Two volunteer missionaries among the Dakotas

[mdenney]

Two volunteer missionaries among the Dakotas : or, The story of the labors of Samuel W. and Gideon H. Pond (c1893)

Author: Pond, S. W. (Samuel William), 1850-1916
Digitizing Sponsor: MSN
Book Contributor: University of California Libraries
Language: English


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This is mdenney I seen alot of good reading in this so I going to post the full book in text.

I will also note that some text is spelled wrong because my computer program could not read it correctly OK to copy it . If you want a copy of this in pdf let me know I sent it to you

Thankyou for your time, mdenney


THIS BOOK IS NOT_IN_COPYRIGHT


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MISSIONARY




w -POND - m



TWO

VOLUNTEER MISSIONARIES

AMONG THE DAKOTAS



OR



THE STORY OF THE LABORS



OF



SAMUEL W. AND GIDEON H. POND

BY S. W. POND, JR.



" Yea, so have I strived to preach the gospel, not
where Christ was named, lest I should build upon
another mans foundation." Paul.



BOSTON AND CHICAGO
Congregational ^unoag^cfjool ano Publishing &onetg



COPYRIGHT, 1893,
BY CONGREGATIONAL SUNDAY-SCHOOL AND PUBLISHING SOCIETY.



PREFACE.



THE Dakotas received their earliest impressions of civilization
from three distinct classes of persons, widely differing from one
another in character, occupation, and motives. These three
classes were the military, including government officials, the mer
cantile, and the aggressively religious.

The influence exerted by the Fort Snelling garrison on the great
body of the Indians was necessarily limited, and worked no essen
tial change in their character or mode of life. No serious conflict
occurred between the Sioux and the military forces prior to the
year 1862, and the influence of the post was probably, for the most
part, beneficial. Liquor sellers were not allowed to enter the In
dian country, and an honest and determined effort was made to
exclude all persons of doubtful character and antecedents, and
this effort was fairly successful. In April, 1848, Scott Campbell,
the veteran interpreter, was banished from the country in pursu
ance of this policy. His fault was selling liquor to the Indians.

Mercantile interests in the northwest were represented exclu
sively by the fur traders, many of whom were French Canadians
by birth, and nearly all of whom had Indian families, so that in
the last generation of traders many mixed bloods were found.
These traders were necessarily men of ability, energy, and sa
gacity, but sadly lacked cultivation, and in fact many of them
could neither read nor write. Their influence with the Indians
was, generally speaking, neither elevating nor improving. There
were a few exceptions to this rule, among which Mr. Renville, of
Lac Qui Parle, may be classed.

iii



IV PREFACE.

There was the same antagonism between the business of the
traders and the attempt to civilize the Indians that existed in ante
bellum days between the institution of slavery at the south and
the attempt to educate the negroes. The trader s occupation, how
ever innocent in itself, required that the Indians should remain
hunters and should not become tillers of the soil. Oliver Fari-
bault gave expression to this fact in the remark that he counted it
a loss to himself of five hundred dollars for every Indian who
learned to read and write.

The trade was conducted with ordinary fairness as a rule. It is
true that the traders received large sums of money when the
Indians disposed of their land by treaty, and that much of this
money was paid them in settlement of fictitious accounts; but the
grants then made were more of the nature of a bonus or subsidy
for their influence with the Indians, and as some compensation
for the destruction of the fur trade, than as an embezzlement of
Indian funds.

The Dakotas were fortunate in their first agent, Major Talia-
ferro, who was interested in their prosperity and progress, and
especially anxious that they should learn to cultivate the soil. His
administration, while not faultless, was free from injustice and
corruption, and he left behind him a record of twenty years of
faithful service, which had not impoverished the Indians or en
riched their agent.

The government policy toward the Indians, while always in a
measure experimental and often obviously unwise, has been often
unsparingly criticized, for faults rather chargeable to unscrupu
lous agents than to any inherent defects of the " Indian policy."
It is true of this as of most other human codes or policies,
" Whate er is best administered is best."

The Dakotas first came in contact, to any important extent, with
the third or distinctively religious element at Lake Calhoun in
1834. The influence of that contact, soon extended by others, has
been manifesting itself to a wider extent and in a more marked



PREFACE. V

character with almost every passing year of the fifty-seven which
have since elapsed. The stone cut out of the mountain without
hands shall spread through the whole earth.

The history of the work among the Dakotas, so far as it relates
to the stations at Lake Calhoun, Oak Grove, Red Wing, and
Prairieville, has never been written, and a detailed history of the
years of weary toil in the Master s service at those four points
will never be prepared, for all the actors, save one, have passed
over the river, and the only survivor will never tell the story of
those years and that work in which he was one of the principal
actors. All that the writer has attempted to do has been to ar
range and preserve a few historical fragments otherwise destined
soon to pass into oblivion. For this attempt he deems that no
apology is necessary.

A short time before his death, the late lamented Dr. Riggs said
in a letter to his old friend Mr. Pond that he most sincerely
hoped the latter would write an account of the " pioneer period"
of the Dakota mission, adding that none would be more deeply
interested in such a narrative than he. Possibly others might feel
a similar interest in the story of the first steps so laboriously
taken.

The life of a good man makes the world better. The printed
record of such lives extends and perpetuates the good thus
wrought. We hear in these days much of a "century of dis
honor," and the stories of cruelty, injustice, and error in its
treatment of Indian tribes, on the part of our government, are too
many of them true ; but on the other hand, over against this dark
record, we see an unbroken line, from the days of Eliot and
Brainerd down to our own day more than two centuries of liv
ing faith, Christian zeal, and martyr courage on the part of those
who in weariness and toil have followed the example of their
Master in obedience to his last command, in the dark places of the
earth telling the story of the cross to these same benighted hea
then. Many of them, like the exemplary Christian Amos Huggins,



VI PREFACE.

have exchanged the weapons of their earthly warfare for the
martyr s crown.

The missionary spirit is not dead. In the heart of many a
young disciple this zeal for the salvation of souls burns with
a heaven-enkindled flame, as bright, as pure, as ardent as it once
burned in the hearts of those who established the first " perma
nent Dakota mission " in " the cabin by the lake."

MINNEAPOLIS, November 1, 1891.



CONTENTS.



CHAPTER I.
ANCESTRY AND EARLY TRAINING.

1830. The Pond Family Samuel, the Pioneer Intermar
riage with the Judsons They Locate in Washington
Removal to Windham County and Return Apprentice
ship of Samuel and Gideon Illness at Platt s Samuel
Teaches School 7

[mdenney]

CHAPTER II.

NEW LIFE AND NEW PLANS.

1830-1834. The Great Revival One Hundred Converts
Samuel and Gideon Pond They Decide to go West
Samuel Leaves Home Incidents of the Journey Down
the Ohio Arrives at Galena The Cholera Journey to
Chicago Learns of the Dakotas Decides on a Mission
to the Dakotas Gideon Arrives They Embark for Fort
Snelling 12

CHAPTER III.

AMONG THE DAKOTAS.

1834. The Upper Mississippi First Dakotas First Lessons
Fort Snelling Indians, Traders, etc. Agent Talia-
ferro Missionary Boutwell Unforeseen Obstacles
Plowing for Big Thunder Dr. Williamson Arrives First
View of St. Anthony Falls . 25

CHAPTER IV.

THE CABIN BY THE LAKE.

1834. The Cabin by the Lake Chain of Lakes Lake Cal-
houn Band Chief Man-of-the-Sky He Selects a Site

vii



yiii CONTENTS.

Battle with Mosquitoes Commercial Transactions Va
ried Fare A Letter Home 36

CHAPTER V.

THE NEW LANGUAGE.

1834-1835. The New Language Its Peculiar Features The
Orthography Lieutenant Ogden s Vocabulary Walking-
bell-ringer, the First Dakota Reader Deer and Wolves
Frozen Potatoes The New Names 50

CHAPTER VI.

NEW LABORERS AND MODIFIED PLANS.

1835-1836. Arrival of Reinforcements Major Loomis Mis
sion Prospects Revival at Fort Snelling First Christian
Church Organized Mission House at Lake Harriet
S. W. Pond Goes Hunting A Month in a Tepee The
Lady of the Lake Some other People 60

CHAPTER VII.

A PERILOUS WINTER JOURNEY.

1836-1837. Perils on the Prairie A Winter Journey
Skadan, or Le Blanc Picture Writing A Little Starva
tion Muskrats and Dancing Ma-Ma the Guide Five
Days Fast A Prairie Blizzard Ma-Ma Meditates Mur
der They Part Company Renville s Horses Lac Qui
Parle and Friends Muskrat Fare in Camp Long Day s
Journey ..... 74

CHAPTER VIII.

LIFE AT LAC QUI PARLE.

1836-1839. Lac Qui Parle Mission Joseph Renville Gkleon
Pond Leaves Lake Harriet Hard Labor Building Trans
lationsIndian Dance Wanmdi-Okiye, or Eagle Help

Mr. Pond s Marriage A Wedding Feast Off on a
Hunt Exposure and Starvation Massacre and Escape

Round- Wind and Mr. Pond, the Burial Party Trip to
Mendota Impromptu Immersion Alone with the Small
pox Gavin the Swiss 91



CONTENTS. ix

CHAPTER IX.

THE FUR TRADE OR THE CHRISTIAN MINISTRY.

1836-1837. A Business Proposition It is Rejected Samuel
Pond Returns to Connecticut Studies Theology and Greek

Ordained to the Ministry Returns to the Field Meets
Daniel Gavin Mr. Riggs Arrives Story of Joseph Pub
lished Walking-bell-ringer Prays Treaty of 1837 Mr.
Prescott Marries Three Months in an Indian Tent-
Trip to the Traverse Return to Lake Harriet . . . .107

CHAPTER X.

WEDDING FESTIVITIES AT LAKE HARRIET.

1838-1839. The First Wedding The Festivities Military
Guests Dr. Emerson, Owner of Dred Scott An Upper
Chamber The Indian Farming Gideon Pond Returns

Indian Warfare 129

CHAPTER XI.

THE MASSACRE AT RUM RIVER AND WHAT FOLLOWED.

1839. Massacre of Rum River Red-Bird, the War Chief
His Character An Incident Ojibways at Fort Snelling

Rupacoka-Maza Assassinated Revenge Planned The
Gathering Clans Plans Executed What Followed . . 139

CHAPTER XII.

MURDER OF CHIEF DRIFTER.

1840-1842. The Rival Chief The Indians Removed
Kahboka Murdered Pioneer Characters Translations
Printed Annual Meeting 150

CHAPTER XIII.

A YEAR AT LAC QUI PARLE.

1842-1843. To Lac Qui Parle Little Jennette An Anxious
Journey A Killing Frost Civilization at the Lake
Dr. Williamson s Characteristics A Church Trial Mr.



CONTENTS.



Riggs Returns Mr. and Mrs. Hopkins Arrive Trip
Down the Minnesota Indian Attack Mission House at
Oak Grove Gideon Pond in Connecticut 159

CHAPTER XIV.

TROUBLE AT THE TRAVERSE AND BLOOMINGTON.

1843-1846. Trouble at the Traverse Mr. Riggs Shot at
S. W. Pond Attacked He Makes Complaint The Assail
ant Arrested Is Released A Mild Winter Great Mor
tality Drunken Frolic The Suicide Rescued by Jane
The Gavins Leave the Mission ... 170

CHAPTER XV.

THE NEW STATION AT PRAIRIEVILLE.

1846-1849. Shakpe s Proposition A New Station Prepara
tions for Building The Village and the Mission House
Xakpedan the Orator Indians Steal Sometimes Watch
Poisoned Missionaries as Medical Practitioners . . . .180

CHAPTER XVI.

THE VALLEY OF THE SHADOW.

1850-1852. A Cold Night and Crushed Ankle Impromptu
Surgery Klepper and his Skeleton Journey Home
Mrs. Pond s Last Words 197

CHAPTER XVII.

THE DAKOTA FRIEND. ANOTHER BEREAVEMENT.

1846-1852. Oak Grove Mission Drunkenness Increasing
G. H. Pond Ordained A Member of the Legislature Is
also an Editor The Dakota Friend Governor Ramsey s
Kindness Mrs. Pond Called Home 203

CHAPTER XVIII.

THE NEW TREATY AND WHAT FOLLOWED.

1846-1852. Other Stations Dr. Williamson at Kaposia Mr.
Riggs at Traverse des Sioux Mr. Hopkins Drowned



CONTENTS. xi

Treaties of 1851 Indians Removed to the Reservations

The Ponds Leave the Mission 207

CHAPTER XIX.

WHAT HAD BEEN ACCOMPLISHED.

1838-1862. Work Accomplished Alphabet and Orthography

Three Thousand Words in 1838 Massacre of 1862
Results of the Uprising Three Hundred Condemned to
Death Imprisoned at Mankato Gideon Pond Visits
the Prison A Pentecostal Awakening Three Hundred
Baptized in one Day 215

CHAPTER XX.

FIRSTFRUITS AND FILE-LEADERS.

1863-1885. Revival at Fort Snelling Indians Removed to
Niobrara E. R. Pond and Wife Join the Mission Da
kota Churches and Native Pastors John P. Williamson
on Results Indian File-Leaders Eagle Help (Wanmdi-
Okiye) Nancy (Wakantanka) The Eastmans Hepi
(haypee) and Catan (chatari) Last Letters and Death
of a Christian 225

CHAPTER XXI.

OLDTIME FRIENDS.

Oldtime Friends Major Lawrence Taliaferro Prayer Meet
ing in the Cabin The Four Participants H. H. Sibley
and His Friendship Last Letter to Gideon Pond Last
Letter to Samuel Gustavus Loomis and Wife Dr. Turner,
the Skilled Surgeon Dr. E. D. Neill, the Historian of
Minnesota, and others 242

CHAPTER XXII.

A PASTORATE OF TWENTY YEARS.

1852-1878. Dr. Treat s Letter and Visit Transition Period
New Work at Bloomington Church Organized Mani
fold Labors George H. Pond Bright Promise and Early
Death Twenty Years Pastorate The Release . . . . 250



Xll CONTENTS.

CHAPTER XXIII.

PASTORATE AT 8HAKOPEE AND THE RELEASE.

1852-1891. Samuel W. Pond His Second Marriage Returns
to Minnesota Organizes a Church Builds a House of
Worship Labor and Results War Times Concludes
Pastoral Labors What Followed The Last of Earth . 261

CHAPTER XXIV.

SOME THOUGHTS IN CONCLUSION.

Concluding Reflections Called to be Pioneers One Motive
and Master Consecrated for Life 269

APPENDIX.
An-pe-tu-sa-pa-win 273







SAMUEL W. POND.



Two VOLUNTEER MISSIONARIES
AMONG THE DAKOTAS.



CHAPTER I.

ANCESTRY AND EARLY TRAINING.

THE Ponds of Connecticut were of English Puri
tan ancestry, the family name first appearing
in the colonial records about the year 1630.

It appears from the published family history that
the sixth in lineal descent from Samuel, the original
pioneer, was named Edward. He married a sister of
the Rev. Adoniram Judson, Sr., and located in
Woodbury, Litchfield County.

The firstfruit of this marriage was a son, Elnathan
Judson, who married Sarah Hollister, of Washington,
Conn., and settled in the adjoining town of New Pres
ton. The Hollister family had been identified with
that part of Litchfield County from its earliest settle
ment. This young couple spent the first years of
their married life in the towns of Woodbury and New
Preston, and in this latter town the two sons whose

7 *



8 TWO VOLUNTEER MISSIONARIES.

life work forms the subject of this story were born
Samuel William, on the tenth of April, 1808, Gideon
Hollister, June 30, 1810. They were fifth and sixth
in order of birth in their father s family, which con
sisted of nine children, eight of whom lived to old
age.

About the year 1812, Mr. Pond removed with his
family to the wilds of eastern New York, settling
in Windham County, on the western slope of the
Catskill Mountains. They remained in that primitive
region four or five years and then returned to Litch-
field County, Connecticut, permanently locating near
the village of Washington.

When twelve years old, Samuel again went to New
York state, to live with an uncle, but at the end of
a year this uncle was accidentally killed and Samuel
returned to Washington. He left home again soon
afterwards and was apprenticed to the clothier s trade
with a Captain Evitts Moody, who conducted a farm
and in connection with it a cloth-dressing establish
ment. The young apprentice had little taste for the
labors of the fulling mill and dyehouse, but liked farm
ing, which occupied a large part of the year.

The Moody homestead covered a little tract of level
ground near the dashing Shepaug River, and was but
a short distance from the noted cliff called Steep
Rock. There were many points of special interest



ANCESTRY AND EARLY TRAINING. 9

in the immediate vicinity and many more near enough
to be accessible, and to the ardent lover of nature
there were many redeeming features about the seven
years spent at the Moody homestead.

Captain Moody owned a tract of land some distance
down the river from the home field, and to this tract
the young apprentice often went early in the morning
and remained there all the long day, and on such
occasions, during the noon hour, he could indulge his
fondness for trout-fishing or could read Burns or
Rollin without fear of interruption.

His life was in some respects a rather free one, and
he often preferred a grassy couch on the bank of the
mill pond to his bed in the loft, and a considerable
part of the night was often spent in catching eels. He
attended the excellent schools of Washington village
during the winter months, and became early proficient
in most of the branches taught in the public schools
of that day. He was from early boyhood an omnivo
rous reader and became thoroughly acquainted with
most of the standard literature of that day during
his apprenticeship. Books, historical, biographical,
and poetical were alike read with unflagging interest.
Burns was his favorite poet, and a pocket edition of
this author was his constant companion.

The early life of Gideon Pond was in some respects
different from that of his older brother. He was ap-



10 TWO VOLUNTEER MISSIONARIES.

prenticed at an early age to a carpenter, Jared Frost
by name, and remained with him for some months,
perhaps years.

The labors of the carpenter and builder were at
that time severe, including the work of cutting down,
hewing, and framing large, green, hard-wood timbers,
which were often, especially when a barn was to be
built, extremely heavy. This work proved too hard
for the young apprentice, who was at that time small
in stature, and gave little promise of developing into
the strong, vigorous-framed man which he was in his
prime. When about fifteen years of age he was com
pelled by the critical state of his health to give up his
trade.

Gideon Pond found from that time a congenial home
with a married sister, Mrs. Jonathan Hine, with whom
he lived until he was of age, and became in the mean
time a very skillful and thorough farmer.

The manner in which these brothers grew up and
the methods of their early training especially prepared
them for the pioneer work to which they were subse
quently called. They became early inured to ex
posure and hardship and they also learned by early
experience to measure the extent of their personal
resources with an accuracy which experience alone
can teach. They owed much to the character, ex
ample, and counsels of their noble mother, whose



ANCESTRY AND EARLY TRAINING. 11

consistent walk and conversation in the midst of
many hardships and discouragements were a con
stant inspiration to her children.

After the expiration of his term of apprenticeship,
Samuel worked about three months at his trade in
Harwinton and then gave up the trade, which he had
never liked. He worked on a farm in the vicinity of
Washington until he was twenty-three, and was then
attacked by a very violent disorder somewhat of the
nature of inflammatory rheumatism. The attack was
nearly fatal, and after many months of intense suf
fering he rose from his sick bed, but only to walk with
the aid of crutches, and was assured by his physician
that he would be a cripple for life. Notwithstanding
this comforting prediction he gradually regained his
health, and as soon as he was able commenced teach
ing school in Washington and proved a popular and
successful teacher.

[mdenney]

CHAPTER II.

NEW LIFE AND NEW PLANS.

OF Mr. Samuel Pond it may be said that, until
he arrived at the age of twenty-three, his char
acter lacked the essential element of an elevated and
definite purpose. In the characters of many of his
relatives he had seen clearly exemplified the power
and beauty of Christian faith, but knew nothing of
this faith by personal experience. His active mind,
like the spirit in the parable, had wandered through the
dry places of the world seeking rest and had found
it not. An ardent lover of literature, a still more
ardent lover of nature, he found neither sufficient for
his needs. Independent in his modes of thought, and
often slow to accept the statements and deductions of
others, accustomed also to ridicule what he did not
believe, he had in the opinion of others, if not in his
own personal convictions, wandered far from the faith
of his fathers.

At this time a religious awakening occurred in his
native town, so marked in its character and so per
manent in its results that it formed an epoch in
the history of the place, so that for more than sixty

12




GIDEON H. POND.

At 60.



NEW LIFE AND NEW PLANS. 13

years events have often been mentioned as occurring
before or during " the great revival." For weeks
and months, during the busiest season of the year,
crowded sunrise prayer meetings were held daily and
were attended by a population almost exclusively
agricultural, and each day busily engaged in the
labors of the harvest and hay fields.

Like many others, Mr. Pond felt the presence of a
Power which he could not explain away by any in
tellectual process, or account for by any method of
human reasoning. After passing through a season
of darkness, doubt, and despair such as few are
called to pass through, he finally was guided to the
4 wicket gate" and left his burden at the cross.
His brother Gideon was also converted during this
revival.

More than one hundred converts at one time united
with the Congregational Church at Washington, these
two brothers among the number, and this was with
them the commencement of a new life. From this
point in their lives the inspiring motive with both
these brothers seems to have been a spirit of loyalty
to their new Master, accompanied by a burning love
for their fellow men. The elder brother was still dis
abled from manual labor by the effects of his long
illness, and, anxious to find a more needy field for
Christian labor than New England afforded, he turned
his thoughts to the West.



