upon the banks of the Missouri and Mississippi, could make no progress in the delightful business of love and sentiment."[283]

These councils were frequent occurrences, and their importance lies in the fact that through them certain principles could be instilled into the minds of the natives under the most favorable circ.u.mstances. The words spoken by the agent on these occasions had probably as much effect in controlling the Indians as a like number of bullets would have had.

Major Taliaferro has recorded one of the orations which he delivered to his listening wards. He referred to the presence of the Great Spirit, told of his long service among them, eulogized their departed elders--"the old branches which have fallen from the Trunk of the old oak of your Nation"--and then inserted a few wise admonitions as to the futility of their wars with the Chippewas.

"Your Great Father", he said, "has had much to do with war--but his heart is changed for peace & he wishes all his red children as well as his white ones to follow his good example--he knows this course to be best for all--we should endeavor to please him--for by doing so we shall please the Great Spirit also--You will see your children growing up around you and your wives smiling as you approach from your days hunt."

The speech ended with the announcement of the coming of "something good from below" and an approaching visit to the village of the Red Head.[284]

During these meetings at the agency the sound of the fort's cannon and the sight of the well-uniformed guards impressed the Indians even more than did the words of the agent. There they became acquainted with white men other than traders, and when exploring and scientific expeditions came over the plains with a guard of soldiers, they were wise enough not to interfere. These visits in themselves were pleasant, and the rations of bread and pork offered an agreeable respite from their usual fare.[285]

At the time of the treaty of Prairie du Chien in 1825 one ration consisted of one pound of bread or one pint of corn and either one pound of beef or three-quarters of a pound of pork. This may be taken as a fair standard of the kind of rations issued at the agency.[286] It was during the winter months especially when starvation or suffering would otherwise result that this aid was given to the Indians. During the summer when other means of subsistence were present, all appeals for food were refused.[287] This custom of granting rations was formally incorporated in the law of June 30, 1834, with the only restriction that they were to be given only if "they can be spared from the army provisions without injury to the service".[288]

The condition of the tribes was often appalling, and many deaths would have occurred without this aid. At one time Taliaferro wrote that "400 Indians encamped near the Agency--many from a distance and in a starving condition."[289] Often he had to take from his own private funds, after he had drawn all he could from the public stores.[290] The winter of 1842-1843 was particularly severe. On the first of November the ground was covered with snow which as late as April still lay from two to two and a half feet deep. No hunting was possible because of the drifts, and fishing through the ice was impracticable, the wind blowing the holes full of snow as soon as they were cut. The Indians living about Lac qui Parle, about two hundred miles up the Minnesota River, came with the missionary Dr. Thomas Williamson to winter on the site of old Camp Cold Water, knowing that only from the fort could they obtain relief.

Everything that was possible was done. Blankets, guns, and ammunition to the value of $2500 were granted the Indians. Indeed, so many provisions were distributed that on April 3rd it was computed that there was only enough left to supply the garrison until the opening of navigation. The officers and soldiers saved all the remains from the tables and once a day the squaws and children were allowed to enter and receive these crumbs. The Indians who were away from the post were not neglected.

Sixty bushels of corn and several barrels of pork were furnished by Major Dearborn to Mr. H. H. Sibley who sent them to dest.i.tute Indians on the Minnesota River. Still there was much suffering, for not enough food could be spared to satisfy all. Before spring arrived many of the Indians lived upon a syrup made of hickory chips and the boiled bark of the bitter sweet. All became greatly emaciated and some were unable to walk.[291]

From time to time a solitary Indian on a business visit to the trader would drop in to chat with the "Father". Here he could make any complaints which he had to offer and be sure of a sympathetic if not satisfactory answer. "I have had more than fourteen hundred Indians on visits from all Sections of this Agency during the Month past--and all with Grieveances of Some Sort to redress", wrote Taliaferro on June 30, 1838.[292] In all matters concerning lands, hunting, treaties, annuities, and the like, the Indian looked only to the agent for advice or explanation. Instigated by the traders, many of whom were hostile to him, the Indians considered him responsible for the acts of the soldiers.[293] If a provision of a treaty was not carried out, the Indians thought it was Taliaferro's fault "for they know nothing of Congress or of their Multifarious and protracted debates, and proceedings."[294]

A personal present was due the visitor at these "shake hands" occasions.

If he were a headman or a brave he received a pound of powder, two pounds of lead, a fish line, a knife, four fish hooks, and six plugs of tobacco. If he were "any respectable Individual" he was sure of a knife, four fish hooks, and six plugs of tobacco.[295] These individual visits did much to acquaint the natives personally with the agent, in the same way that the council impressed them with the agent's great power.

