Chapter 11

A map was produced, and the Secretary explained the boundaries fixed in the treaty of 1868. Red Cloud looked on with great interest. He said he was asked to sign the treaty merely to show that he was peaceable, and not to grant their lands. He continued, saying, "This is the first time I have heard of such a treaty, and I do not mean to follow it. I want to know who was the interpreter who interpreted these things to the Indians." The names of three were mentioned, and he said, "I know nothing about it. It was never explained to me."

_Bear-in-the-Grass_ said, "The Great Spirit hears me to-day. I tell nothing but what is true when I say these words of the treaty were not explained. It was only said the treaty was for peace and friendship among the whites. When we took hold of the pen they said they would take the troops away so we could raise children."

Secretary Cox explained that the treaty was signed by more than two hundred different Sioux of all the bands.

_Red Cloud_--"I do not say the Commissioners lied, but the interpreters were wrong. I never heard a word only what was brought to my camp. When the forts were removed, I came to make peace. You had your war houses. When you removed them, I signed a treaty of peace. We want to straighten things up."

_Secretary Cox._--"I have been very careful so that no mistake may be made, and that our words should be as open as daylight, so we may understand what binds the Sioux and ourselves: We are trying to get Congress to carry out our promises, and we want the Indians to do their part. We simply say that this is the agreement made as we remember. We have copies printed. We will give one to Red Cloud so it can be interpreted to him exactly what it is."

_Red Cloud_ said, "All the promises made in the treaty have never been fulfilled. The object of the whites is to crush the Indians down to nothing. The Great Spirit will judge these things hereafter. All the words I sent never reached the Father. They are lost before they get here. I am chief of the thirty-nine nations of Sioux. I will not take the paper with me. It is all lies."

The Secretary distributed copies of the treaty to the interpreting agents and traders present, and adjourned the council till next day, in order that meantime the provisions of the treaty be explained to the Indians.

_Final Interview._

They appeared to be much depressed, having reflected over the proceedings of the day before. They reluctantly came to the meeting next morning, the earnest persuasion of the interpreter, agent, and traders having induced them to do so. They stated that their refusal to attend might result to their injury. The night before Red Shirt was so much depressed in spirits that he wanted to commit suicide, saying that he might as well die here as elsewhere, as they had been swindled.

_Further Explanations._

Commissioner Parker opened the proceedings by saying the Indians were asked to come up because it was thought they ought to have something to say before they went home. Secretary Cox said to them he was very sorry to find out that Red Cloud and his people have not understood what was in the treaty of 1868; therefore he wanted him to come here, so that all mistakes might be explained and be dismissed. It was important to know exactly how matters stood. This government did not want to drive them. The Secretary then explained, at some length, the provisions of the treaty, the limits of the hunting-grounds, the reservation, etc. He understood that Red Cloud and his band were unwilling to go on the reservation, but wanted to live on the head-waters of the Big Cheyenne River, northeast of Fort Fetterman. This was outside of the permanent reservation, but inside the part reserved for hunting-ground. The Secretary was willing to say, if that would please them, he would make it so, and have their business agents there; this would still keep white people off the hunting-ground. The government would give them cattle and food and clothing, so as to make them happy in their new home. The Secretary said he would write down the names of the men in whom the Indians have confidence, and want for their agent and traders. He desired to find out whether they were good men, and could be trusted by the government. He was sorry the Indians felt bad on finding out what was in the treaty; but the best way was to tell it all, so there might not be any misunderstanding.

Red Cloud, having shaken hands with the Secretary and Commissioner Parker, seated himself on the floor, and said:

"What I said to the Great Father, the President, is now in my mind. I have only a few words to add this morning. I have become tired of speaking. Yesterday, when I saw the treaty, and all the false things in it, I was mad. I suppose it made you the same. The Secretary explained it this morning, and now I am pleased. As to the goods you talked about, I want what is due and belongs to me. The red people were raised with the bow and arrow, and are all of one nation; but the whites, who are educated and civilized, swindle me; and I am not hard to swindle, because I cannot read and write. We have thirty-two nations (or bands), and have a council-house the same as you have. We held a council before we came here, and the demands I have made upon you from the chiefs I left behind me are all alike. You whites have a chief you go by, but all the chief I go by is God Almighty. When he tells me anything that is for the best, I always go by his guidance. The whites think the Great Spirit has nothing to do with us, but he has. After fooling with us and taking away our property, they will have to suffer for it hereafter. The Great Spirit is now looking at us, and we offer him our prayers.

