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Chapter Six
The Indian Village
A long, open valley, bounded on either side by flat, table-topped hills, and threaded by a broad but shallow stream, whose banks are fringed by a straggling belt of timber. Sheltered by this last stand tall conical lodges, some in irregular groups, some dotted down in twos and threes, others in an attempt at regularity and the formation of a square, but the whole extending for upwards of a mile. In the far distance, at the open end of the valley, the eye is arrested by turret-shaped buttes, showing the bizarre formation and variegated strata characteristic of the “Bad Lands.” The stream is known as Dog Creek, and along its banks lie the winter villages of a considerable section of the Sioux and Cheyenne tribes.
The westering sun, declining in the blue frosty sky, lights up the river like a silver band, and glows upon the white picturesque lodges, throwing into prominence the quaint and savage devices emblazoned upon their skin walls. Within the straggling encampment many dark forms are moving, and the clear air rings ever and anon with the whoop of a gang of boys, already playing at warlike games; the shrill laughter of young squaws, and the cackle of old ones; an occasional neigh from the several herds of ponies feeding out around the villages and the tramp of their hoofs; or vibrates to the nasal song of a circle of jovial merrymakers. Here and there, squatted around a fire in the open, huddled up in their blankets, may be descried a group of warriors, solemnly whiffing at their long pipes, the while keeping up a drowsy hum of conversation in a guttural undertone, and from the apex of each pyramidal “teepe” a column of blue smoke rises in rings upon the windless atmosphere. It is a lovely day, and although the surrounding hills are powdered with snow, down here in the valley the hardened ground sparkles with merely a crisp touch of frost.
Then as the gloaming deepens the fires glow more redly, and the life and animation of the great encampment increases. Young bucks, bedaubed with paint, and arrayed in beadwork and other articles of savage finery, swagger and lounge about; the nodding eagle quill cresting their scalp-locks giving them a rakish, and at the same time martial, aspect, as they wander from tent to tent, indulging in guffaws amongst themselves, or exchanging broad “chaff” with a brace or so of coppery damsels here and there, who, for their part, can give as readily and as freely as they can take. Or a group is engaged in an impromptu dance, both sexes taking part, to a running accompaniment of combined guttural and nasal drone, varied now and again by a whoop. Wolfish curs skulk around, on the look-out to steal if allowed the chance, snarling over any stray offal that may be thrown them, or uttering a shrill yelp on receipt of an arrow or two from some mischievous urchin’s toy bow; and, altogether, with the fall of night, the hum and chatter pervading this wild community seems but to increase.
Great stars blaze forth in the frosty sky, not one by one, but with a rush, for now darkness has settled upon the scene, though penetrated and scattered here and there by the red glare of some convivial or household fire. And now it becomes apparent that some event of moment is to take place shortly, for a huge fire is kindled in front of the large council-lodge, which stands in the centre of the village, and, mingling with the monotonous “tom-tom” of drums, the voices of heralds are raised, convening chiefs and warriors to debate in solemn conclave.
No second summons is needed. The unearthly howling of the dancers is hushed as if by magic, the horseplay and boisterous humour of youthful bucks is laid aside, and from far and near all who can lay claim to the rank of warrior – even the youngest aspirants to the same hanging on the outskirts of the crowd – come trooping towards the common centre.
Within the council-lodge burns a second fire, the one outside being for the accommodation of the crowd, and it is round this that the real debate will take place. As the flames shoot up crisply, the interior is vividly illumined, displaying the trophies with which the walls are decked – trophies of the chase and trophies of war, horns and rare skins, scalps and weapons; and, disposed in regular order, the mysterious “medicine bags” and “totems” of the tribal magnates, grotesque affairs mostly, birds’ heads and claws, bones or grinning jaws of some animal, the whole plentifully set off with beadwork and paint and feathers.