But even more appreciated was the help offered in time of sickness. On December 25, 1830, Taliaferro records in his diary: "I rode up the SPeters to See an Indian.... Doctor Wood went up also--I dressed her wound--I Sent my Interpreter up with other restoratives--she being delerious."[296] On Sat.u.r.day, June 28, 1834, there came to him a brave saying that both his son and daughter were ill. "Sent a message to Doct Jarvis to call & see the girl." The Sioux boy died two days later. But there the ministration did not end. To the mourners were given cotton and calico, or a blanket in order that the body might be decently covered.[297]

The dread scourge of smallpox raged in the vicinity of Fort Snelling during the summer of 1832. Two Indians coming from the Missouri River were suffering from violent attacks. Immediately the disease spread. But Dr. Wood, the post's physician, was called upon by Major Taliaferro and at the end of five days three hundred and thirty Sioux had been vaccinated. It is interesting to notice that in case the Indians came to the agency Dr. Wood received six dollars for every hundred he treated, but if he went to their villages he received six dollars per day.[298]

Besides these services the visits to the fort offered direct opportunity for the giving of tangible evidence of American supremacy. The English government had lavishly distributed signs of authority. During the first two years of his term of service, Taliaferro collected no less than thirty-six medals of George the Third, twenty-eight British flags, and eighteen gorgets.[299] Some of these were presented to the agent as direct evidence of submission to American authority. In 1820 two employees of the Missouri Fur Company were murdered on the Missouri River. The surrender of the murderers was demanded by Taliaferro, and while he was away the tribe came to Fort Snelling with one of the culprits and a hostage. Colonel Snelling, then acting as agent, described the scene in a letter.

"These unfortunate wretches were delivered up last evening with a great deal of ceremony, & I a.s.sure you with affecting solemnity; the guards being first put under arms, they formed a procession in the road beyond the bake house; in front marched a Sussitong bearing a British flag, next came the Murderer & the devoted chief, their arms pinioned & large splinters of wood thrust through them above the elbows, intended as I understood to show us that they did not fear pain & were not afraid to die. the Murderer wore a large British medal suspended to his neck & both of the prisoners bore offerings of skins, &c. in their hands. last came the chiefs of the Sussitongs, in this order they moved, the prisoners singing their death song & the Sussitongs joining in chorus until they arrived in front of the guard house where a fire being previously prepared, the British flag was burnt, and the medal worn by the murderer given up."[300]

In return for these greatly coveted signs of respect the agent delivered to the most prominent chiefs the medals and certificates of the United States. And thus by flattering the leaders control over the Indians was a.s.sured. What chief was not proud to carry with him this certificate, even if he could not read it himself? "The bearer _The Whole in the day_ is a respectable Man, and wears a Seccond Size Monroe Medal Presented to him for his uniform Good Conduct and great attachment to the United States--His Residence is at Sandy Lake Law Taliaferro Indian Agent at St. Peters".[301]

But the memory of the days of English rule was still alive, the suggestion being made to the government that "the gordgets would be More Acceptable were they to be fashioned after those introduced formerly by the British Government--with the difference only of the Eagle engraved upon each."[302] To counteract this feeling it was necessary that the government should be lavish in the distribution of presents. British influence and example, wrote Taliaferro to Clark in 1831, were not yet "fairly purged of their baneful effects".[303] Even as late as 1834 a few extracts from the reports of Major Bliss indicate that this feeling was still noticeable. "The Sioux Indians expecting and favourable to an English war with the U. States", he wrote in April. The next month he reported "Sioux and Chippewas pacific but dissatisfied with U. States", and in July 1835 he informed headquarters that "the Chippewas & Sioux are dissatisfied & both exhibit symptoms of hostility to the U. States & to each other. The Sioux the most decided."[304]

English visitors at a much later period congratulated their government because the Indians, as they said, still had a greater fondness for the British than for the Americans.[305] Except, however, along the border, among the tribes outside of the sphere of the agent at Fort Snelling, this feeling manifested itself only as a sentiment which could lead to trouble if a break between the two nations should occur.