14 TWO VOLUNTEER MISSIONARIES.

It was finally agreed between the two brothers that
Samuel should go West, with the somewhat indefinite
purpose of locating in Missouri, or some other distant
state, and there be joined by his brother Gideon,
should a promising field be found. The plans of the
brothers were not regarded with favor by their friends
and relatives, and they met decided opposition in
carrying them out ; but they were not to be turned
aside from their purpose. Provided with a small
amount of money earned in teaching school, Samuel
set out in the month of March, 1833, for the distant
west. The journey from New Haven to New York by
boat, and from the latter point to some small town on
the coast of New Jersey, and thence by stage through
the hills of Pennsylvania to Pittsburg, is very mi
nutely described in an interesting letter written home
from this latter city, where the first Sabbath away
from home was spent.

At Pittsburg Mr. Pond took deck passage down
the Ohio, intending to stop at St. Louis. By taking
passage on deck the expenses of the trip were
brought within the means of the young voyager, and
by clubbing with other passengers of the same class
the table expense was also reduced to a minimum.
Deck passengers were required to assist in taking in
wood at the landings, which Mr. Pond says he found
" good exercise."



NEW LIFE AND NEW PLANS. 15

This journey down the Ohio came near proving his
last journey. He was seized with the cholera, then
so prevalent and fatal on the western rivers. The
attack was a severe one. He was among total
strangers, and was also ignorant of the nature of
the disease.

Having no relish in his illness for the coarse fare
provided by the steerage passengers, he at one point
went on shore in search of something to eat, and
having procured an egg he returned to the landing
to find that the boat with his baggage and money
had gone. He went on board a steamer which lay
at the landing and by rare good fortune overtook the
one on which he had taken passage at a landing
lower down the river, hastened on board, and sought
his berth.

Guided by the unseen hand of Providence he finally
arrived at Galena, 111., an embryo town, then re
cently started for the purpose of developing the lead
mines in that region. Here he remained until the
following spring, living in the family of a Mr. Jones,
a printer.

During the years 1833 and 1834 the cholera raged
fiercely in all the towns along the western rivers, and
Galena did not escape. Mr. Jones, the printer in
whose family Samuel lived, died during the summer of
the epidemic. Mr. Pond busied himself in many ways.



16 TWO VOLUNTEEE MISSIONARIES.

He was active in Sunday-school work, and soon made
the acquaintance of the Rev. Aratus Kent, a pioneer
clergyman of Galena, who was his lifelong friend.
He also spent much time among the sick and dying.
In the part of the town where he lived cholera victims
were very numerous, and his gratuitous services were
in demand on every side.

Excursions were made to Gratiot s Grove, Mineral
Point, and other neighboring towns in search of a
school to teach, but no opening was found.

About the first of June, 1833, he made a trip in
company with Mr. Kent to Chicago, then a straggling
village of a few hundred inhabitants. The journey
was made across the prairie, following for some dis
tance the course of the Illinois River. On the return
trip Winnebago Indians were seen, but they did not
suggest to Mr. Pond the idea of engaging in the
Indian work. Mr. Kent and Mr. Pond passed most
of the way on their return through an uninhabited
country, and for seventy miles saw no house save a
deserted Indian village.

During this year Mr. Pond had a second attack of
cholera and attributed his recovery to the prompt use
of calomel.

During his stay in Galena an apparently trifling
occurrence gave definite direction to his life plans.
He often passed a small store where liquor was sold,



NEW LIFE AND NEW PLANS. 17

and one day stepped in to persuade the proprietor, if
possible, to seek a more honorable calling. That first
interview led to an acquaintance, and from this man
something was learned about the Dakotas, whose ter
ritory he had traversed on his way from the Red River
country, from which section he had come. This
man s description of the Dakota nation was fairly
accurate but applied only to the buffalo hunters of the
plains with whom only he was acquainted.

These wild and roving Indians seemed to be proper
subjects for Christian effort, and promised to fur
nish the opportunity for self-denying labor that the
brothers were longing for. After mature considera
tion, Samuel decided to write to his brother Gideon,
inviting the latter to join him early the following
spring and undertake with him an independent mis
sion to the Sioux or Dakotas. He in the meantime
mentioned the project to his friend Mr. Kent, who
looked upon the plan with no favor, and said he would
never give his consent to so wild a scheme.

Extracts from two of Mr. Pond s letters, written
home at about this period, the autumn of 1833, will
give a somewhat accurate idea of his plans and the
reasoning on which they were based. The first of
these letters was dated October 8, and was written to
his brother Gideon, previous to the time when he
decided to go to the land of the Dakotas :



18 TWO VOLUNTEER MISSIONARIES.

I have delayed writing to you for a long time that I might know
what to write, but I have not forgotten you, and the expectation
of seeing you here next spring has frequently been a cordial to
my spirits.

Since I left you at Plymouth, I have met with little calculated
to attach me to this world, but much to remind me that we have
no " continuing city or abiding place."

My health has not been very good much of the time since I left

W , and, so far as I can judge, I have done little or no good

during the past summer.

I suppose you still contemplate coming to this country next
spring, and would like to know particularly what opportunity
there is of doing good. With respect to the moral character of
the people, it is probably much worse than you imagine. I mean
the people here, at these lead mines ; for although people in other
parts of this western country are very bad, yet I suppose the
people here are much the worst. This is one of the strongholds
of the prince of darkness. It has appeared to me during the past
summer like the gate of hell, for it has been very unhealthy, and
of the multitudes who have died here I have not known one who
has appeared to die in the Lord. The worst kinds of vices pre
vail to a high degree. Sabbath-breaking is common among the
most respectable people. We have preaching here, but only a few
usually attend. I believe the church consists of about seventeen
members, yet I fear they exert but little influence on the world
around them. Drunkenness prevails to a great extent, even among
the most influential men. Gambling houses are openly kept in
different parts of the village. Swearing is common, even among
children. Indeed, wickedness prevails in every form.

The first white inhabitants of this part of the country came
here about seven years ago. The state of society is very unsettled,
but is constantly improving. There are many Catholics here, but
they have no priest now. He died last summer, and I hope his
place will never be filled. That religion is worse than no religion.



NEW LIFE AND NEW PLANS. 19

Thus you will see there is great room for doing good here. I
think that a person who comes to this country to do good ought
to be willing to wait patiently for years, although he may see no
fruit of his labors.

It appears to me that a person who would be useful in such a
place as this one should become a permanent resident.

The following letter, dated at Galena, December 3,
1833, unfolds the Dakota Mission project :

Dear Brother, I have not yet received an answer to the letter
I wrote you dated October 8, and the reason why I do not wait for
an answer, which I expect soon, is that my views and feelings are
different from what they were when I wrote before. This is also
my excuse for writing so soon after writing to my other friends.

Soon after my arrival here, on becoming acquainted with the
condition of the surrounding Indians, niy interest was excited on
behalf of the Sioux, a large nation west of the Mississippi, and on
the Missouri and its branches.

I resolved to remain here until your arrival, and then go up to
the Fort of St. Peters, which is situated on the St. Peters River,
near the Mississippi and about five hundred miles north of this
place. There is a body of Sioux Indians located near there. From
them we could learn the language which is spoken by a vast
number of Indians scattered over a large extent of country, from
the Mississippi to the Pacific. These Indians are visited only by
traders in fur nearly as ignorant as themselves, and are the most
savage and warlike of all the northwestern Indians. I have ob
tained much information respecting these Indians since I came,
and if I had an opportunity of conversing with you, I think I
could easily convince you of the importance of doing something
speedily for the Sioux (soos). I saw last spring a party of tne
miserable remnant of the Pottawatomies, who were neglected until
it is now too late to help them.

It is found by experience that if once the Indians are in a posi-



20 TWO VOLUNTEER MISSIONARIES.

tion to obtain spirits, there is but little prospect of doing them
good. The main body of the Sioux are not now in that condition,
but erelong they will be ; then help will be too late.

I know that difficulties attend the undertaking, but I believe
they are not insurmountable. If God is with us, it will be enough.
Pray that we may not undertake to go in our own strength.

I believe that if I could see you, I could soon answer all the
objections that you or others could urge against the proposed
plan. So much was my heart set upon going, that last July I
began to make preparations for it. I purchased two rifles, one for
you and one for myself, as they seemed to be sent to me by Prov
idence and would be indispensable articles if we should go.

It seemed necessary that I should come here and stay one year
to make preparation. My mind was diverted from the undertak
ing by circumstances which I shall not now relate, but since I
relinquished the idea of going my mind has been continually
unsettled, and I have been resolving on one course of conduct and
abandoning it for another, to be abandoned in turn, while I have
been like a wave of the sea.

If you should finally conclude to come here with the design of
accompanying me up the river next spring, I think that it would
be best for you to start about the time of the year that I did. If
you should start sooner, it would be more expensive traveling, and
if later, it would probably be more unhealthy and perhaps too late
to go in the boat to St. Peters, as boats seldom go there and com
monly go early in the season. I do not know any better route than
the one by which I came.

Very minute directions follow as to rates for cabin
and deck passage and measures which should be taken
for preserving the health on the trip down the Ohio,
and such other suggestions as Samuel thought might
be of service to his inexperienced brother.



NEW LIFE AND NEW PLANS. 21

If you should, after mature consideration, and after having
sought the direction of God (may his Holy Spirit direct us both) ,
think it your duty to come out and go with me to the St. Peters,
you will probably wish to know what preparation it is necessary
to make. The summers are shorter there than here, and the win
ters are long and cold. It would be useless for you to burden
yourself with many summer clothes or to provide such as would
be expensive. Woolen stockings, flannel shirts and drawers, etc.,
with good, substantial woolen clothes, will be the most important
articles. Such articles as I first mentioned will be harder to obtain
than outside clothing, as that can be made of blankets and skins,
and generally is in that country.

I shall endeavor to make provision of such articles as can be
obtained here, but with respect to money, we shall probably have
little use for it but we shall need some. We may have to hire an
interpreter.

Perhaps you look upon my scheme as visionary, but I cannot
think it so. You may say that although some one ought to go, we
are not the ones; but why not we? Cannot we learn the Indian
language as well as others? Who are under greater obligations
and have greater reason to deny themselves and take up the cross
and follow Christ than you and I? You may object that you are
not qualified for a missionary, but what is wanting? It is not
natural talents. It is true that God has withheld from us those
brilliant talents which he has bestowed on some, but what then?
We can tell our fellow sinners that " God so loved the world that
he gave his only begotten Son, that whosoever believeth on him
should not perish, but have eternal life."

If in consequence of what I have written to you before, your
plans of life are different from what I here propose, and it is diffi
cult for you to alter them now, I assure you that there is a wide
field for usefulness in this place. There is much to be done here.
" The harvest is great and the labourers are few."

I want you to seek direction from God. Let us set apart a



22 TWO VOLUNTEER MISSIONARIES.

particular time each day in which to seek heavenly wisdom, that
we may be enabled to choose that course of conduct by which God
will be most glorified and the most good done to our fellow men.
Our usefulness and happiness depend upon our living near to God,
for you well know that God alone can make us useful and happy.
If we wish to grow in grace, we must read the Bible much and
pray much; and not only read and pray, but act.

It would be interesting to read, in connection with
this letter, the younger brother s reply ; but we only
know that the proposed plan was with many misgiv
ings accepted, and in the midst of much opposition
from friends and relatives Gideon set about his prep
arations for going among the Indians.

In the meantime Samuel was diligently completing
such preparations as he was able to make with the
limited means at his disposal. He had reached Galena
with one hundred dollars in money, and had earned
some during his stay there ; but owing to an attack of
cholera followed by fever and ague during the summer,
this money was used up. A pair of blankets was ob
tained by the sacrifice of his watch.

He had, however, thirty dollars given by the Sab
bath-school of his native place to aid him in his work,
but since it was sent before the donors knew he was
going among the Indians, and they might not approve
of the undertaking, he preferred to hand the money to
Mr. Kent, requesting him to use it in purchasing a
library for some needy Sabbath-school ; and a part of



NEW LIFE AND NEW PLANS. 23

it was afterwards used in purchasing a library for the
school organized at Fort Snelling in 1835, the first
Sunday-school within the present limits of Minnesota.

Early in April, Gideon Pond arrived at Galena,
bringing with him about three hundred dollars in
money, his entire savings, which, with a slender outfit
of clothing, represented the material resources of
these two volunteers. They expected to go among
roving tribes of Indians, to have no certain dwelling
place, and to subsist as the Indians themselves sub
sisted. Their plan was a simple and, as they proved,
a feasible one, but one which would require large
stores of faith and fortitude each step of the way.

The older of the brothers was twenty-six at the
time they left Galena, and in form tall and very slen
der, as he always continued to be. The younger and
more robust brother was not quite twenty-four, more
than six feet tall, strong and active, a fine specimen
of well-developed manhood. They were men ex
tremely well fitted mentally and physically for endur
ing the toils and privations attending the course they
now entered upon.

On the first of May, 1834, they embarked on the
steamer Warrior, for St. Peters, bidding a long and,
as they then supposed, a final farewell to civilization.
Just before going on board, they called to take leave
of Mr. Kent. He remarked: "I thought you had



24 TWO VOLUNTEER MISSIONARIES.

given up that foolish project ; you are just throwing
yourselves away."

As the steamer glided out of Fever River and its
bow was headed upstream, the younger brother re
marked : This is a serious undertaking ; " and such
in some respects it was. There was in it no element
of attractiveness aside from the divinely-promised
reward. It was to a people ignorant, savage, and
degraded, and, as they had been led to believe, to a
dreary region where the people clothed themselves in
furs and were little better off than exiles to Siberia.
Furthermore, these adventurers knew that, save a few
personal friends, none knew anything of this mission
to the Dakotas or felt the slightest interest in its suc
cess or failure.

[mdenney]

CHAPTER III.

I

AMONG THE DAKOTAS.

THE scenery of the upper Mississippi is still pleas
ing to those eyes which first behold it clothed in
its springtime robe of beauty. In 1834 this scenery
shone forth in all the primeval glory of " nature
unmarred by hand of man."

As the steamer Warrior threaded its way up the
river toward the mouth of the St. Peters, the rich
May verdure through which they passed must have
appeared singularly beautiful to the two brothers who
then beheld it for the first time ; but their chief in
terest seems to have centered in the half -naked Dako-
tas whom they first met at Prairie du Chien.

At this landing Mr. S. W. Pond learned of a white
man who knew something of the language how to ask
the name of a thing in Dakota. Approaching an
Indian who was standing near a pile of iron, he
asked its name ; the Indian promptly replied, " Maza."
Dipping a little water in his hand from the river, he
said, " Mini," then taking up a little sand he added,
" Weeyaka."

There on the bank of the river the first words

25



26 TWO VOLUNTEER MISSIONARIES.

were obtained for the future lexicon of the Dakota
language.

Mr. Pond says, " No other acquisition of the kind
ever afforded me so much pleasure as it did to be
able to sa/ in Dakota, What call you this ?

The boat reached Fort Snelling on the sixth of
May, and while the brothers were still on board they
received a visit and a warm welcome from the Rev.
W. T. Boutwell, a missionary of the American
Board to the Ojibways, then located at Leech Lake.
Mr. Boutwell had come to Fort Snelling to obtain
supplies for his station, and was rejoiced to meet
"these dear brothers who, from love to Christ and
the poor red man, had conie alone to this long-
neglected field."

A little later the brothers left the boat and were at
once surrounded by Indians, who crowded around the
landing on the arrival of this the first boat of the
season.

Fort Snelling was located on the high point of land
lying between the Mississippi and Minnesota, or, as it
was then called, St. Peters River. It was at that
time the central, and in fact the only, important place
lying within the present state of Minnesota. There
was then and for years afterward no white settlement
northwest of Prairie du Chien, and it was the decided
policy of the government to exclude all except agents



AMONG THE DAKOTAS. 27

and employees of the fur companies from the ter
ritory of the Indians. The military post at Fort
Snelling, erected in 1819, fifteen years prior to this
date, was for many years the extreme outpost of
frontier civilization.

The Dakota Indians had not disposed of any por
tion of their vast territory by treaty, except the
narrow tract forming the military reserve on which
the above-named fort was built. They supported
themselves as their fathers had done, almost entirely
by hunting, trapping, and fishing. The Indians living
in the vicinity of Lake Calhoun cultivated small fields
of quickly maturing corn, which had been introduced
by their chief a short time before. The occasion of
this wise act of the chief is worth noting.

He said that at one time, being out in the Red
River country hunting with a part of his band, they
were overtaken by a drifting storm and remained
for several days under the snow with nothing to eat.
While lying in these drifts he formed a resolve to
rely in part upon agriculture for subsistence if he
escaped alive, and he remembered his resolution after
the immediate peril was past.

The Indians disposed of their furs mainly to the
American Fur Company, although in later years some
independent traders engaged in the lucrative trade.
The Indians received from the traders, in exchange



28 TWO VOLUNTEER MISSIONABIES.

for their furs, articles which had by use become
necessities to them. Among these were guns and
ammunition, steel traps, spears, and edged tools, and
many other similar articles. They likewise dressed
themselves in large part in textile fabrics obtained
from the traders. The goods furnished them were
for the most part of a useful nature, well adapted
to their wants, while glass beads and tin earrings,
although often purchased, were looked upon as lux
uries which might be dispensed with if necessary.

The distributing point for this section was Mendota,
the oldest town in Minnesota, located directly across
the Minnesota or St. Peters River from Fort Snelling.

A Mr. Bailey was in charge of that post in the
spring of 1834. Among the subordinates in charge
of local trading houses were the Faribaults, Hazen
Mooers, Louis Provencal, or Le Blanc, as he was usu
ally called, Mr. Renville, at Lac Qui Parle, and some
others, the trading posts extending from Lake Pepin
to the Sheyenne River. The Dakotas were distributed
along the Mississippi and St. Peters or Minnesota
rivers, from Prairie du Chien to Lake Traverse, and
their territory was bounded on the north by the
Ojibway country. Western branches of the Dakota
nation, outside of the territory described above, were
of course at that time beyond the reach of missionary
enterprise.



AMONG THE DAKOTAS. 29

With some of the neighboring tribes, and especially
the Ojibway nation, the Dakotas waged eternal war
fare, and war parties each year brought in scalps in
varying yet sufficient numbers to keep them in fair
practice in the line of the scalp dance.

The Indian agent at Fort Snelling was Major Talia-
ferro, a man peculiarly fitted by nature and training
to successfully discharge the responsible duties per
taining to the office of agent for so numerous and
warlike a nation as that of the Dakotas. He was for
many years their agent, and his rare judgment and
firm decision of character preserved order to a re
markable degree among the Indians under his author
ity, so that he was accustomed to say that during the
period of his official management no white man had
been killed by an Indian in his territory.

No attempt had ever been made either by private
enterprise or government authority to civilize or Chris
tianize the Dakotas, if we except the fruitless labors
of Father Hennepin and his successors to inflict the
saving ordinance on unwilling savages. The Dakota
Indians were at that time substantially what they had
been for generations, depending upon their own re
sources for subsistence, upon their own medicine men
for medical advice and aid, and upon the traditions
of their fathers for their knowledge of the mysterious
and unseen. Each of these they found in its way



30 TWO VOLUNTEER MISSIONARIES.

sufficient for their needs. Experience had taught
them that the natural resources of their country
would supply them with the necessaries of life ; that
while medical skill sometimes failed to restore the
sick to health, they could then die as their fathers had
done before them ; and as for spiritual instruction,
they were not conscious of any special lack in that
line, with their medicine men to look after their idol
atrous feasts and observances.

The Pond brothers expected to find the Dakota
Indians human beings with like passions as them
selves, and they so found them. They were men and
women like other men and women, except as heredi
tary customs, modes of life, and hereditary ignorance
and superstition had made them to differ. "The
trouble with them was they had too much human na
ture," once said Samuel Pond.

Mr. Grooms was acting agent in the absence of
Major Taliaferro, then at the East, and he permitted
the Messrs. Pond to occupy a vacant room in one of the
agency houses, charging them rent for it and giving
them no encouragement as regarded their enterprise.
They were soon afterwards summoned to appear
before Major Bliss, commandant of the fort, and
account for their presence in the Indian country with
out leave. Having no authority to show, Samuel Pond
handed the major a letter given him by Mr. Kent just



AMONG THE DAKOTAS. 31

as he was leaving Galena, which Mr. Kent remarked
he might find useful. This letter Major Bliss pro
nounced insufficient, since, while Mr. Kent was a reli
able man, his acquaintance with the brothers was not
long enough for him to know much about them. Mr.
Pond then handed him a private letter from General
Brinsmade, of his native place, a man then extensively
known in New England. This letter was pronounced
perfectly satisfactory so far as the character of the
young men was concerned.

The major then inquired what their plans were, and
was informed that they had no plans except to do
what seemed most for the benefit of the Indians.
The major then mentioned the fact that the Kaposia
band had oxen and a plow, but no one to plow for
them. Mr. Pond immediately volunteered to go down
and aid them, and being dismissed returned to report
his success to Gideon, who had not ventured into the
major s presence.

