Goodhue County, Minnesota - Chapter 8: The Aborigines, 1893

Some fifty years before Miunesota was known, the point of land now occupied by the city of Red Wing, was the planting ground of a band of Indians who were a part of a large tribe called Dako.tas, The word Dakota means friend. The name Sioux was given to them by their French traders. The origin of the word Sioux is said to be the last syllable of the name which the Chippewas gave them. But I am inclined to believe that Sioux is a corruption of the name Jews.

This tribe was said to be "the most powerful and warlike of all the North American Indian tribes," in our old school geographies. They occupied nearly all the northwestern territory of the United States at the time of the Louisiana purchase in 1803, which included the upper Mississippi valley and west to the Rocky mountains; and from the mouth of the Big Sioux river north to Devil's Lake. They were divided into several grand divisions under the names Mdewakantonwans, Sissetouwans, Titonwans, Ihanktonwans, etc.

There were seven bands or villages of the Mdewakantonwans, of which Hheranicha, or Red Wing's village, was one. Three of these villages were situated on the Missis.sippi river below St. Paul; four on the Minnesota river below St. Peter, at the time Miunesota was organized as a territory in 1849.

Their language was a surprise to me. It was quite full of words to express every variety of thought which could possibly come to the minds of a people so rude and uncultivated. For instance, the Dakota verb admits of a great nuird)er of inflexions. The various modifications of an action are expressed with conciseness and precision. They have prefixes to indicate the manner and instrument of an action. The prefix, Ba, shows that the action was done by cutting with a knife or saw; Bo, by shooting or punching; Ka, by striking, as with a club or axe; iV«, by kicking; Pa, by pushing, as with the hand. Ya, as a prefix, signifies that the action was done with the teeth; /iTsa, means to separate; Bciksa, to cut in two with a knife or saw; Boksa, to separate by shooting; Kaksa, by striking; Naksa, by kicking; Paksa, by pushing; Yciksa, by biting.

There are separate personal and relative pronouns, adjectives, adverbs, conjunctions, prepositions, and interjections almost without number. The personal pronouns, when used with verbs, are incorporated with the same, so that the verbs are conjugated regularly, as in the Latin and Greek.

The Dakotas were more careful than some other people in preserving the purity of their language. Nick-names and slaug words were not used. Children were early taught to speak their words correctly. This task was generally performed by their grandmothers. Their religious ideas were vague and unsatisfying, even to themselves. Seldom did they spend time to think of a future world.

Their religious ceremonies were all performed apparently for the purpose of obtaining present good. Yet they firmly believed in a Spirit world to wliicli they should go after death.

The following is a paraphrase of an Indian mother's lament on the death of her child, written for the Dakoia Friend by Rev. G. H. Pond, one of the earliest missionaries to the tribe.

"Mechoonkshee! Mechoonkshee! (my daugher, my daughter) alas! alas! my comfort, my hope has departed, my heart is very sad. My joy is turned into sorrow, and my song into wailing. Shall I never behold thy sunny smile? Shall I never more hear the music of thy voice? The Great Spirit Jias entered my lodge in anger and taken thee from me, my first born and only child. I am comfortless and must wail out my grief. The pale faces repress their sorrow, but we children of nature must give vent to ours or die.

"The light of my eyes is extinguished; all, all is dark. I have cast from me all my comfortable clothing, and robed myself in comfortless skins; for no clothing, no fire, can warm thee, my daughter. Unwashed and uncombed, I will mourn for thee, whose long locks I can never more braid, and whose cheeks I can never again tinge with vermilion. I will cut off my dishevelled hair, for my grief is great. Mechoonkshee! Mechoonkshee! How can I survive thee? How can I be happy, and you a hopeless wanderer to the spirit land? How can I eat if you are hungry? I will go to the grave with food for your spirit. Your bowl and spoon are placed in your coffin for use on the journey. The feast for your playmates has been made at the place of interment. Kuowest thou of their presence? Mechoonkshee ! Mechoonkshee!