To emphasize the power of the Nation, the agent brought to Washington in 1824, and again in 1837, delegations of chiefs.[306] On these occasions they were taken to the largest and busiest cities, entertained in the most delightful manner, and shown the most impressive sights. As crowds were always drawn together to see the Indians, the latter received a lasting opinion as to the numbers of the Americans.[307] Previously the Sioux bands had thought that if ever they should unite their forces, they would be able to win in a war against all the whites; but now they were disillusioned.[308]

Undoubtedly the Indians were pleased with their journey. "Since the treaty was signed", stated a contemporary newspaper, "each of them has received a coat, hat, blanket, leggins, epaulettes, bands, and scarfs, and when dressed in full uniform, they exhibit more lively pleasure than would have been expected from the apathy of Indian character."[309] The magnificence which they had seen was described amid the squalor of their home villages. "The effect produced by the visit of their chiefs to Washington is wonderful, since their return, the power, wealth, and numbers of the American people have been their constant themes, many of their stories approach so near the marvellous as to be discredited, such for example is the account of casting a cannon which they witnessed, and the magnitude of our ships. Old _black dog_ shakes his head & says 'all travellers are liars'."[310] The memory of these trips lingered long. Little Crow came to call upon the agent in 1831. "The old chief left much delighted with his reception and my Talk--he departed singing the song which was often repeated when on his trip to Washington City in 1824."[311]

The Indians touched by these relations with the fort were not only its immediate neighbors. The surrender of murderers from the tribes on the Missouri has been noted. On March 11, 1831, Taliaferro wrote that "I observe Indians from the Missouri & various sections of the Sioux country."[312] During the entire winter of 1831, a party of Missouri River Indians encamped about Fort Snelling.[313] The Indians on the prairies were wide travellers. "There are a good many Indians about here", says a letter from Lac qui Parle. "There have arrived 120 lodges of Missouri at Lake Traverse and 200 lodges at James River."[314] By this continual movement, the influence of Fort Snelling was enlarged.

How great was this influence? No one has contradicted the statement of Mr. Taliaferro that "it is due the Sioux of your territory to record one fact as to them, and that is, from the commencement of our agency to its close, our frontier pioneers were never even molested in their homes, nor did they shed one drop of American blood".[315] It was when this frontier encroached on their lands that hostility broke out. If the Indians had been left in peace by covetous land-seekers, their civilization might in time have been accomplished.

There was practically no hostility manifested against the garrison by the surrounding Indians. In January, 1822, Colonel McNeil, who was in command at Fort Dearborn, received word from John Kinzie, the pioneer Chicago trader, that the Sioux and Fox Indians were planning an attack on Fort Snelling. Lieutenant James Webb immediately volunteered to bring the news to Fort Armstrong on Rock Island, from whence it could be sent to the upper post. After a journey rendered terrible by the extreme cold and the danger from hostile Indians, he was successful in reaching Fort Armstrong.[316]

In due time the letter was delivered to Colonel Snelling. "When I first received Col McNeils letter," he wrote later, "I was disposed to smile at the absurdity of connecting the Sioux & Foxes, in a design to attack this post". But he later found out that the Foxes had sent wampum and tobacco to the bands of Wabasha and Little Crow, asking them not to stand in the way of any movements they might make. Wabasha accepted the wampum but Little Crow came to the fort to make known the danger. The vagueness of the rumors, however, made it impossible to act, and later developments showed that there was no truth in the report--at least no violence was attempted.[317]

Fear of the strength of the fort prevented hostilities. It was the Indian fashion to attack by ambush. They did not have the patience to endure a protracted siege. The Americans did not belittle the strength of the military works. Little Thunder and White Head, two Indians who had escaped from the jail at Mackinac by cutting through the log walls, met an American, George Johnson, at Lac du Flambeau. They were very inquisitive about the strength of Fort Snelling and the number of Americans stationed there. Regarding this incident the white man wrote: "I answered saying, that the fort at River St. Peters was as strong as Quebec, and more Americans there than in any other post."[318]

The government did not adopt Dr. Morse's plan for civilizing the Indians, but the agent tried to carry out the policy therein suggested.

The colony at Eatonville, located on Lake Calhoun, and the Indian schools soon pa.s.sed into the hands of the missionaries. After the making of treaties a blacksmith shop was added to the agency. In line with his policy of providing for all cla.s.ses of Indians, Taliaferro urged the erection of an orphan asylum where "all poor blind, and helpless women"

would also be accommodated.[319]

If time had been given doubtless a new form of Indian life would have arisen about the fort; but the coming of the land-seekers destroyed the plan. The failure was to result in a great ma.s.sacre in 1862. This much at least can be said for Old Fort Snelling; it kept the Indians friendly while the foundations of American life were being laid in the Northwest.