Much depended upon this interview and the way it
should terminate, since the brothers had really no
right to be in the Indian country, and were intruders.

Major Bliss and his wife were always, from that
first interview, warm friends of the brothers, and one
of them was shortly afterwards asked to live in the
major s family as tutor. This proposition was de
clined for more important work.



32 TWO VOLUNTEER MISSIONARIES.

In a letter dated May 25, Mr. Pond writes of this
first actual contact with the natives: "I stayed last
week with a band about nine miles south of this place,
where I went to help them break up planting ground ;
and as I had no other shelter, I slept in the house of
the chief and ate with him. He had two wives and
a house full of children. He appeared to be much
pleased with the plowing. They have never had any
done before."

The chief referred to was the famous Big Thunder
(Wakinyan-Tanka) , the father of the so-called Little
Crow, whose connection with the massacre of 1862 is
well known. Big Thunder and his chief soldier, Big
Iron, held the plow alternately while Mr. Pond drove
the oxen, and these two men were doubtless the first
Dakotas who ever plowed a furrow. Mr. Pond s
knowledge of the Dakota must at that time have been
limited, and his entertainers neither then nor ever
afterwards spoke a word of English ; consequently,
social intercourse that week must have been quite
restricted.

Dogs or Indians stole the provisions which were
taken from the fort, and Indian fare was both scarce
and unpalatable ; so that first experience of Indian
modes of living must have been rather trying. But
Mr. Pond in his letter says he "got along very
well." As King Charles of Sweden once said, "The



AMONG THE DAKOTA8. 33

/ood, though not good, might be eaten;" and it
was.

Some extracts from a letter written at this time by
Gideon to friends in Connecticut will further explain
the situation of the brothers :

I have arrived at one of the most beautiful places I ever saw,
just above the mouth of the St. Peters, and between that and the
Mississippi River. The fort is situated on a bluff by the river, on
the edge of an extensive prairie. . . .

The rifles which Samuel bought were extremely cheap, and we
brought them with us. But, Edward, we shall not hunt furs for a
living, and yet they may be of use to us. You said you could not
bear the thought of our wandering about homeless and clothed in
skins or rags ; and you need not. "We now occupy a room in a
house built by the United States for the subagent of the Sioux
Indians, or, in their own language, the Oo-we-chas-ta Da-co-ta.
We live alone and cook our own food, because in this way we
get along cheaper. To see a white man dressed in skins would be
no more ridiculous in Washington, Conn., than here.

One great hindrance to our soon becoming acquainted with the
Sioux language is that we feel that we ought to labor for our sup
port when in health, so that we may save our money for time of
necessity. The interpreter costs us nothing. He is employed by
the government to assist the agent, and indeed everything is
favorable and far more inviting than we anticipated. Yes, my
brother, God has prepared the way, and here is a large field, ripe
already to the harvest; and I ask you and all my Christian friends
in Washington yes, that dear church to which I belong to
pray the Lord of the harvest that he will send forth laborers who
will not faint into his harvest.

Soon after Samuel finished his work at Big Thunder s



34 TWO VOLUNTEER MISSIONARIES.

village, Major Taliaferro returned. He seemed pleased
with what the brothers had done and were doing,
and nothing more was said about rent for the room
they occupied. This room they continued to use
until they had a home of their own at Lake Calhoun,
a great favor to them, since prior to that time neither
food nor clothing was safe at the lake. In the mean
time, Gideon plowed for the Lake Calhoun band,
spending about a week with them.

Late in May Dr. Williamson arrived at Fort Snell-
ing, under appointment from the A. B. C. F. M.,
exploring the country for the purpose of selecting
a location for a future mission station. He and
Samuel Pond visited the Falls of St. Anthony, making
the trip on foot. They saw it in all its primeval
beauty, fresh from the Maker s hand. One rude gov
ernment sawmill was the only indication of the
transforming hand of civilization. The river was
then in flood, and went roaring and dashing over the
overhanging rock in a sweeping torrent, but very
faintly suggested by the present artificial rapids.

After the lapse of more than fifty-six years, Mr.
Pond visited the falls in September, 1890, for the last
time, and told the writer, who stood beside him, the
story of that first visit when

" In the joy and strength of youth
He stood upon that shore."



AMONG THE DAKOTAS. 35

The silent yet vivid memories of the past which
passed in panoramic vision before the survivor of
more than eighty years as he spoke of the time when
he first beheld that scene, now so changed, it were
vain for us to attempt to describe.

[mdenney]

CHAPTER IV.

THE CABIN BY THE LAKE.

ABOUT seven miles northwest of Fort Snelling,
and between three and four miles west of St.
Anthony Falls, now in the suburbs of Minneapolis,
lies Lake Calhoun, so named in honor of John C.
Calhoun ; and a few rods south of it is Lake Harriet,
named for the wife of Colonel Leavenworth, first com
mandant at Fort Snelling. Lake Calhoun is a beauti
ful sheet of water and is much the larger of the two
lakes, although somewhat surpassed in the beauty of
its surroundings by its smaller neighbor.

Around these little lakes cluster many events of
special interest connected with the early history
of this section, and especially with the early labors
of the brothers Pond.

The lakes named form central links in a chain,
of which Cedar Lake, Lake of the Isles, and Lake
Amelia form additional links. The Indians called
Lake Calhoun "the inland lake," meaning the lake
away from the river ; and Lake Harriet was commonly
mentioned as "the other lake." The low ground

36




i!



THE CABIN BY THE LAKE. 37

lying partly between these two lakes was the site of
the summer village of a band of Dakotas which rec
ognized Mahpiya Wicasta (Cloud-Man, or Man-of-the-
Sky) as chief.

This chief, in 1834, was about forty years of age,
respected and loved by his people, and as well obeyed
as Indian chiefs usually were. He was an intelligent
man, of a good disposition and not hostile to the
approach of civilization or blind to the benefits
which it might bring to his people, as were some
of the neighboring chiefs, and some also of his
own people.

This village was the nearest of the Indian villages
to Fort Snelling and had made some progress during
the five years the Indians had been located at Lake
Calhoun, in cultivating the soil to raise corn. As the
Indians were compelled to dig up the ground with hoes
in preparing their fields, the area planted was neces
sarily small. Constant vigilance was also necessary
to save the ripening fields from the ravages of the
blackbirds (red-winged starling) , who were as fond of
the corn as were its owners. In the year 18S3, the
fur trader Philander Prescott plowed a small field for
his wife, who was a native, but his gallantry does not
seem to have prompted him to plow for the wives of
his neighbors. Plowing was one of the arts of civili
zation which Indians, and especially Indian women,



38 TWO VOLUNTEER MISSIONARIES.

could appreciate. The Lake Calhoun band had first
been induced to cultivate the soil by their agent,
seconded by the snowstorm elsewhere mentioned.

When the agent, Major Taliaferro, learned that
the Pond brothers wished to build a cabin near some
Indian village, so that they might aid them and learn
their language, he advised them to build at Lake Cal
houn, which they soon decided to do. Early in June,
with the aid of the chief, they selected a site for their
house just east of the lake, on the site now marked
by the ruins of the Pavilion Hotel.

To persons accustomed to the work of building log
houses the task does not appear formidable, but for
these young men fresh from New England, who had
scarcely seen a log house, the work presented some
difficulties, and it is not surprising that Yankee in
genuity did not altogether supply the lack of experi
ence. Their first move was to erect a temporary
shelter of dried barks, such as the Indians used for
roofing. The barks they found in the woods near
where they proposed to cut logs for their house, and
they built their temporary shelter in the midst of the
woods and of the mosquitoes. An Indian woman
afterwards claimed the barks as her personal property,
but as she had no present use for them she consented
to their furnishing a shelter for the white men until
they should have a better one. The mosquitoes were



THE CABIN BY THE LAKE. 39

not so obliging. They were active, vigorous, able-
bodied mosquitoes, champion warriors every one of
them, and as numerous as the hosts of Lilliput.
They had not been enervated by a lengthy warfare
with the white race, during which a constant infusion
of civilized blood renders each succeeding generation
less warlike than the preceding one. Mosquitoes in
a new country are bitter fighters.

After digging a cellar on the site selected, the
brothers proceeded to build. The following descrip
tion of the cabin was written years afterwards by one
of the architects :

It was built of logs carefully peeled. The peeling was a mis
take. Twelve feet by sixteen and eight feet high were the dimen
sions. Straight poles from the tamarack grove west of Lake
Calhoun formed the timbers of the roof. The roof itself was
the bark of trees which grew on the bank of a neighboring creek
(now Bassett s), fastened with strings of the inner bark of the
basswood. A partition of small logs divided the house into two
rooms, and split logs furnished materials for the floor. The ceiling
was of slabs from the old government sawmill at St. Anthony
Falls. The door was made of boards split from a log with an axe,
had wooden hinges and fastenings, and was locked by pulling in
the latchstring. The single window was the gift of the kind-
hearted Major Taliaferro, the United States Indian agent. The
cash cost of the whole was one shilling. New York currency, for
nails used about the door. The formal opening consisted in read
ing a portion of the Book of books and prayer to him who is its
acknowledged Author. The banquet consisted of flour and water.

The ground was selected by the Indian chief of the Lake



40 TWO VOLUNTEER MISSIONARIES.

Calhoun band, " Man-of-the-Sky." The reason he gave for the
selection was that from that point " the loons would be visible in
the lake."

The timbers of which the walls were built were
large green oak logs, and as they were cut in June,
after the sap had ceased running, the peeling was a
very laborious task ; in fact, the bark had nearly all
to be hewn off with an axe. After they were laid up,
they were found to be so smooth that the clay with
which the cracks between them were to be filled would
not adhere to them, but fell out. In the selection of
this calking material a mistake was also made. The
soil around the cabin was well suited for this purpose,
and the builders were so informed by Mr. Prescott,
the trader ; but supposing they could find something
better, they went a long distance and with great labor
brought clay from the bed of what is now known as
Bassett s Creek. As soon as the clay began to dry it
also began to crack, until when cold weather came the
walls were full of cracks from top to bottom. This
clay became, however, an article of commerce with
the Indian boys, who made of it missiles to throw at
the blackbirds, and gladly exchanged roasting ears
for it.

They had also much trouble in getting their tama
rack poles across the lake, and after having their
canoe nearly swamped by a strong wind, they cut



THE CABIN BY THE LAKE. 41

loose from the poles, which were obliging enough to
float over near where they were wanted.

The cabin was completed early in July, and of
the life the brothers lived there Gideon writes as
follows :

Our oxen were Indian property, kept at Fort Snelling. "With a
yoke of oxen, a chain, and some other tools, we began to chop
timber and build our cabin, which was a log hut with bowlders
from the lake shore for a fireplace and chimney. For our supplies
we bought a barrel of pork and one of flour.

We were unable to plant anything the first year except some
beans, which the pigeons rooted up. Till our hut was completed
we left our effects at the Agency, carrying on our backs such
things as we needed. Sometimes our pork was stolen by the In
dians or the dogs, and we lay down to sleep supperless. Some
times we dined on fish, but not often, for it took time to catch
them. More than once, rather than make another trip for provi
sions, we dined on mussels. (S. W. Pond says, " They proved
very poor eating.")

Cooking at first we found very unpleasant, as well as our wash
ing. We did not attempt to bake bread but a few times. By
degrees we adopted the habit of frying our pork at each meal
thoroughly, then, adding a little water, we stirred in flour; for a
change we made it thicker or thinner. This was our food and
manner of cooking for more Mian a year and a half. We disliked
cooking so much that we did not eat till we were hungry, seldom
more than twice and often but once a day.

The way in which they hit upon the method of
cooking their pork and flour above described deserves
mention.



42 TWO VOLUNTEER MISSIONARIES.

The brothers had exhausted their stock of provi
sions, and Samuel went to the fort for a supply of
pork and flour. Being very hungry on arriving there,
he hastily kindled a fire, and cutting his pork into
small pieces fried it thoroughly, then adding a little
water and stirring in flour he found the result much
more of a success than he had expected. It took a
little labor to convince the other half of the family
that pork and flour so cooked could be eaten, but ex
perience conquered prejudice in that case as it has in
many others.

On removing with their effects to their new home,
the brothers felt as if they dwelt in a palace with all
one could desire at hand.

Mrs. Bliss gave them a ham and her husband gave
them some potatoes for present use and for planting the
following spring. Major Taliaferro gave them, besides
the window, a large padlock with which to lock their
door. He also wished to give them a stove, but they
preferred to build a fireplace, desiring to depend upon
their own resources as much as possible and preserve
a spirit of independence. They wished to make their
experiment at their own cost.

But while they neither received nor desired pecun
iary aid, they fully appreciated and were deeply grate
ful for the moral support they received from Major
Bliss and others, since this support was needed to



THE CABIN BY THE LAKE. 43

counteract the efforts of other parties to excite the
prejudices of the Indians and create a feeling of
opposition to them.

The change which occurred in the following Decem
ber at Mendota, by which H. H. Sibley succeeded
Mr. Bailey, was an important event for them, since
Mr. Sibley was always personally very friendly, and
this could never have been the case with Alexander
Bailey.

The twenty- fourth of the following August a letter
was written to the friends at home, the first, it would
appear, that was sent from the cabin by the lake. A
part of this letter is given below :

Dear Mother, It is now Sabbath morning, but a Sabbath
morning is not like one in Washington.

One Indian has been here to borrow my axe, another to have me
help him split a stick ; another now interrupts me to borrow my
hatchet; another has been here after a trap which he left with
me; another is now before my window at work with his axe,
while the women and children are screaming to drive the black
birds from their corn. Again I am interrupted by one who tells
me that the Indians are going to play ball near our house to-day.
Hundreds assemble on such occasions. What a congregation for
a minister of Christ to preach to !

Alas! as far as I know, the glad tidings of salvation never
reached the ears of a Dakota. Yet I cannot but hope that some
will be gathered into the fold of Christ even from among this wild
and savage nation.

Our house is so far completed that we have a comfortable home,
and are even pleasantly situated. . . .



44 TWO VOLUNTEER MISSIONARIES.

The Indians appear very friendly toward us. We can talk with
them some and they appear pleased to have us build here. One of
their principal men lately made a visit to a neighboring village
and says he told them that two white men had built a good strong
house by his village, which made their (the other villagers ) hearts
feel bad because they did not enjoy the same privileges. Many
will probably come here next spring.

Since I first thought of coming here among the Sioux, I have at
times felt much anxiety, but dared not do otherwise than come.
Sometimes I have been ready to faint, but " when my foot slipped,
then the Lord held me up." . . .

I can have no doubt that the Lord has brought us here, and he
has prepared the way before us in a very remarkable manner.

Pray for us, that we may render to him again according to his
benefits toward us, and I trust you will pray for the heathen
around us. If the Bible is in sight when they come into our
house, they frequently ask me to tell them what it says. I can
only tell them I will do so when I can speak their language
well. Did Christians know the condition of this nation, it seems
to me they could not neglect them as they do. If we consider only
their temporal condition, they are most miserable. The men are
esteemed honorable in proportion to the number of human beings
they have destroyed, for each of whom they wear a feather in
their heads.

The whites do not know how much they fight. There has been
war this summer between the Chippeways and Sioux, I was in
formed by one of the principal Indians of this village. Their wars
are engaged in that they may have a chance to murder a man,
woman, or child, and wear another feather. One Indian who
often calls on us, and has given us fish, venison, etc., wears six
feathers. He is the principal war chief in this village, and is held
in high estimation because he has been so successful as a murderer.

The women do all the labor, and were I to tell you all the hard
ships they meet with, you would hardly believe me.



THE CABIN BY THE LAKE. 45

I have written but little during the past summer, but I have now
as many conveniences as the prophet Elisha had, and hope I shall
write more. Indeed, we are very pleasantly situated. Last spring
I thought I was going to renounce all the comforts of civilized
life, but, behold ! here we are, with a good snug little house, de
lightfully situated, surrounded by land of the first quality, belong
ing to the United States, which we occupy with the consent and
approbation of the commander of the fort; with a good yoke of
oxen to use as we please, and possessed of the confidence of the
Indians.

Pray for us, that we may have grateful hearts and be faithful
unto death.

The following letter, written home a few months
later, gives additional particulars regarding the cabin
and its environs, and was accompanied by a rude map
of the present site of Minneapolis, probably the
earliest chart of the section ever made :

I will suppose that you should make us a visit in the summer.
Leaving Fort Snelling and traveling northwest, you would cross a
green and level prairie three miles wide, when you would come
to a beautiful stream of water, perhaps half as large as Shepaug
Kiver. It is called by the Indians " Little River." There are a
few*trees on either side of it. It issues out of a lake a short
distance above the place where we cross it, and a little way below
it falls, I think, nearly a hundred feet. It is a beautiful cataract,
and I seldom pass by without going to see it.

After crossing this stream and getting out from among the
trees which grow on its banks, you would enter upon another
prairie stretching off to the north as far as you could see, and
casting your eyes to the northwest you would perceive a hill,
which would appear to you much higher than any other ground



46



TWO VOLUNTEER MISSIONARIES.



in sight, though indeed it is but half a minute s walk from the
bottom to the top.

A little to the right of it you would see another piece of high
ground covered with timber. As you drew near to the hill first



-^^%^^^ooA-

* r lRrar^7"

***&&

^ f*




mentioned, following an Indian footpath, you would see white
cloths fixed to the tops of poles. They are waving over graves.
The top of that hill is the burying place of Indians, who always bury
their dead in high places. If you should go to the top of the hill,
you would see the hair of the surviving friends, which they have



THE CABIN BY THE LAKE. 47

cut off and strewn about the graves. They often cut themselves
very badly with knives when their friends die. Perhaps, too, you
would see some food which they have laid by the graves for the
dead to eat.

After passing a little to the right of the burying place, you
would turn to the left and pass through the cornfields on your way
to the village. Here you would see the women and the girls,
dressed in something like a petticoat and short gown, taking care of
their corn. If the corn were ripe enough to eat, the men and boys
would be there too. If not, some of the men and boys would be
after deer and fish and some would be doing nothing. Some of
the men helped their wives raise corn last year, and more of them
said they should next year.

A narrow lane, which the women have made by setting up posts
about as large as a person s wrist and tying slender poles to them
with bark, leads through the cornfields to the village. The village,
which stands on the southeast side of the lake [Calhoun] , consists
of fourteen dwelling houses, besides other small ones. The houses
are large, and two or three families live in some of them. You
would not see our house from the village, but, turning to the right
along the east bank of the lake and ascending a hill, after walking
about a quarter of a mile, you would find our house on the high
ground I mentioned before as being covered with timber, between
the woods and the lake.

Our house stands in a lot which we have fenced with logs, and
which contains about four acres of the best of land. We have
cleared off the most of it. ...

Our Indians have some of them returned since I have been
writing and appear glad to see us. The chief asked us if we did
not feel bad to have them gone so long. They all come to our
house to see us and shake hands as fast as they arrive. They
came yesterday, and last night made the woods ring with their
savage yells. I believe they are giving thanks to the Great Spirit
for their safe return. They say this is customary.



48 TWO VOLUNTEER MISSIONARIES.

Oh, that some of them might worship the true God in the beauty
of holiness!

On the reverse of the map mentioned above was the
following explanation: "I have made dots for tim
ber ; the rest is prairie. You will see several little
lakes. They have sandy bottoms and abound in fish.
Lake Calhoun is the largest one about here and is
three or four miles in circumference."

The Indian name, "Little "Waterfall," is given in
the foregoing letter in speaking of the falls now called
by white people " Minnehaha." The Indians never
knew it by the latter name, bestowed upon it by the
whites. The writer of the foregoing letter narrowly
escaped drowning while attempting to bathe under this
stream of falling water.

The house constructed with so much labor and care,
and dedicated to mission work with so much Christian
zeal, stood but five years, and was then torn down by its
builders to get material with which to construct breast
works for the defense of the Dakotas after the blood} 7
battle of Rum River, of which mention will be made
later. In the language of another : u This cabin was
the home of the first citizen settlers of Hennepin
County, perhaps of Minnesota ; the first schoolroom,
the first house of divine worship, the first mission
house among the Dakotas." Dr. Treat, Secretary of
the American Board, mentions it in an article written



THE CABIN BY THE LAKE. 49

in 1869 in the following language: "The humble
cabin on the banks of Lake Calhoun, erected in ad
vance of all others, was a noble testimony to their
[the builders ] faith, their zeal, their courage."

One beautiful summer evening, shortly after the sun
had disappeared behind the western horizon, the older
brother sat alone by his lately completed dwelling and
looked across the lake at the gleaming west. The
sunset sky was lined with fleecy clouds which the
fading rays of the departing sun gilded a gorgeous
crimson. As the watcher noted the surpassing beauty
of the natural world, his thoughts were rudely re
called to the sternly present reality of human suffering
and human sorrow by the melancholy wail of a Dakota
woman in the presence of death. In some verses
written at the time, Mr. Pond expressed his renewed
determination to spend his life in the effort to bring
to the knowledge of the pagans around him the light
and immortality of the Christian faith.

[mdenney]

CHAPTER V.

THE NEW LANGUAGE.

