In 1902, at the celebration of the fortieth anniversary of the battle of New Ulm, by invitation of the citizens, a band of Sioux Indians pitched their teepees in the public square and partic.i.p.ated in the exercises of the occasion. This was a striking ill.u.s.tration of the amity now existing between the two races upon the very ground, where their immediate ancestors so eagerly sought each other's life-blood, in the recent past. Here on the morn of battle, on the surrounding hills, in the long ago, Little Crow had marshalled his fierce warriors, who rushed eagerly in savage glee, again and again, to the determined a.s.sault, only to be driven back, by the brave Anglo-Saxon defenders.

Tablets, scattered here and there over the plains, in the valley of the Minnesota River, tell the story of the Sioux nation, in the new Northwest.

John Baptiste Renville, a licentiate of the Presbyterian church, and who later was a famous preacher of great power among his own people, remained inside of the Indian lines, and was a powerful factor in causing the counter revolution which hastened the overthrow of the rebellion, and the deliverance of the white captives. Elder Peter Big Fire turned the war party from the trail of the fleeing missionaries and their friends, thus saving two-score lives. One Indian alone, John Other-Day, saved the lives of sixty-two whites. One elder of the church, Simon Anakw.a.n.gnanne, restored a captive white woman and three children. And still another, Paul Mintakutemanne, rescued a white woman and several children and a whole family of half-breeds. These truly "good Indians" saved the lives of more than their own number of whites,--probably two hundred souls in all.

In token of her appreciation of these invaluable services, Minnesota has caused a monument to be erected in honor of these real braves, on the very plains, then swept by the Sioux with fire and blood, in their savage wrath.

It is located on the battlefield of Birch Coullie, near Morton in Renville County. The cenotaph is built entirely of native stone of different varieties. It rises to the height of fifty-eight feet above the beautiful prairies by which it is surrounded. It bears this appropriate inscription

HUMANITY.

Erected A.D. 1899, by the Minnesota Valley Historical Society to commemorate the brave, faithful and humane conduct of the loyal Indians who saved the lives of white people and were true to their obligations throughout the Sioux war in Minnesota in 1862, and especially to honor the services of those here named:

Other Day--Ampatutoricna.

Paul--Mintakutemanne.

Lorenzo Lawrence--Towanctaton.

Simon--Anakw.a.n.gnanne.

Mary Crooks--Mankahta Heita-win.

Chapter IV.

"Who are these that fly as a cloud, and as the doves to their windows?"--_Isaiah 60:8._

But now occurred the strangest phase of this wondrously strange story.

In November, 1862, four hundred defeated Indian warriors, many of them leaders of their people, were confined in prison-pens at Mankato, Minnesota. While free on the prairies, these wild warriors had bitterly hated the missionaries with all the intensity of their savage natures.

They had vigorously opposed every effort of the missionaries in their behalf. They had scornfully rejected the invitations of the Gospel. But now in their claims, they earnestly desired to hear the glad tidings they had formerly scorned. They sent for the missionaries to visit them in prison and the missionaries responded with eager joy. And the Holy Spirit accompanied them. Thirty-eight of the prisoners were under the death-sentence and were executed in December.

"I remember," said Dr. Williamson, "feeling a great desire to preach to them, mingled with a kind of terror partly from a sense of grave responsibility in speaking to so many whose probation was so nearly closed, and partly from a sense of fear of hearing them say to me "Go home; when we were free we would not hear you preach to us; why do you come here to torment us when we are in chains and cannot go away." It was a great relief to find them listening intently to all I had to say."

The prisoners were supplied with Bibles and other books, and for a time, the prison became a school. They were all eager to learn. The more their minds were directed to G.o.d and His Word, the more they became interested in secular studies.

Very soon the Indians of their own accord began holding meetings every morning and evening in which they sang and spoke and prayed. In a short time, there were ninety converts that would lead in public prayer. Of those who were executed, thirty were baptized. Standing in a foot of snow, manacled two and two, they frequently gathered to sing and pray and listen to the words of eternal life. Of this work, the Rev. Gideon H. Pond wrote at the time; "There is a degree of religious interest manifested by them, which is incredible. They huddle themselves together every morning and evening, read the scriptures, sing hymns, confess one to another and pray together. They declare they have left their superst.i.tions forever, and that they do and will embrace the religion of Jesus."

