For the first seven years, at Lac-qui-Parle, mission work was prosecuted, with marked success in spite of many grave hindrances. But for the four years following--1842-46--the work was seriously r.e.t.a.r.ded.

The crops failed and the savages charged their misfortunes to the missionaries. They became very ugly, and began a series of petty yet bitter persecutions against the Christian Indians and the missionaries.

The children were forbidden to attend school; the women who favored the church had their blankets cut to pieces and were shut away from contact with the mission. The cattle and horses of the mission were killed, and for a season the Lord's work was stayed at Lac-qui-Parle. Discouraged, but not dismayed His servants were watchful for other opportunities of helpful service.

In 1846, the site of the present, prosperous city of St. Paul, was occupied by a few shanties, owned by "certain lewd fellows of the baser sort," sellers of rum to the soldiers and the Indians. Nearby, scattered over the bluffs, were the teepees of Little Crow's band, forming the Sioux village of Kaposia. In 1846, Little Crow, their belligerent chieftain, was shot by his own brother, in a drunken revel.

He survived the wound, but apparently alarmed at the influence of these modern harpies over himself and his people, he visited Fort Snelling and begged a missionary for his village. The United States agent stationed there forwarded this pet.i.tion to Lac-qui-Parle with the suggestion that Dr. Williamson be transferred to Kaposia. The invitation was accepted by the doctor, so in November, 1846, he became a resident of Kaposia (now South St. Paul). To this new station, he carried the same energy, hopefulness and devotion, he had shown at the beginning. Here he remained six years, serving not only the Indians of Little Crow's band, but also doing great good to the white settlers, who were then gathering around the future Capital City of Minnesota.

Here in 1848, he organized an Indian church of eight members. It increased to fifteen members, in 1851, when the Indians were removed.

Then followed the treaty of 1851, which was of great import, both to the white man and to the red man. By this treaty, the fertile valley of the Minnesota was thrown open for settlement to the whites. This took away from the Sioux their hunting-grounds, their cranberry marshes, their deer-parks and the graves of their ancestors. So the Dakotas of the Mississippi and lower Minnesota packed up their teepees, their household goods and G.o.ds, some in canoes, some on ponies, some on dogs, some on the women, and slowly and sadly took up their line of march towards the setting of the sun.

No sooner did the Indians move than Dr. Williamson followed them and established a new station at Yellow Medicine, on the West bank of the Minnesota river and three miles above the mouth of the Yellow Medicine river. The first winter there, was a fight for life. The house was unfinished; a very severe winter set in unusually early, the snows were deep and the drifts terrible; the supply-teams were snowed in; the horses perished, the provisions were abandoned to the wolves and the drivers reached home in a half-frozen condition. But G.o.d cared for His servants. In this emergency, the Rev. M. N. Adams, of Lac-qui-Parle, performed a most heroic act. In mid-winter, with the thermometer many degrees below zero, he hauled flour and other provisions for the missionaries, on a hand sled, from Lac-qui-Parle to Yellow Medicine, a distance of thirty-two miles. The fish gathered in shoals, an unusual occurrence, near the mission and both the Indians and the missionaries lived through that terrible winter. Here, an Indian church of seventeen members was organized by Dr. Williamson. It increased to a membership of thirty in the next decade.

In March, 1854, the mission houses at Lac-qui-Parle were destroyed by fire. A consolidation of the mission forces was soon after effected.

Dr. Riggs and other helpers were transferred from Lac-qui-Parle to a point two miles distant from Yellow Medicine and called Omehoo (Hazelwood). A comfortable mission home was erected. The native Christians removed from Lac-qui-Parle and re-established their homes at Hazelwood. A boarding school was soon opened at this point by Rev. M.

N. Adams. A neat chapel was also erected. A church of thirty members was organized by Mr. Riggs. It grew to a membership of forty-five before the ma.s.sacre. These were mainly from the the Lac-qui-Parle church which might be called the mother of all the Dakota churches.

There were now gathered around the mission stations, quite a community of young men, who had to a great extent, become civilized. With civilization came new wants--pantaloons and coats and hats. There was power also in oxen and wagons and brick-houses. The white man's axe and plow and hoe had been introduced and the red man was learning to use them. So the external civilization went on.

But the great and prominent force was in the underlying education and especially in the vitalizing and renewing power of Christian truth. So far as the inner life was changed, civilized habits became permanent; otherwise they were shadows. Evangelization was working out civilization. It is doing its permanently blessed work even yet.