"When spring returns the choicest of ducks shall be your portion. Sugar and beriies also shall be placed near your grave. Neither grass nor flowers shall be allowed to grow thereon. Affection for thee will keep the little mound desolate, like the heart from which thou art torn. My daughter, I come, I come; I bring you parched corn. O how long will you sleep? The wintry winds wail your requiem. The cold earth is your bed, and the colder snow thy covering. I would that they were mine. I will lie down by thy side. 1 will sleep once more with you. If no one discovers me I shall soon be as cold as thou art, and together we will sleep that long, long sleep from which I cannot wake thee, Mechoonkshee! Mechoonkshee!"

The earliest songs to which Dakota children were accustomed to listen were war songs. The first lesson a little boy was taught Avas the use of the bow and arrow. The noblest act to which he could aspire was to kill an enemy. At about the age of sixteen every boy must become a brave soldier, and v,'ould become a man as soon as he had taken the scalp of an enemy. He was presented with a war club and told by the sacred war prophet that he must make a man of himself by using it. The following is a translation of the speech of an old Dakota warrior: am hungry I satisfy myself on the ilesh of Chippewas. The wind blows from four points, and with equal freedom I tread the wide world. With my war club I strike, and the effect is terror and death. It supplies me with food so nutritious, that my appetite hut seklom returns. Death agonies are music to the gods by whom I am inspired."

The numerous mounds and cairns which abounded in this vicinity, at the time of its settlement by the whites, gave evidence that the country had been inhabited long time, ago by a people who had towns much larger and in closer proximity than the Dakotas. There were plain evidences too that that ancient people were not accustomed to the arts of war. As has been already alluded to in this work, no warlike instruments were to be found among their relics. But the favorite pastime of the Dakotas appears to have been war. A man was famous among them just in proportion to the number of enemies he had slain.

That warrior chief. Scarlet Wing, made choice of this place, where a busy multitude had once pursued the paths of peace, for his headquarters; from vrhence he would lead forth his band of followers from time to time, armed with tomahawks and scalping knives, to surprise and marder their enemies, the Chippewas.

It is related of this cliief that he became famous for his success in hunting and war; and that he acquired his name from the color of his blanket, and the celerity witli which he swept over hill and prairie, through swamp and stream, to surprise and conquer his enemies. While on his last expedition he was taken suddenly ill and died away from home.

chief of this band of Dakotas. His name was Wacouta, the shooter. It was this chief who informed the writer that his uncle, the Scarlet Wing, was buried on a bluff near Wabasha. Wacouta was a man of peace. He was not accustomed to lead in the warpath, although his brfives had the privilege of forming war parties and making raids against their enemies whenever they desired.

Wacouta was vei-y tall, straight and dignified in his demeanor He was also a man of good judgment. His authority was not absolute. He rather advised his people than commanded them. He encouraged industry and sobriety; was a friend to the missionaries, and sent his own children to their schools when he Avas at home hiniself.

The Dakotas, at that time, had no real homes. Each band had its own planting ground, where the women and children lived and raised a crop of corn. During the time from early in May till about the middle of September, they were engaged in planting, cultivating and harvesting their corn. Between four and five mouths of the year they dwelt in their bark houses which were stationary. The remainder of the year they dwelt in movable tents, wandering from place to place, according as game was plenty in the different localities. In the winter their tents were invariably placed in the thickest groves for the sake of shelter from the wind and storm.

The labor in the corn-fields being performed by the women and children, the men were in the meantime engaged in going on war parties, or hunting and fishing. So at least it was understood they were engaged. But as far as my knoAvledge of them extends, the men spent a great part of the time in summer playing games or lounging in the shade. Game was too plenty to occupy much of their time in securing what would supply the immediate wants of the family. Whiskey was occasionally brought into the place, which event was followed by a drunken row.