Then the crowd outside parts decorously, giving passage to those whose weight and standing entitle them to a seat within the sacred lodge, and a voice in the council. Stately chieftains arrayed in their most brilliant war-costumes – the magnificent war-bonnets of eagles’ plumes cresting their heads and flowing almost to the ground behind, adding an indescribably martial and dignified air to their splendid stature and erect carriage – advance with grave and solemn step to the council fire and take their seats, speaking not a word, and looking neither to the right nor to the left Partisans, or warriors of tried skill and daring, who, without the rank and following of chiefs, are frequently elected to lead an expedition on the war-path, these, too, in equally splendid array, have a place in the assembly; after them, lesser braves, until the lodge can hold no more. The crowd must listen to what it can of the debates from without.
From the standpoint of their compatriots, some of these warriors are very distinguished men indeed. There is Long Bull, and Mountain Cat, and Crow-Scalper, all implacable and redoubted foes of the whites. There is Burnt Wrist, and Spotted Tail, and Lone Panther, and a dozen other notable chiefs. Last, but not least, there is Red Cloud, orator, statesman, and seer, the war-chief of the Ogallalla clan, and medicine chief virtually of the whole Sioux nation.
The flames of the council fire leap and crackle, casting a lurid glow on the stern visages of the assembled warriors. Many of these wear brilliantly-coloured tunics of cloth or dressed buckskin, more or less tastefully adorned with beadwork or shining silver plates. Over this, carelessly thrown, or gracefully dangling from its wearer’s shoulder, is the outer “robe” of soft buffalo hide, blazoned all over with hieroglyphics and pictures setting forth the owner’s feats of arms or prowess in the chase, and among the scalp-locks fringeing tunics and leggings may be descried not a few that originally grew upon Anglo-Saxon heads. But all is in harmony, tasteful, barbarically picturesque; and the air of self-possessed dignity stamped upon the countenances of these plumed and stately warriors could not be surpassed by the most august assembly that ever swayed the affairs of old civilisation.
One more personage is there whom we have omitted to mention. Leaning against a lodge pole, as thoroughly unconcerned and at his ease among the red chieftains as ever he was in Belgravian boudoir, his splendid face as impassive as their own, sits Rupert Vipan, and if ever man lived who was thoroughly calculated to inspire respect in the breasts of these warlike savages, assuredly he was that man. That he is here at all is sufficient to show in what honour he is held among his barbarian entertainers.
And now in order to render more clearly the drift of the subsequent debate, some slight digression may here be necessary.
The Sioux, or Dahcotah, as they prefer to be called, are about the only aboriginal race in North America whose numbers and prowess entitle them to rank as a nation. They are sub-divided into clans or tribes: Ogallalla, Minneconjou, Uncpapa, Brulé, and many more, with the specification of which we need not weary the reader, but all more or less independent of each other, and acting under their own chiefs or not, as they choose. At the time of our story the whole of these, numbering about 60,000 souls, occupied a large tract comprising the south-western half of the territory of Dakota, together with the adjacent extensive range in eastern Montana and Wyoming, watered by the Yellowstone and Powder Rivers and their tributaries, and commonly called after the last-named stream. On the border-line of Dakota and Wyoming, and therefore within the Indian reservation, stand the Black Hills, a rugged mountain group rising nearly 8,000 feet above the sea level, an insight into whose wild and romantic fastnesses we have already given.
At that period popular rumour credited the Black Hills with concealed wealth to a fabulous extent. Gold had already been found there, not in any great quantities, but still it had been found, and the nature and formation of the soil pointed to its existence in vast veins, at least so said popular rumour. That was enough. Men began to flock to this new Eldorado. Parties of prospectors and miners found their way to its sequestered valleys, and soon the rocks rang to the sound of the pick, and the mountain streams which gurgled through its savage solitudes were fouled with the washing of panned dirt.
But the miners had two factors to reckon with – the Government and the Indians. The former was bound by treaty to keep white men, particularly miners, out of the Indian reservation; the latter became more and more discontented over the non-fulfilment of the agreement. The shrewd tribesmen knew that gold was even a greater enemy to their race than rum. The discovery of gold meant an incursion of whites; first a few, then thousands; cities, towns, machinery. Then good-bye to the game, whereby they largely subsisted; good-bye, indeed, to the country itself, as far as they were concerned. They threatened war.
