Tuesday, September 26, 1876. Ceding the Black Hills.

 Many Sioux and Cheyenne who had left reservations earlier remained off them, but none the less a new treaty was being successively signed with various returned bands.

The agreement ceded the Black Hills.

Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, That a certain agreement made by George W. Manypenny, Henry B. Whipple, Jared W. Daniels, Albert G. Boone, Henry C. Bulis, Newton Edmunds, and Augustine S. Gaylord, commissioners on the part of the United States, with the different bands of the Sioux Nation of Indians, and also the Northern Arapaho and Cheyenne Indians, be, and the same is hereby, ratified and confirmed: Provided, That nothing in this act shall be construed to authorize the removal of the Sioux Indians to the Indian Territory and the President of the United States is hereby directed to prohibit the removal of any portion of the Sioux Indians to the Indian Territory until the same shall be authorized by an act of Congress hereafter enacted, except article four, except also the following portion of article six: "And if said Indians shall remove to said Indian Territory as hereinbefore provided, the Government shall erect for each of the principal chiefs a good and comfortable dwelling-house" said article not having been agreed to by the Sioux Nation; said agreement is in words and figures following, namely: "Articles of agreement made pursuant to the provisions of an act of Congress entitled 'An act making appropriations for the current and contingent expenses of the Indian Department, and for fulfilling treaty stipulations with various Indian tribes, for the year ending June thirtieth, eighteen hundred and seventy-seven, and for other purposes,' approved August 15, 1876, by and between George W. Manypenny, Henry B. Whipple, Jared W. Daniels, Albert G. Boone, Henry C. Bulis, Newton Edmunds, and Augustine S. Gaylord, commissioners on the part of the United States, and the different bands of the Sioux Nation of Indians, and also the Northern Arapahoes and Cheyennes, by their chiefs and headmen, whose names are hereto subscribed, they being duly authorized to act in the premises.

Boundaries of reduced reservation.

"Article 1. The said parties hereby agree that the northern and western boundaries of the reservation defined by article 2 of the treaty between the United States and different tribes of Sioux Indians, concluded April 29, 1868, and proclaimed February 24, 1869, shall be as follows: The western boundaries shall commence at the intersection of the one hundred and third meridian of longitude with the northern boundary of the State of Nebraska; thence north along said meridian to its intersection with the South Fork of the Cheyenne River; thence down said stream to its junction with the North Fork; thence up the North Fork of said Cheyenne River to the said one hundred and third meridian; thence north along said meridian to the South Branch of Cannon Ball River or Cedar Creek; and the northern boundary of their said reservation shall follow the said South Branch to its intersection with the main Cannon Ball River, and thence down the said main Cannon Ball River to the Missouri River; and the said Indians do hereby relinquish and cede to the United States all the territory lying outside the said reservation, as herein modified and described, including all privileges of hunting; and article 16 of said treaty is hereby abrogated.

Roads, etc., through reservation.

"Article 2. The said Indians also agree and consent that wagon and other roads, not exceeding three in number, may be constructed and maintained, from convenient and accessible points on the Missouri River, through said reservation, to the country lying immediately west thereof, upon such routes as shall be designated by the President of the United States; and they also consent and agree to the free navigation of the Missouri River.

Annuities, where received.

"Article 3. The said Indians also agree that they will hereafter receive all annuities provided by the said treaty of 1868, and all subsistence and supplies which may be provided for them under the present or any future act of Congress, at such points and places on the said reservation, and in the vicinity of the Missouri River, as the President of the United States shall designate.

Delegation to select home in Indian Territory.

Article 4 not confirmed.

Removal within one year.

"Article 4. [The Government of the United States and the said Indians, being mutually desirous that the latter shall be located in a country where they may eventually become self-supporting and acquire the arts of civilized life, it is therefore agreed that the said Indians shall select a delegation of five or more chiefs and principal men from each band, who shall, without delay, visit the Indian Territory under the guidance and protection of suitable persons, to be appointed for that purpose by the Department of the Interior, with a view to selecting therein a permanent home for the said Indians. If such delegation shall make a selection which shall be satisfactory to themselves, the people whom they represent, and to the United States, then the said Indians agree that they will remove to the country so selected within one year from this date. And the said Indians do further agree in all things to submit themselves to such beneficent plans as the Government may provide for them in the selection of a country suitable for a permanent home, where they may live like white men.]

Assistance, schools, rations, purchase of surplus, employment.

Sioux rations.

How issued.

Government will purchase surplus production.

"Article 5. In consideration of the foregoing cession of territory and rights, and upon full compliance with each and every obligation assumed by the said Indians, the United States does agree to provide all necessary aid to assist the said Indians in the work of civilization; to furnish to them schools and instruction in mechanical and agricultural arts, as provided for by the treaty of 1868. (Also to provide the said Indians with subsistence consisting of a ration for each individual of a pound and a half of beef, (or in lieu thereof, one half pound of bacon,) one-half pound of flour, and one-half pound of corn; and for every one hundred rations, four pounds of coffee, eight pounds of sugar, and three pounds of beans, or in lieu of said articles the equivalent thereof, in the discretion of the Commissioner of Indian Affairs. Such rations, or so much thereof as may be necessary, shall be continued until the Indians are able to support themselves.) Rations shall, in all cases, be issued to the head of each separate family; and whenever schools shall have been provided by the Government for said Indians, no rations shall be issued for children between the ages of six and fourteen years (the sick and infirm excepted) unless such children shall regularly attend school. Whenever the said Indians shall be located upon lands which are suitable for cultivation, rations shall be issued only to the persons and families of those persons who labor, (the aged, sick, and infirm excepted;) and as an incentive to industrious habits the Commissioner of Indian Affairs may provide that such persons be furnished in payment for their labor such other necessary articles as are requisite for civilized life. The Government will aid said Indians as far as possible in finding a market for their surplus productions, and in finding employment, and will purchase such surplus, as far as may be required, for supplying food to those Indians, parties to this agreement, who are unable to sustain themselves; and will also employ Indians, so far as practicable, in the performance of Government work upon their reservation.

Erection of houses on allotments.

So much of articles as is embraced in the brackets is not confirmed.

"Article 6. Whenever the head of a family shall, in good faith, select an allotment of said land upon such reservation and engage in the cultivation thereof, the Government shall, with his aid, erect a comfortable house on such allotment; [and if said Indians shall remove to said Indian Territory as hereinbefore provided, the Government shall erect for each of the principal chiefs a good and comfortable dwelling-house.]

Artisans and other employees to be married, etc.

Unfit persons to receive no benefits.

"Article 7. To improve the morals and industrious habits of said Indians, it is agreed that the agent, trader, farmer, carpenter, blacksmith, and other artisans employed or permitted to reside within the reservation belonging to the Indians, parties to this agreement, shall be lawfully married and living with their respective families on the reservation; and no person other than an Indian of full blood, whose fitness, morally or otherwise, is not, in the opinion of the Commissioner of Indian Affairs, conducive to the welfare of said Indians, shall receive any benefit from this agreement or former treaties, and may be expelled from the reservation.

In force.

Indians subject to laws of United States.

"Article 8. The provisions of the said treaty of 1868, except as herein modified, shall continue in full force, and, with the provisions of this agreement, shall apply to any country which may hereafter be occupied by the said Indians as a home; and Congress shall, by appropriate legislation, secure to them an orderly government; they shall be subject to the laws of the United States, and each individual shall be protected in his rights of property, person, and life.

Indians pledged to this agreement.

Police force.

"Article 9. The Indians, parties to this agreement, do hereby solemnly pledge themselves, individually and collectively, to observe each and all of the stipulations herein contained, to select allotments of land as soon as possible after their removal to their permanent home, and to use their best efforts to learn to cultivate the same. And they do solemnly pledge themselves that they will at all times maintain peace with the citizens and Government of the United States; that they will observe the laws thereof and loyally endeavor to fulfill all the obligations assumed by them under the treaty of 1868 and the present agreement, and to this end will, whenever requested by the President of the United States, select so many suitable men from each band to co-operate with him in maintaining order and peace on the reservation as the President may deem necessary, who shall receive such compensation for their services as Congress may provide.

Annual census to be taken in December.

"Article 10. In order that the Government may faithfully fulfill the stipulations contained in this agreement, it is mutually agreed that a census of all Indians affected hereby shall be taken in the month of December of each year, and the names of each head of family and adult person registered; said census to be taken in such manner as the Commissioner of Indian Affairs may provide.

Term "reservation."

