Post by mdenney on May 18, 2011 21:09:34 GMT -5
told to get all the cattle they could and kill every white
man ; if they did not the Soldiers' Lodge would take care
of them. They went over to a farm between Beaver creek
and Birch Coulee, where they found a lot of cattle, which
they attempted to drive. The cattle, however, ran away,
and then their attention was attracted to the owner.
Campbell fired his gun first, but did not hit the man. He
says his statement before the commission was misunderstood.
He said he was a good shot, and if he had fired at
the man he should have killed him; he fired over him intentionally;
he fired because he felt compelled to do so by
command of Little Crow. Campbell says that Little Crow
compelled him and his brother, Joseph, to go out to
Hutchinson. They tried to get away at the time of the
attack on Captain Strout's company, but were prevented.
They were forced to go to the battle of Hutchinson. Little
Crow told them if they did not kill white men they
would be killed, but he did not shoot any men there.
22. Ta-ta-ka-gay ("Wind Maker") is quite a young
man, grandson of Secret Walker, who took care of Mrs.
Josephine Higgins and her children in their captivity. He
was one of those who killed Amos W. Higgins, at Lac
qui Parle. The other two, who are probably the most
guilty, have escaped; says he was at Red Iron's village
when he heard of the outbreak. Another Indian urged
him to go up with him and kill Mr. Higgins. He refused
at first, but afterwards went. His comrade shot Mr. H.
and killed him ; he then fired off his gun, but held it up.
23. Hay-pin-kpa ("The Tip of the Horn") is condemned
because he boasted of having shot Stewart B.
Garvie with an arrow. As it is now known that Mr. Garvie
was not shot with an arrow, but with buckshot, it is
probably true, as he said before the commission, that he
lied about it. This is not the first time that a man has
been killed for lying. He now says that they determined
to send off all the white people from the Yellow Medicine
without killing any. Mr. Garvie refused to go. He did
not shoot him. He dies without being guilty of the
charge, and he trusts in the Great Spirit to save him in the
other world.
24. Hypolite Ange is a halfbreed, says he had been a
clerk in one of the stores for a year previous to the outbreak;
was sent down the Minnesota river with Baptiste
Campbell and others by Little Crow ; shot the white man,
but not until after he had been killed by others.
25. Na-pa-shue ("One Who Does not Flee") says
that at the time of the outbreak he was quite lame ; that he
was not engaged in any of the massacres ; he was not engaged
in any of the battles, but was forced with others to
come down to the Yellow Medicine before the battle of
Wood Lake. He dies for no fault of his.
26. Wa-kan-tan-ka ("Great Spirit") says he was not
present at the commencement of the outbreak ; was along
with the company which came down from New Ulm ; saw
the men in two wagons killed, but he did not kill anyone
;
says one witness before the commission testified that he
killed one of those men, but the witness lied on him.
27. Toon-kan-ko-yag-e-na-jin ("One Who Stands
Clothed with His Grandfather") says that he was in the
battle of Birch Coulee ; was also at the battle of Hutchinson,
but does not know that he killed anyone.
28. Ma-ka-ta-e-na-jin ("One Who Stands on the
Earth") is an old man; says he has not used a gun for
years; was down at New Ulm, but did not kill anyone;
had two sons killed ; wants to have the truth told.
29. Pa-za-koo-tag-ma-ne ("One Who Walks Prepared
to Shoot") says he was out in a war party against
the Chippewas when the outbreak took place. When he
came back the massacres were over. He did not kill anyone
; says his statement before the commissioners was misunderstood.
When he was asked whether he was in a war
party and fired his gun he replied, "Yes;" but it was
against the Chippewas, and not the whites.
30. Ta-ta-hde-dan ("Wind Comes Home") says that
the men of Rice creek were the authors of the outbreak;
tried to keep them from killing white people, but only succeeded
partially.
31. Wa-she-shoon ("Frenchman") says he did not
know anything about killing white people ; is to die for no
crime ; was very much affected.
32. A-e-cha-ga ("To Grow Upon") is charged with
participating in the murder of an old man and two girls
;
made neither confession or denial.
32- Ko-tan-in-koo ("Voice that Appears Coming")
says he did not have a gun; was at the Big Woods, and
struck a man with his hatchet after he had been shot by
another man ; did not abuse any white women.
34. Chay-tan-hoon-ka ("The Parent Hawk") says he
did not kill anyone; was down at Fort Ridgely; was also
at Beaver Creek, and took horses from there, but did not
kill the man.
35. Chan-ka-dha ("Near the Woods") says he took
Mary Anderson captive after she had been shot by another
man; thinks it rather hard that he is to be hung for another's
crime.