About this time occurred the formation of the Hazelwood Republic.

This was a band of Indians somewhat advanced in civilization, who were organized chiefly by the efforts of Dr. Riggs, under a written const.i.tution and by-laws. Their officers were a President, Secretary and three judges, who were elected by a vote of the membership for a term of two years each. Paul Maza-koo-ta-mane was the first president and served for two terms. This was an interesting experiment, in the series of efforts, by the missionaries, to change this tribe of nomads from their roving teepee life to that of permanent dwellers in fixed habitations. The rude shock of savage warfare, which soon after revolutionized the whole Sioux nation, swept it away before its efficiency could be properly tested. Surely it was a novelty--an Indian band, regulated by written laws and governed by officers, elected by themselves for a term of years. It now exists only in the memory of the oldest of the tribesmen or the missionaries.

In 1843, a new station was established at Traverse des Sioux (near St.

Peter, Minnesota,) by the Rev. Stephen R. Riggs. This station was doomed to a tragic history. July 15, 1843, Thomas Longley, the favorite brother of Mrs. Mary Riggs, was suddenly swallowed up in the treacherous waters of the Minnesota and laid to rest under what his sister was wont to call the "Oaks of weeping"--three dwarf oaks on a small knoll. In 1844, Robert Hopkins and his young bride joined the workers here. In 1851, July 4, Mr. Hopkins was suddenly swept away to death by the fatal waves of the Minnesota and his recovered body was laid to rest under the oaks where Thomas Longley had slept all alone for seven years. Thus the mission at Traverse des Sioux was closed by the messenger of death. It was continued, however, in the nearby frontier town of St. Peter, whose white settlers requested the Rev. M.

N. Adams, one of the missionaries to the Sioux, to devote his time to their spiritual needs. He complied and founded a white Presbyterian church and it is one of the strong Protestant organizations of Southern Minnesota.

In 1843, also the Pond brothers established a station at Oak Grove, twelve miles west of the Falls of St. Anthony. It was never abandoned.

For many years it was the center of beneficent influences to both races for miles around. It developed into the white Presbyterian church of Oak Grove, which still stands as a monument to the many n.o.ble qualities of its founder, Rev. Gideon Hollister Pond. On the Sabbath scores of his descendants worship within its walls. The surrounding community is composed largely of Ponds and their kindred.

In 1846, a mission was established at Red Wing by the Reverends J. F.

Aiton and J. W. Hanc.o.c.k, and another in 1860, at Red Wood by Rev. John P. Williamson.

In 1858, a church was organized at Red Wing with twelve members. This was swept away by the outbreak in 1862.

Dr. John P. Williamson, who was born in 1835, in one of the mission cabins on the sh.o.r.es of Lac-qui-Parle, who has spent his whole life among the Sioux Indians, and who with a singleness of purpose, worthy of the apostle Paul, has devoted his whole life to their temporal and spiritual uplift, thus vividly sketches missionary life among the Sioux in his boyhood days: "My first serious impression of life was that I was living under a great weight of something, and as I began to discern more clearly, I found this weight to be the all-surrounding overwhelming presence of heathenism, and all the instincts of my birth and culture of a Christian home set me at antagonism to it at every point.

"This feeling of disgust was often accompanied with fear. At times, violence stalked abroad unchallenged and dark lowering faces skulked about. Even when we felt no personal danger this incubus of savage life all around weighed on our hearts. Thus it was day and night. Even those hours of twilight, which brood with sweet influences over so many lives, bore to us, on the evening air, the weird cadences of the heathen dance or the chill thrill of the war-whoop.

Ours was a serious life. The earnestness of our parents in the pursuit of their work could not fail to impress in some degree the children.

The main purpose of Christianizing that people was felt in everything.

It was like garrison life in time of war. But this seriousness was not ascetical or moroseful. Far from it. Those missionary heroes were full of gladness. With all the disadvantages of such a childhood was the rich privilege of understanding the meaning of cheerful earnestness in Christian life."

[Ill.u.s.tration: REV. STEPHEN R. RIGGS, D.D., LL.D., Forty-five Years a Missionary to the Dakotas.]

Chapter III.

Thus for more than a quarter of a century, the glorious work of conquering the Sioux nation for Christ went on. It was pushed vigorously at every mission station from Lac-qui-Parle to Red Wing and from Kaposia to Hazelwood. Great progress was made in these years. And such a work!