VIII

THE SIOUX-CHIPPEWA FEUDS

One of the reasons given for the building of Fort Snelling was that it would prevent the disastrous wars existing between the Sioux and Chippewa Indians.[320] Beginning so far in the past that no cause could be ascribed for the hostility, each encounter was in itself both the result of preceding conflicts and the excuse for further warfare. Pierre Esprit de Radisson, who was the first writer to leave an account of the Chippewas, said that even at the time of his visit in about 1660 they were carrying on "a cruell warre against the Nadoueseronoms [Sioux]."[321]

Lurking in the bushes to waylay their enemies on the woodland paths, hiding on the river banks to intercept hostile canoes, pretending peace and enjoying hospitality in order to have an opportunity for treachery were the military tactics of the Sioux and Chippewa warriors. To prevent such warfare, a military post was almost powerless. In fact, so insidious was the hostility that even the very grounds of Fort Snelling were the scene of b.l.o.o.d.y encounters.

Attempts were made to keep the Chippewas away from Fort Snelling by attaching them to the agency of H. R. Schoolcraft at Sault Ste.

Marie.[322] But the distance was so great and the route so difficult that the Chippewas did not make the journey to consult that agent. On the other hand, Fort Snelling was so close, and the Mississippi such a natural outlet from their country, that a trader declared that "you might as well try to Stop the Water in the Mississippi from going to St Louis, as attempt to keep the Chippeway Indians from St Peters."[323]

During the last days of the month of May, 1827, Flat Mouth, chief of the Sandy Lake band of Chippewa Indians was encamped near Fort Snelling. A number of men, women, and children were with him, bringing maple sugar, which they had gathered in the northern woods during the winter, and other articles to sell to the garrison. Major Taliaferro was away at the time, but on May 24th the steamboat "Pilot" landed him safely at Fort Snelling. To welcome their "Father" home, and perchance to see if he had any presents or promises for them, a large number of Sioux came from their villages to the fort, as was usual on such occasions. The agent took the opportunity presented by the presence of both Sioux and Chippewas to deliberate with them in regard to peace, and also to request the Chippewas not to visit Fort Snelling again, in accordance with instructions which he had received from the Indian Department. To this Flat Mouth replied sorrowfully: "I feel myself now like a Dog driven away from your door to find another--I am ashamed of this--but I know you are doing this not by your wish."[324]

The twenty-eighth day of the month proved the value of the advice Major Taliaferro had given. Several Sioux came to visit at a Chippewa lodge pitched directly under and in front of the agency house on the flats that border the Minnesota River. The guns of the fort could easily have been trained upon the spot. There was feasting and friendly revelry at the lodge that afternoon and evening. Meat, corn, and sugar were served in wooden platters; a dog was roasted and eaten. The peace pipe was smoked, and the conversation was peaceful regarding exploits in the hunt and the chase.

At nine o'clock when the party broke up, as the Chippewas were calling friendly good-byes to the departing Sioux who had advanced a few steps, the latter turned and fired into the midst of the unsuspecting inhabitants of the tepee. There was instant confusion. With a shout of triumph the Sioux ran off. The sentinel on the hill above heard the shots and cries and called for the guard. In a few moments there was at the gate of the fort a crowd of panic-stricken Chippewas carrying their wounded and crying for protection. Six men, one woman, and a girl about eight years old were handed over to the surgeon of the post, Doctor McMahon.

Immediately Major Taliaferro notified the Sioux that they had insulted the flag that waved over the land, and that ample satisfaction must be made to the Chippewas who had been treated in such a cowardly manner. In council with the agent, Strong Earth, a chief of the Chippewas, complained of the lack of protection: "Father: You know that two Summers ago we attended a Great Council at Prairie du Chien, when by the advice of Our White Friends, we made Peace with the Sioux--We were then told, that the Americans would Guarantee our Safety under their Flags--We have Come here under that a.s.surance. But Father, look at Your Floor it is stained with the blood of our people shed while under Your Walls. If you are great and powerful why do You not protect us? _If Not_, of what use are Your Soldiers?"[325]

On the morning following the ma.s.sacre a large body of Sioux--estimated at about three hundred and fifty--appeared on the prairie west of the fort. Brevet Major Fowle was ordered to march against them with two companies. Upon his appearance they fled, but he followed and was successful in capturing some of them. Nine Sioux--one of whom Major Taliaferro reports was given up voluntarily--were delivered up to the Chippewas. Identifying two of these as being among the murderers, they requested permission to execute them immediately.