IT has often been represented by persons having but
a superficial knowledge of Indian languages that
they are imperfect and defective, and can be made to
express but a very limited range of ideas. Possibly
this may be true of some of the aboriginal North
American tongues, but it is certainly not true of the
Dakota. The Dakota verb is peculiarly complex, and
by means of inflections expresses certain shades of
meaning not expressed by any of the languages of
civilization without the introduction of adverbial
phrases. Its idiomatic forms, some of which are
highly figurative, are very numerous, and quite unique
in their character. While it would require many addi
tions to adapt it to the varied uses of civilized life,
the Dakota was quite complete enough to express all
the thoughts and feelings of a Dakota, and in some
directions possessed a fullness and completeness
scarcely to have been expected in the unwritten lan
guage of a nation of wandering savages.

In the narrative of S. W. Pond, the process of

50



THE NEW LANGUAGE. 51

reducing the Dakota to a written form is briefly
described as follows :

From the time of our arrival, we considered the acquisition of
the Dakota language of paramount importance, and, however our
hands might be employed, this work was not neglected. "We
were ever on the alert to catch some new word or phrase from the
mouths of the Indians, and though our memories were retentive,
we made " assurance doubly sure " by writing down what we
learned. Here we met with a serious difficulty for want of a
suitable alphabet. "With the vowels we had no difficulty, for there
are in Dakota but five vowel sounds, and they are common to the
English; but with the consonants it is different, for there are
sounds in the language which no English letter or combination of
letters can be made to express. To meet this difficulty, we took
such characters of the English alphabet as are not needed in the
Dakota, and gave them new names and new powers.

"We also made the single characters c and x represent the
English sounds of ch and sh. When our alphabet was completed,
each letter had one uniform sound and no two letters could be
used to denote the same sound ; so there is but one way of spelling
any given word in Dakota, and if one knows how to pronounce a
word, he knows what letters to use in spelling it. No time is
consumed in learning the orthography of the language except the
little that is required to learn the alphabet, and this accounts for
the facility with which the Dakotas learn to read and write. "We
arranged the alphabet in the summer of 1834, and our house was
completed and the language, thus far, reduced to writing at about
the same time. The house was to stand but five years, while the
alphabet will be used as long as Dakota is written.

This alphabet the Rev. Dr. Neill calls the " Pond
alphabet,"



TALLADEGA COLLEGE

LIBRARY,



52 TWO VOLUNTEER MISSIONARIES.

SOUNDS OF THE POND ALPHABET.

A sounds as a in far. O sounds as o in go.

B 6 in but. P p in pea.

C ch in cheat Q indescribable.

D d in deed. R high guttural.

E a in say. S sounds as s in sea,

G low guttural. T t in tea.

H sounds as h in he. U ,, oo in noon.

I e in see. W w in we.

J si in hosier. X sh in sheet.

K k in key. Y y in yeast.

M m in me. Z z in zeta.

N n in neat.

The completeness of the work thus speedily accom
plished was many years afterward referred to by
Dr. Riggs in terms of commendation, mentioning at
the same time the fact that it was done some time
before he came to the mission.

A few unimportant changes were made in writing
the Dakota at the time the dictionary was published.
These changes were suggested by Mr. W. W. Turner,
and consisted mainly in the substitution of dotted
letters for the single letters r and g as they were used
in the Pond alphabet, and one or two minor changes
of like nature.

Soon after the completion of the alphabet, an Indian
named Mazardhamani came and wished to be taught
to read, if the white men thought he could learn.



THE NEW LANGUAGE. 53

They thought he could, and as he was of quick appre
hension, he soon learned to read lessons prepared for
him and also to write letters which his teachers could
understand. He was of course the first Dakota who
learned to read and write. Thus the first experiment
with the new language proved satisfactory. We shall
hear farther from this Indian, Walking-bell-ringer, as
his name signifies.

To quote again from the narrative :

Lieutenant Ogden came to Fort Snelling about the same time
that we did, but he was then a wild young man, and we knew but
little about him until the next winter, when he became a decided
Christian. He was from that time one of the excellent of the
earth, one in whom were united the finest sensibility, sound
judgment, and strict integrity. Soon after coming here he, with
other young officers, to while away the time, employed Scott
Campbell (government interpreter) to go through the English
dictionary with them, they writing down definitions in Dakota as
he dictated, and Ogden gave this manuscript to me.

Campbell, who knew they would never detect the errors, had
taken no great pains to give them correct definitions, and as
Lieutenant Ogden knew nothing of the Indian language and used
the English alphabet, many of the words were not easily deci
phered ; but with the aid of the Indians we succeeded in getting
from the collection a considerable number of words that were new
to us, although we could not depend upon Campbell s definitions.

We learned the grammatical construction of the language as a
child learns its mother tongue, for of competent interpreters there
were none. Madame la Chapelle, of Prairie du Chien, gave Mr.
Gavin his first lessons in Dakota, and when he asked her some
question about the Dakota verb, she replied, " If you can find a



54 TWO VOLUNTEER MISSIONABIES.

verb in the Dakota, you are a smart man." When I asked Scott
Campbell how the Dakotas formed the future tense he replied,
" The Dakotas have no future tense; " but we learned the rule for
the future tense, and many other rules, without the help of
interpreters.

Every step in advance made the next step easier, so that when
we had been here a year we had quite a large collection of words
and had no difficulty in conversing with Indians so as to make our
selves understood. It is true we had only made a beginning, but a
beginning is something, for G est le premier pas qui co&te, and
they who came after us never knew what that step did cost, for it
is one thing to learn a word or rule in print or writing, and quite
another thing to catch it from the mouth of an Indian. We found
we could learn more of the French grammar in a week than we
could of the Dakota in six months.

Nothing but unwearied diligence on the part of the
Pond brothers would have enabled them to meet suc
cessfully the obstacles in their untried path and
accomplish so rapidly and thoroughly the work they
had undertaken.

The difficult literary task of marking out lines for
others to follow in the development of the Dakota
language in its written form would have afforded
sufficient employment without the arduous manual
labor required to provide for their own necessities and
aid in many ways the Indians by whom they were
surrounded.

The winter of 1834-35 was a peculiarly severe one,
even for the climate, where mild and balmy breezes



THE NEW LANGUAGE. 55

are exceptional in the winter season. The far-famed
dryness of the winter atmosphere in the upper Missis
sippi region cannot altogether neutralize the severity
of northwestern breezes with the mercury ranging
from zero to forty degrees minus. The new cabin
was, however, comparatively warm, the fireplace large,
and the wood near, for at that time the old forest
trees still stood almost on the shores of Lake Calhoun.
Gideon cut down the large trees in the adjacent
woods, and drew them to the door with the cattle,
where Samuel, who was a perfect genius with an
axe, speedily reduced them to a convenient size for
placing in the aforesaid fireplace, where a roaring fire
was kept up all day, and all the long nights also, when
necessary. Subsistence was mainly upon pork and
flour, varied occasionally with venison steak. Deer
were very plenty around Lake Calhoun that winter,
and the brothers spent a number of weary days hunt
ing them ; but as they had nothing but boots to wear
on their feet, were not properly armed for that kind of
hunting, and were entirely inexperienced in the habits
of the deer, they were unsuccessful. At one time
Samuel shot a deer, so that an Indian who was passing
pronounced it mortally wounded and volunteered to
follow it and bring back the meat ; but, as it hap
pened, the Indian was a stranger from another village,
and neither deer nor Indian was seen afterward.



56 TWO VOLUNTEER MISSIONARIES.

Partridges, which were numerous, were not shot for
fear the deer would be frightened away.

There was, however, another line of hunting in
which the white men were successful. The Indians
had left many steel traps, used in muskrat hunting,
in the cabin for safe-keeping during the winter.
These traps were much larger than the modern
rat-trap and many of them were provided with
two strong springs. The writer has often trapped
with such traps and has been once or twice bitten
by their jaws, and so can testify to their superior
merits.

During the early part of the winter, an Indian boy
became enraged at his pony because he could not catch
it, no unusual thing, by the way, and in revenge
shot at it, breaking the poor beast s leg. The horse
was killed and left on the low ground northeast of the
lake, where the old motor line formerly ran, for the
wolves to live on during the winter. Mr. Pond took
an ox chain and set a row of steel traps around the
horse, fastening them to the chain. In this way seven
wolves were caught in a short time, and their skins
added much to the cabin comforts during the long
severe winter which followed. One of these wolves
was only stunned when first knocked on the head and
came to life very suddenly after being thrown across
the shoulder of his captor. Since the latter had him



THE NEW LANGUAGE. 57

by the throat, the wolf soon became " dead again," as
our Teutonic neighbors say.

As has been said, the house built by the brothers
had two rooms, an attic and a cellar. The latter did
not prove entirely frostproof, and their few potatoes
quickly froze ; but frozen potatoes were better than
none and they were eaten just the same. The next
spring Samuel made a false floor two or three feet
below the real one, and, digging the cellar deeper,
packed the dirt thus obtained between the two floors ;
but since the house was not occupied another winter,
the labor was thrown away. The inner room was used
as a private apartment and sleeping room, to which
the general public was not admitted. It was reserved
territory, a sort of " court of the priests."

This first winter was a very busy one as well as a
cold one, and the fact that the mercury ranged low,
and winter mails were almost unknown, did not inter
fere with the work which the brothers came to do, and
in which all the energies of their nature were enlisted.
They afterwards looked upon their want of success in
hunting during that first winter as fortunate, since
success in that direction might have diverted their
minds somewhat from more important work. There
was one clearly defined foundation principle, manifestly
underlying all that these brothers did for the Indians
the principle of putting their mission work first.



58 TWO VOLUNTEER MISSIONARIES.

In order to prosecute their work successfully they
deemed it essential that they should fully understand
the language, habits, customs, hopes, and fears of an
Indian ; that they should be able to talk like a native,
walk like a native, and, as far as might be, live like
one on Indian fare, in an Indian tent, with Indians
if need be. They held the work in which they were
engaged in such paramount importance that the luxu
ries and comforts and even the very necessaries of life
might be dispensed with in a measure, in the prosecu
tion of it. Cold and hunger, danger and exposure,
winter and starvation, were but light afflictions scarce
worth remembering and not worthy to be mentioned,
as were also treacherous dogs, innumerable fleas, and
occasionally drunken Indians and Ojibway bullets.
They feared no danger, counted no toil severe, reck
oned nothing as worthy the name of hardship which
they might encounter in the path which seemed to
them the path of duty. By bearing in mind these
facts, we shall be able to account in some measure for
their years of service in Indian camps and lodges, and
not otherwise.

The Indians were accustomed to give white men
who lived among them names, generally suggested
by some peculiarity of person or manners, though not
always thus suggested. For instance, they called Mr.
Sibley " The-tall- white-man " ; another was ;t The-man-



THE NEW LANGUAGE. 59

who-has-his-hand-bound." S. W. Pond, the Indians
named Warndee-doota (Red-Eagle), and G. H. Pond
they named Mato-hota (Grizzly-Bear). Whether or
not these names were suggested by real or supposed
personal characteristics the writer cannot say, but by
them the brothers were ever known among the Dakotas.

[mdenney]

CHAPTER VI.

NEW LABORERS AND MODIFIED PLANS.

THE spring and summer of 1835 witnessed marked
changes, at Fort Snelling, at the Indian
village near Lake Calhoun, and finally at Lake Har
riet. A new commandant, Major Gustavus Loomis,
had arrived and assumed command at, the fort the
preceding summer. He was in some essential respects
like the great Gustavus, who fell by the Great Stone,
for he was very military and somewhat imperious ; but
he was a stanch Presbyterian and very friendly to the
infant missionary enterprise. Of the change wrought
by his influence at the garrison, Gideon Pond thus
speaks, in a letter dated February 24, 1835:

S has gone to the fort to spend the Sabbath. This is the

third he has spent there. Thursday I go to attend prayer meet
ing. Perhaps you will be surprised that there should be
prayer meetings at the garrison. I am, and can but say,
"What hath God wrought." I should say there was a revival
of religion there, but there was none there to revive, so I will
rather say religion has just begun. Perhaps you have heard
before now that an officer came here last summer who is a pro
fessor of religion, and there is no risk in saying that he is an
active Christian. His wife and daughter too are Christians
three alone.




BRIG.-GEN L G. A, LOOMIS,



NEW LABOEEES. 61

Last summer, when we went to the fort, we used to visit him
and unite in prayers, and now there are about fifteen who give
good evidence of having passed from death unto life.

In May, Dr. Thomas S. Williamson and Alexander G-.
Huggins, with their wives and young children, arrived
to share the work among the Dakotas, and were warmly
welcomed by the Messrs. Pond. Mrs. Williamson was
also accompanied by her sister, Miss Sarah Poage.
Dr. Williamson had been practicing medicine in south
ern Ohio, where he had built up a substantial practice
in a growing town, had already accumulated some
property, and had good prospects of a successful
career. His field and prospects he cheerfully aban
doned for what he deemed a wider field of usefulness
among the Dakotas. The remaining years of his long
and busy life were spent in arduous labors for this
savage people, seeking alike with untiring persistence
their temporal and spiritual welfare. He rarely prayed
in public, perhaps not in private, without introducing
a fervent petition for the poor Indians, and his life
was a reflection of his prayers.

Mr. Huggins came in the capacity of teacher and
farmer, and with his bright and attractive young wife
made a valuable addition to the band of laborers.

Soon after the arrival of Dr. Williamson and Mr.
Huggins, Samuel Pond wrote home of the situation and
prospects, under date of May 31 :



62 TWO VOLUNTEER MISSIONARIES.

Our prospects are encouraging. A great many Indians are
collected around us who are in some measure dependent upon us,
and we appear to be gaining their confidence and respect, a thing
not easily done among Indians.

The Indian agent, who is an intelligent man, and very influen
tial with the Indians, is still favorably disposed toward us. He
visited the city of Washington last winter, where he says he tried
to get a few hundred dollars appropriated for the purpose of
paying us for our labors among the Indians, and to enable us to
do still more for them, but it is doubtful about his succeeding.
"We have not needed help yet and I think there is a prospect that
we shall not. Our wants will be supplied in the way that the
Lord sees best.

There has been a great change in the condition of things since
we arrived last spring. I knew of but one professor of religion
here then, a woman. Now two of the most influential officers at
the fort are decided Christians, also some of the soldiers, although
some of the soldiers that I thought were Christians I have no
hope of now. One missionary, Dr. Williamson, from Ohio, accom
panied by a farmer, with their wives, has arrived here. I sup
pose they will build near us, for the Indians are leaving the other
villages to come here, and they would be left alone if they should
go anywhere else in this vicinity. . . .

Dr. Williamson is busily engaged in learning the language. He
has a long job before him. I have had to labor under many dis
advantages in learning the language which Dr. Williamson does
not labor under, as I can tell him in a few minutes what it has
cost me a long time to learn. . . .

I have always felt as if I had done right in coming here and
would not leave it for any place in the world.

Dr. Williamson and Mr. Huggins remained but a
short time in the vicinity of the fort, and then



NEW LABOBERS. 63

ascended the Minnesota River to Lac Qui Parle, where
they had determined to establish a station. Previous
to their departure, however, the Rev. J. D. Stevens
arrived at Fort Snelling, also under appointment from
the American Board. He was at that time a licentiate.

After looking the ground over, Mr. Stevens selected
a point on the northwestern shore of Lake Harriet
as a suitable site for the buildings which he proposed
to erect. It was a beautiful spot and not distant
from the Indian village. Two buildings were erected,
the mission house and a schoolhouse, the latter being
the first building erected in the territory for school
purposes.

On June 1 1 of that year a Presbyterian church was
organized in one of the company rooms at Fort Snell
ing, and on the fourteenth of June, quoting the
words of one who was in the military service at the
fort, " The communion was administered for the first
time in Minnesota to twenty-two persons of Euro
pean extraction, composed of officers and soldiers of
the garrison, those engaged in the fur trade, and the
mission families." This church, the first church
organized in Minnesota, was known as the Church
of St. Peters. Seven of the original members were
received on profession of their faith, the fruits of
the revival the previous winter. Four ruling elders
were chosen : namely, Major Loomis, H. H. Sibley,



64 TWO VOLUNTEER MISSIONARIES.

S. W. Pond, and A. G. Huggins. On the twenty-
ninth of May preceding, Lieutenant Ogden had been
united in marriage to the daughter of Major Loornis,
and on this occasion first sat at the table of the Lord.

Captain Loomis, at that time major by brevet, was
a, true friend of all the missionaries, and of the
Messrs. Pond in particular, whom he ever aided with
his counsel and influence. Lieutenant Ogden was
their valued and familiar friend. The major s man
ner in prayer-meeting was somewhat military. " Nutt,
pray," " Ogden, pray," was his usual method of
directing his subordinates to take part in the service.

The church at this time organized, after two or
three removals, became the First Presbyterian Church
of Minneapolis, and will receive further notice later.

Some time during the month of July, Mr. Stevens
moved his family to their new home on the shore of
Lake Harriet. The mission house occupied almost
the exact spot where thousands of the citizens of
Minneapolis gather during the summer months for
Sabbath recreation in the great pavilion. The Stevens
family then consisted of Mr. Stevens, his wife and
two boys, also Miss Cornelia Stevens, a niece.

Miss Stevens was at that time a young girl of sixteen,
light-hearted, brilliant and witty, and also strikingly
beautiful, if contemporary authorities may be relied
on. It is no wonder that Miss Stevens shone forth



NEW LABORERS. 65

as a vision of beauty among the homesick sojourners
on the upper Mississippi. It required no small degree
of self-denial for delicately nurtured women, accus
tomed to the comforts of civilized life and the advan
tages of cultured society, to abandon them all for a
home in an Indian village at that time, and nothing
but the heroic devotion and Christian fortitude which
characterized these noble women among the early
missionaries could have made the life endurable.
Their chosen life was one of danger as well as toil,
and it is not surprising that several of the number
did not live beyond comparative youth.

Miss Stevens was so young when she came among
the Dakotas that she learned their language with
comparative ease, and spoke it more fluently and
accurately than any other of the missionary women.
She also had the advantage of natural quickness in
learning languages, which enabled her to acquire a
fluent use of the French, an acquisition which aided
her in supporting her family in later years.

Of the employments of this summer, Samuel Pond
writes in a letter for the home circle, dated Septem
ber 25, 1835:

Mr. Stevens is building about a mile from us, on the opposite
side of the Indian village. Gideon has worked for him most of
the time since he began to build. I stay at home alone and spend
my time in taking care of our field and learning the language.



66 TWO VOLUNTEER MISSION-ARIES.

"We planted about three acres of corn, and it is now about ripe.
I think it about the best I ever saw. We have a very large crop
of potatoes and are able to supply Mr. Stevens with all he wants
for his workmen, and shall, I hope, have many for the Indians to
plant next spring. . . .

It is about one year since I wrote you saying that perhaps at
some future time I might visit home. It still seems probable to me
that I shall if I live, but it will not be soon. I know more of the
Indian language than any one else attached to the mission, and
unless something extraordinary should occur, I shall probably
maintain the start which I have now. So long as this is the case,
I cannot leave this place, for others will be in some measure
dependent upon me until elementary books are prepared. It
requires close application and patient perseverance to learn an
unwritten language, and I hope you will pray for me that I may
feel the importance of learning it, for unless I do I shall make
but little progress.

This letter concludes with an expression of surprise
that the friends in Washington should suppose that the
brothers were afraid of the Indians, since they have
reason to believe that they have more influence with
the Indians than their chiefs have ; and also with some
expression of the sense of responsibility resting upon
the writer, situated as he then was in the midst of a
benighted pagan people perishing for the knowledge
of the way of salvation.

Gideon Pond s labors for Mr. Stevens that sum
mer were gratuitous. In the fall, when the corn
was gathered from the little clearing by the Lake
Calhouu cabin, part was sold to Mr. Sibley, and the



NEW LABORERS. 67

rest, together with a quantity of potatoes, their cow,
and some other property, the Pond brothers turned
over to Mr. Stevens to become the property of the
mission. For this property they received no remuner
ation, and yet were richer than when they arrived in
the country in 1834.

As winter drew near, Mr. Stevens insisted upon
their abandoning their cabin and removing to his
station at Lake Harriet. This they were unwilling
to do. It cost them a severe struggle to abandon
their field and cabin, which represented so much toil,
and where they also had such flattering prospects of
usefulness, and remove to a new place to form new
associations, which might prove neither congenial nor
helpful.

On the other hand, Mr. Stevens contended that, as
they had favored his building at Lake Harriet, they
were in a measure responsible for his success, and
that the Indians would not leave Lake Calhoun village
so long as they remained at their cabin. This was
probably true, and they finally reluctantly consented
to leave their little field and beloved cabin ; and while
Gideon continued with Mr. Stevens, Samuel Pond
went with the Indians on their early winter hunt in
pursuit of deer.

The hunting party went up the Mississippi, as far
as the present site of Anoka, and then ascended the



68 TWO VOLUNTEER MISSIONARIES.

Rum River, going about ten days journey, although
the distance traveled each day was small. There were
fifty men in the company and they were of course
accompanied by their families, so that the party was
quite a large one. They removed as often as scarcity
of game made removals necessary.