"When we had a talk at the mouth of Horse Creek, in 1852, you made a chief of Conquering Bear and then destroyed him, and since then we have had no chief. You white people did the same to your great chief. You killed one of our great fathers. The Great Spirit makes us suffer for our wrong-doing. You promised us many things, but you never performed them. You take away everything. Even if you live forty years or fifty years in this world and then die, you cannot take all your goods with you. The Great Spirit will not make me suffer, because I am ignorant. He will put me in a place where I will be better off than in this world. The Great Spirit raised me naked and gave me no arms. Look at me. This is the way I was raised. White men say we are bad, we are murderers, but I cannot see it."

[Red Cloud did not use this slang phrase,--no Indian speaks so,--and the interpreters spoil much of the beauty of idiom in translating what the Indian says. He meant, "I did not so understand it."]

"We gave up our lands whenever the whites came into our country. Tell the Great Father I am poor. In earlier years, when I had plenty of game, I could make a living; I gave land away, but I am too poor for that now. I want something for my land. I want to receive some pay for the lands where you have made railroads. My Father has a great many children out West with no ears, brains, or heart. You have the names to the treaty of persons professing to be chiefs, but I am chief of that nation. Look at me. My hair is straight. I was free born on this land. An interpreter who signed the treaty has curly hair. He is no man. I will see him hereafter. I know I have been wronged. The words of my Great Father never reach me, and mine never reach him. There are too many streams between us. The Great Spirit has raised me on wild game. I know he has left enough to support my children for awhile. You have stolen Denver from me. You never gave me anything for it. Some of our people went there to engage in farming, and you sent your white children and scattered them all away. Now I have only two mounds left, and I want them for myself and people. There is treasure in them. You have stolen mounds containing gold. I have for many years lived with the men I want for my superintendent, agent, and traders, and am well acquainted with them. I know they are men of justice; they do what is right. If you appoint them, and any blame comes, it will not be on you, but on me. I would be willing to let you go upon our land when the time comes; but that would not be until after the game is gone. I do not ask my Great Father to give me anything. I came naked, and will go away naked. I want you to tell my Great Father I have no further business. I want you to put me on a straight line. I want to stop in St. Louis to see Robert Campbell, an old friend." Red Cloud then pointed to a lady in the room, saying, "Look at that woman. She was captured by Silver Horn's party. I wish you to pay her what her captors owe her. I am a man true to what I say, and want to keep my promise. The Indians robbed that lady there, and through your influence I want her to be paid."

Secretary Cox replied to Red Cloud that the treaty showed how the land was to be paid for. They were to be given cattle, agricultural instruments, seeds, houses, blacksmith-shops, teachers, etc., and food and clothing. The land is good in two ways: one is to let the game grow for the hunt; the other, to plow it up and get corn and wheat, and other things out of it, and raise cattle on it. The reason why so many white men live on their land is that they treat it in this way. He would correct Red Cloud in a remark made by him. "The whites do not expect to take their goods with them into the other world. We know as well as the Indians do that we go out of the world as naked as when we came into it; but while here in the world we take pleasure in building great houses and towns, and make good bread to eat.

"We are trying to teach them to do the same things, so that they may be as well off as we are. Here [pointing to Commissioner Parker] is the Commissioner of Indian Affairs, who is a chief among us. He belonged to a race who lived there long before the white man came to this country. He now has power, and white people obey him, and he directs what shall be done in very important business. We will be brethren to you in the same way if you follow his good example and learn our civilization."

_Red Cloud_ responded, "I don't blame him for being a chief. He ought to be one. We are all of one nation."

_Secretary Cox._--"Those Indians who become chiefs among us do so by learning the white man's customs, and ceasing to be dependent as children. I was glad to hear Red Cloud say he would not go away angry, General Smith will see that you get good presents. But these are small things compared with the arrangements that will be made to make you prosperous and happy. Some of the Peace Commissioners will go to your country to see that you are well treated. I do not want you to think the days coming are black days. I want you to think they will be bright and happy days. Be of good spirit. If you feel like a man who is lost in the woods, we will guide you out of them to a pleasant place. You will go home two days from now. One day will be spent by General Smith in New York to get you the presents."

_Red Cloud_ replied, "I do not want to go that way. I want a straight line. I have seen enough of towns. There are plenty of stores between here and my home, and there is no occasion to go out of the way to buy goods. I have no business in New York. I want to go back the way I came. The whites are the same everywhere. I see them every day. As to the improvement of the red men, I want to send them here delegates to Congress."