Upon the broad prairie the two prisoners were given their freedom. They were told to run, and when a few paces away the Chippewa warriors fired, and the Sioux fell dead. Then followed a hideous scene which a spectator described many years later. "The bodies, all warm and limp, are dragged to the brow of the hill. Men who at the sight of blood, become almost fiends, tear off the reeking scalps and hand them to the chief, who hangs them around his neck. Women and children with tomahawks and knives cut deep gashes in the poor dead bodies, and scooping up the hot blood with their hands, eagerly drink it; then, grown frantic, they dance, and yell, and sing their horrid scalp songs, recounting deeds of valor on the part of their brave men, and telling off the Sioux scalps, taken in different battles, until tired and satiated at last with their horrid feast, they leave the mutilated bodies--festering in the sun."[326] At evening the bodies were thrown over the cliff into the river below.

On the morning of the thirty-first the Sioux delivered up to the Chippewas two others who, they claimed, had been the princ.i.p.al men in the affair. If the Chippewas did not shoot them, they said, they would do it themselves, as trouble had come to their nation on their account.

But the Chippewas were willing.

About this second execution there has grown up an interesting story. One of the offenders, Toopunkah Zeze, was a favorite among the children of the fort. Tall and handsome and athletic and brave, he was the ideal of Indian manhood. The other, called the Split Upper Lip, was well known as a thief, and was as much detested as his companion was respected. He cried and begged for his life, saying that his gun had missed fire--he had killed no one. The other calmly distributed his clothes among his friends, upbraiding his companion for his cowardice. "You lie, dog.

Coward, old woman, you know that you lie. You know that you are as guilty as I am. Hold your peace and die like a man--die like me."

The two were brought out upon the prairie. Again the thirty yards were allowed; again the Chippewa guns were fired. For once it seemed that this Indian punishment of "running the gantlet" would lose a victim. For Toopunkah Zeze was still running. The bullet had cut the rope that bound him to his falling companion. With new hope he leaped forward. There was a shout of triumph from a group of Sioux hidden in the bushes; and the children of the fort, who had climbed upon the buildings to view the b.l.o.o.d.y scene from afar, clapped their hands. But the Chippewas were cool in their vengeance. Guns were reloaded and deliberate aim taken. The flints struck, and Toopunkah Zeze, now a hundred and fifty yards away and a second's distance from a place where the straggling groves of the prairie offered life, fell dead. Two more bodies were thrown over the precipice into the river.[327]

For ten years the hostility continued, but the environs of the fort were sacred places. An effective lesson had been taught in 1827. But on August 2, 1838, Hole-in-the-Day, a Chippewa chief, and five of his band came to Fort Snelling on a visit. That spring there had been a treacherous ma.s.sacre by Hole-in-the-Day at a Sioux camp. It was true, as he said in the poetic simplicity of Indian style: "You See I cannot keep my face Clean--as fast as it is Washed--I am Compelled to black it Again.--but My heart towards you is the Same.--My Fathers Bones Sleep by your house--My Daughter at the Falls Near the Grave of my Uncle--My Wife lies at the Mouth of Sauk River--and a few days past I buried My Son."[328]

On the following evening some Sioux of Mud Lake, hearing of the presence of the Chippewas, rode over to Baker's trading house where the Chippewas were encamped. Major Taliaferro had heard of the departure of the war party and had hurried to the scene. Just as he arrived the Sioux fired upon their enemies, killing one outright and wounding another in the knee. All but one of the Chippewas had laid aside their guns, thinking that they were upon neutral ground. This one, seeing a Sioux in the act of scalping the fallen Chippewa, fired upon him and wounded him mortally. But aided by the dusk the wounded Sioux was able to run more than a mile before he fell from loss of blood.

The Chippewas were immediately brought into the fort for protection. On the next day Major Plympton and the Indian agent called together the chiefs of the neighboring villages. There was a long council until Major Plympton broke it up by saying peremptorily: "It is unnecessary to talk much. I have demanded the guilty--they must be brought."

At half past five that evening the Sioux were delivered up. Three brothers had been accused of being guilty of the murder. One of them could not be brought because he was dying of the wound received the evening before. Much ceremony attended the proceedings as the Indian mother led her sons to the officers saying: "Of seven sons three only are left; one of them is wounded, and soon will die, and if the two now given up are shot, my all is gone. I called on the head men to follow me to the Fort. I started with the prisoners, singing their death song, and have delivered them at the gate of the Fort. Have mercy on them for their youth and folly."[329]