"Article 11. It is understood that the term reservation herein contained shall be held to apply to any country which shall be selected under the authority of the United States as the future home of said Indians.

Agreement subject to approval.

"This agreement shall not be binding upon either party until it shall have received the approval of the President and Congress of the United States.

Signatures.

"Dated and signed at Red Cloud agency, Nebraska, September 26, 1876.

"GEORGE W. MANYPENNY. [SEAL.]

"HENRY B. WHIPPLE. [SEAL.]

"J. W. DANIELS. [SEAL.]

"ALBERT G. BOONE. [SEAL.]

"H. C. BULIS. [SEAL.]

"NEWTON EDMUNDS. [SEAL.]

"A. S. GAYLORD. [SEAL.]

"Attest:

"Charles M. Hendley,

"Secretary.

"OGALLALLA SIOUX—CHIEFS AND HEADMEN

"Marpiya-luta, (Red Cloud,) his x mark, seal.

"Taxunke-kokipe, (Afraid-of-his-Horse,) his x mark, seal.

"Xunka-luta, (Red Dog,) his x mark, seal.

"Taopi-cikala, (Little Wound,) his x mark, seal.

"Waxicun-taxunke, (American Horse,) his x mark, seal.

"Mato-kokipa, (Afraid-of-the-Bear,) his x mark, seal.

"Mato-yamni, (Three Bears,) his x mark, seal.

"Wakinyan-peta, (Fire-Thunder,) his x mark, seal.

"Mato-luza, (Fast Bear,) his x mark, seal.

"Kangi-ho-waxte, (Crow-with-a-good-voice,) his x mark, seal.

"Mato-ayuwi, (Turning Bear,) his x mark, seal.

"Itunkassan-waumli, (Weasel-Eagle,) his x mark, seal.

"Warpe-xa, (Red Leaf,) his x mark, seal.

"Ixta-peta, (Fire Eyes, or White Bull,) his x mark, seal.

"Pte-san-wicaxa, (Man White Cow,) his x mark, seal.

"Kangi-tanka, (Big Crow,) his x mark, seal.

"Tatanka-waxte, (Good Bull,) his x mark, seal.

"Xunkikyuha, (Sorrel Horse,) his x mark, seal.

"Itunkasan-mato, (Weasel-Bear,) his x mark, seal.

"Wahukeza-nonpa, (Two-Lance,) his x mark, seal.

"Owe-xica, (Bad Wound,) his x mark, seal.

"Mato-wankantu, (High Bear,) his x mark, seal.

"Tokicu, (He-takes-the-Enemy,) his x mark, seal.

"Akcita, (Soldier,) his x mark, seal.

"Ite-glega, (Stupid Face, or Slow Bull,) his x mark, seal.

"Xunmanito wankantu, (High Wolf,) his x mark, seal.

"Si-tanka, (Big Foot,) his x mark, seal.

"Wakinyan-ska, (White Thunder,) his x mark, seal.

"Xunki-to, (Blue Horse,) his x mark, seal.

"ARAPAHOES

"Black Coal, his x mark, seal.

"Crazy Bull, his x mark, seal.

"Little Wolf, his x mark, seal.

"Sharp Nose, his x mark, seal.

"Six Feathers, his x mark, seal.

"White Horse, his x mark, seal.

"CHEYENNES

"Living Bear, his x mark, seal.

"Spotted Elk, his x mark, seal.

"Black Bear, his x mark, seal.

"Turkey Legs, his x mark, seal.

"Calfskin Shirt, his x mark, seal.

"Dated and signed at Spotted Tail agency, Nebraska, September 23, 1876.

"BRULE SIOUX

"Sinta-gleska, (Spotted Tail,) his x mark, seal.

"Mato-luza, (Swift Bear,) his x mark, seal.

"Nom-karpa, (Two Strike,) his x mark, seal.

"Wakinyan-ska, (White Thunder,) his x mark, seal.

"Heraka-najou, (Standing Elk,) his x mark, seal.

"Hi toto, (Blue Teeth,) his x mark, seal.

"Baptiste Good, his x mark, seal.

"Kangi-sapa, (Black Crow,) his x mark, seal.

"Taxunke-wakita, (Looking Horse,) his x mark, seal.

"Mato-ocin-xica, (Wicked Bear,) his x mark, seal.

"Wamli-cikala, (Little Eagle,) his x mark, seal.

"Xunka-luta, (Red Dog,) his x mark, seal.

"Tacampi-to, (Blue Tomahawk,) his x mark, seal.

"Xunka-luza, (Fast Dog,) his x mark, seal.

"Miwatani-hanska, (Tall Mandan,) his x mark, seal.

"Hitunkasan-luta, (Red Weasel,) his x mark, seal.

"Mato-wakan, (Sacred Bear,) his x mark, seal.

"Muggins, his x mark, seal.

"Ixnalawica, (Only Male,) his x mark, seal.

"Mato-can-wegna-iyaye, (Bear-in-the-wood,) his x mark, seal.

"Hobu, (Coarse Voice,) his x mark, seal.

"No Flesh, (Conica-wanica,) his x mark, seal.

"Mato-waukantu, (High Bear,) his x mark, seal.

"Wicampi-tanka, (Big Star,) his x mark, seal.

"Akan-ka-kte, (Killed-on-horseback,) his x mark, seal.

"Ixta-ska-ska, (White Eyes,) his x mark, seal.

"Wamnionmi-akcita, (Whirlwind Soldier,) his x mark, seal.

"Wakinyan-cangleska, (Ring Thunder,) his x mark, seal.

"Wakinyan-wamli, (Thunder Eagle,) his x mark, seal.

"Xkeca-guaxkingan, (Crazy Mink,) his x mark, seal.

"Ho waxte, (Good Voice,) his x mark, seal.

"Ta-kudankokipexni, (Afraid-of-nothing,) his x mark, seal.

"Cante-peta, (Fire heart,) his x mark, seal.

"Wapaswapi, (Roast,) his x mark, seal.

"Itecantku-ze, (Yellow Breast,) his x mark, seal.

"Maza-wanapinya, (Iron Necklace,) his x mark, seal.

"Sinte-gleska-holkxila, (Young Spotted Tail,) his x mark, seal.

"Mato-wanagi, (Bear Ghost,) his x mark, seal.

"Xunka-ixlala, (Lone Dog,) his x mark, seal.

"Pte-samvicaxa, (White Buffalo man,) his x mark, seal.

"Maz-ixta, (Iron Eyes,) his x mark, seal.

"Asanpi, (Milk,) his x mark, seal.

"Cetanwamli, (Eagle Hawk,) his x mark, seal.

"I certify that the foregoing treaty was read and explained by me, and was fully understood by the above named Indians, before signing, and that the same was executed by the above Ogallalla Sioux, Cheyennes, and Arapahoes, at Red Cloud agency, on the 20th day of September, A.D. 1876, and by the Brule Sioux at Spotted Tail agency on the 23rd day of September, A.D. 1876.

"SAML. D. HINMAN,

"Official Interpreter.

"Attest:

"Louis Bordeaux,

"William Garnett,

"William Roland,

"Henry C. Clifford

"Interpreters.

Consent of Sioux at Standing Rock.

"The foregoing articles of agreement having been fully explained to us in open council, we, the chiefs and headmen of the various bands of Sioux Indians, receiving rations and annuities at the Standing Rock agency, in the Territory of Dakota, do hereby consent and agree to all the stipulations therein contained, with the exception of so much of article four of said agreement as relates to our visit and removal to the Indian Territory; in all other respects the said article remaining in full force and effect.

"Witness our hands and seals at Standing Rock agency, Territory of Dakota, this 11th day of October, A. D. 1876.

"LOWER YANCTONAIS

"Mato-nonpa, (Two Bears,) his x mark, seal.

"Tashunka-kokipapi, (He fears his horse,) his x mark, seal.

"Waha, (Cotton Wood,) his x mark, seal.

"Hogan-duta, (Red Fish,) his x mark, seal.

"Mato-Gnashkinyan, (Mad Bear,) his x mark, seal.

"Cokamti, (Camp in Middle,) his x mark, seal.

"Tatanka-wanagi, (Bull's Ghost,) his x mark, seal.

"Waonzonge, (Pantaloons,) his x mark, seal.

"Mato chitika, (Brave Bear,) his x mark, seal.

"Can-Icu, (Drag Wood,) his x mark, seal.

"Iyayog-manni, (Walk out of the way,) his x mark, seal.