The workers were buried out of sight of their fellow-white men.

Lac-qui-Parle was more remote from Boston than Manilla is today.

It took Stephen R. Riggs three months to pa.s.s with his New England bride from the green hills of her native state to Fort Snelling. It was a further journey of thirteen days over a trackless trail, through the wilderness, to their mission home on the sh.o.r.es of the Lake-that-speaks. Even as late as 1843, it required a full month's travel for the first bridal tour of Agnes Carson Johnson as Mrs.

Robert Hopkins from the plains of Ohio to the prairies of Minnesota.

It was no pleasure tour in Pullman palace cars, on palatial limited trains, swiftly speeding over highly polished rails from the far east to the Falls of St. Anthony, in those days. It was a weary, weary pilgrimage of weeks by boat and stage, by private conveyance and oft-times on foot. One can make a tour of Europe today with greater ease and in less time than those isolated workers at Lac-qui-Parle could revisit their old homes in Ohio and New England.

Within their reach was no smithy and no mill until they built one; there was no post office within one hundred miles, and all supplies were carried from Boston to New Orleans by sloops; then by steamboats almost the whole length of the Mississippi; then the flatboat-men sweated and swore as they poled them up the Minnesota to the nearest landing-place; then they had to be hauled overland one hundred and twenty-five miles.

These trips were ever attended with heavy toil, often with great suffering and sometimes with loss of life.

Small was the support received from the Board. The entire income of the mission, including government aid to the schools, was less than one thousand dollars a year. Upon this meager sum, three ordained missionaries, two teachers and farmers, and six women, with eight or ten children were maintained. This also, covered travelling expenses, books and printing.

The rude and varied dialects of the different bands of the savage Sioux had been reduced to a written language. This was truly a giant task. It required men who were fine linguists, very studious, patient, persistent, and capable of utilizing their knowledge under grave difficulties. Such _were_ the Ponds, Dr. Williamson, Mr. Riggs and Joseph Renville by whom the great task was accomplished. It took months and years of patient, persistent, painstaking efforts; but it was finally accomplished.

In 1852, the Dakota Dictionary and Grammar were published by the Smithsonian Inst.i.tute at its expense. The dictionary contained sixteen thousand words and received the warm commendation of philologists generally. The language itself is still growing and valuable additions are being made to it year by year.

Within a few years, a revised and greatly enlarged edition should be, and probably will be published for the benefit of the Sioux nation.

The Word of G.o.d too, had been translated into this wild, barbaric tongue. This was in truth a mighty undertaking. It involved on the part of the translators a knowledge of the French, Latin, Greek, Hebrew and Sioux tongues and required many years of unremitting toil on the part of those, who wrought out its accomplishment in their humble log cabins on the sh.o.r.es of Lakes Calhoun and Lac-qui-Parle, and at Kaposia and Traverse des Sioux, Yellow Medicine and Hazelwood.

But it, too, was completed and published in 1879, by the American Bible Society. Hymn-books and textbooks had also been prepared and published in the new language. Books like the Pilgrims Progress had been issued in it--a literature for a great nation had been created. Comfortable churches and mission homes had been erected at the various mission stations. Out of the eight thousand Sioux Indians in Minnesota, more than one hundred converts had been gathered into the church. The faithful missionaries, who had toiled so long, with but little encouragement, now looked forward hopefully into the future.

Apparently the time to favor their work had come. But suddenly all their pleasant antic.i.p.ations vanished--all their high hopes were blasted.

It was August 17, 1862, a lovely Sabbath of the Lord. It was sacramental Sabbath at Hazelwood. As their custom was, that congregation of believers and Yellow Medicine came together to commemorate their Lord's death. The house was well-filled and the missionaries have ever remembered that Sabbath as one of precious interest, for it was the last time they ever a.s.sembled in that beautiful little chapel. A great trial of their faith and patience was before them and they knew it not. But the loving Saviour knew that both the missionaries and the native Christians required just such a rest with Him before the terrible trials came upon them.

As the sun sank that day into the bosom of the prairies, a fearful storm of fire and blood burst upon the defenseless settlers and missionaries. Like the dread cyclone, it came, unheralded, and like that much-to-be-dreaded monster of the prairies, it left desolation and death in its pathway. The Sioux arose against the whites and in their savage wrath swept the prairies of Western Minnesota as with a besom of destruction. One thousand settlers perished and hundreds of happy homes were made desolate. The churches, school-houses and homes of the missionaries were laid in ashes. However, all the missionaries and their households escaped safely out of this fiery furnace of barbaric fury to St. Paul and Minneapolis. All else seemed lost beyond the possibility of recovery.