36. Hda-hin-day ("To Make a Rattling Noise Suddenly")
says that he was up north at the time of the outbreak,
and did not come down until after the killing of
the whites was past ; was at the battle of Wood Lake. He
says he is charged with killing of two children, but says
the charge is false.
2,7- O-ya-tag-a-kso ("The Coming People") says he
was with the company that killed Patwell and others. He
is charged with striking him with a hatchet after he was
shot; this charge he denies.
38. Ma-hoo-way-ma ("He Comes for Me") says he
was out in one of the raids towards the Big Woods; did
not kill anybody, but he struck a woman who had been
killed before ; was himself wounded.
39. Wa-kin-yan-wa ("Little Thunder") says he is
charged with having murdered one of the Coursall children,
but the child is still living; has seen the child since
he was before the military commission. He has done
nothing worthy of death.
In making these statements, confessions and denials
they were generally calm, but a few individuals were quite
excited. They were immediately checked by others, and
told that they were all dead men, and there was no reason
why they should not all tell the truth. Many of them indited
letters to their friends, in which they said they are
very dear to them, but will see them no more. They exhorted
them not to cry or change their dress for therri.
Some of them stated they expected to go and dwell with
the Good Spirit, and they expressed the hope that their
friends would all join them there.
On Tuesday evening they extemporized a dance with
an Indian song. It was feared that this was only a cover
for something else which might be attempted, and their
chains were thereafter fastened to the floor. It seems,
however, rather probable that they were only singing their
death song. Their friends came in from the other prison
to bid them farewell, and they were then ready to die.
LETTERS PROM CONDEMNED INDIANS.
The following is a copy of a letter from one of the condemned
prisoners to his chief and father-in-law, Wabashaw.
It was taken down in the exact language dictated
by the prisoner, and except its untruthfulness we think it
an excellent letter:
"WabaShaw: You have deceived me. You told me
that if we followed the advice of General Sibley and gave
ourselves up to the whites all would be well,—no innocent
man would be injured. I have not killed, wounded or injured
a white man, or any white persons. I have not participated
in the plunder of their property ; and yet to-day
I am set apart for execution and must die in a few days,
while men who are guilty will remain in prison. My wife
is your daughter ; my children are your grandchildren. I
leave them all in your care and under your protection.
Do not let them suffer, and when my children are grown
up let them know that their father died because he followed
the advice of his chief and without having the blood
of a white man to answer for to the Great Spirit.
"My wife and children are dear to me. Let them not
grieve for me. Let them remember that the brave should
be prepared to meet death, and I will do as becomes a Dakota.
"Your Son-in-Law,
"RDA-IN-YOU-KUA."
The above Indian was convicted of participating in the
murders and robberies at the upper agency, and the sworn
testimony at Washington differs materially from his confession
as given above.
. On Wednesday each Indian set apart for execution was
permitted to send for two or three of his relatives or friends
confined in the main prison, for the purpose of bidding
them a final adieu, and to carry such messages to their
absent relatives as each person might be disposed to send.
Major Brown was present during the interviews, and
described them as very sad and affecting. Each Indian
had some word to send to his parents or family. When
speaking of their wives and children almost every one was
affected to tears.
Good counsel was sent to their children. They were
in many cases exhorted to an adoption of Christianity and
a life of good feeling towards the whites. Most of them
spoke confidently of their hopes of salvation. They had
been constantly attended by Rev. Dr. Williamson, Father
Ravoux and Rev S. R. Riggs, whose efforts in bringing
these poor criminals to a knowledge of the merits of the
Blessed Redeemer had been eminently successful. These
gentlemen were all conversant with and could converse
and plead with the Indians in their own language.
Fun is a ruling passion with the Indians, and Ta-zoo
could not refrain from its enjoyment even in this sad hour.
Ta-ti-mi-ma was sending word to his relatives not to
mourn for his loss ; he said he was old, and could not hope
to live long under any circumstances, and his execution
would not shorten his days a great deal, and dying as he
did, innocent of any white man's blood, he hoped would
give him a better chance to be saved ; therefore he hoped
his friends would consider his death but as a removal from
this to a better world. "I have' every hope," said he, "of
going direct to the abode of the Great Spirit, where I shall
always be happy." This last remark reached the ears of
Ta-zoo, who was also speaking to his friends, and he elaborated
upon it in this way : "Yes, tell our friends that we
are being removed from this world over the same path
they must shortly travel. We go first, but many of our
friends may follow us in a short time. I expect to go
direct to the abode of the Great Spirit, and be happy when
I get there ; but we are told that the road is long and the
distance great; therefore, as I am slow in all my movements,
it will probably take me a long time to reach the
end of the journey, and I should not be surprised if some
of the young, active men we will leave behind us will pass
me on the road before I reach the place of my destination."
