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It is not easy to characterize Sitting Bull, of all
Sioux chiefs most generally
known to the American people. There are few to whom his name is not familiar,
and still fewer who have learned to connect it with anything more than the
conventional notion of a bloodthirsty savage. The man was an enigma at best. He
was not impulsive, nor was he phlegmatic. He was most serious when he seemed to
be jocose. He was gifted with the power of sarcasm, and few have used it more
artfully than he.
His father was one of the best-known members of the Hukpapa band of Sioux. The
manner of this man's death was characteristic. One day, when the Hukpapa were
attacked by a large war party of
Crows, he fell upon the enemy's war leader with
his knife. In a hand-to-hand combat of this sort, we count the victor as
entitled to a war bonnet of trailing plumes. It means certain death to one or
both. In this case, both men dealt a mortal stroke, and Jumping Buffalo, the
father of Sitting Bull, fell from his saddle and died in a few minutes. The
other died later from the effects of the wound. Sitting Bull's boyhood must have been a happy one. It was long after the day of
the dog-travaux, and his father owned many ponies of variegated colors. It was
said of him in a joking way that his legs were bowed like the ribs
of the |
ponies that he rode constantly from childhood. He had also a common nickname that was
much to the point. It was "Hunkeshnee", which means "Slow", referring to his
inability to run fast, or more probably to the fact that he seldom appeared on
foot. In their boyish games he was wont to take the part of the "old man", but
this does not mean that he was not active and brave. It is told that after a
buffalo hunt the boys were enjoying a mimic hunt with the calves that had been
left behind. A large calf turned viciously on Sitting Bull, whose pony had
thrown him, but the alert youth got hold of both ears and struggled until the
calf was pushed back into a buffalo wallow in a sitting posture. The boys
shouted: "He has subdued the buffalo calf! He made it sit down!" And from this
incident was derived his familiar name of Sitting Bull.
It is a mistake to suppose that Sitting Bull, or any other Indian warrior, was
of a murderous disposition. It is true that savage warfare had grown more and
more harsh and cruel since the coming of white traders among them, bringing
guns, knives, and whisky. Yet it was still regarded largely as a sort of game,
undertaken in order to develop the manly qualities of their youth. It was the
degree of risk which brought honor, rather than the number slain, and a brave
must mourn thirty days, with blackened face and loosened hair, for the enemy
whose life he had taken. While the spoils of war were allowed, this did not
extend to territorial aggrandizement, nor was there any wish to overthrow
another nation and enslave its people. It was a point of honor in the old days
to treat a captive with kindness. The common impression that the Indian is
naturally cruel and revengeful is entirely opposed to his philosophy and
training. The revengeful tendency of the Indian was aroused by the white man. It
is not the natural Indian who is mean and tricky; not
Massasoit but
King Philip;
not Attackullakulla but
Weatherford; not Wabashaw but
Little Crow; not Jumping
Buffalo but Sitting Bull! These men lifted their hands against the white man,
while their fathers held theirs out to him with gifts.
Remember that there were councils which gave their decisions in accordance with
the highest ideal of human justice before there were any cities on this
continent; before there were bridges to span the Mississippi; before this
network of railroads was dreamed of! There were primitive communities upon the
very spot where Chicago or New York City now stands, where men were as children,
innocent of all the crimes now committed there daily and nightly. True morality
is more easily maintained in connection with the simple life. You must accept
the truth that you demoralize any race whom you have subjugated.
From this point of view we shall consider Sitting Bull's career. We say he is an
untutored man: that is true so far as learning of a literary type is concerned;
but he was not an untutored man when you view him from the standpoint of his
nation. To be sure, he did not learn his lessons from books. This is second-hand
information at best. All that he learned he verified for himself and put into
daily practice. In personal appearance he was rather commonplace and made no
immediate impression, but as he talked he seemed to take hold of his hearers
more and more. He was bull-headed; quick to grasp a situation, and not readily
induced to change his mind. He was not suspicious until he was forced to be so.
All his meaner traits were inevitably developed by the events of his later
career.
Sitting Bull's history has been written many times by newspaper men and army
officers, but I find no account of him which is entirely correct. I met him
personally in 1884, and since his death I have gone thoroughly into the details
of his life with his relatives and contemporaries. It has often been said that
he was a physical coward and not a warrior. Judge of this for yourselves from
the deed which first gave him fame in his own tribe, when he was about
twenty-eight years old.
In an attack upon a band of
Crow Indians, one of the enemy took his stand, after
the rest had fled, in a deep ditch from which it seemed impossible to dislodge
him. The situation had already cost the lives of several warriors, but they
could not let him go to repeat such a boast over the Sioux!
