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three hundred of them had settled down on lands which were outside the Cherokee Reservation, and had been assigned by the Government to the Osages. This unfortunate three hundred, therefore, are removed again; this time to the lands of the Peorias, where they ask permission to establish themselves. But in the mean time, as they had made previous arrangements with the Cherokees, and all their funds had been transferred to the Cherokee Nation, it is thought to be “very unfortunate that they should be thus obliged to seek a new home;" and it is said to be “ quite desirable that the parties in interest should reconcile their unsettled affairs to mutual advantage."
We are too much inclined to read these records carelessly, without trying to picture to ourselves the condition of affairs which they represent. It has come to be such an accepted thing in the history and fate of the Indian that he is to be always pushed on, always in advance of what is called the march of civilization, that to the average mind statements of these repeated removals come with no startling force, and suggest no vivid picture of details, only a sort of reassertion of an abstract general principle. But pausing to consider for a moment what such statements actually mean and involve; imagining such processes applied to some particular town or village that we happen to be intimately acquainted with, we can soon come to a new realization of the full bearing and import of them; such uprooting, such perplexity, such loss, such confusion and uncertainty, inflicted once on any community of white people anywhere in our land, would be considered quite enough to destroy its energies and blight its prospects for years. It may very well be questioned whether any of our small communities would have recovered from such successive shocks, changes, and forced migrations, as soon and as well as have many of these Indian tribes. It is very certain that they would not have submitted to them as patiently.
After this we find in the Official Reports no distinctive mention of the Delawares by name, except of a few who had been for some time living in the Indian Territory, and were not included in the treaty provisions at the time of the removal from Kansas. This little handful—eighty-one in number—is all that now remain to bear the name of that strong and friendly people to whom, a little more than one hundred years ago, we promised that they should be our brothers forever, and be entitled to a representation in our Congress.
This band of Delawares is associated with six other dwindled remnants of tribes — the Caddoes, Ionies, Wichitas, Towaconies, Wacoes, Keechies, and Comanches—on the Wichita Agency, in Indian Territory.
They are all reported as being “peaceable, well disposed,” and “actively engaged in agricultural pursuits.”
Of the Delawares it is said, in 1878, that they were not able to cultivate so much land as they had intended to during that year, on account of loss of stock by horse-thieves.”
Even here, it seems, in that “Indian country south of Kansas, where” (as they were told) “white settlers could not interfere with them,” enemies lie in wait for them, as of old, to rob and destroy; even here the Government is, as before, unable to protect them; and in all probability, the tragedies of 1866 and 1867 will before long be re-enacted with still sadder results.
to be “
Our first treaty with the Cheyennes was made in 1825, at the mouth of the Teton River. It was merely a treaty of amity and friendship, and acknowledgment on the part of the Cheyennes of the "supremacy” of the United States. Two years before this, President Monroe reported the “Chayenes"
a tribe of three thousand two hundred and fifty souls, dwelling and hunting on a river of the same name, a western tributary of the Missouri, a little above the Great Bend.” Ten years later, Catlin, the famous painter of Indians, met a "Shienne " chief and squaw among the Sioux, and painted their portraits. He says, "The Shiennes are a small tribe of about three thousand in number, living neighbors to the Sioux on the west of them, between the Black Hills and the Rocky Mountains. There is no finer race of men than these in North America, and none superior in stature, except the Osages : scarcely a man in the tribe full grown who is less than six feet in height.” They are +he richest in horses of any tribe on the continent; living where whe greatest herds of wild horses are grazing on the prairies, which they catch in great numbers, and sell to the Sioux, Mandans, and other tribes, as well as to the fur-traders.
“These people are the most desperate set of warriors and horsemen, having carried on almost unceasing wars with the Pawnees and Blackfeet. The chief was clothed in a handsome dress of deer-skins, very neatly garnished with broad bands of porcupine-quill work down the sleeves of his shirt and leg
gings. The woman was comely, and beautifully dressed. Her dress of the mountain - sheepskin tastefully ornamented with quills and beads, and her hair plaited in large braids that hung down on her breast."
In 1837 the agent for the "Sioux, Cheyennes, and Poncas' reports that “all these Indians live exclusively by the chase;" and that seems to be the sum and substance of his information about them. He adds, also, that these remote wandering tribes have a great fear of the border tribes, and wish to avoid them. In 1838 the Cheyennes are reported as carrying on trade at a post on the Arkansas River near the Santa Fe road, but still depending on the chase.
In 1842 they are spoken of as a "wandering tribe on the Platte;" and in the same year, Mr. D. D. Mitchell, Supt. of Indian Affairs, with his head-quarters at St. Louis, writes : “Generations will pass away before this territory" [the territory in which the wild tribes of the Upper Mississippi were then wandering] " becomes much more circumscribed; for if we draw a line running north and south, so as to cross the Missouri about the mouth of the Vermilion River, we shall designate the limits beyond which civilized men are never likely to settle. At this point the Creator seems to have said to the tides of emigration that are annually rolling toward the West, ‘Thus far shalt thou go, and no farther.' At all events, if they go beyond this, they will never stop on the east side of the Rocky Mountains. The utter destitution of timber, the sterility of sandy soil, together with the coldness and dryness of the climate, furnish obstacles which not even Yankee enterprise is likely to overcome. A beneficent Creator seems to have intended this dreary region as an asylum for the Indians, when the force of circumstances shall have driven them from the last acre of the fertile soil which they once possessed. Here no inducements are offered to the ever-restless Saxon breed to erect their huts. * * * The time may arrive when the whole of the Western Indians will be
forced to seek a resting-place in this Great American Desert; and this, in all probability, will form a new era in the history of this singular and ill-fated race. They will remain a wandering, half civilized, though happy people. Their flocks and herds will cover a thousand hills,' and will furnish beef and mutton for a portion of the dense population of whites that will swarm in the more fertile sections of the great valley of the Mississippi.”
This line, recommended by Mr. Mitchell, runs just east of Dakota, through the extreme eastern portion of Nebraska, a little to the east of the middle of Kansas, through the middle of Indian Territory and Texas, to the Gulf of Mexico. Montana, Idaho, Colorado, and New Mexico, all lie west of it.
The records of the War Department for 1846 contain an interesting account of a visit made to all the wild tribes of the Upper Missouri Agency—the Yankton Sioux, the Arrikarees, Mandans, Assinaboines, Arapahoes, Cheyennes, and others. reply to the agent's remonstrances with one of the Sioux chiefs in regard to their perpetual warring with each other, the chief
was very laconic and decided, remarking that if their greatgrandfather desired them to cease to war with their enemies, why did he not send each of them a petticoat, and make squaws of them at once ?” This same chief refused to allow the boys of his tribe to go to the Choctaw schools, saying, “They would return, as the few did who went to St. Louis, drunkards, or die on the way.”
The Cheyennes and other Indians living on the Platte complained bitterly of the passage of the emigrants through their country. They said they ought to be compensated for the right of way, and that the emigrants should be restricted by law and the presence of a military force from burnir grass, and from unnecessary destruction of game. They were systematically plundered and demoralized by traders. Whiskey was to be had without difficulty; sugar and coffee were sold