It became necessary for something to be done. Troops were sent to patrol the Black Hills, with strict injunctions to arrest all white men and send them under guard to the settlements. This was extensively done. But the expelled miners, watching their chance, lost no time in slipping back again, and their numbers, so far from decreasing, had just the opposite tendency, arrests notwithstanding.
Then the United States Government resolved to purchase the Black Hills, and made overtures to the Sioux accordingly. The latter were divided in opinion. Some were for terms, the only question being as to their liberality; others were for rejecting the proposal at any price, and if the Government still persisted in its neglect to keep out the white intruders, why then they must take the defence of their rights into their own hands.
Pause, O philanthropic reader, ere running away with the idea that these poor savages’ rights were being ruthlessly trampled on; and remember the old legal maxim about coming into court with clean hands. The Government tried to do its best, but in a vast, rugged, and lawless country the inhabitants are not to be policed as in a well-ordered city of the Old World. Men could not be hung merely for encroaching on the reservation, and the state of popular feeling precluded any sort of deterrent punishment. And then, were the Indians themselves strictly observing their side of the treaty? Let us see.
For several summers the bands roaming in the Powder River country had perpetrated not a few murders of whites, had run off stock and destroyed property to a considerable extent, in short, had taken the war-path, and this although nominally at peace. Now it was by virtue of keeping the peace that their exclusive rights over the encroached-upon territory had been conceded.
We have said that the Sioux were made up of various sub-divisions or clans. Now at that time there was not one of these which did not furnish a quota of warriors to swell the ranks of the hostiles. Nominally at peace, and drawing rations from the Government, the turbulent spirits of these tribes would slip away quietly in small parties, to join the hostile chiefs for a summer raid, returning to the agencies when they had had enough fighting and plunder, and becoming – in popular parlance – “good Indians” again. These escapades were either winked at by the tribal chiefs, who remained quietly at the agencies, “keeping in” with the Government, or were simply beyond their power to prevent. Probably both attitudes held good, for the control exercised by an Indian chief over his band or tribe seldom amounts to more than moral suasion.
Briefly, then, the Sioux and their allies, the Northern Cheyennes, might be thus classified: —
1. The hostiles, i. e., the bold and lawless faction who hardly made any secret of being on the war-path. These held the broken and rugged fastnesses of the Powder River country already referred to.
2. The Agency Indians who, sitting still on their reserves, helped their hostile brethren with information and supplies.
3. The turbulent youths on the reservation, always ready to slip away on their own account, or to join the hostiles, in search of scalps, plunder, and fun in general.
4. The whole lot, ripe for any devilment, provided it offered a safe chance of success.
Such was the state of affairs in 1873-4-5, and now apologising to the reader for this digression, let us get back to our council.
Chapter Seven
The Council
In silence the “medicine-man” prepared the great pipe, his lips moving in a magical incantation as he solemnly filled it. Then handing the stem to Vipan, who was seated on the right of Red Cloud, he applied a light to the bowl. This “medicine” or council pipe was a magnificent affair, as suited its solemn and ceremonial character. The large and massive bowl was of porous red stone, the stem, upwards of a yard in length, being profusely ornamented with beadwork and quills, and at intervals of a few inches flowed three long and carefully-dressed scalp-locks. Vipan, fully alive to the position of honour he occupied, gravely inhaled the aromatic mixture with the utmost deliberation, expelling the smoke in clouds from his mouth and nostrils. Then he passed it on to Red Cloud, who, after the same ceremony, in similar fashion passed it to the chief next him on his left, and so in dead silence it went round the circle, each warrior taking a series of long draws, and then, having handed the pipe to his neighbour, emitting a vast volume of smoke by a slow process which seemed to last several minutes, and the effect of which was not a little curious.
No word had been uttered since they entered the lodge, and not until the pipe had made the complete round of the circle was the silence broken. Then a sort of professional orator, whose mission was something similar to that of counsel for the plaintiff – viz., to “open the case” – arose and proceeded to set forth the grounds of debate. The Dahcotah, he said, were a great nation, and so were their brethren the Cheyennes, who also had an interest in the matter which had brought them together. Both were represented here by many of their most illustrious chiefs and their bravest warriors, several of whom, in passing, the orator proceeded to name, together with the boldest feat of arms of each, and at each of these panegyrics a guttural “How-how!” went forth from his listeners. The Dahcotah were not only a great people and a brave people, but they were also a long-suffering people. Who among all the red races had such good hearts as the Dahcotah? Who among them would have remained at peace under such provocation as they had received and continued to receive?