Secretary Cox said he would be guided by General Smith as to the route homeward. He was not particularly anxious the Indians should go to New York. This ended the interview. The Indians shook hands with the Secretary and Commissioner Parker, and then hurried from the room, followed by the crowd of persons who had gathered at the door.

_Little Swan's Speech._

Little Swan, a Sioux chief, said to the President about the Indian situation:

"What my Great Father asks for, peace, is all very well. If I had my own way, it would be all right, and there would be no more fighting; but I saw in the Congress, when I went there, on Thursday, that all the big chiefs there did not agree very well. It is the same with my young men. They are not all of one mind; but I will do my best to make them of one mind, and to keep the peace. I am a bad young man, too, and have made much trouble. I did not get to be a big chief by good conduct, but because I was a great fighter, like you, my Great Father."

These words were really delivered. The allusion to Congress and to the President hit the nail on the head; at least, it is thought so.

_Spotted Tail in New York._

On the 14th of June, the four lords of the desert, Spotted Tail, Swift Bear, Fast Bear, and Yellow Hair, had a busy day. They began in the morning with a visit to the French frigate, Magicienne, where they were received by Admiral Lefeber and his staff, and a salute was fired in their honor. They were conducted to the admiral's state-room and regaled upon cakes and champagne. The latter they enjoyed immensely, but Captain Poole wisely limited them to one glass each, not desiring to witness a scalping scene on his frigate. After this repast, the red men were conducted all over the ship. The admiral then had one of the fifteen-inch guns loaded with powder, and each one of the Indians pulled the lanyard in turn. This was royal sport for the Indians, and as each gun was fired they looked eagerly for the splash of the ball which they thought was in the cannon. It was impossible to explain to them that the gun was loaded with powder only, as when they visited the Brooklyn navy-yard a shotted gun was fired for their especial edification, and their delight was then to watch for the ball striking the water.

After the visit to the frigate, the Indians returned to the Astor House, where a crowd of five or six hundred people was assembled. The private entrance on Vesey Street was besieged by an excited multitude anxious to get a peep at the "red-skins," but they were disappointed, as the stage drove up to the Barclay Street entrance.

Although they had been to a certain extent amused by what they have seen in New York, still, they were all anxious to get back home. Captain Poole says that the crowds which dogged their footsteps wherever they went annoyed them considerably, and it is owing to this that they have departed so abruptly. Many invitations were sent them, including one from James Fisk, Jr., to visit his steamers, and one from the officers of the turret ship Miantonomah. Spotted Tail, however, declined to accept either, being tired of Eastern life. He also refused to take a trip up the Hudson, saying that he and his brethren all wanted to go home.

Before the Indians' departure from Washington, President Grant handed four hundred dollars to Captain Poole, and directed that each chief should choose presents to the value of one hundred dollars. They were accordingly taken to an up-town store, where each filled a large trunk with articles of various kinds. Combs, brushes, umbrellas, blankets, and beads seemed particularly to please their fancy. Swift Bear wanted to take about a dozen umbrellas, but was dissuaded from it by Captain Poole.

They took a Pacific Railroad car on the Hudson River Railroad, at eight o'clock in the evening.

_Red Cloud in New York._

Red Cloud changed his mind, and came on to New York to attend a great meeting of friends of the red men, at Cooper Institute. On the evening of June 16th, the party were treated to a grand reception, at which it was supposed that no less than five thousand were present. Among other things, Red Cloud said:

"I have tried to get from my Great Father what is right and just. I have not altogether succeeded. I want you to believe with me, to know with me, that which is right and just. I represent the whole Sioux nation. They will be grieved by what I represent. I am no Spotted Tail, who will say one thing one day, and be bought for a fish the next. Look at me! I am poor, naked, but I am chief of a nation. We do not ask for riches; we do not want much; but we want our children properly trained and brought up. We look to you for that. Riches here do no good. We cannot take them away with us out of this world, but we want to have love and peace. The money, the riches, that we have in this world, as Secretary Cox lately told me, we cannot take these into the next world. If this is so, I would like to know why the Commissioners who are sent out there do nothing but rob to get the riches of this world away from us. I was brought up among traders and those who came out there in the early times. I had good times with them; they treated me mostly always right; always well; they taught me to use clothes, to use tobacco, to use fire-arms and ammunition. This was all very well until the Great Father sent another kind of men out there,--men who drank whisky; men who were so bad that the Great Father could not keep them at home, so he sent them out there."