"Igmu-sapa, (Black Wild Cat,) his x mark, seal.

"Akicita cikala, (Little Soldier,) his x mark, seal.

"Canhpi-sapa, (Black Tomahawk,) his x mark, seal.

"Hahaka-maza, (Iron Elk,) his x mark, seal.

"Inyang-mani, (Running Walker,) his x mark, seal.

"Tashunka-witko, (Fool Dog,) his x mark, seal.

"Wanmli-napin, (Eagle Necklace,) his x mark, seal.

"UPPER YANCTONAIS

"Nasulan-tanka, (Big Head,) his x mark, seal.

"Shunkaha-napin, (Wolf Necklace,) his x mark, seal.

"Ishta-sapa, (Black Eye,) his x mark, seal.

"Tahinca-ska, (White Deer,) his x mark, seal.

"Tatanka-luta, (Red Bull,) his x mark, seal.

"Maga, (Goose,) his x mark, seal.

"Tacanonpa, (His Pipe,) his x mark, seal.

"Cante-witko, (Fool Heart,) his x mark, seal.

"Mato-wakantuya, (High Bear,) his x mark, seal.

"Tatanka-pa, (Bull Head,) his x mark, seal.

"Shunka-wanjila, (Lone Dog,) his x mark, seal.

"Nape-tanka, (Big Hand,) his x mark, seal.

"UNCPAPAS

"Cetan-wakinyan, (Thunder Hawk,) his x mark, seal.

"Mato cuwiyuksa, (Bear Rib,) his x mark, seal.

"Tatoke-inyanke, (Running Antelope,) his x mark, seal.

"He-maza, (Iron Horn,) his x mark, seal.

"Wakute-mani, (Walking Shooter,) his x mark, seal.

"Akicita-hanska, (Long Soldier,) his x mark, seal.

"Wicasha-wakan, (Medicine Man,) his x mark, seal.

"Ishta-ska, (White Eye,) his x mark, seal.

"Zitkala-sapa, (Black Bird,) his x mark, seal.

"Nape-shica, (Bad Hand,) his x mark, seal.

"Wahukeza-luta, (Scarlet Lance,) his x mark, seal.

"BLACKFEET

"Peji, (John Grass,) his x mark, seal.

"Kangi-iyotanka, (Sitting Crow,) his x mark, seal.

"Cante-pete, (Fire Heart,) his x mark, seal.

"Zitkala-wankantuya, (High Bird,) his x mark, seal.

"Nata-opi, (Wounded Head,) his x mark, seal.

"Tashunka-luta, (Red Horse,) his x mark, seal.

"Cetan-luta, (Red Hawk,) his x mark, seal.

"Attest:

"R. E. Johnston

"Captain First Infantry, Bvt. Lieut. Col.,

"U.S.A., Acting Indian Agent.

"W. D. Wolverton,

"Surgeon U.S.A.

"I certify that the foregoing agreement was read and explained by me, and was fully understood by the above named Sioux Indians before signing, and that the same was executed by said Sioux Indians at Standing Rock agency, Dak, on the 11th day of October, A.D. 1876.

"SAML. D. HINMAN,

"Official Interpreter.

"Attest:

"Louis Agard,

"William Halsey,

"E. H. Allison,

"Interpreters.

Consent of Sioux at Cheyenne River.

"The foregoing articles of agreement having been fully explained to us in open council, we, the chiefs and headmen of the various bands of Sioux Indians, receiving rations and annuities at the Cheyenne River agency, in the Territory of Dakota, do hereby consent and agree to all the stipulations therein contained, with the exception of so much of article 4 of said agreement as relates to our visit and removal to the Indian Territory; in all other respects the said article remaining in full force and effect.

"Witness our hands and seals at Cheyenne River agency, Territory of Dakota, this 16th day of October, A. D. 1876.

"SANS ARC

"Kangi-wiyaka, (Crow Feather,) his x mark, seal.

"Waanatan, (The Charger,) his x mark, seal.

"Cetan-gi, (Yellow Hawk,) his x mark, seal.

"Taku-kokipa-xni, (Fearless,) his x mark, seal.

"Wiyaka-luta, (Red Feather,) his x mark, seal.

"Ho-waxte, (Good Voice,) his x mark, seal.

"Ite-xujahan, (Scare the Hawk,) his x mark, seal.

"Waiglu-xica, (Man that Hurts Himself,) his x mark, seal.

"Tatanka-ska, (White Bull,) his x mark, seal.

"Pehin-xaxa, (Red Hair,) his x mark, seal.

"BLACKFEET

"Mato-ayuwi, (Turning Bear,) his x mark, seal.

"Wakinyan-ska, (White Thunder,) his x mark, seal.

"Ixto-xakiya, (Red Arm,) his x mark, seal.

"Hehloga, (Yearling,) his x mark, seal.

"Pa-hoton, (Sounding Head,) his x mark, seal.

"Mahpiya-gleglega, (Striped Cloud,) his x mark, seal.

"Itoye-psunpsunla, (Awkward Face,) his x mark, seal.

"Maza-napin, (Iron Necklace,) his x mark, seal.

"TWO KETTLE

"Mato-topa, (Four Bears,) his x mark, seal.

"Cuwi-hla-mani, (Rattling Ribs,) his x mark, seal.

"Mawatani-hanska-hokxila, (Long Mandan's Son,) his x mark, seal.

"Can-haha, (The Log,) his x mark, seal.

"Tacanhpi-luta, (Red Tomahawk,) his x mark, seal.

"Wokaya, (Brings the Food,) his x mark, seal.

"Mato-waaktonsya, (Forgetful Bear,) his x mark, seal.

"Xung-gleska-sapa, (Black Spotted Horse,) his x mark, seal.

"Xunka-wanjila, (The Lone Dog,) his x mark, seal.

"Hehaka-ska, (White Elk,) his x mark, seal.

"Mato-gleska, (Spotted Bear,) his x mark, seal.

"Ptesan-wanmli, (White Cow Eagle,) his x mark, seal.

"Mato wanmli, (Bear Eagle,) his x mark, seal.

"Mato-tanka, (Big Bear,) his x mark, seal.

"Cetan-luzahan, (Swift Hawk,) his x mark, seal.

"Wamniomni-luzahan, (Swift Whirlwind,) his x mark, seal.

"Taxunke-kokipapi, (Afraid-of-his-horse,) his x mark, seal.

"Hebola-nonpa, (Good Thunder,) his x mark, seal.

"Peji-to, (Green Grass,) his x mark, seal.

"Zitkala-kinyan, (Flying Bird,) his x mark, seal.

"Taxunka-maza, (Iron Horse,) his x mark, seal.

"Ptesan-wicaxa, (White Cow Man,) his x mark, seal.

"Sinte-nonpa, (Two Tails,) his x mark, seal.

"Kinyan-axapi, (Flying Laughing,) his x mark, seal.

"Inyan-hanksa, (Long Stone,) his x mark, seal.

"Natala, (Head,) his x mark, seal.

"Xungleska, (Spotted Horse,) his x mark, seal.

"Xiyo-sapa, (Black Prairie Chicken,) his x mark, seal.

"Wakuwa-mani, (Walking Hunter,) his x mark, seal.

"MINNECONJOU

"Magaska, (Swan,) his x mark, seal.

"Magakxica, (The Duck,) his x mark, seal.

"Cante-wanica, (No Heart,) his x mark, seal.

"Cante-wanica-wichahca, (Old Man No Heart,) his x mark, seal.

"Mahaka, (Standing Bear,) his x mark, seal.

"Ixnawasanica, (The Half,) his x mark, seal.

"Xina-ska, (White Robe,) his x mark, seal.

"Canhpi-sapa, (Black Tomahawk,) his x mark, seal.

"Mato-wankantuya, (High Bear,) his x mark, seal.

"Winkte-nonpa, (The Keg,) his x mark, seal.

"Kankaca-luta, (Red Plume,) his x mark, seal.

"Hehanskaska, (long Horn,) his x mark, seal.

"Mato-waxte, (Good Bear,) his x mark, seal.

"Tatanka-pahakan-najin, (Bull on the Hill,) his x mark, seal.

"Xiyo-hanska, (Tall Prairie Chicken,) his x mark, seal.

"Cetan-gleska, (Spotted Hawk,) his x mark, seal.

"Inyan-boslahan, (Standing Rock,) his x mark, seal.

"Attest:

"CHARLES A. WICKOFF,

"Capt. Eleventh Infantry.