War parties, consisting of a few young men, were often started out with great ceremony, but generally returned without accomplishing anything; for the reason that they were not accustomed to attack an enemy except by a surprise. Once only did we witness the return of a war party in triumph. Some six or eight Dakota braves came home with the scalp of one Chippewa, probably taken from some poor straggler, who had unfortunately strayed from the camp alone. As this victorious party emerged from the grove at the lower end of Barn bluff, their shouts of victory were. heard by the people of the village. They bore aloft the blocdy trophy, stretched upon a hoop, which was fixed to the end of a pole, and could be seen at a distance. The whole village was soon in marching order to meet the conquering heroes. Songs of victory filled the air while those brave young warriors were escorted into the centre of the town by a triumphal procession. Feasting and dancing now began and was continued a part of each day for a month. When one set of dancers became tired another took their places. Women generally held the scalp while the dance was continued with beating the drum and shaking the rattle for several hours at a time - such was tJie scalp dance.

There were other social gatherings and festivals common among the Dakotas when dancing and wild music were the chief part of the ceremonies. The scalp

Three otiier festivals were observed, each about once every year; namely, the raw fish dance, the sun dance, and the medicine dance. The raw fish dance usually occurred in the month of June after a number of days of rain, or cool and cloudy weather, and was generally observed for the purpose of bringing weather which would be favorable to the growth of corn. At least such was the reason given for the one held in Red Wing's village which the writer attended as a spectator.

An oblong enclosure of about one-quarter of an acre of ground was surrounded by a stake and brush fence. At one end was a booth or shelter where the principal actors occasionally rested, and where those who made the music sat. This booth was open at the sides. Near the middle of the enclosure, a pole had been placed in the ground in a perpendicular position upon which hung two large fish which had been recently caught from the river, weighing probably about two pounds each. The chief actors on the occasion were four young men who had evidently spent some time at their toilets in preparation. Their dress consisted of a simple cloth about the middle, and the remaining part of their bodies was painted with charcoal dust, blue clay and vermilion. Their faces were striped with the different colors, and werfe as hideous in appearance as possible. When all were ready the music of the drum and rattle commenced, while the four dancers began to move out upon their hands and feet, uttering strange sounds, seemingly trying to imitate wild beasts. Beating time with the music with both hands and feet, they passed around inside the enclosure several times, apparently getting more excited each round. Occasioually a short rest was taken. Finally, the music struck quicker time and these hungry dancing bears, or wolves, began to stretch up their mouths towards the fishes and to snatch bites from them, continually dancing around while chewing and swallowing the same; then retui'niug and taking another mouthful, each endeavoring to get his full share until naught was left but the heads, back-bones and tails. The four dancers had actually devoured all the rest, so far as the spectators could see. When they had finished they were loudly applauded by their relatives and companions. So ended the raw fish dance. How it affected the weatlier the reader can imagine.

The medicine feast was of a more serious nature. The word medicine is here used in place of the Dakota word wah-kwan which is applied to anything mysterious. Their word for the name of the Supreme Being is Wahkwan-tanka, translated into English, Great Spirit. The medicine dance, or feast, generally begins at sunset and continues twenty-four hours, or, until sunset the following day. The ceremonies of this feast are unknown as to their deep meaning, except to those who have been initiated as members of the secret society called Mysterious Men. It differs from secret societies among the whites in the fact that women were received as members as well as men. This society among the Dakotas pretended to be the depository of all their sacred mysteries. The medicine sack was the badge of membership. This was the dried skin of a beaver, mink, muskrat or other small animal, prepared in the form of a bag, open only at the mouth, in which were a few bird's claws, or some dried grass, supposed to be endowed with power to work wonders.

Great preparations were required for this mysterious dance. There was cooking of food like unto the preparation for thanksgiving dinner in respect to quantity, but it was generally all of one kind which would be called soup. The high priests, leaders of the ceremonies, spend a w'hole night in vapor baths, sweating, singing and holding communion with the Spirit World; that they may be prepared for their sacred duties.

All the members must appear in their best attire, with faces gaily painted, with badge in hand. Before the appointed day arrives a large space of ground is enclosed by a slender brush fence. Over this is provided a temporary shelter, made with stakes, poles and brush, to keep off the sun. The sides of the enclosure are left open so as to afPord spectators a good view. None but members are permitted to come within the sacred enclosure.