Speaking of that journey, Mr. Pond said years
afterward :

The language was the game I went to hunt, and I was as eager
in the pursuit of that as the Indians were in pursuit of deer. To
me it was no pleasure excursion, and I am glad it is among the
things that are past. I carried no book except the Bible, and there
was no agreeable society to make me forget the discomforts which
annoyed me. The society of the Indians and dogs was not always
agreeable, and they were not the only inhabitants of the tents.
More than once in winter weather I have gone to a distance from
the tents and, kindling a fire, stripped off my garments and held
them in the blaze until I thought the inhabitants were singed out
of them. But these annoyances, and others worse than these,
were endurable ; and this seemed to be the quickest and indeed
the only way to become thoroughly acquainted with the language,
habits, and character of the Indians. What I learned about them
at that time was of great advantage to me afterwards in dealing
with them.

The mode of life was substantially the same from
day to day. The tents then used in winter were of
dressed buffalo skins, and were habitable in severe
winter weather only as a blazing fire was kept burning
within. The fire was in the middle of the conical-



NEW LABORERS. 69

shaped tent and the smoke some of it escaped
through a hole left open at the top or apex of the cone.

Fresh meat was the only food, and often there was
but little of that. It was of course eaten without salt
or other seasoning. The entire company, save very
little children, small enough to be carried on the
backs of their mothers, made the journey on foot.

The month spent in this way taught the eager
student much of Indian character, habits, and life.
Many of their peculiar religious feasts were observed
by the Indians, and to nearly all of them the white
guest was invited. The strict military regulations
governing hunting parties, by which their movements
were regulated and controlled, received such practical
demonstration as they could not receive in the peace
ful pursuits of off-duty periods. It was only by thus
associating with the Indians, enduring their daily toils,
and entering into their daily pursuits, that their con
fidence could at that time be fully gained.

After a month of this mode of life, Mr. Pond
suddenly determined to return to Lake Calhoun.
Having made all his preparations before mentioning
to the chief his purpose, he left the camp far up on
Rum River, to undertake a journey of sixty miles or
more, in midwinter, through an unknown and track
less region. The chief naturally objected strongly.
He said it was not safe to attempt the trip and that



70 TWO VOLUNTEER MISSIONARIES.

he should be blamed if any misfortune occurred to
his guest on the journey. Finding his objections of
no avail, he gave the white man some excellent advice
about the care of his hands and feet, and, soon after
he was gone, sent his brother to follow and accompany
Mr. Pond back to the lake. The chief s brother fol
lowed the track a half day s journey, then returned
to camp, saying the white man s steps were so long
that he became discouraged.

The first night on the return a fire was built with
the aid of flint and fire-steel, and a camp made on
Rum River. The next day the mouth of the river
was reached, and the stream was found to be not
frozen over, on account of the rapidity of the current.
Mr. Pond carefully made his way on the ice around the
mouth of the stream, testing the ice frequently with
a hatchet which he carried. He continued down the
east bank of the Mississippi all day and far into the
night, until he heard the roar of St. Anthony Falls,
which afforded the first definite indication of his
locality. Waiting there until the moon rose, he
crossed a short distance above the falls, and, passing
over the wild site of the present city of Minneapolis,
just at break of day, tired and hungry, he reached
the cabin at Lake Calhoun.

He found there some wood which Gideon had pre
pared in anticipation of his arrival, and, having



NEW LABORERS. 71

kindled a fire and eaten some parched corn, his first
meal in twenty-four hours, he laid himself down and
soundly slept, for he had left his underclothing in
the last fire kindled on the way home a sort of
general cremation.

During his absence Gideon Pond had a very nar
row escape from drowning in Lake Harriet. Running
across the lake one morning to feed the cattle which
were kept on the side opposite the mission, he found
himself on thin ice before he suspected his danger,
and broke through. The water was deep and no help
near, and the only way to escape was to continue
breaking the ice with his hands until ice sufficiently
strong to bear his weight was reached. This he finally
succeeded in doing, but only after a long, exhausting,
and almost hopeless struggle. His escape was doubt
less due, under Providence, to his extraordinary skill
as a swimmer, his wonderful determination and energy,
and his young and vigorous frame. An Indian was
drowned in precisely similar circumstances, except
that the Indian had two knives to assist him in
climbing.

After Mr. Pond s return from the hunting trip, he
prepared in manuscript a few simple lessons in Da
kota, and Miss Cornelia Stevens commenced to teach
the Indian children in their native tongue. There
was also, not long afterwards, a small boarding school



72 TWO VOLUNTEER MISSIONARIES.

started for the special benefit of the daughters of the
fur traders. Among those who attended were Mary
Mooers, Lucy Prescott, and others. With these first
attempts to teach the Indians in their own language
the year 1835 closed.

Much preliminary work had been done, the Indians
were friendly, and prospects for success at the Lake
Harriet station were encouraging in many respects.
In January, 1836, the Rev. Mr. Stevens wrote to the
Missionary Board at Boston: "Mr. Samuel Pond is
assiduously employed in preparing a small spelling
book, which we may forward next mail for printing."
This was the first work ever printed in the Dakota
language.

In February, 1836, a letter home still further de
scribes matters at the mission :

If you knew all the dealings of the Lord with us since we left
you, I think you would praise him on our account. We both
enjoy good health and have a good home, but we are strangers on
earth, and I expect to start to-morrow with the Indians on their
spring hunt. I was with them one month last fall. We went ten
days journey to the east, hunting deer. We did not go far in a
day, however, and I came back in two days and one night.

I go with the Indians because I can learn the language much
faster when I am with them and do not speak English. It is a
great undertaking to learn an unwritten language, and the Sioux
is peculiarly hard. The -missionaries among the Chippeways,
although they have been among them many years, can none of
them speak it well enough to preach. It is easier than the Sioux,



NEW LABORERS. 73

I am told by those who speak both. Gideon and I have made
good progress in learning the Sioux.

Missionaries do not think it their duty to live with Indians in
order to learn their language, though I believe the missionaries to
the Pawnees do so. It is my duty to do so. It is disagreeable
living with them, but the Lord is with me, and whatever cir
cumstances we are in, while in him confiding we cannot but
rejoice. . . .

Three hundred dollars annually have been appropriated for the
support of our school. If we get it, and it is prudently managed,
it will be enough.

They never got any part of this appropriation, as it
fell into other hands. The foregoing letter concludes
with a few verses on the peace enjoyed by the Chris
tian, and came near being the last the author should
ever write, as the following chapter will relate.

[mdenney]

CHAPTER VII.

A PERILOUS WINTER JOURNEY.

""TOURING the winter of 1836, Dr. Williamson
-* ^ wrote the brothers Pond, urging that one of
them should remove to Lac Qui Parle and aid him in
the study of the language. Gideon Pond was dis
posed to go, but wished first to know what his work
would be in the event of his going. It was therefore
decided that the older brother should go first and look
the ground over before any decisive step should be
taken. In the stormy and often severe month of
February, immediately after writing the letter from
which extracts have been made, he left Lake Harriet
for Lac Qui Parle. He was at first accompanied by
a party of Lake Calhoun Indians starting on their
spring hunt.

The distance to Dr. Williamson s station was about
two hundred miles, and between Lake Harriet and the
former place there were three trading posts, all on
the Minnesota River. These posts were at Little
Rapids, Traverse des Sioux, and Little Rock. The
snow was deep and the journey was to be made on

74



A PERILOUS WINTER JOUENEY. 75

foot. Mr. Pond had no knowledge of the section of
country to be traversed, save such information as he
had been able to gather by conversing with the Indians.
The summer road was a well-beaten track, but crossed
extensive prairies, and was now covered with snow.

The party left Lake Harriet one Friday morning,
and Mr. Pond, strapping his blanket and buffalo robe
on his back, started on what proved a perilous jour
ney. The weather was intensely cold. The first
night a camp was made a few miles below Shakpe" s
village, the present site of Shakopee, but it was too
cold to sleep much. The next morning Mr. Pond
started in advance with an Indian, to kindle a fire for
the party at a point of wood. When the party came
up, the children were crying and the women wailing
on account of the cold. That night Mr. Pond found
his face frozen, for the first and only time. They
reached that night the Little Rapids, the present site
of Carver, where Oliver Faribault at that time had
a trading post, and all remained there over Sunday.

On Monday they reached the Big Woods, between
Belle Plaine and Le Sueur, where Mr. Pond left the
hunting party and went on to Traverse des Sioux.
He was kindly received and entertained by Philander
Prescott, one of the traders at that place.

On the other side of the Minnesota was the store
of Louis Provenal, who was generally called Le



76 TWO VOLUNTEEE MISSIONARIES.

Blanc. This man, Le Blanc, was a French Canadian,
who had spent most of his life among the Dakotas,
but was as polite in his manners as if all his life had
been spent in Paris. He could neither read nor write,
but kept his accounts by means of picture writing.
He said this method answered his purpose, but might
not be readily understood by others in the event
of his sudden death. A cluster of dots represented
powder, and straight marks in the margin indicated
the number of cups of powder charged. For an axe,
gun, trap, or knife a picture of the article was made.
The pictures were rude, but easily recognized. Still
the old man, with all his ingenuity, could not over
come the difficulty presented by the names of some
of his customers. Some gave him no trouble. For
Eagle Head, he made a man with the head of an
eagle ; but Whistling- Wind, Spirit- Walker, Iron-Light
ning, Thunder-Face, and other like names, it was
difficult to represent by drawings. His attempts to
represent things neither in the heavens above nor in
the earth beneath were very amusing. Mr. Pond, at
his request, wrote down in his books these difficult
names for him.

From this point, Mr. Pond s narrative is quoted :

" The distance from the Traverse to Little Rock

was fifty miles. Two Canadians had come down from

there for corn. They had a horse and train, which is



A PERILOUS WINTER JOURNEY. 77

a long wide board bent up at the forward end so that
when the snow is hard it slides along very well. The
load is lashed to the train with cords. I proposed to
accompany these men to Little Rock on their return.
On Friday we started, Mrs. Prescott having given me
a small loaf of bread, sufficient for myself alone.
When we stopped at noon I found that my fellow
travelers had nothing with them but raw corn, and
shared with them my loaf, expecting to share with
them afterwards ; but when night came, not feeling
well, I laid myself down for the night before the corn
was boiled, and in the morning it was hard frozen, so
we left camp for the day s journey without eating.
About noon the horse gave out and the men prepared
to camp.

"The next day was Sunday, therefore I hurried on
fasting to Mr. Mooers , at Little Rock. Mr. Mooers,
I found on my arrival, was entirely without food, and
he and his family were anxiously awaiting the arrival
of their supply train. It was found, however, that
a certain Frenchman had a small quantity of choice
seed corn, which could only be eaten on condition
that Mr. Mooers would agree to replace it with similar
corn. This Mr. Mooers promised to do. The corn
was accordingly ground in a hand mill and baked
into a cake. This by no means satisfied us. I saw
hickory chips which the family had boiled to obtain



78 TWO VOLUNTEER MISSIONARIES.

nourishment. Toward evening of the Sabbath the
Frenchmen arrived with the corn and some Indians
came in with muskrats, so we had corn and musk-
rats for supper.

u ln the evening a young man came in and danced
one of the Dakota dances, the bear dance. His
dancing did not please me so well as that of the
daughter of Herodias pleased Herod, and I mention
it only because this man became my companion in my
journey to Lac Qui Parle. His name was Md-Ma.
He was about to go to Lac Qui Parle, and would be
my guide.

" I agreed to give him a blanket when we reached
the end of our journey, on condition that he carry
my buffalo robe and make the camp fires. Mr.
Mooers told me nothing about the man, perhaps knew
nothing about him, but his reputation must have been
bad, for when our Indians heard that I had started
with him, they said he would kill me before we
reached the lake. He was a vagabond, with no
home nor friends, but the chief difficulty was that he
lacked common sense. If he had not been a fool, I
should have had no trouble with him.

" For provisions, Mrs. Mooers gave us each a small
corn cake, baked in a frying pan, one-half or three-
fourths of an inch in thickness. This was an exceed
ingly small provision for such a journey to be made



A PERILOUS WINTER JOUENET. 79

on foot, but Mrs. Mooers probably thought that
Ma-Ma, who had a gun, might kill some game.

"We walked fast all day Monday, making a long
day s journey and camping at Beaver Creek that
night. Ma-Ma ate his bread up that evening, and
knowing that if I reserved any part of mine I would
be expected to share it, I followed his example ; and
indeed it was not a difficult task after an all day s
march through the snow. I then supposed we were
halfway to Lac Qui Parle, and knew I could go a
day or two without food. I was misled by Mr.
Mooers statements in regard to the length of the
road. He said he had known men to go through in
two days, but it must have been in long summer days
and by the summer road, which was shorter, but not
safe to travel in winter, for there was a long distance
where there was no timber.

4 We had not traveled far Tuesday when Ma-Ma
complained of inflammation of the eyes, commonly
called snow-blindness, and soon, lying down on the
snow, refused to go farther. I took the buffalo robe,
for he would not trust me with his gun, and tried to
get him started, telling him it would storm soon ; but
when he got up he wasted much time looking for
some lodges which he thought must be near. We
made a very short journey that day and encamped
at the Hawk River, which the Indian said was the



80 TWO VOLUNTEER MISSIONARIES.

Chippewa. As the mouth of the Chippewa is not
more than ten miles from Lac Qui Parle, I began
to suspect, what I afterward found to be true, that
Ma-Ma knew nothing at all about the country.

" That evening I felt sharp pains in my eyes, and,
profiting by Mr. Mooers advice, I lay down on my
back and applied snow to them until the pain was
gone and they were well.

"That night it snowed and put out our camp fire,
and in the morning was still snowing ; but as we had
no food and had eaten nothing since Monday, it being
now Wednesday, there seemed to be no way but to
go on, which we did, the Indian going before. Before
going far, we came to the same stream which we had
left in the morning, and the guide acknowledged that
he was lost. It was still snowing hard, and I told
him we were only wasting our strength by wandering
about we knew not whither.

" We were not far from the Minnesota River, but
Ma-Ma affirmed it was a great way off. We made a
fire beside a large tree and sat down by it, having
wrapped our blankets about us, and so waited for the
storm to abate. It continued to snow hard all day
and the storm was succeeded by a blizzard that lasted
twenty-four hours, filling the air with snow so that
we could see but a few feet. It also became exceed
ingly cold. All day Thursday we could do nothing



A PERILOUS WINTER JOURNEY. 81

better than wrap ourselves in our blankets, sit still,
and meditate. Judging from the specimens of his
meditations with which my guide favored me, they
were not of a pleasant character. He was bewildered
and stupefied most of the time. He was sure we
should perish, and laid all the blame on me because
I had ventured on such a hazardous journey. He
spent much time crying. I tried to encourage him
and sometimes he would cheer up and say he was
glad I kept up such good spirits.

"I had taken cold during the storm, and on
Thursday felt very weak from the effects of it.
About sunset that day the wind ceased blowing.
Our fire was going out and our stock of fuel was
exhausted. I told Ma-Ma to get wood, but he
refused until I finally took my hatchet, pulled the
robe off from him, and told him to start. We soon
collected a supply of fuel for the night.

"Friday morning was clear and pleasant, and we
prepared for a start ; but Ma-Ma declared he would
go back, and only consented to go forward on con
dition that I would go before and break the path.
The Indian, however, soon passed me, as I was still
weak and obliged to stop often to rest. I supposed
that my guide had gone on and left me, but about
noon I overtook him.

" We were now in sight of the Minnesota or St.



82 TWO VOLUNTEER MISSIONARIES.

Peters River, but Ma-Ma declared it was not the
Minnesota, and he would go no farther. I should
have gone on, but did not feel able to carry the
buffalo skin, and was unwilling to be without it at
night. I was still very weak from the effects of my
cold, and also extremely thirsty, but could get no
water. I suffered that day more from thirst than
hunger. I tried to chop a hole through the ice with
rny hatchet, but it was very thick ; and after chop
ping till I was tired, I drove a large dirk knife into
the ice and broke it, and then gave up the attempt,
wishing to reserve my strength for something else. I
found a good camping place by a large old tree, of
which only the north side was left.

" That night each of us slept if we slept at all
with one eye open. I knew that my companion was
very much afraid he should starve to death, and could
save his life by taking mine. I also knew that he
was not too good to murder me, and could do it with
perfect safety, since the wolves leave nothing but
bones, and there would be no indication that murder
had been committed. He had a gun and I only a
hatchet, so that I seemed to be in his power ; but he
had carried his gun through the storm and it would
probably have missed fire, so that my weapon was on
the whole the best. I do not think he discovered that
I was afraid of him, and I think he had some super-



A PERILOUS WINTEE JOUENEY. 83

stitious fears of me and my Bible. Saturday morning
he was very cross, tried to pick a quarrel, and drew
the charge from his gun as soon as it was light. I
said little to him, for I saw that he meditated mischief.
He said he should go no farther, to which I made no
reply.

" I did not wait for him to reload his gun. I did
not expect to need a buffalo robe or fire any more
on that journey, and made up my mind to use what
strength I had left, believing that if I failed to reach
Lac Qui Parle before dark, it would make but little
difference how or where I passed the night, for my
journeyings would all be ended. I took only my
hatchet and blanket, and parted from my companion
without regret.

"Where I left Ma-Ma the river was straight for a
hundred rods or more, and so far he could see me.
While in sight I walked very slowly, for I wished him
to think he could overtake me when he pleased ; but
when I had passed the bend in the river, I quickened
my pace and found I could walk quite rapidly.

"I had recovered from my indisposition, and felt
better than I had done for several days. I was sur
prised that I could walk so fast, for Thursday and
Friday I had supposed my strength was nearly ex
hausted. After going a short distance I saw where
a wolf had drunk at a spring by the bank. I drank



84 TWO VOLUNTEER MISSIONARIES.

also and was much refreshed by it. I drank again
where the snow had melted in the cavity of a rock,
and this water was a great help to me. That was the
fifth day I had been without eating, yet my sufferings
from hunger were not at all severe. I remember
thinking that I had often suffered much more from
the toothache. Neither were my mental sufferings
acute, for I thought I should soon reach Lac Qui
Parle or heaven.

"We were below the mouth of the Pejutazi, or
Yellow Medicine, Saturday morning, and must have
been thirty miles or more from the end of our journey.
A little after noon I found a good-sized stream com
ing in from the north, which I thought must be the
Chippewa River. Mr. Mooers had told me that it
was but three miles from the Chippewa to the mission,
which was true of the crossing by the summer road,
but not of the mouth of the stream. I ascended the
bluff expecting to see the lake before me, but no lake
was in sight, although I could see six miles. I felt
at that time more discouraged than at any time before.
I had walked that forenoon, through the deep snow,
much of the way following the bends of the river,
from near the Yellow Medicine to the mouth of the
Chippewa, a distance of fully thirty miles, and my
strength was nearly exhausted. If that were the
Chippewa, where was the lake? If it were not the
Chippewa, where was I?



A PERILOUS WINTER JO US NET. 85

"Just then I spied a horse with a yearling colt,
feeding by the Minnesota, but it seemed improbable
that I could catch them, and it had cost me a great
deal of labor to climb the bluff. I was afraid I should
lose time and labor in going down on the bottom
land where the snow was deeper than on the edge
of the bluff ; I however decided to try the horses.

" As I approached them they moved away, but
when I held out a handful of dry grass, they let me
come near enough to seize a short rope that was on
the larger one s neck. My first thought when I caught
the rope was that if compelled to be out another night,
I would tie the colt to a tree and kill it for food.

"The horse was not a pony but a tall animal, and
I was afraid I should not be able to mount him ; but
I did so without difficulty and found I had a fleet and
powerful animal under me. Without much urging he
set off at full gallop, and I soon found food and
shelter at the home of Alexander G. Huggins.

"Ma-Ma followed my track and got there some
time that night. I tried to send the Indians after
him, but he had lied to me about his name, and as
they knew no Indian of the name given, they would
not look for him. I heard that he was killed soon
after. I never knew just how far we traveled that
last day. It might have been forty miles. I know
that I walked fast and rode fast from daylight to



86 TWO VOLUNTEER MISSIONARIES.

dark. We had been fasting, but we had been resting
too, and our lives were at stake. Ma-Ma was a rapid
walker, and showed no signs of weakness.

"I never considered the privations of that journey
peculiarly severe, and they seem to me now hardly
worth relating. I am afraid I have told the story too
many times already. It seems to me like a worn-out
story, but I have told it for the last time."

The above was written at the request of the writer,
in 1891, the last year of Mr. Pond s life.

Mr. Renville, who owned the horses above men
tioned, saw a special providence in the fact that of
all his twenty-five or thirty horses, the only ones
which could be caught should have left the herd at
that particular time when there was special need of
their services. Those best acquainted with the pe
culiar characteristics of Indian horses will be most
surprised at the easy capture of this particular speci
men.