"LESLIE SMITH

"Capt. First Infantry, Bvt. Major, U.S. Army.

"Wm. Fielder,

"Mark Wells,

"Interpreters.

"I certify that the foregoing agreement was read and explained by me, and was fully understood by the above named Sioux Indians before signing; and that the same was executed by said Sioux Indians at Cheyenne River agency, Dakota, on the 16th day of October, A.D. 1876.

"SAML. D. HINMAN,

"Official Interpreter.

Consent of Sioux at Crow Creek.

"The foregoing articles of agreement having been fully explained to us in open council, we, the undersigned chiefs and headmen of the Sioux Indians, receiving rations and annuities at the Crow Creek agency, in the Territory of Dakota, do hereby consent and agree to all the stipulations therein contained, with the exception of so much of article 4 of said agreement as relates to our visit and removal to the Indian Territory; in all other respects the said article remaining in full force and effect.

"Witness our hands and seals at Crow Creek agency, Territory of Dakota, this 21st day of October, A. D. 1876.

"LOWER YANCTONAIS

"Wanigi-ska, (White Ghost,) his x mark, seal.

"Wanmdi-sapa, (Black Eagle,) his x mark, seal.

"Wizi, (Old Lodge,) his x mark, seal.

"Najinyan-upi, (Surrounded,) his x mark, seal.

"Mato-watakpe, (Attacking Bear,) his x mark, seal.

"Mato-wakuwa-wicarca, (Old Man Running Bear,) his x mark, seal.

"Mato-wakuwa-hokxina, (Young Man Running Bear,) his x mark, seal.

"Katayapi, (Killed,) his x mark, seal.

"Mato-wakokipe-xni, (Fearless Bear,) his x mark, seal.

"Mato-ska, (White Bear,) his x mark, seal.

"Waksuyemani, (Returns from War,) his x mark, seal.

"Kasde, (Splits,) his x mark, seal.

"Cagu-ska, (White Lungs or Bear Ghost,) his x mark, seal.

"Wanmdi-wicaxa, (Eagle Man,) his x mark, seal.

"Mato-cekiyapi, (They Worship the Bear,) his x mark, seal.

"Kangi-iawakan, (Sacred Talking Crow,) his x mark, seal.

"Cetan-koyagmani, (Walks With a Hawk,) his x mark, seal.

"Maga-bobdu, (Stormy Goose,) his x mark, seal.

"Wage-hunka, (Yellow Man,) his x mark, seal.

"Nakpa-wanjina, (One Ear,) his x mark, seal.

"Onspexni, (He Don't Know,) his x mark, seal.

"Attest:

"HENRY F LIVINGSTON.

"FRANKLIN J. DE WITT.

"Edwd Ashley,

"H Burt,

"Antoine Le Clare,

"Interpreters.

"I certify that the foregoing agreement was read and explained by me, and was fully understood by the above named Sioux Indians before signing, and that the same was executed by said Sioux Indians at Crow Creek, Dakota, on the 21st day of October, A.D. 1876.

"SAML. D. HINMAN,

"Official Interpreter.

Consent of Sioux at Lower Brule.

"The foregoing articles of agreement having been fully explained to us in open council, we, the undersigned chiefs and headmen of the Sioux Indians, receiving rations and annuities at Lower Brule agency, in the Territory of Dakota, do hereby consent and agree to all the stipulations therein contained, with the exception of so much of article 4 of said agreement as relates to our visit and removal to the Indian Territory; in all other respects the said article remaining in full force and effect.

"Witness our hands and seals at Lower Brule agency, Territory of Dakota, this 24th day of October, A. D. 1876.

"LOWER BRULES

"Maza-oyate, (Iron Nation,) his x mark, seal.

"Tatanka-wakan, (Medicine Bull,) his x mark, seal.

"Ptesan-wicakte, (White Buffalo Cow,) his x mark, seal.

"Xiyocikala, (Little Pheasant,) his x mark, seal.

"Tatanka-pa, (Buffalo Head,) his x mark, seal.

"Marpiya-inajin, (Standing Cloud,) his x mark, seal.

"Cante-wicuwa, (Useful Heart,) his x mark, seal.

"Mato-xake-hanska, (Long Bear Claws,) his x mark, seal.

"Ixna-wica, (Only Man,) his x mark, seal.

"Attest

"HENRY E. GREGORY,

"I. D. DE RUSSY,

"Captain Second Infantry, U.S.A.

"Zephir Rencountre,

"H Burt,

"Interpreters.

"I certify that the foregoing agreement was read and explained by me, and was fully understood by the above named Sioux Indians before signing, and that the same was executed by said Sioux Indians at Lower Brule agency, Dakota, on the 24th day of October, A.D. 1876.

"SAML. D. HINMAN,

"Official Interpreter.

Consent of Sioux at Santee Reservation.

"The foregoing articles of agreement having been fully explained to us in open council, we, the undersigned chiefs and headmen of the Sioux Indians, receiving rations and annuities at the Santee reservation, in Knox County, in the State of Nebraska, do hereby consent and agree to all the stipulations therein contained, saving, reserving, and excepting all our rights, both collective and individual, in and to the said Santee reservation, in said Knox County and State of Nebraska, upon which we, the undersigned, and our people are now residing.

"Witness our hands and seals at Santee agency, county of Knox, State of Nebraska, this 27th day of October, A. D. 1876.

"SANTEE

"Joseph Wabashow, seal.

"Hake-waxte, his x mark, seal.

"Wakute, (The Shooter,) his x mark, seal.

"Huxaxa, (Red Legs,) his x mark, seal.

"Marpiya-duta, (Red Cloud,) his x mark, seal.

"Wakaninihanku, his x mark, seal.

"Wamanonsa, (The Thief,) his x mark, seal.

"Star Frazier, his x mark, seal.

"Pepe, (Sharp,) his x mark, seal.

"Hehaka-maza, (Iron Elk,) his x mark, seal.

"Tunkanwaxtexte, (The Good Stone God,) his x mark, seal.

"Daniel W. Hemans, seal.

"Eli Abraham, seal.

"Geo. Paypay, seal.

"Artemas Ehuamani, seal.

"James Paypay, seal.

"Attest:

"CHAS. H. SEARING.

"JOSEPH W. COOK.

"Charles Mitchell,

"Alfred L. Riggs,

"Interpreters.

"I certify that the foregoing agreement was read and explained by me, and was fully understood by the above named Sioux Indians before signing, and that the same was executed by said Sioux Indians at Santee agency, county of Knox, and state of Nebraska, on the 27th day of October, A.D. 1876.

"SAML. D. HINMAN,

"Official Interpreter.

Approved, February 28, 1877.

Taza, son of Cochise and a leader in his own right, died in Washington D.C. of pneumonia.  He was 33 years old.  He was laid to rest there.

The German manufacturer Henkel, most famous to history for aircraft, was founded.  The multifaceted company still exists.

Last edition:

Thursday, September 21, 1876. The Youngers captured.

Labels: 1870s, 1876, Crime, Minnesota, The James Gang

Sunday, September 17, 1876. Kill Eagle tells his story.

From the New York Herald.

KILL EAGLE'S STORY.

A CHIEF FROM THE HOSTILE CAMP ON THE SIOUX WAR.

IRON HORN'S AND BELLY FAT'S MEN.

"THIS IS THE WAY A BRAVE MAN ACTS," SAYS MAN-WHOSE-BREAST-IS-DOBBED-WITH-MUD.

THE CROW CLUB OF THE UNCPAPAS (Sic)

DECOYED TO THE HOSTILES WITH PRESENTS - FORCED INTO CAMP WITH BLOWS.

INDIAN LOSSES ON THE ROSEBUD - THE LITTLE BIG HORN MASSACRE.

SITTING BULL ON THE CUSTER FIGHT.

Standing Rock Agency, D.T., Sept. 18, 1876. Herewith I send you a copy of the official report upon the statement made to the Indian Agent here by Kill Eagle, a chief of the Blackfeet Sioux, and Afraid-of-Eagles, an Uncpapa Sioux warrior, who were with the hostiles during the late campaign.

September 17, 1876.

To the Commissioner of Indian Affairs:

Yanktonai Sioux warrior Eagle Man in 1872 Sir -- I have the honor to submit the following statement made by Wan-bli-kte (Kill Eagle), a Blackfeet Sioux chief, who left this agency last spring with twenty-six lodges, and who has spent the past summer with the hostiles.