Our party arrived at the scene a little after noon, and were present during the concluding hours of the strange performances. We found all quietly sitting and eating soup from wooden bowls with spoons of the same material. Large kettles of the soup stood at one end of the space enclosed to which all had access. And when all had finished their eating, the master of ceremonies arose, said a few words, and the music began. Then all arose, put away bowls and spoons, and with medicine sack in hand, carried conspicuously in front, they kept time with the music, dancing up and down the shady hall. Thus with singing, dancing and feasting, by turns, the more solemn and mysterious parts were enacted without being tiresome to lookers on.

recounting the great deeds of a succession of ancestors, which had been handed down by tradition, not forgetting in conclusion to mention what he himself had done.

At another interval the time was occupied in the reception of new members. The qualifications for such, we were told, were: First, suitable age; second, fees for initiation paid in advance. These matters were considered and decided by the high priests. The candidate being informed of his acceptance by them was also duly instructed in regard to the ceremony of reception beforehand. This ceremony took place in the presence of all in open day.

Great solemnity pervaded the countenances of the whole assembly. A fish bone of considerable size, to think of passing down a person's throat, was given to the novitiate to swallow. After due incantations were gone through, he was requested to raise the bone again from his stomach, which he did apparently without injury. After this was done, the mysterious badge was presented to him, and all the mysterious knowledge, privileges and immunities of full membership conferred upon him. But the most wonderful spectacle of all was enacted towards the close, in which the great power of the medicine sack Avas displayed in the presence of the outsiders.

While music, by the rattle, drum and singing voices was in progress, and all were in motion upon their feet, the members began to point at each other, by holding up the medicine sack, as if it were a gun and that he was going to shoot; and as soon as the member pointed at, saw the other's motion, he immediately fell to the ground apparently dead. Something like one-third of the members were thus shot down in the course of fifteen or tweuty minutes. These fallen ones had not power to rise from their lifeless condition, it seemed, until touched by the hand of a high priest. We rejoice that we can testify that in every case of death which we witnessed on the occasion, the victim was mercifully restored to life again. The exercises were closed by a grand procession, or what might be called a promenade around the enclosure four or five times.

The leaders or high priests of the medicine men were supposed to possess great power in the spiritual realm. They had the power to heal the sick, and it was believed by many that they could cause the death of any person, simply by willing it. Consequently they were much feared by the common people. When one in a family was taken sick, one of these doctors was sent for. A nice present was also sent by the hand of the messenger. On being satisfied that he should be well paid the doctor takes his rattle and goes to the sick person. With a knowing air he carefully examines the body of his patient until he finds the particular locality of the evil spirit that has caused the sickness. The patient is now stretched at full length upon a blanket in the middle of a tent and a bowl of water placed near. The doctor divests himself of clothing except the breech-cloth, and commences his conjurations by shaking the rattle and uttering the most unearthly sounds possible for a man to make. By and by while continuing the noise he gets down upon his knees by the side of the sick one and slowly moves his mouth to the spot where the disease is located. The noise ceases for a few minutes while he sucks and draws out the evil spirit. Presently he jumps to his feet, with violent contortions of his body and retchings, at the same time yelling and howling, he spits into the bowl of water till apparently relieved. This performance is repeated several times in the course of five or six hours. During short intervals the doctor stops for a rest and a smoke. Finally when the evil spirits have all been drawn out, images are made upon a piece of bark to represent them. The bark is placed outside the tent and shot to pieces by three or four men who are ready with their gnus for the occasion. Another method of destroying the spirits was sometimes adopted. The bowl of water was set outside and fired into with guns, while a woman stood astride of it. After this treatment the sick person is expected to recover, which is often the case. But it is understood, however, that if the doctor has not been duly respected, and well paid for his services, he may have performed his work deceitfully, and the sufferer will die. Thus all failures are accounted for.

Polygamy was allowed, but not common among the Dakotas. Seldom had a man more than one wife living. Wives were generally purchased after being wooed. The women were accustomed to do all the hard work. They were hewers of wood and drawers of water. They cut the wood, hauled it, made the fires, cooked the food, and besides all this, planted, cultivated and harvested the corn. A tired woman once came to the mission house from the field saying that she had finished her planting. On being asked why she did not have her strong, brave husband help her in such work, she replied, that he would then be called a woman and she should be made ashamed.