In shaking hands with Red Iron and Aka, Ta-zoo said
:
"Friends, last summer you were opposed to us ; you were
living in continual apprehension of an attack from those
who determined to exterminate the whites. Yourselves
and families were subjected to many taunts, insults and
threats. Still you stood firm in your friendship for the
whites, and continually counselled the Indians to abandon
their raid against the whites. You were right when you
said the whites could not be exterminated, and the attempt
indicated folly. Your course was condemmed at the time,
but now we see your wisdom. Then you and your families
were prisoners, and the lives of all in constant danger.
To-day you are here at liberty, assisting in feeding and
guarding us, and thirty-nine men will die in two days because
they did not follow your counsel and advice."
Several of the prisoners were overcome during the
leave taking, and were compelled to abandon conversation.
Others again (and Ta-zoo was one) affected to disregard
the dangers and joked apparently as unconcerned as if
they were sitting around a camp-fire in their perfect freedom.
On Thursday the women who were employed as cooks
for the prisoners, all of whom had relations among the condemned,
were admitted to the prison. This interview was
less sad, but was still interesting. Locks of hair, blankets,
coats, and almost every other article in the possession of
the prisoners were given in trust for some relative or friend
who had been forgotten or overlooked during the interview
of the previous day. At this interview far less feeling
was displayed than at the interview of Wednesday.
The idea of allowing women to witness their weakness is
repugnant to an Indian, and will account for this. The
messages sent were principally advice to their friends to
bear themselves with fortitude and refrain from great
mourning. The confidence of many in their salvation was
again reiterated.
On Thursday evening we paid a visit to the condemned
prisoners in their cells. The Catholic ministers were baptizing
a number. All the prisoners seemed resigned to
their fate> and much depressed in spirits. Many sat perfectly
motionless, "and more like statues than living men.
Others were deeply interested in the ceremony of baptism.
Thursday night passed quietly at the quarters, nothing of
special interest occurring.
A special order was received by Colonel Miller from the
President, postponing the execution of Ta-ti-mi-ma, reducing
the number to be executed to thirty-eight.
Next page
man ; if they did not the Soldiers' Lodge would take care
of them. They went over to a farm between Beaver creek
and Birch Coulee, where they found a lot of cattle, which
they attempted to drive. The cattle, however, ran away,
and then their attention was attracted to the owner.
Campbell fired his gun first, but did not hit the man. He
says his statement before the commission was misunderstood.
He said he was a good shot, and if he had fired at
the man he should have killed him; he fired over him intentionally;
he fired because he felt compelled to do so by
command of Little Crow. Campbell says that Little Crow
compelled him and his brother, Joseph, to go out to
Hutchinson. They tried to get away at the time of the
attack on Captain Strout's company, but were prevented.
They were forced to go to the battle of Hutchinson. Little
Crow told them if they did not kill white men they
would be killed, but he did not shoot any men there.
22. Ta-ta-ka-gay ("Wind Maker") is quite a young
man, grandson of Secret Walker, who took care of Mrs.
Josephine Higgins and her children in their captivity. He
was one of those who killed Amos W. Higgins, at Lac
qui Parle. The other two, who are probably the most
guilty, have escaped; says he was at Red Iron's village
when he heard of the outbreak. Another Indian urged
him to go up with him and kill Mr. Higgins. He refused
at first, but afterwards went. His comrade shot Mr. H.
and killed him ; he then fired off his gun, but held it up.
23. Hay-pin-kpa ("The Tip of the Horn") is condemned
because he boasted of having shot Stewart B.
Garvie with an arrow. As it is now known that Mr. Garvie
was not shot with an arrow, but with buckshot, it is
probably true, as he said before the commission, that he
lied about it. This is not the first time that a man has
been killed for lying. He now says that they determined
to send off all the white people from the Yellow Medicine
without killing any. Mr. Garvie refused to go. He did
not shoot him. He dies without being guilty of the
charge, and he trusts in the Great Spirit to save him in the
other world.
24. Hypolite Ange is a halfbreed, says he had been a
clerk in one of the stores for a year previous to the outbreak;
was sent down the Minnesota river with Baptiste
Campbell and others by Little Crow ; shot the white man,
but not until after he had been killed by others.