I would state that while he was making this statement he surrounded himself by a number of his men, and when he had any doubt as to the correctness of what took place on certain occasions he would call upon them to assist him in remembering all the particulars. I have taken his statement with a great deal of care, and am satisfied from his manner and bearing that he has endeavored to tell the truth. I had two interpreters present, and fully believe that they have given me a correct interpretation. I requested Kill Eagle to make oath to the truthfulness of his statement, and he did so cheerfully and without hesitation. He is fifty-six years of age, has been thirteen years with the whites, and is one of the most intellectual Indians I have met in Dakota.

Q. I have come to see you and have you make a statement for me to send to the Great Father. You will be careful to tell the exact truth?

A. How.

Q. I will commence with you when you left the agency last spring. Let me know why you left and where you have been? Take your time and think, so as to make no mistakes.

A. All right. You two interpreters were here, and there was an agent here, but no one told me to go out, I went in accordance with my own judgment. I had heard that there was an expedition going into the Indian country, but as I had heard the same every summer I did not believe it. I was in want of lodges, robes and skins for making moccasins, and I went to get them. I thought I could get them and get away before any of the soldiers got there.

U.S. Cavalry 1874 Colt single-shot revolver. Before you left here last spring you had a dance in the garrison. After the dance you fired your pistols in the air and told Colonel Poland, "I am tired of this place, I am going away." Why did you do this?

A. I never did so. The man who fired off the pistol did not belong to my band. He was a hostile. He fired off his pistol and said, "This is the way a brave man acts." I did not know he was going to fire. I asked him why he did it. He made no reply. This man was killed in the fight. His name was "The-Man-Whose-Breast-is-Dobbed-With-Mud."

Q. Let me know how you got along every day, where you went and how you lived.

A. I left this agency last April with twelve lodges belonging to my band and fourteen belonging to other bands. One belonging to Running Antelope, named Dog; one belonging to Iron Horn, named Scarlet Thunder; one belonging to Wounded Head, named Eagle Man; one belonging to Bad Hand, named Bull; one belonging to Medicine Man, named Bear King; two belonging to Belly Fat, named Brave Hawk and The Man Who Walks With His Dogs; two belonging to Two Heart, named Strong and Scarlet Bear; one belonging to Sitting Crow, named Scarlet Eagle; one belonging to Plenty Crow, named Little Eagle; two belonging to Bear Ribs, named Afraid-of-Eagles and Bear Ears; one belonging to Gall named Blue Cloud; one belonging to Lone Dog, who has not returned.

Sioux warrior Afraid Of Eagles

Q. Did any other lodges join you in your way out to the hostile camp?

A. That is all that went out with me. Others went out before me. I do not count for them.

Q. How many young men did you have with you who have not come back?

A. One, Little Wound's son; he died out there.

Q. These are all middle aged men. Where are your young men?

A. I do not go around all the lodges, my children are all girls.

Q. Are there any young men here I have not seen?

A. We have no others, only what you have seen.

Q. What other people left here before and after you?

A. I can't say. Some went before and some after me; they were in different parts of the village.

Q. What were the names of the chiefs?

A. I can't say.

Q. Is "Gall" out there?

A. He is; with as big a belly as ever.

Q. Is "Rain-in-the-Face" out there?

A. I don't know. He was there and I think he came to Cheyenne Agency and went back to the hostiles again.

Q. Is "Plenty Crow" out there?

A. "Plenty Crow" has never been away; he is here.

Q. What about his peoples.

A. His son-in-law died out there. There is none of his band out there.

Q. Is "Ball-of-the-Foot" out there?

A. I have not seen him. I think he is at Fort Peck.

Q. Are there any others from here out there?

A. I would tell you if I saw any. I was not allowed to go around and see who was there or learn anything. I was watched all the time. I am in earnest when I say they guarded me closely day and night.

Q. I have got all the people; now tell me about your journey.

A. I went out from here, and camped the other side of the Big Hill.

Q. Did you all have guns when you started?

A. We had only what we turned in.

Tragically, for this band, they were disarmed, which left them completely dependent on Government largess. 

Q. Did you have plenty of ammunition?

A. The sale of ammunition was stopped here before I went away. I was displeased with that, and I thought I would go out and starve anyway. I thought I could kill some game with arrows.

Q. Did you have plenty of provisions when you started?

A. No, sir. The rations were very scarce; that was the reason I wanted to go out and kill some game.

Q. Where did you go the second day?

A. I camped at Porcupine Hill; third night at Leafey Butte; fourth night, creek unnamed; fifth night at creek that branches off Cedar Creek; sixth night at the place where they hold the enemy; seventh night, Cedar Creek; eighth night, camped at the head of Cedar Creek; ninth night, on Cedar Creek -- moving up we struck the White Man's Road, leading to the Black Hills; tenth night, traveled up Cedar Creek and camped on it; eleventh night, camped at the extreme head of Cedar Creek, where there was no timber; near this camp there is a place where we get whetstones. Some of my men who went after whetstones returned, riding in great haste and reported that there were white men coming. I answered, "Very good. I will go and see them." We went to see if they were white men, and instead of being white men, it was a herd of buffalo. We killed forty-five of them, including two sick calves. This is what we lived on.

San Arc Sioux chief Spotted Eagle in 1880I then called my men to a feast of buffalo meat and said, "This is what induced us to leave the agency. Now we have got it we will turn by a round about way, and return to the agency." My brother-in-law (who is dead), said, "No; here is the village over at the place where they get blue earth (meaning Sitting Bull's village). We will go over there and get skins for moccasins, etc., which we need, and then return to the agency," and in doing this he plotted my death, but died himself. From there I went and camped at the White Mountains; from there to Box Elder Creek, where I killed thirty buffalo, only one of the herd getting away from us. We ate our meat and slept there that night. In the morning when we got up horsemen were reported coming toward our camp. These were Indians coming from Sitting Bull's village. From them I heard from Sitting Bull's camp. They told me there were contributions being made in Sitting Bull's camp for me, and that I should make haste and get there, that they would make my heart glad. From there there was nothing worth speaking about for six days and nights. On the evening of the seventh day, as the sun was going down, I came in sight of Sitting Bull's camp. Many of my horses had given out, and I had to leave them on the way. The camp was on Tongue River, just about the mouth of Four Horn River. When I got to the camp I found the Indians starving, but they killed dogs and made a feast for me, and told me, notwithstanding I was tired, I must march again the next day and camp where the buffalo were. In the morning the camp moved to Cottonwood Creek. I was the last to move, and when I got into camp they were bringing in buffalo meat. Now that they had meat, the "Crow Society" of the "Uncpapas" (sic) made a feast for me; I went to the feast, and a young man made me a present of a large roan horse and said to the Indians, "Here is a man that lives with the white men, you have invited him to come out here and get robes and skins, now he is here why don't you speak? This is why I have given him the horse, now come forward and give him your robes and skins." They gave me thirty-four robes packed on horses (horses and all), and said, "Here is what you came for; take it and go." These gifts made my heart very glad. The young man who gave me the roan horse was named "Spotted Eagle." The next morning I got on my horse and went to an Indian soldier's lodge, where there were many soldiers assembled, and said to them, "My kindred, I came out here for robes and skins, I have got them, now my heart is glad, and now my friends, be merciful to me and let me go back to the white men." They all answered, "How," but one man jumped up and spoke differently. There were four chiefs of soldiers there, who sat in the back part of the lodge. They said: "you have not spoken well, we are killing buffalo, wait until we have sufficient to send in with you, and when you get it you will have plenty meat to speak with, and then your heart will be glad."

From that day I was to suffer-that evening criers went about the village saying, "A man has come here. You have given him presents and told him to go." The next morning the camp moved, but I remained behind. I pretended not to notice their movements, but the Indian soldiers surrounded my camp and made me move with them, the Indian soldiers marching behind and on both sides of us, so that it was impossible for us to get away. This is when they took us to the Rosebud and went into camp on the Rosebud. At this camp I was called to a grand council and was told they were going to have a sun dance, and such men of mine that did not have horses could get them. They told me this to deceive me. From there we moved up the Rosebud. There was nothing outstanding occurred while we remained on the Rosebud, only that I was watched all the time. On leaving the Rosebud we went to Greasy Grass Creek, camping twice between these two places, and all the time the Indian soldiers were closely watching and guarding us. We camped very close to this creek and all at once there was a great commotion it being reported that white men were coming. I got on my horse and said, "Pity me, my friends, we come from the whites and they want you to listen to me. You are all grown men and must obey me. This nation here fights with the whites (meaning Sitting Bull's and others), but the whites are our friends and we don't bear arms against them." The Indians then went out to battle, but there came a herd of buffalo, and I and my men went after the buffalo and brought back buffalo meat.