If a young woman had no father living, an uncle or elder brother could bestow her in marriage, which was generally done after a good price had been offered.

It was a custom for the young man to woo the girl of his choice by playing the Mute around and near the tent, where the desired maiden dwelt, at different times, until he could gain a personal interview. The next step after obtaining her consent, he must deposit the article, or whatever he intended to pay for his bride, in front of her father's or her guardian's wigwam. If the price was accepted it was soon taken in. But if left long untouched the disappointed lover was allowed to take away his property or add something more valuable. Whenever the articles proffered were taken into the father's possession the young man was at liberty to come and claim his bride. To complete the transaction and confirm his right, he sometimes carries her to his own tent on his back, a piece of gallantry not often practiced after that time.

The Dakotas in their wild state, had a singular mode of disposing of the remains of their dead. The body was neatly wrapped in bark or a blanket and placed upon a scaffold some eight or ten feet high, near the wigwam, and there permitted to remain for a month and longer often times. Afterward it was taken down and buried on high ground. A row of stakes were driven into the ground each side of the grave in a slanting position so as to meet together at the top, and thus prevent wolves and other wild animals from disturbing it. Great wailings were often heard for several mornings and evenings after the death of a person. Relatives were accustomed to place food near the grave, and on the scaffold near the body of their dead, believing that nourishment would be needed by the spirit during its long journey to some other world.

Whiskey could be obtained on the opposite side of the river at any time for money, furs, or anything valuable which an Indian could part with. They were not moderate drinkeis of intoxicating liquors. Nor were they habitual drinkers. They wanted enough to make them drunk, when they wanted any. Several would put their valuables together and go over and purchase a gallon or more at one time, bring it to the village and have a good spree. As an Indian was not considered responsible for what he did while drunk, these sprees often ended in iojury to somebody, and custom allowed the injured no redress.

When five or six men were crazed by whiskey, the whole village were on the watch. Every dangerous weapon was taken from them, and the children kept out of the way, if possible. I remember being called upon to dress an ugly wound which had been inflicted by a drunken brave upon the head of a woman with a hatchet. Whiskey often excites men who are wanting in self-control, to do some horrid deed. My one difficulty was occasioned by whiskey.

It was but a week or so after a drunken row had occurred, that I was walking near the teepees and heard a woman cry out, "Now they come with it;" pointing to the river she added, "more whiskey." I saw there was a canoe approaching which had just left the Wisconsin side, and waited at the head of the path which led up from the landing. There were six young men in the canoe. After trying their boat they came up the bank in single file, the leader carrying a covered tin pail.

I met him and asked what he had there. "Whiskey," he answered. I immediately snatched the pail from his hand, and its contents went to soak the ground. Loud talk followed on both sides. I told them that whiskey was their enemy, that it was unlawful on our side of the river, and advised them to bring no more to this village. The young men looked ashamed, but offered no violence. I was told by an older man, a little while after, that one of them boasted that he would bring more whiskey over, defying the missionary to spill it.

But a few days passed before he made the trial. The first intimation I had, a man came hurriedly into the mission house calling upon me to come out. I went out and saw those same young men marching along single file, singing as they went. The one who took the lead was carrying a two-gallon jug in front, which he seemed anxious that I should notice, affirming it to be whiskey. I took it as a challenge and boldly grasped the handle of the jug to pull it from him, but could not wrest it from him, for the reason that a stout cord, tied around the mouth of the jug through the handle, also passed around his neck. He had kept the cord covered with his blanket so that I did not see it until after my vain attempt. But I soon managed to draw the cork and with both hands inverted the jug in spite of all his efforts to prevent it. Not one of his companions offered to help him. It was pure whiskey that gurgled out upon the ground. When he found that my hands had so firm a grip upon the jug that he would lose its contents, although he dragged me about trying to get it away before the whiskey was quite all run out, he clinched me by the hair and tore out some locks. But I held on till the whole Avas soaked into the ground.