_Reception of Red Cloud at Home._

Doubtless speculators and contractors were disappointed when they heard, on General Smith's return, of Red Cloud's satisfaction, and what he said about being peaceable, and using his influence among his warriors. A thousand lodges were gathered to receive him, and the demonstrations made over his return exceeded any the oldest Indian had ever seen before.

On the way out, Red Cloud gave General Smith his reason for asking the government for the seventeen horses. He did not really need them, but made up his mind that if he had been sent back on foot from Pine Bluff, or Fort Laramie, his tribes might think he was lightly esteemed by our authorities, and thereupon they might begin to despise him. His influence would decrease, and he might be unsuccessful in preventing war. He merely wished to accept of them as a tribute to his exalted position as a great warrior among his people. The general said that his appearance, with his whole party well mounted, had the desired effect, and Red Cloud's warriors saw at a glance that the chief was believed to be a great warrior by the Great Father at Washington.

CONCLUSION.

Boys love fair play, and I know they will make every allowance for the poor Indian, who is, in his wild state, indeed a savage, born and bred up among the wild beasts of the forest; untutored and cruel to his enemies, whether man or beast. We must take him as we find him, then, and not as some sensation writers would make us believe, to be _more noble and generous_ than many white men. For we may find many noble examples of generosity among them, in freeing captives and forgiving wrongs done to them; but they have been for over two hundred years victims of the white man's dishonest dealings, and I think that we would do pretty much as the Indian does, if we were Indians, and had been taught the lesson of our forefathers' wrongs. The Indian agents have been in former years mostly dishonest, and cheated those they should have remembered were simple children of the forest; and though they were knowing enough to perceive they were badly dealt with and did not get their due, could not tell just where the cheating came in. You remember the story of a white man and an Indian going a hunting on shares. Well, they killed a wild turkey and a buzzard, the latter good for naught. They sat down on a log to divide the game. "Now," said the white man, "You take the buzzard, and I'll take the turkey; or, I'll take the turkey, and you take the buzzard." The Indian opened his eyes wide, and replied, "Seems to me you talk all buzzard to me, and no talk turkey."

Very little "talk turkey" has the Indian experienced in dealing with the whites. Indeed, you can judge of fair dealing, or want of it, when it is known that an agent came out our way to pay off annuities with blankets, etc. These were "shoddy blankets," and when one tribe was paid off with them, the agent bought them all back again with bad whisky, and went on farther, to pay off other tribes in like manner.

So one agent carried out to California some annuity goods to pay off Indians, according to treaty, _and among them were several thousand elastics; and yet no Indian wears a stocking_!

The bad Indians _must be punished, just as bad boys, who do wrong; and the army alone can deal with refractory Indians, whose tender mercies are most cruel to white men, women, and children_.

General Sherman came out here in 1868 as one of "the Peace Commission," to personally investigate the whole matter. On his arrival at Cheyenne and at Denver, a large number of pioneers were ready to insult him, because he would not make a speech, and authorize them to band together and kill Indians wherever found![4]

[4] A man whom I had some respect for, said to me at this time, "If we can get up a smart Indian war now, wouldn't it be the making of Cheyenne?" He had an eye to an army contract. General Sherman would probably have called him a "bummer."

This idol of the American people they were not willing to trust to do justice to both parties, after visiting among the tribes on the plains, and in New Mexico, and seen things for himself. Such is human nature. But the general could wait his time, and the judgment of the whole people will be, to give him credit for a far-sighted policy, the result of a wise head and an understanding heart, that swerves neither to the right hand nor the left, so it be in the plain path of duty! Why not believe and trust him in the future, as we have in the past? We are to take care how we draw down upon our nation God's anger for _previous_ years of injustice and bad treatment; and if General Grant had done nothing more to signalize his administration than the appointment of honest agents to look after the welfare of Indians on reservations, while leaving to Generals Sherman and Sheridan the dealing with wild, refractory bands of pagan savages, roaming over the settlements on the plains, to do their murderous work of brutalities that sicken the heart to contemplate, and make to the sufferers a welcome death as speedily as possible,--he would be one of the greatest Presidents we have had.

I have thus tried to give an impartial history of the "Indian Question," showing the characteristics of our white settlers in their treatment of the Indians; and, on the other hand, painting the savage as he is, in his wild, cruel nature, and with whom we have to deal with all the wisdom our government can devise. I have done so with a purpose. This is to show how little Christianity has done thus far to make white men just, fair, and honorable, and to gain the respect of the red man for the Christian's God. It is a sad reflection, too, that we are doing so little, and that the world's conversion is so far, so very far away in the future. _There is a dreadful responsibility resting somewhere!_