When the Indians returned from the battle they denounced me as a traitor because I did not go on to the fight and forced me into camp on Greasy Grass Creek. There was a very large camp here, and I was ordered to go on one side of it, but I camped in the middle and there I was continually surrounded by Indian soldiers, at night the soldiers built fires all around my camp. The next day I could see from my camp in the road a great smoke or dust rising. The ponies belonging to all the bands were a long way from our camp, we went after them, but they stampeded. All of my men that you see here went for our horses but we could not catch them, finally we caught some of them and brought them to camp. I then said to my men, "Take your lodges and everything that is valuable and let us flee back to the whites." At this time Sitting Bull's men set fire to the prairie around my lodges and burnt some of my lodges up. They took some of my horses, killed eight of them, and returned the others. They abused and whipped my men, they can show the marks today (a number of his warriors at this time exhibited wounds made by knives, spears and whips. Kill Eagle exhibited quite a large wound on his left hip). They did this because we did not go into the fight with the whites. After this we moved with them, but were never left alone. We were guarded all the time. In this way they brought us further down, and while moving, Sitting Bull's men were hunting game, and our children were starving, for they would not allow us to kill any game. They said to us, "You have no right or title to these buffalo. The white man's food is food for you, and when you get back you can eat it."

We got back to Cottonwood Creek, and there I met my grandson (by name Bad Hip). Here is where I first heard any news, and here again they whipped and abused us. They killed another of our horses, belonging to my father-in-law. I could stand it no longer, and I, in return, shot one of their horses. After this they treated us still worse. I got together nine new blankets and went around and made presents of them to the soldiers, but accomplished nothing by it.

We then went to Beaver Creek. Here I made a feast of wild turnips (a feast for the children) and called the Cheyenne Indians to it. The Cheyenne Indians all came (four societies represented), and I said to them: "You alone I have before excluded from my councils; this day I take you into my council." Four of the Cheyenne chiefs spoke to me through an interpreter. One chief said: "Your friend speaks to you and says, these Sioux, who are kindred to you, have abused you, notwithstanding your good treatment of them. Now this day you have honored us with your attention."

Another chief then spoke, as if with one voice, and said: "You have been mistreated, but hereafter we will protect you. We are 500 lodges strong. Go your way and we will stand between you and Sitting Bull's men."

When I got ready to go an old Cheyenne chief came to me and advised me to move in the night; otherwise there might be trouble.

The following night it was dark and rainy, and under these we struck our lodges and moved, traveling all the night and most of the following day. While stopping for rest a young man came to me from Sitting Bull's camp and told me, "the Indians have been ordered out to stop us." That evening, just at dark, my brother-in-law, who stopped on a hill to watch, reported that a body of Indians were in sight after us. Upon receiving this information, our flight pell-mell, everybody for their own life, was continued all night and all the next day-it was wonderful how the children stood the hardships-and we arrived at Grand River that evening. Now we were back on Grand River and near "Black Horse Butte," and the reason that you now see me alive is that there we found wild fruits and berries. On this side of Grand River seven of my horses gave out and I had to leave them. When I came into camp where I have been so long I found turtle, fish and beaver, and this was our food. I staid there not because I was afraid to come in, but because there was plenty of this kind of food and I was feeding the children on it. When I came to my last camp I wanted to come in very much. I heard some things from the whites while here that frightened me; still I was not afraid. There was an Ogalala Indian that came into the agency to look for his wife; he came into our camp and told us that we would all be hung, together with our children; but I did not fear it. You have said that I am charged with remaining out in camp, and that my friends from the agency have supplied me with food to enable me to do so. The Ogalala Indian's name was Ridiculous, he belongs to the hostiles and has gone back to them again. I had heard all these bad reports, but I was still willing to accept whatever was in store for me, and was resigned to my fate. You have asked me to speak truthfully, and I am going to. After hearing this, bad news, I saddled my horse and came in. I came down here and went to the interpreter's house (my grandson). He was asleep when I got there. I told him that I wanted to see the agent and then the other authorities in turn. He came with me then to see the agent. I stood on the other side of the warehouse and he went to the agent's house. The agent's people were asleep; he knocked at the door; the agent opened the door and said to the interpreter; "What is Kill Eagle afraid of? Why don't he come in? Let him come to me and I will give him advice and then take him to the commanding officer." I went back to the Blackfeet's camp, and at daylight I went to my own camp. When I arrived there I told my own people to move and we would go into the agency. We moved closer in, and here is where I was taken sick with a sore throat and could eat nothing but broth. While lying in this condition the men sent out by the agent arrived in camp. The horses that these men rode out there were tired, and as Little Wound had also slipped away from the hostile camp and was only a little way off, and wishing to have him come in too, I laid over.

This is all.

Q. Did Sitting Bull give you any arms or ammunition before the Rosebud fight?

A. No, sir.

Undoubtedly true.  What ammo any one band had, is what they had. 

Q. What did you do for ammunition to shoot game on the way?

A. We were brought up to shoot buffalo with arrows and this is what we shot them with.

Hmmm. .. I doubt this. 

Q. What time of the day did the fight commence on the Rosebud?

A. We did not get near the fight.

This is correct, Kill Eagles band abstained from the fighting. 

Q. Did you hear the firing?

A. It was too far away, but I heard them tell about it when they came back.

Q. Was Sitting Bull in command at the fight?

A. Sitting Bull started out with them in command.

Not correct. Sitting Bull had nothing to do with Rosebud.

Q. How far was it from your camp to where the fight was?

A. At least forty or fifty miles.

Q. What did Sitting Bull do with the women and children?

A. After Sitting Bull's party went out to battle, my party went out to hunt buffalo. Having an opportunity when the warriors left we brought in meat and had it cooking, when all at once there was a great commotion in camp and all the lodges were taken down. Here I thought I would have an opportunity to get away, as Sitting Bull's men were greatly confused and at a loss to know which way to go. I said to my men, "We will flee to where we came from." The excitement subsided and the lodges were put up again, near where they were before, and that evening began returning from the fight, some returning the next morning. This is when they cried about the camp that they were going to kill us, as they had lost some of their young men and we did not go to help them in the fight.

A man who had cut himself all up on account of having lost a son in the fight, came to my lodge and shook hands with me, and told me to go to the centre lodge, where the warriors were assembled. I now expected to be killed. 1 went to this lodge; people were crying around it, and warriors were assembled in it. When I got there this man came back and shook hands with me again and said: -- "This nation of hostile Indians are all fools; this man came out here to trade, and belongs to the whites and is not pleased to stay, but you draw weapons on him and abuse him. You nations of hostiles here made war on the whites. My only son has this day gone to the spirit land; if any of you here undertake to molest this man (Kill Eagle) I will stab you and cut you up."

Q. How many warriors had Sitting Bull in this battle?

A. A great many. I could not tell how many.

Q. How many roads did they take?

A. I could not tell.

Q. Did they cover much country?

A. They went by the file, filing up the creek, a small ravine from the camp.

Q. Were the warriors all on foot?

A. It was a good ways and they would not be able to go on foot.

Q. Did they have plenty of arms and ammunition?

A. They seemed to have. I could not tell, as I had not opportunity to get about to see them. All the Indian soldiers who were guarding me had splendid arms.

Q. Did they have needle guns?

This is a really curious question.  Nobody had "Needle Guns", a type of Prussian infantry rifle much in military minds at the time.   The suggestion here is absurd, or a poor use of terms.

I suspect he meant military Trapdoor Springfields.

A. They had all kinds of guns; Henry rifles, Winchester, Sharps, Spencers, muzzle loaders, and many of them two or three revolvers apiece; all had knives and lances.

Probably absolutely correct. 

Q. Did you hear them say where they got these arms?

A. I heard some of them say where they got them. I heard the Cheyenne Indians say they had always been hostiles, and they captured theirs in battle. This is the only way I heard them say they got their arms.

Probably pretty accurate. 

Q. Did you hear anyone say where Sitting Bull got his ammunition?

A. I was not permitted to run about the camp, and did not hear about it.

Probably also correct.  Sioux "police" probably isolated this reluctant band. 

Q. Did any of your men hear about it?

A. I was not allowed to go around, and my men were used worse, and not allowed to go anywhere. Some of my men proposed to steal a lot of Sitting Bull's horses and flee; but I advised them not to do it, as we would all be killed.

