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their treaty,” and that “ as many again as were taught were turned away from school for lack of room.”
The Presbyterian Board of Foreign Missions has contributed during this year $1750 for missionary work among them, and the Indians themselves have raised $125.
Their reservation is thus described : “The majority of land comprising the reservation is a vast rolling prairie, affording luxuriant pasturage for thousands of their cattle and horses. The Clearwater River, flowing as it does directly through the reserve, branching out in the North, Middle, and South Forks, greatly benefits their locations that they have taken in the valleys lying between such river and the bluffs of the higher-land, forming in one instance—at Kaimaih—one of the most picturesque locations to be found in the whole North-west. Situated in a valley on either side of the South Fork, in length about six miles, varying in width from one-half to two miles; in form like a vast amphitheatre, surrounded on all sides by nearly perpendicular bluffs rising two thousand feet in height, it forms one of the prettiest valleys one can imagine. A view from the bluff reveals a living panorama, as one sees the vast fields of waving grain surrounding well-built and tasty cottages adorned with porches, and many of the conveniences found among industrious wbites. The sight would lead a stranger, not knowing of its inhabitance by Indians, to inquire what prosperous white settlement was located here. It is by far the most advanced in the ways of civilization and progress of any in the Territory, if not on the coast.”
How long will the white men of Idaho permit Indians to occupy so fair a domain as this? The small cloud, no larger than a man's hand, already looms on their horizon. The closing paragraph of this (the last) report from the Nez Percés is:
“Some uneasiness is manifest about stories set afloat by renegade whites, in relation to their treatment at the expiration of their treaty next July, but I have talked the matter over, and
they will wait patiently to see the action on the part of the Government. They are well civilized; but one mistake on the part of the Government at this time would destroy the effects of the past thirty years' teachings. Give them time and attention; they will astonish their most zealous friends in their progress toward civilization.”
The word Sioux is a contraction from the old French word “ Nadouessioux," or "Enemies," the name given by the French traders to this most powerful and warlike of all the North-western tribes. They called themselves “Dakota,” or one,” because so many bands under different names were joined together. At the time of Captain Carver's travels among the North American Indians there were twelve known bands of these Nadouwessies.” They entertained the captain most hospitably for seven months during the winter of 1766–7; adopted him as one of their chiefs; and when the time came for him to depart, three hundred of them accompanied him for a distance on his journey, and took leave with expressions of friendship for him, and good-will toward the Great Father, the English king, of whom he had told them. The chiefs wished him to say to the king “how much we desire that traders may be sent to abide among us with such things as we need, that the hearts of our young men, our wives, and children may be made glad. And may peace subsist between us so long as the sun, the moon, the earth, and the waters shall endure;" and "acquaint the Great King how much the Nadouwessies wish to be counted among his good children.”
Nothing in all the history of the earliest intercourse between the friendly tribes of North American Indians and the Europeans coming among them is more pathetic than the accounts of their simple hospitality, their unstinted invitations, and their
guileless expressions of desire for a greater knowledge of the white men's ways. When that saintly old bigot, Father Hennepin, sailed up
the Illinois River, in 1680, carrying his “portable chapel," chalice, and chasuble, and a few holy wafers“ in a steel box, shut very close," going to teach the savages " the knowledge of the Captain of Heaven and Earth, and to use fire-arms, and several other things relating to their advantage," the Illinois were so terrified that, although they were several thousand strong, they took to flight "with horrid cries and howlings.” On being reassured by signs and words of friendliness, they slowly returned—some, however, not until three or four days had passed. Then they listened to the good man's discourses with “great attention ; afterward gave a great shout for joy," and "expressed a great gratitude;" and, the missionaries being footsore from long travel, the kindly creatures fell to rubbing their legs and feet “with oil of bears, and grease of wild oxen, which after much travel is an incomparable refreshment; and presented us some flesh to eat, putting the three first morsels into our mouths with great ceremonies.”
It was a pity that Father Hennepin had no more tangible benefit than the doctrine of the “efficacy of the Sacraments” to communicate to the hospitable Illinois in return for their healing ointments. Naturally they did not appreciate this, and he proceeded on his way disheartened by their "brutish stupidity," but consoling himself, however, with the thought of the infants he had baptized. Hearing of the death of one of them, he says he is “glad it had pleased God to take this little Christian out of the world,” and he attributed his own“ preservation amidst the greatest dangers” afterward to "the care he took for its baptism." Those dangers were, indeed, by no means inconsiderable, as he and his party were taken prisoners by a roaming party of these Indians, called in the Father's quaint old book “Nadouwessians." He was forced to accompany
them on their expeditions, and was in daily danger of being murdered by the more riotous and hostile members of the band. He found these savages on the whole “good-natured men, affable, civil, and obliging," and he was indebted for his life to the good-will of one of the chiefs, who protected him again and again at no inconsiderable danger to himself. The only evidence of religion among the Nadouwessies which he mentions is that they never began to smoke without first holding the pipe up to the sun, saying, “Smoke, sun !" They also offered to the sun the best part of every beast they killed, carrying it afterward to the cabin of their chief; from which Father Hennepin concluded that they had “a religious veneration for the sun.”
The diplomatic relations between the United States Government and the Sioux began in the year 1815. In that year and the year following we made sixteen “treaties” of peace and friendship with different tribes of Indians—treaties demanding no cessions of land beyond the original grants which had been made by these tribes to the English, French, or Spanish governments, but confirming those to the United States; promising perpetual peace," and declaring that “
every injury or act of hostility committed by one or other of the contracting parties shall be mutually forgiven and forgot.” Three of these treaties were made with bands of the Sioux-one of them with “the Sioux of the Leaf, the Sioux of the Broad Leaf, and the Sioux who shoot in the Pine-tops."
In 1825 four more treaties were made with separate Sioux bands. By one of those treaties—that of Prairie du Chienboundaries were defined between the Chippewas and the Sioux, and it was hoped that their incessant feuds might be brought to an end. This hostility had continued unabated from the time of the earliest travellers in the country, and the Sioux had been slowly but steadily driven south and west by the victorious Chippewas. A treaty could not avail very much toward