In March, Mr. Pond visited Mankato again and spent two Sabbaths with the men in prison, establishing them in their new faith. Before his departure, he administered the Lord's supper, to these new converts.

And again the Mankato prison-pens witnessed a strange and wondrous scene. Three hundred embittered, defeated Indian warriors, manacled, fettered with b.a.l.l.s and chains,--but clothed and in their right minds,--were sitting in groups upon the wintry grounds reverently observing the Lord's supper. Elders Robert Hopkins, Peter Big-Fire and David Grey Cloud officiated with reverence and dignity. The whole movement was marvelous! It was like a "nation born in a day." And after many years of severe testing, all who know the facts, testify that it was a genuine work of G.o.d's Holy Spirit. The ma.s.sacre and the subsequent events destroyed the power of the Priests of Devils, which had previously ruled and ruined these wretches' tribes. They themselves, exploded the dynamite under the throne of Paganism and shattered it to fragments forever.

In 1863, these Indians were transferred to Davenport, Iowa, where they were confined in prison for three years. In 1866 they were released by the government and returned to their native prairies, where they then became the nuclei of other churches, other Sabbath schools and other church organizations; and so these formerly savage Sioux became a benediction rather than a terror to their neighbors on the plains of the Dakotas. The church of the prison-pen became the prolific mother of churches.

While these events were transpiring in the prison-pen at Mankato, a similar work of grace was also in progress in the prison camp at Fort Snelling, where fifteen hundred men, women and children, mainly the families of the Mankato prisoners, were confined under guard. The conditions, in both places, were very similar. In the camp as well as in the prison, they were in grave troubles and great anxieties. In their distresses they called mightily upon the Lord. Here John, the Beloved (John P. Williamson D.D.) ministered to their temporal and spiritual wants. The Lord heard and answered their burning and agonizing cries. By gradual steps, but with overwhelming power came the heavenly visitation. Many were convicted; confessions and professions were made; idols reverenced for many generations were thrown away by the score. More than one hundred and twenty were baptized and organized into a Presbyterian church, which, after years of bitter wandering, was united with the church of the Prison Pen and formed the large congregation of the Pilgrim church.

Thus all that winter long, '62-3, there was in progress within the rude walls of those terrible prison-pens at Mankato, one of the most wonderful revivals since the day of Pentecost. And in February, '63, Dr. Williamson and Rev. Gideon H. Pond spent a week in special services amongst them.

The most careful examinations possible were made into their individual spiritual condition and the most faithful instruction given them as to their Christian duties; then those Indian warriors were all baptized, received into the communion of the church and organized into a Presbyterian church within the walls of the stockade; _three hundred in a day_! Truly impressive was

THE BAPTISMAL SCENE.

The conditions of baptism were made very plain to the prisoners and it was offered to only such as were willing to comply fully with those conditions. All were forbidden to receive the rite, who did not do it heartily to the G.o.d of Heaven, whose eye penetrated each of their hearts. All, by an apparently hearty response, indicated their desire to receive the rite on the proffered conditions. As soon as the arrangements were completed, they came forward one by one, as their names were called and were baptized into the name of the Father, Son and Holy Spirit, while each subject stood with the right hand raised and head bowed and many of them with their eyes closed with an appearance of profound reverence. As each came forward to be baptized one of the ministers addressed to him in a low voice a few appropriate words. This was the substance of these personal addresses. "My brother, this is a mark of G.o.d, which is placed upon you. You will carry it with you while you live. It introduces you into the great family of G.o.d who looks down from heaven, not upon your head but into your heart. This ends your superst.i.tion, and from this time you are to call G.o.d your Father. Remember to honor Him. Be resolved to do His will." Each one responded heartily, "Yes, I will."

Gideon H. Pond then addressed them collectively.