Q. Did the soldiers who were guarding you have plenty of ammunition?

A. Yes, their belts full, and the best kinds of arms, fixed ammunition, metallic cartridges. All of us here had very bad guns. You see what we turned in.

Q. In this fight how many Indians were killed or wounded?

A. Four killed and left on the field, who were mutilated by Crow Indians, and twelve died in the camp. It was impossible to say how many were wounded, there were so many-nearly 400. The four killed fell near the Crow lines, and they cut them up and scalped them. One hundred and eighty Indian horses were killed. They numbered them at the Statemen's lodge after the battle.

Q. What did the Indians report about killing white men?

A. When we were in the council lodge, smoking, a warrior named Black Moccasin (a Cheyenne) brought in a white man's arms; he began beating me and my men over the head and shoulders with it, and said "Here is your husband's hand."

Q. Did they say how many were killed?

A. I did not hear how many.

Q. Did they have any white men's scalps?

A. They brought in Crow Indians' scalps and beat us over the head with them. If ever one of these men comes into the agency, I vow to kill him. I will tell you the way they abused me. My daughter (holy woman) traded a horse for a large, fat dog. She had it out dressing it, and the Indian soldiers came and snatched it away from her, and we were starving and needed it badly. I can never forgive this abuse. The Indian soldiers came to our camp, lariated and stole all our dogs.

Q. What did the Indians say about who won the fight?

A. They said that they had been whipped, and that the white men charged them.

Q. Did they get any horses and mules there?

A. No, sir. The white men captured a good many of their horses that had given out, beside 180 killed.

Q. How long did you remain in the camp after the fight?

A. We moved the next day to where the Indian soldiers took the dog from my daughter.

Q. Where did you go from there?

A. After the Rosebud fight the camp moved on to Greasy Grass Creek, at once.

Q. How long did you stay there?

A. One day.

Q. Where did you go next day?

A. We moved this way.

Q. Tell us about the Custer fight.

A. We were coming down the tributary of Greasy Grass Creek after the battle was fought on the Rosebud. (Here he makes a sketch of the battlefield on the ground.) We crossed the Greasy Grass Creek, went down and camped on it. The troops struck our trail on the tributary, followed it down, swam their horses over Greasy Grass Creek and struck the camp at the upper end, where there was a clump of timber, and opened the fight. When the firing commenced the Indians rushed to the scene of action. I and my men were lower down, about the middle of the camp. The Indians drove the soldiers back out of the timber, and they recrossed the Greasy Grass Creek below the mouth of the tributary, taking their position on the hill, bare without any grass. They were reinforced by the soldiers who had not crossed the creek (Colonel Benteen and Captain McDougall). Before retiring across the creek the soldiers (Colonel Reno) got into camp and set fire to some of the lodges. On retreating across the creek to take position on the hill, they left their dead behind them. Another party appeared on top of a long hill moving toward the south.

After quitting the party on the hills word came that soldiers were on the left across the creek, and there was great excitement in the camp, the Indian warriors rushed to the left to meet the troops. The Indians crossed the creek and then the firing commenced. It was very fast at times and then slower until it died away. (He describes the firing as follows: He claps the palms of his hands together very fast for several minutes, stopping suddenly, which denotes the sound of the firing when they (Custer) first began. After a few seconds elapses he repeats the same as above and continues but all the time lessens the quickness of the patting and sound until it suddenly dies out.) The United States troops were all killed on the east side, none crossed the stream.

I got the following information from Sitting Bull himself: "After crossing the creek with his warriors he met the troops (Custer) about 600 yards east of the river. He drove the soldiers back up the hill. He then made a circuit to the right around the hill and drove off and captured most of the horses. The troops made a stand at the lower end of the hill, and there they were all killed. In going around the hill the Cheyenne Indians killed a warrior, thinking he was a scout who left his agency; but he was not, he was a hostile."

Q. How long did the fight last on the right?

A. It was about noon when they struck the camp and it only lasted a few minutes. The fight at the lower end (under Custer) was not finished until near sunset. [Note: Curley said the fight started "about 2:30 or 3 o'clock p. m., and continued without intermission until nearly sunset."]

Q. Did all the warriors leave the right to go to the left?

A. They did; the whole thing left.

Q. What did they do after killing all the troops ?

A. At first a Cheyenne Indian came in with a war bonnet and proclaimed: "I have killed three soldiers but they have killed me at last." He was wounded in three places. They kept continually coming in with wounded, thrown over horses, with their heads hanging down and blood running out.

About sundown they all returned and said:"We have killed them all; put up your lodges where they are." They had just begun to fix their lodges that evening, when a report came that troops were coming from toward the mouth of the creek. When this report came, after dark, the lodges were all taken down and they started up the creek. I told my men to keep together, and we would try to get away. Some one told on me, and they said "let us kill him and his band, we have lost many young men today, and our hearts are bad." We travelled all night and next day after crossing Greasy Grass Creek. We encamped near the foot of the White Mountains. That night, while I was asleep, I heard a man calling. I woke my people up, and this man proved to be a Cheyenne Indian, belonging to a party that had been off on the warpath in the White Mountains. He reported that he had seen a great many soldiers -- no end of them -- crossing along the base of the mountains. Next morning the warriors left the camp with led horses and started off to meet the troops, who were reported coming, so that the women and children would not be near the fight. This was three days after the Custer fight. Some of the horses got worn out and some of them returned and said they had struck a white man's trail, and were following it into the mountains.

Others came back and said eight Cheyenne Indians had engaged the whites -- their horses were better than the others. One Cheyenne, noted for bravery, and who wore a war bonnet, was shot through the head and killed and brought back to camp. The Indians were approaching the soldiers when this one was shot; they dragged him back by the feet. After this a number of other Indians crept up and found the horses tied there, but no one with them; they took the horses and returned to camp. From this camp all went up to the Rosebud; this is the place I escaped from.

Q. How many Indians were killed on the right of the camp, in the fight with Reno?

A. Fourteen were killed on the field with Reno --and thirty-nine died on the field with Custer. I know of seven who died of wounds within camp afterward.

Q. How many were wounded?

A. A great many. I would judge about 600wounded in every way, head, hands, arms, body, etc.-nearly all I saw were wounded more or less. A lot of Ogalalla Sioux ranged in line and called me to look at them, and said: "Here are the wounded on one hand;" there were twentyseven on travois and thirty-eight on horseback.

There was a Cheyenne woman who had a revolver strapped on her and went into the fight and got killed.

Q. Did Sitting Bull take any prisoners alive in this fight?

A. He did not; he took no one alive; it was like a hurricane; and swept everything before it.

Q. Did they scalp any white men?

A. I did not see any.

Q. Did they burn or torture any of them after the battle was over?

A. There was one became separated from Reno's command and two Cheyennes gave him chase and overtook him and killed him.

Q. Did they scalp him?

A. I do not know.

Q. After the fight did you have a big dance?

A. No, sir; the soldiers were reported coming from the mouth of the creek, and everyone fled.

Q. What did they do with the arms, ammunition and horses captured?

A. They have them. A great many horses died of wounds and fatigue. Whoever captured them kept them.

Q. How many warriors do you think were in Sitting Bull's camp?

A. I cannot say; they were like maggots on a carcass.

Q. Who were the principal chiefs aside from Sitting Bull?

A. Crazy Horse of the Ogalala Sioux; Big Man, of the Ogalala Sioux; High Elk, of the Sans Arc, killed by Reno, and the head chief of the Cheyennes [Lame White Man], killed by Lieutenant Sibley's party.

Q. Were there any Indians killed in this fight belonging to this agency?

A. Not that I know of.

Q. Were there any wounded?

A. Yes, one; the Rattler's son. He is out there yet.

Q. Did you have plenty to eat during the fight?

A. No. The Cheyenne Indians ate the horses killed in the battle. I had a little buffalo meat left.

Q. How do the Indians go into battle -- does each chief lead his own band?

A. They go without discipline, like bees swarming out of a hive.

Q. Did you have plenty of grass for the ponies?

A. Yes.

Q. Could you kill any game during this time?

A. Now and then an antelope, which the Indians would kill.

Q. Were there any white men among the Indians?

A. There was no white men in the camp that I saw.

Q. Was there not a man who blew a bugle call like a soldier?

A. There was, but it was blown by a Indian.

Q. Has Sitting Bull any white women in his camp?

A. No.

Q. What do you think Sitting Bull is going to do now?

A. I did not hear. I slipped away in the night, but there is a man here -- a prisoner -- who will probably know -- Bear Rib's brother.