The debate was getting lively now. An emphatic exclamation of assent greeted the orator, whose tone, hitherto even, began to wax forcible.
When the Dahcotah agreed to bury the hatchet with the Mehneaska (Americans) – went on the speaker – a treaty was entered into, and under this the Great Father (the President of the United States) promised that the reservations they now occupied should be secured to them for ever – that no white men should be allowed within them, either to hunt or to settle or to search for gold, and on these conditions the Dahcotah agreed to abandon the war-path. That was seven years ago. They had abandoned it. They had “travelled on the white man’s road,” had sat within their reservations, molesting no one. They had made expeditions to their hunting-grounds to find food for their families and skins to build their lodges, but they had sent forth no war-parties. They had always treated the whites well. And now, how had the Great Father kept his promises? White men were swarming into the Dahcotah country. First they came by twos and threes, quietly, and begging to be admitted as friends. Then they came by twenties, armed with rifles and many cartridges, and began to lay out towns. Soon the Dahcotah country would be black with the smoke of their chimneys, and the deer and the buffalo, already scarce, would be a thing of the past. Look at Pahsapa (the Black Hills). Every valley was full of white men digging for gold. What was this gold, and whose was it? Was it not the property of the Dahcotah nation, on whose ground it lay hidden? If it was valuable, then the Great Father should make the Dahcotah nation rich with valuable things in exchange for it. But these intruding whites took the gold and gave nothing to its owners – threatened them with bullets instead. It had been suggested that they should sell Pahsapa. But these Hills were “great medicine” – sacred ground entrusted to the Dahcotah by the Good Spirit of Life. How could they sell them? What price would be equivalent to such a precious possession? There was a chief here of mighty renown – the war-chief of the Ogallalla – who had led the nation again and again to victory, whose war-whoop had scattered the whites like buffalo before the hunters, the “medicine chief” of the Dahcotah race. When the council should hear his words on this matter their path would be plain before them.
As the orator ceased an emphatic grunt went round the circle with a unanimity that spoke volumes. Red Cloud2, thus directly referred to, made, however, no sign. Motionless as a statue, there was a thoughtful, abstracted look upon his massive countenance, as though he had not heard a word of the harangue.
A few moments of silence, then another chief arose – a man of lofty stature and of grim and scowling aspect, his eyes scintillating with a cruel glitter from beneath his towering war-bonnet. After less than usual of the conventional brag as to the greatness of his nation and so forth, speaking fiercely and eagerly, as if anxious to come to the point, he went on: —
“What enemy has not felt the spring of Mountain Cat? From the far hunting-grounds of the Kiowas and the Apaches to the boundary line of the English in the North, there is not a spot of ground that Mountain Cat has not swept with his war-parties; not a village of the crawling Shoshones or skulking Pawnees that he has not taken scalps from; not a waggon train of these invading whites that he has not struck. When in the South the destroying locusts sweep down upon the land, they come not in one mighty cloud. No. They come one at a time at first, then a few more, fluttering quietly, far apart. It is nothing. But lo! in a moment there is a cloud in the air – a rush of wings, and the land is black with them – everything is devoured. So it is with these whites. One comes to trade, another comes to hunt, a third comes to visit us, two more come to search for this gold, and lo! the land is hidden beneath their devastating bands. Their stinking chimneys blacken the air, their poisonous firewater kills our young men or reduces them to the level of the whites themselves, who drink until they wallow like hogs upon the earth, and brother kills brother because he has drunk away his mind and has become a brute beast. Who would have dealings with such dogs as these?