25. Na-pa-shue ("One Who Does not Flee") says
that at the time of the outbreak he was quite lame ; that he
was not engaged in any of the massacres ; he was not engaged
in any of the battles, but was forced with others to
come down to the Yellow Medicine before the battle of
Wood Lake. He dies for no fault of his.
26. Wa-kan-tan-ka ("Great Spirit") says he was not
present at the commencement of the outbreak ; was along
with the company which came down from New Ulm ; saw
the men in two wagons killed, but he did not kill anyone
;
says one witness before the commission testified that he
killed one of those men, but the witness lied on him.
27. Toon-kan-ko-yag-e-na-jin ("One Who Stands
Clothed with His Grandfather") says that he was in the
battle of Birch Coulee ; was also at the battle of Hutchinson,
but does not know that he killed anyone.
28. Ma-ka-ta-e-na-jin ("One Who Stands on the
Earth") is an old man; says he has not used a gun for
years; was down at New Ulm, but did not kill anyone;
had two sons killed ; wants to have the truth told.
29. Pa-za-koo-tag-ma-ne ("One Who Walks Prepared
to Shoot") says he was out in a war party against
the Chippewas when the outbreak took place. When he
came back the massacres were over. He did not kill anyone
; says his statement before the commissioners was misunderstood.
When he was asked whether he was in a war
party and fired his gun he replied, "Yes;" but it was
against the Chippewas, and not the whites.
30. Ta-ta-hde-dan ("Wind Comes Home") says that
the men of Rice creek were the authors of the outbreak;
tried to keep them from killing white people, but only succeeded
partially.
31. Wa-she-shoon ("Frenchman") says he did not
know anything about killing white people ; is to die for no
crime ; was very much affected.
32. A-e-cha-ga ("To Grow Upon") is charged with
participating in the murder of an old man and two girls
;
made neither confession or denial.
32- Ko-tan-in-koo ("Voice that Appears Coming")
says he did not have a gun; was at the Big Woods, and
struck a man with his hatchet after he had been shot by
another man ; did not abuse any white women.
34. Chay-tan-hoon-ka ("The Parent Hawk") says he
did not kill anyone; was down at Fort Ridgely; was also
at Beaver Creek, and took horses from there, but did not
kill the man.
35. Chan-ka-dha ("Near the Woods") says he took
Mary Anderson captive after she had been shot by another
man; thinks it rather hard that he is to be hung for another's
crime.
36. Hda-hin-day ("To Make a Rattling Noise Suddenly")
says that he was up north at the time of the outbreak,
and did not come down until after the killing of
the whites was past ; was at the battle of Wood Lake. He
says he is charged with killing of two children, but says
the charge is false.
2,7- O-ya-tag-a-kso ("The Coming People") says he
was with the company that killed Patwell and others. He
is charged with striking him with a hatchet after he was
shot; this charge he denies.
38. Ma-hoo-way-ma ("He Comes for Me") says he
was out in one of the raids towards the Big Woods; did
not kill anybody, but he struck a woman who had been
killed before ; was himself wounded.
39. Wa-kin-yan-wa ("Little Thunder") says he is
charged with having murdered one of the Coursall children,
but the child is still living; has seen the child since
he was before the military commission. He has done
nothing worthy of death.
In making these statements, confessions and denials
they were generally calm, but a few individuals were quite
excited. They were immediately checked by others, and
told that they were all dead men, and there was no reason
why they should not all tell the truth. Many of them indited
letters to their friends, in which they said they are
very dear to them, but will see them no more. They exhorted
them not to cry or change their dress for therri.
Some of them stated they expected to go and dwell with
the Good Spirit, and they expressed the hope that their
friends would all join them there.
On Tuesday evening they extemporized a dance with
an Indian song. It was feared that this was only a cover
for something else which might be attempted, and their
chains were thereafter fastened to the floor. It seems,
however, rather probable that they were only singing their
death song. Their friends came in from the other prison
to bid them farewell, and they were then ready to die.
LETTERS PROM CONDEMNED INDIANS.
The following is a copy of a letter from one of the condemned
prisoners to his chief and father-in-law, Wabashaw.
It was taken down in the exact language dictated
by the prisoner, and except its untruthfulness we think it
an excellent letter:
"WabaShaw: You have deceived me. You told me
that if we followed the advice of General Sibley and gave
ourselves up to the whites all would be well,—no innocent
man would be injured. I have not killed, wounded or injured
a white man, or any white persons. I have not participated
in the plunder of their property ; and yet to-day
I am set apart for execution and must die in a few days,
while men who are guilty will remain in prison. My wife
is your daughter ; my children are your grandchildren. I
leave them all in your care and under your protection.