Q. Do you think he will fight next summer?

A. I can't say.

Q. Did Rain-in-the-Face cut out the heart of a dead officer and show it around the camp on a stick?

A. Rain-in-the-Face was with me; he did not do it.

Q. Did not some of the young men here take you out some beef and coffee, when you were in camp out in the country, before you came in?

A. No one brought me anything; neither sugar, coffee, flour, tobacco or anything.

Q. What time of the evening was it reported in the hostile camp that soldiers were coming on the left of the camp?

A. The sun was just going down.

Q. When Reno was driven across the creek where was Sitting Bull?

A. I don't know.

Q. What were the families doing when the fighting was going on on the hill?

A. The women fled to the lower end of the camp and left everything.

Q. What did they do when they heard the firing on the left by Custer?

A. The upper end of the camp was at this time all deserted, and at the lower end they took down the lodges and packed them for flight.

Q. In what direction did you hear the troops were coming again?

A. The men who were out after their horses, after the Custer fight, came in and said, "More troops are coming up the creek from the Yellowstone River.

Q. Did you see Sitting Bull that day?

A. I did not.

Q. I heard Sitting Bull stayed in his council tent, away from the battlefield, and urged his men forward.

A. This is probably so, but I don't know.

Q. What time of night did everybody leave the camp?

A. Just at dusk.

Q. Did the women, children and lodges, or did the warriors go first?

A. The women, children and old people went first, the warriors in the rear.

Q. How long was the camp-how many miles?

A. About six miles long.

Q. How wide?

A. About one mile wide.

Q. Were the tepees close together?

A. Just as thick as they could be put up.

Q. What part of the camp was Sitting Bull in?

A. He was camped near where the soldiers, who took their horses in the woods, attacked.

Q. What kind of a lodge has Sitting Bull?

A. He has a very large skin lodge.

Q. How many wives and children has Sitting Bull?

A. Two wives and four children.

Q. Does any one else live with him?

A. His sister did, but she died this summer.

Q. Are Sitting Bull's soldiers camped near him? A. They are camped about the middle of the camp.

Q. What part of the camp was the council tent? A. Near the centre; it was painted yellow, and holds a great many when they crowd in.

Q. How old do you think Sitting Bull is?

A. About forty years.

Q. What is the color of his stair; I heard it was light?

A. He has light hair.

Q. Is he light himself?

A. He is not a white man; you can't expect an Indian to be white.

A. About five feet ten inches; he is very heavy and muscular and big around in the breast; he has a very large head; his hair is not long, it only comes down to his shoulders.

Q. How does he dress?

A. He changes his dress so often I can't say; the last time I saw him he had on a very dirty cotton shirt.

Q. What does he wear on his hair in battle?

A. I don't know, I did not see him in battle.

Q. Do the Indian soldiers strip off when they go into a fight?

A. Yes. Anybody who has a war bonnet wears it; it is made of long eagle feathers and trails behind him.

Q. I have heard that after the Custer fight, the Indians went back to the other end and attacked there again. How is it?

A. That is correct; the Indian soldiers went back and attacked the troops (Reno) on the hill again.

Q. Did you hear the firing?

A. Yes, I heard the firing while moving away.

Q. How far away were you in the morning?

A. We never stopped; we just crossed Greasy Grass Creek in the morning, the soldiers were in the rear.

Q. Did you hear any firing in the morning when you were crossing the creek?

A. We got out of hearing of the firing long before morning.

Q. What time next day did the Indian soldiers join the party?

A. They were overtaking us all day, coming in in squads.

Q. What did they report?

A. I did not hear what they said.

Q. Did they say they could not drive the troops (Reno) off the hill?

A. A few days after when the excitement died away they said they could not drive the troops off the hill.

Q. Did you see any of the Indians wearing soldier's clothes after the fight?

A. I did not. I saw lots of soldier's horses and arms.

Q. I have heard that there was a Spaniard fighting with the Indians. Did you see him?

A. There was once a white man in camp, but he went to Spotted Tail's before the fight. 

His mark,

X

WAN-BLI-KTE or KILL EAGLE Chief of Blackfeet Sioux

Early Indian accounts, indeed Indian accounts for years, were often exculpatory as the Natives naturally feared retribution.  This one, we'd note, was particularly early, although not the earliest.

Having said that, Kill Eagle's band does seem to have been, well, distrusted.  It may very well have not participated in the battle.

The surviving members of the James Gang were still making their way through Minnesota, taking refuge at farm houses where their identify was not suspected.

 No Major League Baseball games were played, as it was Sunday.

Last edition:

Friday, September 15, 1876. Kill Eagle surrenders.

Labels: 1870s, 1876, 1880s, 1885, Battle of the Little Bighorn, Battle of the Rosebud, Great Sioux War, Indian Wars, North Dakota (Standing Rock Reservation), Sioux, South Dakota (Standing Rock Reservation)

Friday, September 15, 1876. Kill Eagle surrenders.

Kill Eagle (Waŋblí Kte), who had departed the Reservation with  his followers due to firearms prohibitions, which precluded his band's ability to hunt,  surrendered to the U.S. Army at the Standing Rock Agency.  His band had apparently been in the larger Sioux band during Rosebud and Little Bighorn, but which had declined to fight in them, surrendered with him.

He would die at age 58 in 1885.

Last Edition:

Wednesday, September 13, 1876. End of the Horsemeat March.

Labels: 1870s, 1876, George Crook, Great Sioux War, Horsemeat March, Indian Wars

Sunday, September 10, 1876. The last day of Slim Buttes.

Dr. McGillycuddy at Slim Buttes. who tried to save the life of Chief American Horse.

Crook led his hungry troops away from the smoldering village at Slim Buttes and headed for the Black Hills, pursued by the Sioux which harried them. Captain Anson Mills, and two battalions of the Third Cavalry captured a Miniconjou village  Crazy Horse and his followers attempted to rescue the camp and its headman, (Old Man) American Horse (there were two Plains Indian chiefs by that name).  They failed.  American Horse was wounded and died in spite of an Army surgeon's effort to save him.

Anson Mills, in his early 40s at the time, was an inventive officer.  He named and laid out El Paso as a surveyor and invented the Mills cartridge belt that influenced all modern military web gear and which, in turn, made him rich.  He passed away in 1924.  Married to Hannah in 1868, only one of their three children survived until adulthood, something common at that time.  Showing the change in how Arlington is viewed, one of his two children to suffer premature death, Anson Cassel, is buried there in spite of dying at age 15.

Mills supported women's suffrage and prohibition.

Last edition:

Saturday, September 9, 1876. Battle of Slim Buttes.

Labels: 1870s, 1876, Battle of Slim Buttes, cavalry, Cheyenne people, Crazy Horse (Tȟašúŋke Witkó), George Crook, Great Sioux War, Horsemeat March, South Dakota

Tuesday, August 8, 1876. A long ride by Captain Jack. Terry resumes the march.

The reconstituted 7th Cavalry and the 5th Infantry, under Terry's overall command moved up Rosebud Creek in pursuit of the Sioux.  Crook's command had also moved to the Rosebud, where it was awaiting the 5th Cavalry as reinforcements.

Scout John Wallace ("Captain Jack") Crawford, having already rode nearly 400 miles with dispatches from the 5th Cavalry, and learning they had gone to join Crook, caught up with Crook's camp on the Rosebud.

Crawford was an extremely entertaining character and was known for his storytelling and poetry.  He also served as a newspaper correspondent during this period.

Last edition:

Monday, August 7, 1876. Margaretha Geertruida Zelle born.

Labels: 1870s, 1876, 1910s, 1917, 1919, Espionage, Frisia, Netherlands, Women, World War One

Monday, July 10, 1876. Lead founded.

From far Montana’s canons,/ lands of the wild ravine, the dusky Sioux,  the lone-/some stretch, the silence,/ haply, to-day, a mournful wail/ haply, a trumpet/ note for heroes.

Walt Whitman, “A Death-Sonnet for Custer,”  July 10, 1876,

Lead, South Dakota founded.

Last edition:

Sunday, July 9, 1876. Carrying a dispatch from Terry to Crook.

Labels: 1870s, 1876, Alfred Terry, Army, Catholic, Christianity, Colombia, Colombian Civil War of 1876, George Crook, Great Sioux War, Heroes, Immigration, Ireland, Montana, religion, Wyoming