“There was a time when our hunting-grounds shook beneath the tread of countless buffalo. Then we were great because free and feared – for who in those days dared incur the enmity of the Dahcotah? What happened? The whites built their accursed roads and the steam-horse came puffing over the plains, and where are the buffalo to-day? The land is white with their skeletons, but will skeletons feed the Dahcotah and supply skins for their winter lodges? The Great Father” (and the savage uttered the words with a contemptuous sneer) “then said, ‘Let us send and kill all the buffalo, and the red races will starve.’ So the white hunters came from the east and destroyed our food for ever. And where are we to-day? Are we not living like beggars? Are we not dependent on the Agencies for our daily food and clothing, instead of upon our own arrows and lances as of yore? First came the settlers, whom we treated as friends, then the steam-horse and the iron road, then the finding of the gold. Where this gold is, there the whites swarm. What do we gain, I say, by treating with these lying Mehneaska? What have we ever gained? When they sought to throw open our territory by cutting it with a broad road, did we treat? No, we fought. Where is that road to-day? Where are the forts built along it to keep it open? Gone – all gone. But the buffalo – what few are left – are there. How many would be left now had we traded away our rights? Not one. The whole Dahcotah nation went out upon the war-path.
“The whites begged for peace, and we granted it them. They agreed to respect our country, which was all we asked. Seven years have gone by, and how is that agreement kept? Go, count the white men digging in Pahsapa. Ha! There are many scalps to be had in Pahsapa.”
His tone, which had hitherto been one of quick, fierce emphasis, here assumed a slow and deadly meaning. The young warriors, listening without, gripped their weapons with a murmur of delighted applause. Mountain Cat was a chieftain after their own heart. Let him but set up the war-post that very night. All the young men in the village would strike it.
“We are strong,” he continued, “strong and united. Our bands are defending our hunting-grounds between this and the Yellowstone, but what shall be thought of us if we allow the whites to invade us here, to deprive us of the medicine hills without a struggle? Are we men, or have we become squaws since we began to receive doles of Government beef?”
Then the fierce savage, raising his voice, his eyes blazing like lightning, stretched forth his arm in denunciatory gesture over the assembly, and continued:
“Mountain Cat will never trust the promises of these Mehneaska. If they want Pahsapa, let them take it by right of conquest – by seizing it from the unconquerable Dahcotah. There are scalps to be taken in Pahsapa. Let the whole Dahcotah nation once more go out upon the war-path. I have said.”
Vipan, listening impassively, though with keen attention, to every word that was uttered, here caught the eye of War Wolf. The young warrior’s face was a study in sardonic ferocity at the words, “There are scalps to be taken in Pahsapa,” and he grinned with delight over the fiendish joke shared between himself and Golden Face.
The young bucks in the background were in ecstasies of glee. They anticipated no end of fun in the near future.
Several other speakers followed, and opinions on the advisability of war varied considerably. Most of them advocated the sale, but for an enormous price. There was a white man among them to-night, they said, of a different race to these other whites, and towards him their hearts were good. He loved his red brethren; he was their brother. He had told them about other lands than that of the Mehneaska – lands as large and as rich beyond the great Salt Lake. They must listen to him, for he was wise. He understood the ways of the whites, and would teach the Dahcotah how to deal with them – so that if Pahsapa should be sold they should receive full price; and not, as in other transactions, receive payment in promises.
This, more or less plainly put, was the burden of their speeches. Vipan, listening with more than Indian composure, felt that things were tending all as he would have them. It may here be stated that he was alone among his red entertainers; Smokestack Bill, foreseeing how affairs were likely to drift, having returned to the log cabin among the mountains. For once the adventurer was glad of his comrade’s absence. He could play his cards more freely; besides, the Indians trusted him as belonging to another race. Had the scout been still in the village, the two white men would not have been admitted to this council.