"Follow me!" said Sitting Bull, and charged. He raced his horse to the brim of
the ditch and struck at the enemy with his coup-staff, thus compelling him to
expose himself to the fire of the others while shooting his assailant. But the
Crow merely poked his empty gun into his face and dodged back under cover. Then
Sitting Bull stopped; he saw that no one had followed him, and he also perceived
that the enemy had no more ammunition left. He rode deliberately up to the
barrier and threw his loaded gun over it; then he went back to his party and
told them what he thought of them.
"Now," said he, "I have armed him, for I will not see a brave man killed
unarmed. I will strike him again with my coup-staff to count the first feather;
who will count the second?"
Again he led the charge, and this time they all followed him. Sitting Bull was
severely wounded by his own gun in the hands of the enemy, who was killed by
those that came after him. This is a record that so far as I know was never made
by any other warrior.
The second incident that made him well known was his taking of a boy captive in
battle with the Assiniboin. He saved this boy's life and adopted him as his
brother. Hohay, as he was called, was devoted to Sitting Bull and helped much in
later years to spread his fame. Sitting Bull was a born diplomat, a ready
speaker, and in middle life he ceased to go upon the warpath, to become the
councilor of his people. From this time on, this man represented him in all
important battles, and upon every brave deed done was wont to exclaim aloud:
"I, Sitting Bull's boy, do this in his name!"
He had a nephew, now living, who resembles him strongly, and who also
represented him personally upon the field; and so far as there is any remnant
left of his immediate band, they look upon this man One Bull as their chief.
When Sitting Bull was a boy, there was no thought of trouble with the whites. He
was acquainted with many of the early traders, Picotte, Choteau, Primeau,
Larpenteur, and others, and liked them, as did most of his people in those days.
All the early records show this friendly attitude of the Sioux, and the great
fur companies for a century and a half depended upon them for the bulk of their
trade. It was not until the middle of the last century that they woke up all of
a sudden to the danger threatening their very existence. Yet at that time many
of the old chiefs had been already depraved by the whisky and other vices of the
whites, and in the vicinity of the forts and trading posts at Sioux City, Saint
Paul, and Cheyenne, there was general demoralization. The drunkards and
hangers-on were ready to sell almost anything they had for the favor of the
trader. The better and stronger element held aloof. They would not have anything
of the white man except his hatchet, gun, and knife. They utterly refused to
cede their lands; and as for the rest, they were willing to let him alone as
long as he did not interfere with their life and customs, which was not long.
It was not, however, the
Hukpapa band of Sioux, Sitting Bull's band, which first
took up arms against the whites; and this was not because they had come less in
contact with them, for they dwelt on the Missouri River, the natural highway of
trade. As early as 1854, the
Ogallala and
Brule had trouble with the soldiers
near Fort Laramie; and again in 1857 Inkpaduta massacred several families of
settlers at Spirit Lake, Iowa. Finally, in 1869, the Minnesota Sioux, goaded by
many wrongs, arose and murdered many of the settlers, afterward fleeing into the
country of the Hunkpapa and appealing to them for help, urging that all Indians
should make common cause against the invader. This brought Sitting Bull face to
face with a question which was not yet fully matured in his own mind; but having
satisfied himself of the justice of their cause, he joined forces with the
renegades during the summer of 1863, and from this time on he was an
acknowledged leader.
In 1865 and 1866 he met the Canadian half-breed, Louis Riel, instigator of two
rebellions, who had come across the line for safety; and in fact at this time he
harbored a number of outlaws and fugitives from justice. His conversations with
these, especially with the French mixed-bloods, who inflamed his prejudices
against the Americans, all had their influence in making of the wily Sioux a
determined enemy to the white man. While among his own people he was always
affable and genial, he became boastful and domineering in his dealings with the
hated race. He once remarked that "if we wish to make any impression upon the
pale-face, it is necessary to put on his mask."
Sitting Bull joined in the attack on Fort Phil Kearny and in the subsequent
hostilities; but he accepted in good faith the treaty of 1868, and soon after it
was signed he visited Washington with Red Cloud and
Spotted Tail, on which
occasion the three distinguished chiefs attracted much attention and were
entertained at dinner by President Grant and other notables. He considered that
the life of the white man as he saw it was no life for his people, but hoped by
close adherence to the terms of this treaty to preserve the Big Horn and Black
Hills country for a permanent hunting ground. When gold was discovered and the
irrepressible gold seekers made their historic dash across the plains into this
forbidden paradise, then his faith in the white man's honor was gone forever,
and he took his final and most persistent stand in defense of his nation and
home. His bitter and at the same time well-grounded and philosophical dislike of
the conquering race is well expressed in a speech made before the purely Indian
council before referred to, upon the Powder River. I will give it in brief as it
has been several times repeated to me by men who were present.