Speaking of this trip and others of similar nature,
Mr. Pond said many years afterward :

u It seems strange to me now that we could perform
these journeys, exposed to the fiercest storms, sleep
ing out in the coldest nights with no protection from
the inclemency of the weather except the clothing we
wore by day and a blanket or buffalo skin ; but in



A PERILOUS WINTER JOURNEY. 87

fact we did not expect to Ibe comfortable. If we
could avoid freezing, it was about all that we hoped
for. When we encamped for the night, the first thing
to be done was to scrape away the snow with our feet,
kindle a fire with steel and flint, and gather wood
enough to keep it burning till morning. We then sat
by the fire with our blankets on our shoulders until we
were sleepy. We then drew ourselves into as small a
compass as possible, so that we could wrap our blan
kets all about us, leaving out neither our heads nor
our feet. Our naps were short, for either the cold or
our cramped position would soon awaken us. Stirring
up the fire we then sat by it until we were again sleepy.
Thus we spent the night, alternately sleeping and
waking till the welcome daylight came, when we could
resume our journey and warm ourselves with exercise.
I have spent more than one night thus alone, yet not
entirely alone, for I was serenaded by wolves."

But slow progress was being made at Lac Qui Parle
in the work of acquiring the use of the Dakota
tongue, which is not to be wondered at when the dif
ficulties encountered are considered. Dr. Williamson
was a patient and thorough student, and applied him
self to his work with unwearied diligence ; but while
he could learn a language with a good degree of fa
cility when aided by grammar and lexicon, without



88 TWO VOLUNTEER MISSIONARIES.

these aids he made slow progress. Still, what he
lacked in quickness he largely made up in persever
ance. Mrs. Huggins was learning to talk with the
Indians and made rapid progress, for she was young,
quick to learn, and her house was constantly filled
with Indians.

It was soon decided that Gideon should remove to
Lac Qui Parle the following spring.

After remaining at the lake a short time, Samuel
Pond returned on foot, leaving the station in the
latter part of March, stopping for a time at the
Indian camp a short distance from where Fort Ridgely
was afterwards built, on the south side of the
Minnesota River. The Lake Calhoun Indians were
there for the purpose of spearing and trapping
muskrats.

Here Mr. Pond for the first time found himself
unable to conform to Indian modes of life. The
Indians were living altogether on the flesh of musk-
rats, for they were too intent on obtaining furs to
spend their time on other game. A hungry man may
eat muskrats in winter with a good relish, as Mr.
Pond had already proven by experience ; but the
weather was now warm, and the season that in which
the rats are most fragrant, as all rat hunters know,
and the ghastly heaps of carcasses, denuded of their
skins, lying before the door of each tent, were not



A PERILOUS WINTEE JOURNEY. 89

only offensive to the sight but " emitted an offensive
odor which was borne on every breeze and tainted all
the air."

Mr. Pond stayed there a few days, hoping hunger
would give him an appetite, but hoping in vain. One
evening a young man gave him a loon s egg, " a deli
cious morsel," and the following morning he left
the camp for Mr. Mooers trading post. From that
point, in company with a Frenchman and an Indian,
he walked to the Traverse in a single day, a distance
of fifty miles, much of the way through melting snow
and icy water. His companions did not care to re
sume the journey on the following day. From that
place he walked to Lake Harriet, and soon afterward
Gideon H. Pond went to Lac Qui Parle, where he
remained three years.

It was now the spring of 1836. The brothers had
been nearly two years in the Indian country, and had
laid solid foundations for future successful work, both
in the line of becoming acquainted with the Indians,
their language and habits, character and modes of
thought, and also in acquiring the favor, confidence,
and respect of a large number of Indians with whom
they had come in contact. Their separation and re
moval just at this time, when so nearly equipped for
their work among the Lake Calhoun Indians, seems,
from a human point of view, unfortunate.



90 TWO VOLUNTEEE MISSIONARIES.

Mr. Stevens presence at Lake Harriet was the
immediate occasion of this separation, but doubtless
the unseen hand which guided their footsteps to the
shores of Lake Calhoun made no mistakes in the sub
sequent moves, which human foresight could neither
predict nor understand.

[mdenney]

CHAPTER VIH.

LIFE AT LAC QUI PARLE.

mission station at Lac Qui Parle was for-
-*- tunate in the enjoyment of the aid, protection,
and patronage of Joseph Renville, the most influen
tial man, by far, in all that region. He was at that
time, 1836, somewhat past his prime, though still a
man of great energy, and still exercising marvelous
authority over the Indians of the upper Minnesota.
His mother was a Dakota and his father is said to
have been a fur trader, perhaps a half-breed. In the
years Mr. Renville had spent in the trade at Lac Qui
Parle, he had accumulated quite an amount of prop
erty and a large retinue of followers, so that in some
respects he lived like a baron of the feudal period,
and many of the features of his establishment remind
one of Walter Scott s vivid descriptions of life on the
border in a past age.

Mr. Renville was somewhat narrow in his views and
dictatorial in his manners, but on the whole rendered
good service to the mission.

Dr. Williamson and wife, and Miss Poage, with
Mr. and Mrs. Huggins, formed the mission force at

91



92 TWO VOLUNTEER MISSIONARIES.

that place in 1836, before the arrival of Mr. Pond,
in April.

During that summer, he, with the aid of a French
laborer, sawed by hand boards to cover the mission
house at Lac Qui Parle. Mr. G. H. Pond, during the
whole course of his life, was never known to refuse
any burden of toil or hardship, whether in the line of
manual labor or personal exposure, which seemed to
lie in his path, but it is evident that during this period
he felt very keenly the fact that his time was taken up
so entirely by exhausting manual labor that he had
neither time nor opportunity to seek the spiritual inter
ests of the Dakotas and was thus cut off from the work
which he loved so well.

He was at this time in advance of his associates at
that station in knowledge of the Dakotas and per
sonal influence with them, and in the use of the
Dakota language it was admitted by all that he ac
quired the ability to speak it more like a Dakota than
any other white man among them.

During the winter of 1836-37, and also the following
winter, translations of portions of the New Testa
ment were obtained from Mr. Renville. The portion
to be translated was read to him from the French
Bible, which he understood ; he then translated the
passage into Dakota, and the passage was written
down from his dictation. In this work Mr. Pond



LIFE AT LAC QUI PASLE. 93

labored with Dr. Williamson. He also became inti
mately acquainted with a good many of the more
thoughtful among the Indians, and labored with
untiring zeal for their conversion. Among the very
interesting relics of that period is a slip of paper
bearing the names of five Indians with this simple
endorsement: u The names of persons for whose con
version I pray daily." It would be interesting to
trace the subsequent history of those for whom such
special intercession was made, but the result of those
labors and prayers will not be fully revealed until the
Book of Remembrance is opened.

June 30, 1837, G. H. Pond commenced a private
diary, which he intended to destroy when it had served
its purpose : namely, to aid him in his Christian life.
Through the persuasion of others, he was induced to
preserve a part of this, from which a good many inter
esting facts have been gleaned. The following are
extracts :

Monday, July 3. Spent from eleven till half-past one in looking
over with Wamndi-Okiye (Eagle Help) some simple translations
I made Saturday.

Thursday, 13. I ought to feel very thankful that God has given
me the opportunity to collect two or three words to-day. I feel
that my responsibilities increase with every word which I learn,
or might learn and do not.

July 14. Preparing boards for the floor a work which is in
itself most disagreeable, trying, and tedious; yet I feel grateful



94 TWO VOLUNTEEE MISSIONARIES.

because I have been favored to-day with the company of Indians,
and though I have been engaged in manual labor, have, I hope,
been able to learn some.

Monday, 31. Have spent most of the day with the Indians.
Had* a long interview with Wanmdi-Okiye (wamdee-okeeye) and
tried to tell him why Christ died, and why it is necessary that
men should be made new in the temper of their minds; the dan
gers of self-deception, the wickedness of forsaking God; also some
of his attributes. . . .

Friday, 11. The Indians came to dance to us to-day, and we
considered it to be our duty to grievously offend them by disre
garding them ; the house, however, shook to their praise. [This
dance is a begging ceremony.]

Monday, 14. To-day we have had a new exhibition of the grat
itude of these degraded heathen by a letter from the principal
chief at this village, written by Wanmdi-Okiye, reproaching us,
not in anger but with savage mildness, because we teach that we
should love others as ourselves, and do not share with them what
we ourselves possess. May I have grace to count the reproaches
of Christ among these heathen greater riches than the pleasant
society of New England Christians, and give them no occasion
justly to reproach. May I walk circumspectly, as the eyes of all
are upon me, watching for an inconsistent word or action. Above
all things, may I have a lively faith in those things which, being
unseen, can exert no influence except through faith.

[1838.] July 13. The Indians are much terrified, supposing a
man and woman will come here who have survived the smallpox.

August 18, 1837, he writes in a letter :

Some of the boys here have learned to read and write their own
language very well, and very often ask to be taught God s Word,
saying they will follow it. Others are growing up in ignorance,
as did their fathers and mothers, who, perhaps for fear they will



LIFE AT LAG QUI PARLE. 95

be taught another religion than their own, do not wish them to be
taught by the missionaries. A number of men have learned to
read, and write also, but as yet we have no books. Some of them
are very anxious to learn to write, because they think that what
they beg in writing they will be sure to obtain, and are not uiffre-
quently much vexed because denied. Others are equally anxious
to learn in order to become wise, and hope to become enriched in
some way by the Book. A few are anxious to learn what is in the
Bible, and urge me in learning their language that I may tell them,
and when I tell them anything are not satisfied unless I write it
down for them, because they cannot otherwise remember it. Par
ticularly is this true of Wanmdi-Okiye. He seems to appreciate
the art of reading better than most of them.

November 1, 1837. [Journal.] I was married this afternoon at
three to Miss Sarah Poage, by Rev. Stephen R. Riggs. The
guests were the members of the mission, Mr. Renville s family,
and a number of Indians. I trust our Saviour was with us by his
Spirit in our hearts.

The lady who thus became Mrs. G. H. Pond was
a woman of a modest, unassuming character, but most
self-denying and exemplary in her Christian life. She
was in many respects much like her sister, Mrs. Dr.
Williamson, and, like her, much beloved by all who
knew her. One who was present at that wedding
ceremony speaks of it as an occasion when the poor,
the maimed, and the lame were entertained according
to the Saviour s injunction. Mr. Riggs, who performed
the ceremony, had arrived at Lac Qui Parle a short
time before with his young wife, having been sent out
to reinforce the laborers who were already in the field.



96 TWO VOLUNTEEE MIS SIGN ABIES.

The winter which followed the events last men
tioned was largely taken up in obtaining translations
and such other labors as the season and circumstances
mafle necessary.

Desiring to add to his knowledge of the habits of
the Indians in their hunts, and to gain a fuller under
standing of their manner of life and motives, April
1, 1838, G. H. Pond left Lac Qui Parle to accompany
a party on their spring hunt. Mr. Pond, to use his
own expression, wished to " find what was inside of
an Indian," and it is safe to conclude that he learned
at least how a white man feels when undergoing the
perils, hardship, and exposure attending the life of
a savage.

Leaving Lac Qui Parle they ascended the Chippewa,
intending to join other Indians who were hunting in
that section. Mr. Pond carried no baggage but a
blanket. The first night they "lay down empty," to
use a Dakota expression, signifying that no game has
been killed and the party go to bed hungry. They
slept on the banks of the Chippewa, not taking time to
erect tents. Mr. Pond had a little food, taken from
home, which he shared with his companions.

Next morning they came in their journey to a
stream which, ordinarily little more than a brooklet,
was so swollen by rains and melting snows that it was
scarcely fordable. The Indians delayed some time on



LIFE AT LAO QUI PABLE. 97

the bank, trying to devise some plan for crossing, each
waiting for another to lead the way. The water was
cold, as might have been expected, it being the second
day of April, and it came up to the shoulders of a
man. The young wife of one member of the party
was too short to ford the river herself alone, arid so
clung with her brown arms to the neck of her husband
while he waded over. The baggage, carried on the
head and supported by the hands, was all taken over
dry, and, the water being wrung from the clothes of
the party, they were soon ready to resume their march.

At the forks of the Chippewa the stream was full,
and the afternoon was spent in crossing over in a
small canoe belonging to Tatemima (Round-Wind),
who was then encamped on the farther bank. Round-
Wind s tent was of the ordinary dimensions, perhaps
twelve feet in diameter, with the fire in the center.
Besides the baggage of the family, and numerous dogs,
the tent that night lodged fifteen persons, besides the
numerous minor inhabitants always found in Indian
tents, but who, while drawing regular rations, are
never numbered on the census rolls.

At this place Wanmdi-Okiye (Eagle Help) made a
small canoe for muskrat hunting, delaying the party
two days. The evening of the first day, Little Crow,
then a young man, and his wife, whom he had lately
taken, brought in about half a bushel of young turtles



98 TWO VOLUNTEER MISSIONARIES.

which they had found sunning themselves along the
shores of the river and lakes. Another brought in an
otter ; another a crane and two or three ducks. These
were to supply supper and breakfast for the whole
party. Little Crow was the one who figured so prom
inently as leader of the hostiles in the massacre of
1862, and was afterward shot.

It was painful to see the turtles cooked in Indian
style, alive. At first they appeared well contented
with their bath, but as the heated water approached
the boiling point they became restless, and it was sport
for the Indians, large and small, to beat them back as
they attempted to escape over the sides of the kettle.
They were finally boiled and served up in wooden
dishes with the water in which they had been scalded
to death for broth.

Round- Wind s wife, who was the hostess, and very
respectful to her white guest, took particular care to
wipe out his dish first with a dry wisp of grass taken
from under the mat on which she sat and slept, and
afterwards with the corner of her short gown, which
she had worn for six months or more, night and day,
without washing. Having thus cleaned the dish, she
put into it a turtle and some of the before-mentioned
broth and set it before her guest. Pity and some other
contending emotions seriously affected the white man s
appetite.



LIFE AT LAC QUI PARLE. 99

"When the canoe was finished, Eagle Help and wife
continued up the left branch of the Chippewa to a
point fifteen miles distant, where six families of In
dians were encamped. It was now Friday, and that
night the persons above mentioned namely, Eagle
Help and companions, including Mr. Pond slept on
a little hill covered with oaks. They had a goose for
supper, cooked in the Indian manner, the entrails being
roasted in the coals and eaten while the goose was
being boiled. Saturday morning, having breakfasted
on what remained from their supper, they continued
their march and made camp early, and thus closed a
weary week.

The tepees stood on the shore of a lake bordered
by trees, and the country around was well wooded.
There were also many lakes near, which made it a good
hunting ground.

Sabbath morning Iron-Heart was sent to the forks
of the Chippewa to borrow Round-Wind s horse to
haul a canoe from the lake to the river. As food
was scarce, the Indians moved their camp, leaving
Mr. Pond behind to rest on the Sabbath and rejoin
them on the following day. He had a muskrat for
breakfast.

The lakes froze over and the ducks disappeared, so
that from Monday to Thursday in Cloud-Man s tent
there was nothing to eat except one duck and a few



100 TWO VOLUNTEER MISSIONARIES.

groundnuts and some dead fish which the Indians
gathered on the lake shore and pronounced good.

Thursday, three of the tepees removed to the river
and Iron-Heart came with the horses, accompanied by
Round-Wind ; but the principal cause of rejoicing was
that Red Fisher s son had killed a goose. All the
men, seven in number, made their supper from that
goose, and Mr. Pond thought it the best meal he had
eaten since the muskrat on Sunday.

Friday morning there was nothing to eat, and all
the Indians started early on their hunt except Round-
Wind, who went back to the lake for the canoe, but
soon returned without it, bringing the startling intelli
gence that in the night the O jib ways had killed all of
the inmates of the tents left behind on Thursday.
Mr. Pond and Round-Wind went at once to the place
where lay the scalped and mangled remains of their
companions of the day before. They had no tools
but a hoe and a clam shell, and with these they dug a
hole in the earth and packed the bodies, limbs, and
severed heads of the dead, seven in number, in it and
hastily covered them with their buffalo-skin tent. It
was found that two of those who occupied the tents
that night had escaped.

It appears that the Ojibway chief, Hole-in-the-day,
with a small party, had visited the tents in the evening,
professing peace. The Dakotas, having killed a dog,



LIFE AT LAC QUI PABLE. I()l

feasted them, and later in the night the Ojibways rose
upon their entertainers and killed them. Mr. Pond
had not a favorable opinion of Round-Wind s char
acter, and when years afterward he was condemned to
death for his part in the outbreak of 1862, thought
quite probably the sentence was a just one ; but of
his fertility of resource and entire self-possession at
this trying time he always spoke in the highest terms,
saying that his good conduct then showed that a bad
man might sometimes do the right thing.

After having given their late companions the best
burial they were able, Round- Wind and Mr. Pond
ascended a neighboring hill, where the Indian gave
the customary and understood signals with his blanket,
for the benefit of any Dakotas who might be near
enough to see them and take warning, and then, with
the utmost dispatch, the burial party returned to the
camp, which they reached about noon. They found
the tents down and everything in readiness to start
for home. A boiled goose egg had been kindly kept
for Mr. Pond, and when he had eaten that, Round-
Wind made him mount his horse and took him to the
forks of the Chippewa. Safely across, he made his
way on foot toward Lac Qui Parle. That night he
forded the stream over which the Indian carried his
wife on the way out, and laid himself down without
fire or supper. Saturday noon he breakfasted at



102 TWO VOLUNTEER MISSIONARIES.

home, after two weary weeks of missionary labor
accompanied by extremes of peril, hunger, and toil.

One of the two who escaped in the assault was a
mother whose babe was shot in her arms while she
was herself slightly wounded. She concealed herself
behind a tree and thus escaped her enemies. After
they were gone she returned to the tents and watched
till morning ; then, after the Indian manner, fastening
two poles to a horse and making in that way a rude
litter, she bound upon it a wounded boy and her own
scalped little ones and went in search of the party
which had left them the day before.

When the news of this cowardly and treacherous
attack reached Lac Qui Parle there was great wailing.
As was frequently the case on such occasions, almost
every family in the village was in some way connected
with some one or more of those who had been slain.
For many months the Dakotas mourned their slain
and carefully planned for revenge. In the heart of
a Dakota an act like this is never forgiven. This
deed was revenged two years later at Rum River.

July 16, 1838. [Journal.] Spent most of the forenoon in reading
the translation of the story of Joseph by my brother which Mr.
Riggs brought up with him, and in conversation with Eagle Help,
who says he now believes that all men are sinners, or have hearts
inclined to sin, although he says he did not believe it " when you first
told me so." So I was better able to tell him why Christ died and
the necessity of believing on him in order to be at peace with God.



LIFE AT LAC QUI PARLE. 103

Wednesday, 18. I had a visit this afternoon from Eagle Help,
who had much to say about our labors here, other missions, wars,
etc. One fact worthy of particular notice he confessed concerning
the nation of the Sioux, that " They were wicked exceedingly,"
to use his own expression: "What God loves, is good, and men
are commanded to do, they have gathered all together, hated and
destroyed ; and what God hates and disallows, they have gathered
all together and love and do that only." Oh, that he might feel
this in regard to himself, repent and humble himself before God,
and flee for refuge to the hope set before him in the Gospel ! How
blind to his own danger !

Saturday, 26. This afternoon I had some conversation with
Kayan Hotanka, who is strongly of the opinion that their religion
and that of the Bible are the same, and that he has been a Chris
tian twenty years. Deluded man ! Can these dry bones live?

IT. [August.] The Indians are making the valley ring with their
yells at scalp dance, but I hope their time is short, as they will
bury the scalp as soon as the leaves are all fallen off.

The next entry was made at Lake Harriet.

In November, 1838, Dr. Williamson came down from
Lac Qui Parle to Fort Snelling, on his way to Ohio
to spend the winter. The trip from the Traverse to
the fort was made in the usual manner during the
summer season, by boat, the boats used being gener
ally Indian canoes as in this instance. Mr. G. H.
Pond, aided by Wanmdi-Okiye, brought the doctor
down and was to return with the canoe. It was much
too late in the season to undertake such a journey, and
when Mr. Pond was ready to return, the Minnesota
River was just about to freeze over.



104 TWO VOLUNTEER MISSIONARIES.

Just before leaving Mendota, the brothers Pond
visited Mr. Sibley s station for the purpose of trans
acting some business and were detained over night.
The following morning at daylight Mr. Sibley sent
" Milor," an old French attache, to ferry them across
the river. Through some mismanagement the canoe,
which was an unsafe one, was overturned as they
were embarking, plunging them all into the deep and
ice-cold water. When the passengers rose to the sur
face the boatman was nowhere to be seen ; but soon
a glimpse of his red shirt in the water showed where
he was, and he was quickly brought to the surface.
Upon that he began to chain his boat, not wishing to
run the risk of another ducking. His passengers had,
however, no time to- waste and compelled him to ferry
them over. Having given the unwilling Charon some
money to warm himself with, the brothers walked
against a cold November wind in their soaked and
freezing garments, eight miles to Lake Harriet. They
could not stop to dry themselves, since Gideon must
reach Traverse des Sioux before the river froze over.

The following day in company with Eagle Help, he
embarked for home but was obliged to abandon his
canoe at Little Rapids, the present site of Carver, by
the closing of the river.