Then arose Spotted Tail, the head chief of the Brulé bands, and after Red Cloud, perhaps one of the most influential chiefs of the nation. He made a long oration, of considerable eloquence, but it was all in favour of peace. There was no need, he said, to reiterate that they were a great nation. Everybody knew it. As many speakers had asserted, the Dahcotah had never been conquered. Why was this? Because they were not only a brave but a prudent people. A brave man without prudence was like a grizzly bear – he might slay so many enemies more or less, but he invited his own destruction by rushing upon their rifles. As with a man, so it was with a nation. Prudence was everything. This gold which white men were now finding among the Hills – did not all experience show that wherever it was discovered, there the whites would soon appear in countless swarms? Gold was the “medicine” of the whites – they could not resist it. Not even all the warriors the Dahcotah could muster could in the long run stand between the whites and gold – no, nor all the warriors of every tribe from the Apaches in the south to the Blackfeet on the English boundary line. The last time they went upon the war-path it was to prevent the whites from making a broad road through their country – and they succeeded. If they went upon it this time it would be to keep the whites away from this gold. That was a thing which no tribe or nation had ever succeeded in doing yet, or ever would. Let the Dahcotah be prudent.
As for these Hills, it was true they were “great medicine,” but the people seldom hunted in them. They were not of much use. The Mehneaska were very anxious to possess them, and the Great Father was so rich he could afford to give such a price as would make the Dahcotah rich too. Besides, it was evident that he wished to treat them fairly this time, for had he not sent troops to drive away the intruding gold-seekers? They had come back, it was true; but this only proved the difficulties besetting the whole question. Let the Dahcotah nation be prudent – prudence was the keystone to every matter of international difficulty. His counsel was for entering into negotiations at once about the purchase. He was also emphatically on the side of peace.
Very faint were the murmurs of applause from the young men outside as Spotted Tail resumed his seat. The war spirit was in the air, and the burden of his speech was unpalatable to them. Then Red Cloud said:
“Golden Face sits in an honoured place at the council fire of the Dahcotah people. They will listen to his words as to the voice of a brother.”
With a slight bend of the head in acknowledgment of this graceful invitation, Vipan arose. As he stood for a few moments silently contemplating the circle of stately chiefs, the firelight glinting on the flowing masses of his beard and bringing into strong relief the herculean proportions of his towering stature, there was not an eye among the crowd of fierce and excitable savages but dilated with admiration. Here was indeed a man.
“Who am I that stand to address you to-night?” he began, speaking in their own tongue with ease and fluency. “Who knows? I will not boast. Suffice it to say that I have led men to war, in other lands beyond the great salt seas. I have struck the enemy, and that not once only. I have seen his back, but he has never seen mine. Enough. Who am I? It has been said that I am not of the race around us. That is so. There are many white races; that to which I have belonged matters nothing, for I own no race, I am akin to all the world,” with a sweep of the arm that would have done credit to one of their own most finished orators.
“The people whose hearts are straight towards me, whether light or dark, white or red, that is my people. Those who deal fairly with me, I deal fairly with; those who do not, let them beware. You in council have asked my advice. I cannot give advice, but my opinion the chiefs before me can value or not.
“I have listened to the speeches of many valiant men. Some have advocated peace, others have been for war. It is a simple thing to go to war. Is it? When the red men strike the war-post, they muster their warriors, and go forth to battle. When the whites decide on war, they collect their dollars, and pay soldiers to go and fight for them. The red men fight with weapons, the whites with dollars. The red men would rather forego their chance of booty than lose one warrior. The whites would rather lose a thousand soldiers than five thousand dollars. But, you will say: If the whites have the dollars, and value not the lives of other people, what chance have we, for they are rich, and can pay? Wait a moment. Men are wonderfully alike, whether red or white. Is it your experience that the richest man is the man who cares least for his possessions? It is not mine.
“Now let your ears be open, for this is the point. The fear of losing men will not deter the whites from going to war; no, not for a moment, but the fear of losing dollars will. It is not the soldiers who make the war, it is the people who pay for it. These will not allow war to be made by their rulers for fun.
“Were I a councillor of the Dahcotah nation, this is what I should say: First, let the Great Father prove that he is in earnest by turning all the whites out of Pahsapa, or allowing us to do so. When this is done – but not until then – we will enter into negotiations for the purchase. Then I should ask eighty million dollars in cash. It is a large sum, but nothing compared with the value of the ground itself. The Mehneaska will gladly pay this, rather than embark in a war which they know will cost them twenty times as much, for they know the prowess of the Dahcotah nation, and respect the name of Red Cloud,” turning with a graceful inclination towards the chief at his side.