Do not let them suffer, and when my children are grown
up let them know that their father died because he followed
the advice of his chief and without having the blood
of a white man to answer for to the Great Spirit.
"My wife and children are dear to me. Let them not
grieve for me. Let them remember that the brave should
be prepared to meet death, and I will do as becomes a Dakota.
"Your Son-in-Law,
"RDA-IN-YOU-KUA."
The above Indian was convicted of participating in the
murders and robberies at the upper agency, and the sworn
testimony at Washington differs materially from his confession
as given above.
. On Wednesday each Indian set apart for execution was
permitted to send for two or three of his relatives or friends
confined in the main prison, for the purpose of bidding
them a final adieu, and to carry such messages to their
absent relatives as each person might be disposed to send.
Major Brown was present during the interviews, and
described them as very sad and affecting. Each Indian
had some word to send to his parents or family. When
speaking of their wives and children almost every one was
affected to tears.
Good counsel was sent to their children. They were
in many cases exhorted to an adoption of Christianity and
a life of good feeling towards the whites. Most of them
spoke confidently of their hopes of salvation. They had
been constantly attended by Rev. Dr. Williamson, Father
Ravoux and Rev S. R. Riggs, whose efforts in bringing
these poor criminals to a knowledge of the merits of the
Blessed Redeemer had been eminently successful. These
gentlemen were all conversant with and could converse
and plead with the Indians in their own language.
Fun is a ruling passion with the Indians, and Ta-zoo
could not refrain from its enjoyment even in this sad hour.
Ta-ti-mi-ma was sending word to his relatives not to
mourn for his loss ; he said he was old, and could not hope
to live long under any circumstances, and his execution
would not shorten his days a great deal, and dying as he
did, innocent of any white man's blood, he hoped would
give him a better chance to be saved ; therefore he hoped
his friends would consider his death but as a removal from
this to a better world. "I have' every hope," said he, "of
going direct to the abode of the Great Spirit, where I shall
always be happy." This last remark reached the ears of
Ta-zoo, who was also speaking to his friends, and he elaborated
upon it in this way : "Yes, tell our friends that we
are being removed from this world over the same path
they must shortly travel. We go first, but many of our
friends may follow us in a short time. I expect to go
direct to the abode of the Great Spirit, and be happy when
I get there ; but we are told that the road is long and the
distance great; therefore, as I am slow in all my movements,
it will probably take me a long time to reach the
end of the journey, and I should not be surprised if some
of the young, active men we will leave behind us will pass
me on the road before I reach the place of my destination."
In shaking hands with Red Iron and Aka, Ta-zoo said
:
"Friends, last summer you were opposed to us ; you were
living in continual apprehension of an attack from those
who determined to exterminate the whites. Yourselves
and families were subjected to many taunts, insults and
threats. Still you stood firm in your friendship for the
whites, and continually counselled the Indians to abandon
their raid against the whites. You were right when you
said the whites could not be exterminated, and the attempt
indicated folly. Your course was condemmed at the time,
but now we see your wisdom. Then you and your families
were prisoners, and the lives of all in constant danger.
To-day you are here at liberty, assisting in feeding and
guarding us, and thirty-nine men will die in two days because
they did not follow your counsel and advice."
Several of the prisoners were overcome during the
leave taking, and were compelled to abandon conversation.
Others again (and Ta-zoo was one) affected to disregard
the dangers and joked apparently as unconcerned as if
they were sitting around a camp-fire in their perfect freedom.
On Thursday the women who were employed as cooks
for the prisoners, all of whom had relations among the condemned,
were admitted to the prison. This interview was
less sad, but was still interesting. Locks of hair, blankets,
coats, and almost every other article in the possession of
the prisoners were given in trust for some relative or friend
who had been forgotten or overlooked during the interview
of the previous day. At this interview far less feeling
was displayed than at the interview of Wednesday.
The idea of allowing women to witness their weakness is
repugnant to an Indian, and will account for this. The
messages sent were principally advice to their friends to
bear themselves with fortitude and refrain from great
mourning. The confidence of many in their salvation was
again reiterated.
On Thursday evening we paid a visit to the condemned
prisoners in their cells. The Catholic ministers were baptizing
a number. All the prisoners seemed resigned to
their fate> and much depressed in spirits. Many sat perfectly
motionless, "and more like statues than living men.
Others were deeply interested in the ceremony of baptism.
Thursday night passed quietly at the quarters, nothing of
special interest occurring.
A special order was received by Colonel Miller from the
President, postponing the execution of Ta-ti-mi-ma, reducing
the number to be executed to thirty-eight.
Next page