His situation, bad enough before, became still more
embarrassing, as Eagle Help was taken ill with the



LIFE AT LAC QUI PAELE. 105

smallpox. Eagle Help, who was distinguished for a
variety of accomplishments, was counted among the
Indians a very skillful physician. He pointed out
some roots, which were dug up, and from them a de
coction was made for him to drink. Gideon Pond
had a good deal of baggage with him, part of which
he carried on his back to the Traverse, a distance of
about forty miles, and then came back with his horses
for the remainder. Having loaded his wagon with
the baggage and smallpox patient, he started on his
journey of more than one hundred miles, through
deep snow, with the mercury below zero. He had a
covered wagon, but could not ride in it as one of his
horses required constant urging, and he was obliged
to walk on the north side of the wagon in the deep
snow to keep his team moving. His feet would
have frozen had he not wrapped them in muskrat
skins, obtained at a small lake where the Sabbath
was spent. He finally reached home, and his Indian
companion recovered and lived many years afterward.

That winter, 1838-39, Daniel Gavin spent at the
Lake Mission, taking the place of Dr. Williamson
during his absence. Of this eloquent, cultured, and
devoted Swiss further mention will be made.

The three years spent at .Lac Qui Parle were labo
rious, and in some respects discouraging years, but
they were not spent in vain. There was in them much



106 TWO VOLUNTEER MISSIONARIES.

annoyance, and Mr. Pond keenly felt the hindrances
encountered in his chosen work of preaching Christ to
the perishing Dakotas, but notwithstanding the many
hours spent in apparently fruitless labors, those were
not lost 3 7 ears, as the Great Master counts time
improved or lost.

[mdenney]

CHAPTER IX.

THE FUR TRADE OR THE CHRISTIAN MINISTRY.

ATTER G. H. Pond left Lake Harriet in 1836,
his brother, S. W., found his position at Lake
Harriet Mission neither pleasant to himself nor prof
itable to the Indians. Mr. Stevens knew nothing of
the native tongue, and was entirely dependent upon
Mr. Pond s services as an interpreter in his intercourse
with the Indians. In the meantime, Mr. H. H. Sibley,
then at the head of the fur trade in this section, pro
posed to Mr. Pond a partnership in the trade, includ
ing in the proposition Mr. G. H. Pond. S. W. Pond
had been left in charge of the post at Mendota
during a short absence of Mr. Sibley and knew some
thing of the business. The prospect was alluring.
The fur trade was lucrative, the proposed associate in
business being a man of great promise and a member
of the Fort Snelling church.

There was no special obstacle in the way of accept
ing this proposal. Neither of the Ponds, up to that
time, had any connection with any missionary society,
and they were in no way committe d to the work of
missions or the ministry farther than their church vows

107



108 TWO VOLUNTEER MISSIONARIES.

and church covenant relation may be so considered.
It was but natural that a life which promised wealth
and influence in addition to wide opportunities of
doing good should have appeared alluring, but Christ s
work among the Dakotas proved far more attract
ive. The choice was soon made and was followed
by no lingering regrets.

In April, 1836, S. W. Pond left the St. Peters for
Washington, Conn., designing to study for the minis
try, with a view to spending his life among the
Dakotas. He did not suppose that a license to preach
or even ministerial ordination would add to his useful
ness among the Indians or give him more authority
with them, but thought it might relieve him from
unpleasant embarrassments and complications arising
from his association with other missionaries.

This journey was made by the lake route in a sailing
vessel of course, and as storms were encountered it
consumed a good deal of time. From Buffalo to
Albany he traveled by canal, and finally reached home
in just six weeks from Fort Snelling, a journey now
accomplished in about forty-eight hours.

The following year, in addition to pursuing a course
of theological studies, Mr. Pond taught a winter
school and made very considerable progress in the
study of Greek, being* aided in his studies by a cousin,
Hiram Hollister, then recently graduated from Yale,



THE CHRISTIAN MINISTRY. 109

and who afterward became distinguished in law and
literature, and was author of a history of Hayti, to
which island he was sent as minister by President
Lincoln.

Mr. Pond s instructor in theology was the Rev.
Gordon Hayes, his former pastor. Mr. Pond was
ordained by the South Association of Connecticut as
missionary to the Sioux Indians, the certificate being
dated March 4, 1837. The ordination services were
held on a week day in the Congregational Church in
Washington, where something more than five years
before the candidate had made public profession of
his faith. The church was crowded with the friends
and associates of his early years, many of whom had
united with the church at the same communion service
in 1831.

The Congregational Church at Washington would
gladly have assumed the burden of his support in his
missionary field, but as he expected to labor in connec
tion with missionaries of the American Board, he
deemed it best to decline the proposition.

He was anxious to return to the field as soon as
possible, hence did not wait for an appointment from
Boston, but left at once for the West by the same route
as at first, namely, from New Haven to New York by
boat, thence through New Jersey and Pennslyvania by
stage, passing over a short line of railroad in New



110 TWO VOLUNTEER MISSIONARIES.

Jersey, where the trains were drawn by horses. He
took deck passage the same as before on the Ohio, but
did not suffer so much discomfort as on the former
trip, as he was provided with a blanket and did not
contract cholera.

On arriving at Prairie du Chien, his baggage was
left with Major Loomis, and he came on in a small
boat with some lumbermen to Mont Trempeleau, where
he stopped one day to see Rev. Daniel Gavin, who
had then been with the Dakotas about a year. The
boat in which Mr. Pond came to Lake Pepin was in
charge of a Mr. Hudson, for whom Hudson, Wis.,
was afterward named.

The party arrived at Mr. Gavin s place on Saturday,
and the boatmen informed their passenger that he
could not board a steamboat at that place and would
therefore have to go on with them the following
morning as they could not be delayed longer. As
he had no claim on them he fully supposed that
they would go on without him, but they were still
there on Monday morning, and on arriving at the
end of the journey would take no fare for the
passage.

This first interview with Mr. Gavin was the begin
ning of a friendship deep and lasting ; the friendship
of congenial spirits absorbed in one common object.
Many years afterward Mr. Pond wrote of him :



THE CHRISTIAN MINISTRY. Ill

" Although I once had many friends,
I had no other friend like him."

Mr. Gavin and his companion, Mr. Denton, were
French-speaking Swiss, sent out by a society at Lau
sanne to labor for the spiritual welfare of the aborigi
nes in this far-away region. Mr. Gavin was a man
of unusual ability, cultivated mind, agreeable manners,
and ardent piety. His acquaintance with classical
authors in the Greek and Latin tongues was thorough
and extensive. He was also well read in continental
literature. He was graceful and eloquent in his public
ministrations and beloved by all his associates. He
loved his native land with all the affection of a true
Swiss, but loved his Master with a still stronger devo
tion that of a true Christian. He was a faithful
soldier, and as such was warmly welcomed to the
difficult work among the Dakotas.

The person who had been selected by the Swiss So
ciety to accompany Mr. Gavin, and who was a warm
personal friend, had been drowned a short time before
the date set for them to embark, and Mr. Denton
came in his place. Mr. Gavin had spent some months
at Prairie du Chien studying the Dakota with Madame
La Chapelle, not a competent instructor, but perhaps
better than none. Mr. Gavin had obtained from her
a number of legendary tales, which he had written
down in Dakota at her dictation, but had been

[mdenney]

112 TWO VOLUNTEER MISSIONARIES.

hindered in this work by the lack of a suitable
alphabet and system of orthography, for the French
system was no better for this work than the English.
He was well pleased with the system as arranged and
used by the Ponds and at once adopted it.

Mr. Pond reached Lake Harriet in May, and
was there met by his brother, who had made good pro
gress in the native language during his absence, and
brought with him to Lake Harriet a list of some of
the words he had gathered. Miss Stevens, also, had
improved her time and had made commendable ad
vancement in learning to talk with the Indians whom
she was teaching.

Gideon Pond returned to Lac Qui Parle, while
Samuel spent the summer in the vicinity of Lake
Harriet Mission, receiving a commission from the
American Board late in the year.

About the first of June, S. R. Riggs and wife
arrived at that station and remained there until some
time in September. Mr. Riggs improved the time he
was detained there in studying the rudiments of the
Dakota language, under the tutorship of Samuel Pond.
During the summer Mr. Pond translated the story of
Joseph, and Mr. Riggs took the manuscript with him
when he went on to Lac Qui Parle, where it was
revised by G. H. Pond and afterwards published with
the following title, "Joseph Oyakapi Kin," and was



THE CHRISTIAN MINISTRY. 113

one of the first books placed in the hands of the
Dakotas. Translations of some other portions of the
Bible were made this year, 1837.

Some extracts from a letter written home the fol
lowing autumn will perhaps best describe the progress
made. The letter was from Samuel Pond to his
mother, and was written October 14, 1837 :

My great business through the summer has been to learn the
Sioux language so as to preach to them, and although I have a
great many things to hinder me, I believe I am getting along toler
ably well. I live about a mile from the Indian village and go there
almost every day and stay a while and talk with them to learn
their language ; and I often talk with them about religion. I do
not think there are any Christians among the Sioux, but some of
them are beginning to gain the knowledge of God which is neces
sary to their conversion.

Last night the Indian whom I first taught to read stayed with me.
After I had prayed he remarked, that although he did not know
how to pray he would try. He then knelt down and prayed with
a fluency and propriety seldom surpassed by Christians who have
had the advantage of a Christian education ; but still I do not think
he is a Christian, and warned him against trusting in his prayers,
and thinking he could please God without a new heart. If I could
see him a Christian, I would feel a thousand times repaid for com
ing here.

I would give you a translation of his prayer, but I cannot recol
lect it all, and if I could it would lose half its force in translation.
He prayed in this manner :

" Great Spirit, my Father, I would worship you, but I do not
know how ; I wish you would teach me. I am wicked and wish
you would forget my sins. I want a new heart. I know nothing,
and wish you to teach me. I want to understand your Book. I



114 TWO VOLUNTEER MISSIONARIES.

have grown up in ignorance and have worshiped stones and trees
and everything, but I wish now to worship you alone. I want to
throw away everything that is bad and listen to you. If I hear
evil conversation among men or women, I will not listen to it but
will leave the house. I wish my soul to be happy when I die.
When the spirits of all the dead are assembled in judgment, and
the bad are cast into the fire, I want to be saved with the good.
I will not unite any more with the Indians in their idolatrous
feasts. I want you to forget my sins. I want the Son of God to
forget my sins. [They have no word for forgive.] The Sioux are
all ignorant and wicked. We have all grown up in ignorance and
have done wrong. We have forgotten you and have prayed to
things that have no ears. I want you to pity the Sioux and teach
them to do right. I want you to pity all my relatives. I want
you to pity me."

The above is a literal translation of some of his expressions and
a specimen of the whole. Dakota will not bear translating into
English. After all I very much fear that the Indian I have been
speaking of will never become a Christian.

I have preached occasionally this summer to white people. To
day some officers with their wives came here from the fort and I
preached to about a dozen from the twenty-first verse of the
twentieth chapter of Acts. I tried to tell them the truth plainly,
but do not know how much good it will do them.

Although God has not yet given me any souls as seals of my
ministry among the Indians, yet his continued goodness to me in
giving me health and favor with the Indians, in supplying my
temporal wants, and enabling me to learn the language, encourages
me to hope that I shall yet see some of the Indians believing on
Christ. But let it be as it will be, I know in whom I have be
lieved. The Lord is my shield and will be my exceeding great
reward. I want you to remember that I have to be continually

engaged or accomplish nothing. I think of my friends in W ,

more than before I went home if possible. I remember all their
kindness to me and hope the Lord will reward them.



THE CHRISTIAN MINISTRY. 115

The Indian whose prayer is given in the foregoing
letter was named Walking-bell-ringer. He never
became a Christian, but was employed by the pioneer
whiskey sellers of Pig s Eye to induce Indians to
frequent their saloons and exchange furs for fire
water. He soon perished from the effects of liquor.
This prayer is doubtless the first recorded prayer
addressed to the Great Spirit by an Indian of the
Upper Mississippi bands.

During the year 1837 the government made a
treaty with the Indians by which the latter ceded to
the whites all of their land lying east of the Missis
sippi, receiving in exchange certain annuities to con
tinue for twenty years. There were special grants of
land to such of the white men living among them as
had Indian wives and children by them. To meet the
requirements of the treaty, many of those who had
taken Indian wives and were married in the Indian
manner, namely, by purchase, were again married in
legal form. Among others Mr. Prescott was so
married by S. W. Pond at Lake Harriet, his older
children being present as interested spectators.

Some time in the month of October the Indians left
Lake Harriet on their fall hunt. Mr. Pond accompa
nied them, and, profiting by former experience, he
says he was u more comfortable, or rather less un
comfortable," than when out in the same section two



116 TWO VOLUNTEER MISSIONARIES.

years before. The party was a large one three
hundred or more and carried no supplies with them,
and therefore sometimes went hungry. There was
some variety in the cuisine as dog feasts occasionally
relieved the tedium of unbroken venison diet. At one
time the entire company was reduced to the extremity
of feasting on wild-cat soup, and tried to cheer one
another with the bold assertion " wild cat is good."
When a hunter brought in some venison, however,
the wild cat unceremoniously vanished. So long as
game of almost any kind was plenty, neither the
hunters nor their guest were disposed to find fault.

The family with which the missionary boarded con
sisted of a middle-aged man, his wife, and two neph
ews, both old enough to hunt ; and as the men were
all good hunters they had always venison enough,
when any one had any, and often some to spare for
their less skillful or less fortunate neighbors. The
old man made an estimate of the number of deer
eaten by his boarder, and received pay for them, so
that he and his wife said it was enough ; and what
was unexpected and remarkable, they never afterward
claimed that Mr. Pond was under any obligation to
them.

Soon after leaving home, the lock of Mr. Pond s
gun was broken by a lad to whom he lent it, which he
says was fortunate for him, since the accident excused



THE CHRISTIAN MINISTRY. 117

him from hunting and enabled him to spend his time
more profitably otherwise, as during hunting a word is
rarely spoken from morning till night except when a
deer is being dressed, while at the camp the women
are constantly talking as women will the world over.
The only book taken on this expedition was a Greek
Testament, having a lexicon bound with it. This
little book, now in the possession of the writer, was
the only congenial companion of these three weary
months of wandering. It bears on the fly leaf some
lines composed and written during that period of
lonely though voluntary exile :

" The joys that fade are not for me,

I seek immortal joys above,
Where glory without end shall be
The bright reward of faith and love."

It is difficult for the inexperienced in such matters
to form even a faint conception of life in an Indian
camp of three hundred persons, especially when off
hunting. Life in camp at such times, while entirely
unconventional and primitive, is exposed to constant
and vexatious annoyances. In the first place, Indian
tents are always populous. And this population, so
very numerous, is also very active an activity which
neither slumbers nor sleeps, which knows neither wea
riness nor compassion. The tents are, moreover, very



118 TWO VOLUNTEER MISSIONARIES.

smoky, so that the occupant often imagines himself to
be a side of bacon undergoing the curing process.

Then there are more varieties of noise in an Indian
camp than the uninitiated would imagine possible.
The dogs, which in a well-regulated camp are always
very numerous, are constantly on the alert and striving
to prove their vigilance by their noisiness. Like rival
morning papers in an ambitious city, each one is
exceedingly anxious to u scoop " his neighbor by first
announcing the occurrence of anything new, from the
appearance of a new moon to the arrival of a hostile
O jib way, and as soon as the first bark has cleft the
stillness, a discordant chorus of say six hundred
canines, at a very moderate estimate, resounds to
the remotest border of the camp. When Indian dogs
get waked up fairly, like the sea after a storm, they
are slow to subside.

In summer evenings the song and drumbeat ac
companying the scalp dance are very familiar sounds
in the Indian camp. Their monotonous cadence was
often heard night after night for weeks in succession.

The plaintive song with which the bereaved mother
lamented her lost infant, or the lonely wife her slain
husband, in bitter and long-continued wailings, was a
common sound, and one of the saddest sounds when
heard in the silence of the forest, in the dusk of even
ing, which ever fell on human ear or issued from human



THE CHBISTIAN MINISTEY. 119

lips. It was a wailing for the dead, relieved by no
hope, even dimly recognized, of an immortality beyond
this life.

There is one more combination of noises, painful
to the listener, whoever he might be, from which in
those days the Indian camp was rarely free during
the evening hours. Where the sick man was, there
the medicine men were gathered together. The un
earthly groans and diabolical utterances of the sor
cerers at the bedside of the sick and dying it would
be impossible to describe. They must be heard to be
appreciated. The ceaseless shake of the gourd rattle
added to the impressiveuess of the weird ceremony.
The manner in which the Dakotas ministered to the
necessities of the sick and performed the last sad
offices at the bedside of the dying was enough to
make them long, as they often did, for death to come
to them on the field of battle. Scalping, to a rational
mind, would seem to have less of terror than the wild
incantations of an experienced medicine man. It was
often a relief to hear the succession of shots which
Dakotas fired, when death came,

" To fright away the spirits dread
That hover round the dying bed."

They told the camp that one of the spirits for
Dakotas have four souls had gone to the Great
Spirit, and the conjuring of the sorcerers was over.



120 TWO VOLUNTEER MISSIONARIES.

The foregoing are but specimens of some of the
daily experiences of Indian camp life, of the period
of which we are writing. The sounds of feasting and
revelry mingled with the wailings of the mourner and
the scalp dance song ; the shouts and groans of the
conjurer blended with soft notes of the lover s flute in
his evening serenade ; the songs of mirth with those of
sorrow, and notes of war and hate with those of love
and peace. All came in one mingled medley to the
ears of the weary listener, sick at heart with the sin
and sorrow, the sadness and suffering, by which he was
surrounded on every hand.

The direction taken by the hunters led the party up
north into the Ojibway country to the vicinity of Mille
Lacs, and finally a roving party of Ojibways was
encountered, between whom and the Dakotas there
chanced to be at that time a temporary and uncertain
peace, much like that described by Scott in The Lay
of the Last Minstrel after the single combat between
representatives of the two border hosts.

" Yet be it known, had bugles blown
Or sign of war been seen,
Those bands so fair, together ranged,
Those hands so frankly interchanged
Had dyed with gore the green."

The intertribal warfare, which had gone on for
many years between these two neighboring nations,



THE CHRISTIAN MINISTEY. 121

was occasionally interrupted by short periods of
peace, or to speak more accurately, seasons of armis
tice. These periods, as both parties well knew,
were sure to be terminated sooner or later by some
act of treachery. In fact it was well understood that
some bloodthirsty or revengeful brave on the one side
or the other would improve the first favorable oppor
tunity which presented itself for striking a blow with
safety to the aggressor.

It was not hard to find an excuse for such an act,
since every Indian had at some time or other lost a
friend or a relative by similar treachery. Revenge is
the only style of justice with which an Indian is ac
quainted, in his experience with white men as well as
with red men, and when he clothes himself in war
paint and goes out to battle, it is not for conquest, but
ostensibly, at least, to revenge some real or fancied
injury.

While encamped at this place Mr. Pond paid a
visit to the Ojibway camp and called at the tent of
the chief. His hostess brought him a large piece
of meat in a maple dish, and although he had
just eaten, the rules of Indian etiquette did not per
mit him to decline the offered food. The meat was
black and strange to him and by signs he asked his
hostess what it was. She pointed to an otter skin
over the fire and said " Nokeek." The white guest



122 TWO VOLUNTEER MISSIONARIES.

then slyly threw the meat to a couple of dogs lying
near, but they would not touch it. Returning the dish
to the lady of the house he withdrew in great embar
rassment, with one Ojibway word indelibly impressed
upon his memory.

After an absence of about three months, some time
in the month of January Mr. Pond returned to the
lake. He carried with him on that journey, besides
the Testament already mentioned, flints and fire steel
with which to kindle fire, and a little pocket inkstand.
He made his pens in those days of quills altogether,
and quills might of course be obtained at any time.
He was accompanied on the return journey by Walk
ing-bell-ringer. As there was at that time a thaw,
they were obliged to wade through melting snow, and
often the water came nearly to their knees ; and since
their feet were clothed in ordinary Indian moccasins,
they were of course soaking wet.

The Indian, who was some steps in advance, sud
denly stopped and broke into an immoderate fit of
laughter. Such a fit of merriment in an Indian would
be unusual in favorable circumstances, and under
such circumstances was surprising. On being asked
the occasion of his unseemly mirth, he said, "I was
thinking what a fool you are to be wading through the
melting snow when you might be in a comfortable
home with plenty of good food." Mr. Pond says ;



THE CHRISTIAN MINISTRY. 123

" Many a white man would no doubt have called me
a fool, but not many would have laughed so heartily
while standing in cold water up to their knees." This
question of motives is often a difficult one for Indians
as well as for white men.

Soon after reaching Lake Harriet, a letter was re
ceived from Mr. Prescott, who was sick at Traverse
des Sioux with no one to take care of him, so Mr.
Pond went up about the first of February to take care
of Mr. Prescott for a time, and then of his trading
establishment while he was removed to Fort Snelling
for medical treatment.

Here Mr. Pond found himself among the most de
graded Indians he had ever seen. The Canadian
employe" left by Mr. Prescott at the store was still
worse than the savages, so that Mr. Pond was glad to
call occasionally upon M. Le Blanc, or Skadan, 1 as
the Indians called him, whose manners were always
polite and whose conversation amusing.

About the middle of April Mr. Pond left the
Traverse on foot with a chief, Eagle Head, and his
son, a youth about twenty years of age, to go to Lac
Qui Parle. He then proposed to return with his
brother and establish a new station near the present
site of Fort Ridgely.

x Le Blanc was a translation of this fur trader s Indian name,
Skadan.