During this contest a large number of Indians were present. It was doubtless an exciting spectacle. They cheered me at the close. My antagonist threw aAvay his empty jug. He evidently did not like to give up as beaten. AVhen the people began to disperse he stretched himself at full length upon the ground before the door of the mission house. I kindly asked him to leave and go to his own home. He declared he would not go. After waiting some time with the hope that he would leave, I took a piece of rope and slipped one end carefully around his ankles, bringing his feet together, and tied it; took the other end over my shoulder and dragged him several rods. He begged to be let up, promising to go. I took the rope off and he went peaceably away. They did not bring whiskey in any considerable quantity here afterwards to my knowledge.

Early in the spring of 1851 a new scholar came to our school with the other children. Her appearance being somewhat strange, we called her the wild girl. It was nothing uncommon for boys and girls to go from one village to another to stay a montli or so and return again to their parents. The severity of parental discipline, I think, was often the occasion of such wandering. To have a new scholar some fourteen or fifteen years of age make appearance at the school was therefore no matter for wonder. But this one was somewhat peculiar in her manner, and attracted attention. There was a wild look in her eyes, and though in girl's dress, her hair had been cut off in front like an Indian boy's hair. She appeared very anxious to learn to read, applying herself with an unusual ardor; but would not say an}^- thing about her true residence and former history. The other children could tell us nothing about whence

It was but a short time after the wikl girl left, that the following account appeared in the *S7. Paul Pioneer: "In the spring of 1850, at one of the villages on the Minnesota river, a young girl fourteen years of age, shot another girl with whom she was quarreling. The deceased was the daughter of a sullen man named Black Whistle. The affrighted girl, after she had tired the gun, tied to the trader's house, and was by him aided to make her escape down to Wabashaw's village. While stopping at Red Wing's village, some hundred miles from where the deed was committed, the incensed father overtook her. His first plan was to carry her home and sacrifice her at his daughter's burial scaffold; but through the influence of some advisors, he changed his plan and resolved to make her his slave or his wife. For some time she endured what to her was a living death, and one night she suddenly disappeared.

"Not many days after there appeared at Good Road's village a young Indian boy, stating that he was a Sissetonwan just arrived from the plains. He was well received, no one dreaming that he was the fugitive Indian maiden. While in this disguise she went out one day to spear fi.sh, when her enemy, the revengeful father of the girl she had shot, met her and recognized her. He avowed his intention to kill her. She very coolly assented to the justice of what he said and left. She next appeared at Kaposia, Little Crow's village. Here she passed herself off as a Winnebago orphan, in which disguise she succeeded for a time. Her sex being suspected she was again obliged to seek for safety by flight, and took up her abode at Red Wing's village, where she dressed like other maidens and attended the mission school."

On the Wisconsin side, in the early days, there lived a man named Hawley who had no family with him. He lived in a shanty alone. He was a cripple; one leg bent almost double at the knee, and yet could walk about tolerably well. He seemed to be holding a claim and trading with wood-clioppers, but deriving most of his income from the sale of whiskey to the Indians. Some of the latter having returned and encamped near the mouth of Spring creek in the summer of 1854, were accustomed to visit Hawley's shanty. One day they had a quarrel with him in regard to some bargain in which he had deceived them. He ordered them to leave his premises, but they refused and continued to annoy him till in anger he shot at them and wounded one of them so that he soon after died. There was now a great outcry in the Indian camp. Every white person who came near was threatened and ordered away. People were under the impression that revenge was meditated upon somebody. Hawley had fortified his shanty with loaded rifles. It was reported that he threatened to shoot the first man who came to take him. The few settlers in Red AVing, Burnside and Vasa, were very much alarmed. The alarm almost created a stampede. A deputation, consisting of Dr. W. W. Sweney, Lawyer P. Sandford, and the writer, all being well known by the Indians, visited their camp to make peace if possible. AVe were kindly received, and after a short talk were convinced that they did not intend to injure anybody except Hawley. What ever became of him we do not know. It was reported that his shanty was deserted very soon after. The Indians watched him day and night, and he was probably killed in his last attempt to make his escape.