"Behold, my friends, the spring is come; the earth has gladly received the
embraces of the sun, and we shall soon see the results of their love! Every seed
is awakened, and all animal life. It is through this mysterious power that we
too have our being, and we therefore yield to our neighbors, even to our animal
neighbors, the same right as ourselves to inhabit this vast land.
"Yet hear me, friends! we have now to deal with another people, small and feeble
when our forefathers first met with them, but now great and overbearing.
Strangely enough, they have a mind to till the soil, and the love of possessions
is a disease in them. These people have made many rules that the rich may break,
but the poor may not! They have a religion in which the poor worship, but the
rich will not! They even take tithes of the poor and weak to support the rich
and those who rule. They claim this mother of ours, the Earth, for their own
use, and fence their neighbors away from her, and deface her with their
buildings and their refuse. They compel her to produce out of season, and when
sterile she is made to take medicine in order to produce again. All this is
sacrilege.
"This nation is like a spring freshet; it overruns its banks and destroys all
who are in its path. We cannot dwell side by side. Only seven years ago we made
a treaty by which we were assured that the buffalo country should be left to us
forever. Now they threaten to take that from us also. My brothers, shall we
submit? or shall we say to them: 'First kill me, before you can take possession
of my fatherland!'"
As Sitting Bull spoke, so he felt, and he had the courage to stand by his words.
Crazy Horse led his forces in the field; as for him, he applied his energies to
state affairs, and by his strong and aggressive personality contributed much to
holding the hostiles together.
It may be said without fear of contradiction that Sitting Bull never killed any
women or children. He was a fair fighter, and while not prominent in battle
after his young manhood, he was the brains of the Sioux resistance. He has been
called a "medicine man" and a "dreamer." Strictly speaking, he was neither of
these, and the white historians are prone to confuse the two. A medicine man is
a doctor or healer; a dreamer is an active war prophet who leads his war party
according to his dream or prophecy. What is called by whites "making medicine"
in war time is again a wrong conception. Every warrior carries a bag of sacred
or lucky charms, supposed to protect the wearer alone, but it has nothing to do
with the success or safety of the party as a whole. No one can make any
"medicine" to affect the result of a battle, although it has been said that
Sitting Bull did this at the battle of the Little Big Horn.
When Custer and Reno attacked the camp at both ends, the chief was caught
napping. The village was in danger of surprise, and the women and children must
be placed in safety. Like other men of his age, Sitting Bull got his family
together for flight, and then joined the warriors on the Reno side of the
attack. Thus he was not in the famous charge against Custer; nevertheless, his
voice was heard exhorting the warriors throughout that day.
During the autumn of 1876, after the fall of Custer, Sitting Bull was hunted all
through the Yellowstone region by the military. The following characteristic
letter, doubtless written at his dictation by a half-breed interpreter, was sent
to Colonel Otis immediately after a daring attack upon his wagon train.
"I want to know what you are doing, traveling on this road. You scare all the
buffalo away. I want to hunt in this place. I want you to turn back from here.
If you don't, I will fight you again. I want you to leave what you have got here
and turn back from here.
I am your friend
Sitting Bull. I mean all the rations you have got and some powder. Wish you
would write me as soon as you can."
Otis, however, kept on and joined Colonel Miles, who followed Sitting Bull with
about four hundred soldiers. He overtook him at last on Cedar Creek, near the
Yellowstone, and the two met midway between the lines for a parley. The army
report says: "Sitting Bull wanted peace in his own way." The truth was that he
wanted nothing more than had been guaranteed to them by the treaty of 1868 --
the exclusive possession of their last hunting ground. This the government was
not now prepared to grant, as it had been decided to place all the Indians under
military control upon the various reservations.
Since it was impossible to reconcile two such conflicting demands, the hostiles
were driven about from pillar to post for several more years, and finally took
refuge across the line in Canada, where Sitting Bull had placed his last hope of
justice and freedom for his race. Here he was joined from time to time by
parties of malcontents from the reservation, driven largely by starvation and
ill-treatment to seek another home. Here, too, they were followed by United
States commissioners, headed by General Terry, who endeavored to persuade him to
return, promising abundance of food and fair treatment, despite the fact that
the exiles were well aware of the miserable condition of the "good Indians" upon
the reservations. He first refused to meet them at all, and only did so when
advised to that effect by Major Walsh of the Canadian mounted police. This was
his characteristic remark: "If you have one honest man in Washington, send him
here and I will talk to him."
Sitting Bull was not moved by fair words; but when he found that if they had
liberty on that side, they had little else, that the Canadian government would
give them protection but no food; that the buffalo had been all but exterminated
and his starving people were already beginning to desert him, he was compelled
at last, in 1881, to report at Fort Buford, North Dakota, with his band of
hungry, homeless, and discouraged refugees. It was, after all, to hunger and not
to the strong arm of the military that he surrendered in the end.