"Hitherto I have addressed you as friends; now I call you brethren. For years we have contended together on this subject of religion; now our contentions cease. We have one Father, we are one family. I shall soon leave you and shall probably see your faces no more in this world. Your adherence to the medicine sack and the Natawe (consecrated war weapons) have brought you to your ruin. The Lord Jesus Christ can save you. Seek him with all your heart. He looks not upon your heads nor on your lips but into your bosoms. Brothers, I will make use of a term of brotherly salutation, to which you have been accustomed to your medicine dances and say to you: "'Brethren I spread my hands over you and bless you.'""

Three hundred voices responded heartily, "'Amen, yea and Amen.'"

Chapter V.

It was 1884. Fifty years since the coming of the Pond brothers to Fort Snelling--twenty-one years since the organization of the church in the prison-pen at Mankato. One bright September day, from the heights of Sisseton, South Dakota, a strangely beautiful scene was spread out before the eye. In the distance the waters of Lake Traverse (source of the Red River of the North), and Big Stone Lake (head waters of the Minnesota), glistened in the bright sunshine, their waters almost commingling ere they began their diverse journeyings--the former to Hudson's Bay, the latter to the Gulf of Mexico. At our feet were prairies rich as the garden of the Lord. The spot was Iyakaptapte, that is the Ascension. Half-way up was a large wooden building, nestling in a gra.s.sy cove. Round about on the hillsides were white teepees. Dusky forms were pa.s.sing to and fro and pressing round the doors and windows.

We descended and found ourselves in the midst of a throng of Sioux Indians. Instinctively we asked ourselves, Why are they here? Is this one of their old pagan festivals? Or is it a council of war? We entered. The s.p.a.cious house was densely packed; we pressed our way to the front. Hark! They are singing. We could not understand the words, but the air was familiar. It was Bishop Heber's hymn (in the Indian tongue):

"From Greenlands icy mountains, From India's coral strand.

Salvation! O Salvation!

The joyful sound proclaim, Till each remotest nation Has learned Messiah's Name.

Waft, waft, ye winds, His story, And you, ye waters, roll, Till like a sea of glory It spreads from pole to pole."

With what joyful emphasis, this strange congregation sang these words.

We breathed easier. This was no pagan festival, no savage council of war. It was the fifteenth grand annual council of the Dakota Christian Indians of the Northwest.

The singing was no weaklunged performance--not altogether harmonious, but vastly sweeter than a war-whoop; certainly hearty and sincere and doubtless an acceptable offering of praise. The Rev. John Baptiste Renville was the preacher. His theme was Ezekiel's vision of the Valley of Dry Bones. We did not knew how he handled his subject. But the ready utterance, the sweet flow of words, the simple earnestness of the speaker and the fixed attention of the audience marked it as a complete success. When the sermon was finished, there was another loud-voiced hymn and then the Council of Days was declared duly opened.

Thus they gather themselves together, year by year to take counsel in reference to the things of the kingdom. The Indian moderator, Artemas Ehnamane, the Santee pastor, was a famous paddle-man, a mighty hunter and the son of a great conjuror and war-prophet, but withal a tender, faithful, spiritual pastor of his people. Rev. Alfred L. Riggs, D.D., the white moderator, who talked so glibly alternately in Sioux and English and smiled so sweetly in both languages at once, was "Good Bird," one of the first white babes born at Lac-qui-Parle. John, The Beloved, one of the chief white workers, as a boy had the site of Minneapolis and St. Paul for a play-ground, and the little Indian lads for his playmates. That week we spent at Iyakaptapte was a series of rich, rare treats. We listened to the theological cla.s.s of young men, students of Santee and Sisseton. We watched the smiling faces of the women as they bowed in prayer, and brought their offerings to the missionary meetings. Such wondrous liberality those dark-faced sisters displayed. We marked with wonder the intense interest manifested hour by hour by all cla.s.ses in the sermons, addresses, and especially in the discussion: "How shall we build up the church?" Elder David Grey Cloud said, "We must care for the church if we would make it effective. We must care for all we gather into the church." The Rev. James Red-Wing added, "The work of the church is heavy. When a Red River cart sticks in the mud we call all the help we can and together we lift it out; we must all lift the heavy load of the church." The Rev. David Grey Cloud closed with: "We must cast out all enmity, have love for one another and then we shall be strong."