In dismay, the missionaries fled from the wreck of their churches and homes. There were forty persons in that band of fugitives, missionaries and their friends, who spent a week of horrors--never-to-be-forgotten--in their pa.s.sage over the prairies to St. Paul and Minneapolis. By day they were horrified by the marks of b.l.o.o.d.y cruelties along their pathway--dead and mangled bodies, wrecked and abandoned homes. At night, they were terrified by the flames of burning homes and fears of the tomahawks and the scalping knives of their cruel foes. The nights were full of fear and dread. Every voice was hushed except to give necessary orders; every eye swept the hills and valleys around; every ear was intensely strained to catch the faintest noise, in momentary expectation of the unearthly war-whoop and of seeing dusky forms with gleaming tomahawks uplifted. In the moonlight mirage of the prairies, every taller clump of gra.s.s, every blacker hillock grew into a blood thirsty Indian, just ready to leap upon them. But, by faith, they were able to sing in holy confidence:

"G.o.d is our refuge and our strength; In straits a present aid; Therefore although the hills remove We will not be afraid."

And the G.o.d, in whom they trusted, fulfilled his promises to them and brought them all, in safety, to the Twin Cities. And as they pa.s.sed the boundary line of safety, every heart joined in the glad-song of praise and thanksgiving, which went up to heaven. "Jehovah has triumphed, His people are free," seemed to ring through the air.

Little Crow, the chieftain of the Kaposia Band was the acknowledged leader of the Indian forces in this uprising. He was forty years of age, possessed of considerable military ability; wise in council and brave on the field of battle. He had wrought, in secret, with his fellow-tribesmen, until he had succeeded in the formation of the greatest combination of the Indians against the whites since the days of Tec.u.mseh and the Prophet in the Ohio country, fifty years before. He had under his control a large force of Indian warriors armed with Winchesters; and on the morning of the battle, he mustered on the hills around New Ulm, the largest body of Indian cavalry ever gathered together in America.

[Ill.u.s.tration: MINNEHAHA FALLS.]

[Ill.u.s.tration: PERILS BY THE HEATHEN Missionaries fleeing from Indian ma.s.sacre in 1862.

Thursday morning of that terrible week, after an all-night's rain, found them all cold, wet through and utterly dest.i.tute of cooked food and fuel. That noon they came to a clump of trees and camped down on the wet prairies for the rest of the day. They killed a stray cow and made some bread out of flour, salt and water. An artist, one of the company, took the pictures here given.]

The whites arose in their might and, under the leadership of that gallant general, Henry H. Sibley, gave battle to their savage foes.

Then followed weeks of fierce and b.l.o.o.d.y warfare. It was no child's play. On the one side were arrayed the fierce warriors of the Sioux nation, fighting for their ancestral homes, their ancient hunting grounds, their deer-parks and the graves of their ancestors. "We _must_ drive the white man east of the Mississippi," was the declaration of Little Crow, and he added the savage boast; "We will establish our winter-quarters in St. Paul and Minneapolis." Over against them, were the brave pioneers of Minnesota, battling for the existence of their beloved state, for their homes, and for the lives and honor of their wives and daughters. The thrilling history of the siege of New Ulm, of the battle of Birch Coullie, of Fort Ridgely and Fort Abercrombie, and of other scenes of conflict is written in the mingled blood of the white man, and of the red man on the beautiful plains of western Minnesota. The inevitable result ensued. The Sioux were defeated, large numbers were slain in battle or captured, and in despair, the others fled to the then uninhabited regions beyond the Red River of the North. Many of these found refuge under the British flag in Prince Rupert's Land (now Manitoba).

One of the redeeming features in this terrible tragedy of '62, was the unflinching loyalty of the Christian Sioux to the cause of peace. They stood firmly together against the war-party and for the whites. They abandoned their homes and pitched their teepees closely together. This became the rallying point for all who were opposed to the outbreak.

They called it Camp Hope, which was changed after the flight of Little Crow's savage band to Camp Lookout. Two days later, when General Sibley's victorious troops arrived, it was named Camp Release. Then it was that the captives, more than three hundred in number were released, chiefly through the efforts of the Christianized Indians.