In spite of the invitation that had been extended to him in the name of the
"Great Father" at Washington, he was immediately thrown into a military prison,
and afterward handed over to Colonel Cody ("Buffalo Bill") as an advertisement
for his "Wild West Show." After traveling about for several years with the
famous showman, thus increasing his knowledge of the weaknesses as well as the
strength of the white man, the deposed and humiliated chief settled down quietly
with his people upon the
Standing Rock agency in North Dakota, where his
immediate band occupied the Grand River district and set to raising cattle and
horses. They made good progress; much better, in fact, than that of the
"coffee-coolers" or "loafer" Indians, received the missionaries kindly and were
soon a church-going people.
When the Commissions of 1888 and 1889 came to treat with the Sioux for a further
cession of land and a reduction of their reservations, nearly all were opposed
to consent on any terms. Nevertheless, by hook or by crook, enough signatures
were finally obtained to carry the measure through, although it is said that
many were those of women and the so-called "squaw-men", who had no rights in the
land. At the same time, rations were cut down, and there was general hardship
and dissatisfaction. Crazy Horse was long since dead; Spotted Tail had fallen at
the hands of one of his own tribe; Red Cloud had become a feeble old man, and
the disaffected among the Sioux began once more to look to Sitting Bull for
leadership.
At this crisis a strange thing happened. A half-breed Indian in Nevada
promulgated the news that the Messiah had appeared to him upon a peak in the
Rockies, dressed in rabbit skins, and bringing a message to the red race. The
message was to the effect that since his first coming had been in vain, since
the white people had doubted and reviled him, had nailed him to the cross, and
trampled upon his doctrines, he had come again in pity to save the Indian. He
declared that he would cause the earth to shake and to overthrow the cities of
the whites and destroy them, that the buffalo would return, and the land belong
to the red race forever! These events were to come to pass within two years; and
meanwhile they were to prepare for his coming by the ceremonies and dances which
he commanded.
This curious story spread like wildfire and met with eager acceptance among the
suffering and discontented people. The teachings of Christian missionaries had
prepared them to believe in a Messiah, and the prescribed ceremonial was much
more in accord with their traditions than the conventional worship of the
churches. Chiefs of many tribes sent delegations to the Indian prophet; Short
Bull, Kicking Bear, and others went from among the Sioux, and on their return
all inaugurated the dances at once. There was an attempt at first to keep the
matter secret, but it soon became generally known and seriously disconcerted the
Indian agents and others, who were quick to suspect a hostile conspiracy under
all this religious enthusiasm. As a matter of fact, there was no thought of an
uprising; the dancing was innocent enough, and pathetic enough their despairing
hope in a pitiful Saviour who should overwhelm their oppressors and bring back
their golden age.
When the Indians refused to give up the "Ghost Dance" at the bidding of the
authorities, the growing suspicion and alarm focused upon Sitting Bull, who in
spirit had never been any too submissive, and it was determined to order his
arrest. At the special request of Major McLaughlin, agent at Standing Rock,
forty of his Indian police were sent out to Sitting Bull's home on Grand River
to secure his person (followed at some little distance by a body of United
States troops for reinforcement, in case of trouble). These police are enlisted
from among the tribesmen at each agency, and have proved uniformly brave and
faithful. They entered the cabin at daybreak, aroused the chief from a sound
slumber, helped him to dress, and led him unresisting from the house; but when
he came out in the gray dawn of that December morning in 1890, to find his cabin
surrounded by armed men and himself led away to he knew not what fate, he cried
out loudly:
"They have taken me: what say you to it?"
Men poured out of the neighboring houses, and in a few minutes the police were
themselves surrounded with an excited and rapidly increasing throng. They
harangued the crowd in vain; Sitting Bull's blood was up, and he again appealed
to his men. His adopted brother, the Assiniboin captive whose life he had saved
so many years before, was the first to fire. His shot killed Lieutenant Bull
Head, who held Sitting Bull by the arm. Then there was a short but sharp
conflict, in which Sitting Bull and six of his defenders and six of the Indian
police were slain, with many more wounded. The chief's young son, Crow Foot, and
his devoted "brother" died with him. When all was over, and the terrified people
had fled precipitately across the river, the soldiers appeared upon the brow of
the long hill and fired their Hotchkiss guns into the deserted camp.
Thus ended the life of a natural strategist of no mean courage and ability. The
great chief was buried without honors outside the cemetery at the post, and for
some years the grave was marked by a mere board at its head. Recently some women
have built a cairn of rocks there in token of respect and remembrance.
Siouan Indian Family |
Sitting Bull |
American Horse |
Crazy Horse |
Red Cloud |
Indian Heroes and
Chiefs
Native American Nations
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