"Does the keeping of Dakota customs benefit or injure the Dakota People?"

Deacon Boy-that-walks-on-the-water responded emphatically. "The ancient Dakota customs are all bad. There is no good in them. They are all sin, all sorrow. All medicine men are frauds. Jesus is the only one to hold to." Rev. Little-Iron-Thunder said "When I was a boy I was taught the sacred dances and all the mysteries; to shoot with the bag; to hold the sacred sh.e.l.l. To gain a name, the Dakotas will suffer hunger, cold, even death. But all this is a cheat. It will not give life to the people. Only one name will give life,--even Jesus." Rev. Daniel Renville declared: "Faith is the thing our people need; not faith in everything, but faith in Christ; not for hope of reward."

There were evening gatherings in the interest of the Young Men's Christian a.s.sociations and the Young People's Christian Endeavor Societies. These are two of the most hopeful features of the work. With the young men and maidens of the tribe in careful training in Christian knowledge and for Christian service, there must be far-reaching and permanent beneficent results.

Sabbath came! A glorious day! A fitting crown of glory for a week of such rare surprises. A strange chanting voice, like that of a herald mingled with our day-break dreams. Had we been among the Moslems, we should have thought it the muezzin's cry. It was all Indian to us, but it was indeed a call to prayer with this translation in English:--

"Morning is coming! Morning is coming! Wake up! Wake up! Come to sing!

Come to pray."

Very soon, the sweet music of prayer and praise from the white teepees on the hillside, rose sweetly on the air, telling us that the day of their glad solemnities had begun. The great congregation a.s.sembled in the open air. Pastor Renville, who as a little lad played at the feet of the translators of the Bible into the Sioux language, and who as a young man organized a counter revolution among the Christian Indians in favor of the government in the terrible days of '62, presided with dignity, baptizing a little babe and receiving several recent converts into the church. A man of rare powers and sweet temperament is the Rev.

John Baptiste Renville, youngest son of the famous Joseph Renville. A wonderfully strange gathering is this. Hundreds of Indians seated in semi-circles on the gra.s.s, reverently observing the Lord's Supper.

Probably one-third of the males in that a.s.semblage were partic.i.p.ants in the b.l.o.o.d.y wars of the Sioux nation. The sermon was delivered by Solomon His-Own-Grandfather, who had taken an active part in the war of 1862, but was now a missionary among his own people in Manitoba. The bread was broken by Artemas Ehnamane ("Walking Along"), who was condemned and pardoned, and then converted after that appalling tragedy in 1862. The wine was poured by the man whom all the Sioux lovingly call John (Dr. John P. Williamson) who led them in the burning revival scenes in the prison-camp at Fort Snelling in 1863. And as he referred to those thrilling times, their tears flowed like rain. It is said that Indians cannot weep, but scores of them wept that day at Ascension. One of the officiating elders was a son of the notorious chieftain Little Crow, who was so prominent against the Anglo-Saxons in those days of carnage. As we partook of those visible symbols of our Saviour's broken body, and shed blood, with this peculiar congregation, so recently accustomed to the war-whoop and the scalp-dance, we freely mingled our tears with theirs. And as our minds ranged over the vast Dakota field and as we remembered the thousands of Christian Sioux, their Presbytery and their a.s.sociation, their scores of churches and their many Sabbath Schools, their Y.M.C.A. and their Y.P.S.C.E. a.s.sociations, their missionary societies and other beneficent organizations, their farms and homes, their present pure, happy condition, and contrasted it with their former superst.i.tion, nakedness and filthy teepee life, we sang joyfully;

Behold! What wondrous works Have, by the Lord, been wrought; Behold! What precious souls Have, by His blood, been bought.

As the shades of evening drew on, the different bands held their farewell meetings in their teepees. There were sounds of sweet music--joyous ones--echoing and re-echoing over the prairies--"He leadeth me, Oh precious thought," "Nearer, my G.o.d to thee," "Blessed a.s.surance, Jesus hath given"--until the whole was blended in one grand refrain:--