124 1WO VOLUNTEEE MISSIONABIES.

A son of M. Le Blanc, who had married a daughter
of Eagle Head, and who had been employed the pre
vious winter by Joseph R. Brown and stationed at a
frontier trading post, had been murdered by an Indian
whom he had insulted, and Eagle Head was going up
to bring home his daughter. As they had no tent this
journey was a very disagreeable one. The first night
out, on making camp, the chief fashioned a little
turtle of clay, and prayed to it that they might have
good weather on the morrow. The turtle saw fit to
grant the request and the next day dawned clear.
That night the ceremony was repeated, but not with
like result, and the chief lost all faith in turtles and
said some hard things about the whole turtle family.
Cold rains prevailed and sleet fell, drenching their
clothing and making them thoroughly wretched day
and night.

The country traversed was the same as that through
which Mr. Pond passed with Ma-Ma two years before,
except that it being now April they took a more direct
course.

They reached the Chippewa one cold, windy day,
and found the stream high and rapid, and no means
of crossing except a canoe which lay on the opposite
bank full of water. Eagle Head said he was too old
and his son too young to swim the river, and Mr.
Pond, although perhaps the right age, naturally did



THE CHRISTIAN MINIS TUT. 125

not feel like plunging into the cold stream and stem
ming the rapid current, swollen by the lately melted
snows. Still, as they had been out of provision for
some time, and there was no prospect that the stream
would run by, and there was an excellent prospect of
another storm, after waiting a while to see what the
Indians would do, he stripped off his garments, swam
over and got the canoe. He had hardly emptied the
water out when he heard the young man shout and saw
him running down the west bank of the river. He
had found a better place to cross higher up. " So,"
Mr. Pond remarks, "one of us had a cold bath for
nothing." The next day snow fell all day, but the
travelers were safely sheltered.

The Pond brothers had determined to select a place
for a new mission station, since it did not seem advis
able for them to return to Lake Harriet while Mr.
Stevens remained there and occupied that point.
They therefore made their preparations and saddled
their horses to go in search of a favorable location.
Just at this juncture, Mr. Renville advised that the
enterprise be deferred to another year, and as Dr.
Williamson did not deem it best to disregard Mr.
Reuville s advice, he also counseled postponement, and
within one year from that time both the brothers
were again apparently permanently located at Lake
Harriet with the people of their first love.



126 TWO VOLUNTEER MISSIONARIES.

In the meantime, Mr. Stevens had some difficulty
with the Indians, and wrote an urgent letter to Samuel
Pond recalling him to Lake Harriet. When the plan
for a new station was abandoned for the time, he
returned and continued to live with Mr. Stevens that
summer.

Some time previous to this, a sister of Mrs. Stevens,
Miss Cordelia Eggleston, then a young lady of twenty-
two, had joined the Lake Harriet Mission in the capac
ity of teacher. She was a great favorite with her
sister, Mrs. Stevens, who had long and diligently laid
her plans to have her younger sister associated with
her in her work in the Indian country, and was much
elated with her success. The lady commended her
self to all by her amiable character, modest de
meanor, and personal attractions. Her fourteen years
of toil and privation for the Dakotas were borne with
out a murmur, and reviewed at their close without re
gret. Dr. Riggs mentions her in the following fitting
language : " She was a noble woman ; very quiet and
retiring, very pleasant and truthful. No one who
became acquainted with her could help admiring her
character as a woman and a Christian." During the
spring and summer following Mr. Pond s return to
Lake Harriet, he saw much of this young teacher and
the acquaintance resulted in a marriage engagement,
after a brief courtship in the beautiful groves border
ing the lovely lake.

THE CHRISTIAN MINISTRY. 127

In this year, 1838, the treaty of 1837 was confirmed
and this treaty provided for the appointment of far
mers for the different bands of the Sioux who were
parties to it. Applications were filed with Major
Taliaferro, who had the appointing power, for the
position at Lake Calhoun, by Mr. Stevens, Mr. Pres-
cott, and others, but the place was offered by the
major to Mr. Pond, as the Indians desired his appoint
ment. He however declined it, but finally consented
to take it temporarily until he could ascertain whether
or not his brother would take it off his hands. This
proposition was satisfactory to the agent and the
matter was so arranged.

A letter written about this time will give some idea
of the manner in which this summer was spent. It
was written by S. W. Pond to his mother :

My health is good and I am pleasantly enough situated for such
a world as this. I occupy the same room that I did last summer
and spend much of my time in it alone. I can translate the easiest
parts of the Bible into the Sioux, so as to make it intelligible to
the Indians, and translate a chapter or two almost every day.

I hold a meeting in Sioux on the Sabbath. But few attend, and
I do not feel anxious to have many attend until I can speak better
Sioux than I can now.

I have been here a long time and have not been the means of the
conversion of one Indian, yet I am not discouraged. It is my
earnest desire and prayer to God that he would give me the souls
of these heathen as seals of my ministry, yet my eternal welfare
does not depend upon it. That, I trust, is secured by the promise



128 TWO VOLUNTEER MISSIONARIES.

of God. " I know in whom I have believed." I have great hope
that I shall yet see many of these Indians converted, but faithful
missionaries in different parts of the world have spent their lives
without seeing any fruits of their labors, and what am I better
than they? If they saw no good effects of their labors while on
earth, they can now look back and see that " their labors were not
in vain in the Lord."

While the Dakotas were slow to accept moral and
spiritual truths, there were some other things which
they learned of white people with the greatest facility.
The young Indians were imitative. Soon after a
young married couple arrived at Lake Harriet for a
brief sojourn, it was noticed that all the young people
in the vicinity formed the habit of greeting each other
with the affectionate query, "My dear, what time
is it?"

[mdenney]

CHAPTER X.

WEDDING FESTIVITIES AT LAKE HARRIET.

"A /TINNEAPOLIS has a prehistoric history with
_-LV_J_ which few of her citizens are familiar.
Scarcely a stone s throw from the Lake Harriet
Pavilion, the close observer may have noticed a slight
depression below the general surface of the ground.
That depression marks the site of the Mission Board
ing School, where, in 1835, the first attempt was made
to educate and Christianize Dakota Indians.

There, on the evening of November 22, 1838, was
solemnized the first marriage of white people in civi
lized form within the present limits of Minneapolis.
It was a brilliant, starry evening, one of Minnesota s
brightest and most invigorating. The sleighing was
fine, and among the guests were many officers from
Fort Snelling with their wives. Dr. Emerson and
wife, best known as the owners of Dred Scott, the
subject of Judge Taney s famous decision, were pres
ent, the doctor being at that time post surgeon at the
fort. Dred Scott himself was then held as a slave
at Fort Snelling. The officiating clergyman was the
Rev. J. D. Stevens, whose wife was a sister of the



130 TWO VOLUNTEER MISSIONARIES.

bride. The bridesmaid was the beautiful and accom
plished Miss Cornelia Stevens, at that time teacher in
the boarding school, who afterward became the wife
of the talented Rev. Daniel Gavin, the Swiss mission
ary. Miss Stevens had been three years connected
with the school at Lake Harriet and was then nineteen
years of age. The groomsman was Henry H. Sibley,
destined in later days to be Minnesota s first delegate
in Congress, her first state executive, and finally, Gen
eral Sibley, alike distinguished in political, civil, and
military life.

The bride on that occasion was Miss Cordelia
Eggleston, whose amiable yet sensitive nature poorly
fitted her to endure the toils and privations which fell
to her lot as the wife of a missionary to the wild
Dakotas. After fourteen years of self-denying toil
she fell a martyr to the cause to which she had
devoted her life. The wedding day was also the
bride s birthday. She was just twenty-three. The
bridegroom was the Rev. S. W. Pond, of the Dakota
Mission.

At the conclusion of the wedding festivities the
guests from Fort Snelling attempted to cross Lake
Harriet on their return, but only those who had fleet
horses succeeded, the violent northwest wind compel
ling the return of those less fortunate. It was a
romantic one that first wedding; and though few



WEDDING FESTIVITIES. 131

of the modern accessories of a great marriage added
to the attractions of the occasion, a more distinguished
company could not at that time have been assembled
within the limits of the territory. It is true the best
home the bridegroom had to offer was little better
than an Indian tent, and his entire worldly wealth
was the two hundred dollars a year which he expected
to receive from the missionary society, and even that
was still wholly in the future, yet it was a happy occa
sion notwithstanding.

The tall bridegroom and groomsman, in the vigor
and strength of young manhood ; the bride and
bridesmaid, just emerging from girlhood, must have
presented an attractive picture in the mission house
that night at Lake Harriet.

The " wedding hymn " was written for the occasion
by Mr. Pond, at the request of the ladies, who could
find nothing that seemed to them quite appropriate.
The concluding verse is given :

" Oh, make them faithful unto death,
And then may they in glory meet,
And crowns of life from thee receive
To cast at their Redeemer s feet."

The young couple set up their Penates in a small
upper room over the schoolroom, which was not only
small but open, but warm hearts and a determined
purpose made the little room a happy home. Their



132 TWO VOLUNTEER MISSIONARIES.

housekeeping arrangements were extremely simple
and their utensils few. Their first teapot was an old
oil can, carefully scoured without and cleansed within,
and other things were in proportion. The salary
allowed them by the Board was not intended to cover
luxuries, and the actual necessaries of life are few and
inexpensive. They could dress and fare as well as
their parishioners with a very small outlay.

November 29, a week after the wedding, Mr. Pond
wrote to a friend in Connecticut, giving some inter
esting facts about their connection with the mission
work up to that time. It will be remembered they
had been engaged in mission work about four years
and a half :

My brother Gideon, you probably have heard, was married a little
more than a year ago. I believe that we both have such wives as
missionaries ought to have. I need not tell you that neither of us
expected ever to be married when we came to this, wild country,
but through the good providence of God, without any exertions
of our own, we have both obtained w T ives where we little expected
to find them. Had I been married sooner, I suppose I should not
have been able to learn the Sioux language as fast as I have done,
for, having no books in the Indian language to study, I have been
obliged to spend a great deal of my time with the Indians, in order
to learn their language. If I had been married, I could not have
spent so much of my time with them as I have done.

My brother and I have always had our wants abundantly sup
plied, but we have received nothing but what we have received
from our friends at home. When Dr. Williamson wrote about a
year ago to the committee at Boston to have Gideon appointed a



WEDDING FESTIVITIES. 133

missionary, he told them that the station at Lac Qui Parle was
indebted to my brother more than one hundred dollars for labor,
and we have done more for this station than he has for that. With
a few trifling exceptions, we have always purchased our own
clothes, either with money which we had when we came, or which
I had left of that which my friends in Washington gave me to pay
the expense of my journey back.

I mention these things not because we are in want. We might
receive more if we chose to.

They made the little chamber their home that
winter, and the following spring, 1839, G. H. Pond and
wife with their little Ruth arrived at Lake Harriet.
They came all the way from Lac Qui Parle to Men-
dota in a canoe, a long journey of more than two
hundred miles, reaching the latter place early in
April.

Daniel Gavin, who had spent the previous winter at
Lac Qui Parle, came with them, also Eagle Help, the
war prophet and medicine man, for whom G. H. Pond
had so diligently labored.

On his arrival at Lake Harriet, G. H. Pond entered
at once upon his work as Indian farmer, holding at
the same time a commission as missionary teacher
without pay. His government salary was six hundred
dollars per year and his duties were varied and labori
ous. He had to build storehouses for the Indians and
shelter for their cattle ; cut hay to keep the latter
through the long cold winter ; to feed them in winter



134 TWO VOLUNTEER MISSIONARIES.

and herd them in summer. He also had to plow the
Indian cornfields, and do such other work as they
might need done for them.

He had to make a team out of unbroken bullocks
unaccustomed to the yoke, and too old to be easily
trained. Much of this work he did alone, but much
of it no man, however energetic, could alone accom
plish ; therefore much of his salary went for hired
labor. He was very skillful in the management of
oxen and soon had a team which he could use, if no
one else could. Prior to the treaty, the Indian men
were accustomed to aid in plowing their fields, but
after the treaty was made, not one of them would
touch a plow. Most of the farmers got along as
easily and had as little to do with the Indians as pos
sible, but not so with the farmer for the Lake Calhoun
band. He contrived to give away a large part of his
salary for the benefit of the Indians, a part of which
was spent in printing books for their use.

During this year Mr. Stevens was appointed farmer
for the Wabashaw band, and left Lake Harriet, while
his niece, Cornelia Stevens, was married to Mr. Gavin
and removed to Red Wing. These events left S. W.
and G. H. Pond, with their families, alone at Lake
Harriet.

About this time the chiefs daughter gave her little
girl to Samuel Pond to be trained up as a white girl.



WEDDING FESTIVITIES. 135

She was then about eleven years old, could not speak
a word of English, and seemed to prefer life in her
mother s tepee to the house of the missionary. She
gradually grew accustomed to civilized life and to
prefer the new life to the old. They called her Jane.
She became in time an earnest Christian girl, and
after living in the families first of Samuel and then
of Gideon Pond twelve years, married a white man
and became a useful member of the church and of
society. Two of her sons are prominent and wealthy
bankers in a neighboring state, possessing the sagac
ity of their mother s race, and the thrift and business
prudence of their father s also. Probably few, if any,
of those who daily transact business with them, have
the faintest suspicion that these blue-eyed, brown-
haired men are grandsons of a full-blooded Indian
woman, and great-grandsons of a chief of the Lake
Calhoun band.

As has been stated, the brothers were now again at
Lake Harriet, with apparently a bright future before
them, but their work was destined to be speedily in
terrupted by an unforeseen occurrence.

Ever since the treacherous act of Hole-in-the-day
at the Chippewa, in the spring of the preceding
year, Eagle Help and his party had sought revenge,
but their plans had thus far resulted in nothing, and
there was still an unbalanced credit of murders on the



136 TWO VOLUNTEER MISSIONARIES.

part of the Ojibways to be adjusted. It is true the
Lake Calhoun Indians had succeeded in killing one
Ojibway near Fort Snelling the previous summer, sup
posing at the time that they were killing Hole-in-the-
day himself.

S. W. Pond kept a careful record of all the
fatal encounters between the Dakotas and their ene
mies beginning with the year 1834. From this record
the following account of the above affair is taken :

" Hole-in-the-day made a visit to Fort Snelling
in company with two or three of his men. He first
went to Patrick Quinn s, who lived about a mile above
the fort and whose wife was a half-breed Ojibway.
The Dakotas at Lake Calhoun heard of his arrival and
started out in a body to kill him, but the agent, Talia-
ferro, persuaded them to turn back, giving them per
mission to kill him if they could on his way home.
Two brothers, however, whose relatives he had killed
at the Chippewa, concealed themselves near Quinn s
house and in the evening, when Hole-in-the-day and
a companion were passing from Quinn s to a neighbor
ing house, shot one of them supposing him to be the
chief, he having previously exchanged clothes or orna
ments with the chief.

"One of the Dakotas was badly wounded. They
were confined a while in the fort, but were released
pn condition that their friends should chastise them



WEDDING FESTIVITIES. 137

severely in the presence of the garrison, which was
done."

It appears from the record referred to that in their
desultory warfare the Dakotas had lost in the pre
ceding five years twenty-six persons, while the Ojib-
ways had lost but eight. This fact accounts in some
measure for the state of mind among the Sioux which
led them to plan and execute the bloody massacre of
Rum River, so called because it occurred near that
stream.

It is said that the natives sometimes called this
stream Spirit River, and the early settlers, in whose
minds the word spirits easily suggested something in
the drinking line, achieved as they supposed a literal
translation in the well-known name, Rum River.

The Lake Calhoun band had been a very warlike
one before the building of the fort, and one even
ing in March, 1836, the chief, Man-of-the-sky, gave
G. H. Pond some account of his war record and the
history of his band.

It was his activity and resolution in war that had
raised him to the rank of chief. His father and uncle
had also been great warriors, the one killing fifteen,
the other seventeen of the enemy. The uncle had
himself fallen in battle, and this event aroused the
fiendish passions of the young man, who then deter
mined on revenge or death. He braced himself for



138 TWO VOLUNTEER MISSIONARIES.

murder and savage cruelty, knowing that success
would not only gratify his love of revenge but also
raise him to honor. He added that he still wished
to die in battle.

He said that at one time eleven warriors fought with
one hundred Ojibways and killed a number without
having one wounded. He laid his hand upon his
mouth, a mark of wonder, and said, " There the
Great Spirit fought for us." He spoke of their cruel
ties and of once bringing home a boy and burning him
alive, saying they felt no pity in time of war. " Our
hearts," he said, "are strong and such things cannot
move us." At another time they took a child alive
and left him on the ice to perish. He said he had
killed six Ojibways and left fighting when he was
twenty-five, at the time Fort Snelling was built, and
added, " Had it not been for that I should have
killed many more, or have been myself killed ere
this."

And these are the confessions of one of the most
intelligent, thoughtful, and humane of the Dakotas
of that day ; the great grandfather of an intelligent,
cultivated, and devoted clergyman of the Presbyterian
Church.

[mdenney]

CHAPTER XI.

THE MASSACRE OF RUM RIVER AND WHAT FOLLOWED.

THE massacre of O jib ways by the Sioux, which
occurred July 3, 1839, on the Rum River and
simultaneously on the St. Croix, is without a parallel
in authentic annals of intertribal warfare occurring
within the boundaries of the present state of Minne
sota. There are traditional accounts of more sangui
nary struggles but they are vague and unreliable. The
number of the slain was only great in comparison with
the numbers of the bands engaged, but was quite
sufficient to create cause for wailing in nearly every
household of the Ojibways, and in very many of the
Sioux households.

When taken in connection with the causes which led
to it and the results which followed it, its history forms
one of the most interesting chapters in the annals of
savage warfare, and few will question the truth of the
assertion that hand-to-hand conflicts are more thrilling
in their details than modern long-distance sharp-
shooting, even though the latter may be the more
scientific mode of killing men.

Among the prominent Indians of the Lake Calhoun

139



140 TWO VOLUNTEER MISSIONARIES.

band was a distinguished warrior and medicine man,
a man of energy and ambition, who held a prominent
and influential place in the councils of his village.
His name was Zitkadan-Duta (Red-Bird). He had
never favored the missionary work of the Ponds. It
did not require prophetic vision, such as he claimed to
possess, but mere common foresight, to predict that
as their influence increased his influence would be
proportionately diminished.

He had tested their courage and had not found
them lacking. Years before, as the brothers were
walking Indian file along a narrow path by the lake
shore, they met Red-Bird. Some one must turn out.
After passing the older brother, who was a few steps
in advance, Red-Bird assumed a haughty expression
and marched resolutely forward. At a word of warn
ing, Gideon faced the chief, with a similar expression
on his face and the forehead of the tall Indian and
that of the tall white man came together in violent
concussion. This incident, in itself a trifling one,
meant much to the haughty chief, although at the time
he turned it off with a laugh. He was never after
ward very friendly to either of the brothers, although
he always treated them with respect.

He was the prominent leader in the battle of July 3.

Late in June, several bands of Ojibways, men,
women, and children, met at Fort Snelling to transact



THE MAS 8 ACRE OF RUM RIVER. 141

business with Major Taliaferro, the agent. Hole-in-
the-day and his people came down the Mississippi in
canoes ; the Mille Lacs came by land ; others came by
water down the St. Croix and up the Mississippi.
They all left Fort Snelling for home about the same
time, each party returning home by the same route it
came.

The Mille Lacs and Hole-in-the-day s band en
camped at St. Anthony Falls, and some of the Da-
kotas who paid them a visit complained that they
were not well treated by the Ojibways. They went
with their complaints to the agent, who advised them
not to molest the Ojibways unless they killed some of
their number, in which event he gave them leave to
retaliate.

The Ojibways departed on their return journey on
the first day of July, but as the event proved, two
Ojibways remained behind who belonged to Hole-in-
the-day s band, and were said to be sons or step-sons
of the Ojibway who had been killed near Patrick
Quinn s the year before.

Soon after daylight on the morning of the second,
Rupacoka-Maza, a son-in-law of Cloud-Man the chief,
left the Indian village at Lake Calhoun to hunt pigeons
in a grove south of Lake Harriet. He was accom
panied by a young lad and carried two guns, one for
himself, another for the boy. Their path lay along



142 TWO VOLUNTEER MISSIONARIES.

the east side of Lake Harriet and thence to the grove.
On the southeast side of the lake the Ojibways lay
in ambush, and as the hunter passed they shot him.

The lad, not being tall enough to be seen above the
weeds or brush that bordered the path, escaped unob
served and ran to the camp, and in a very few minutes
the occurrence was known at the mission and the
Pond brothers reached the murdered man about as
soon as the Indians did.

The events that followed were described many years
later by G-. H. Pond in the following graphic lan
guage :

" On a July day in 1839, at Lake Harriet, there was
a cluster of summer huts constructed of small poles
and barks of trees, the summer home of four or five
hundred souls, surrounded by their gardens of corn
and squashes. It was an Indian village. The five
hundred had swarmed out into and around the shores
of the lakes. Men, women, and children were all en
gaged in hunting, chopping, fishing, swimming, play
ing, singing, yelling, whooping, and wailing. The air
was full of all sorts of savage sounds, frightful to one
unaccustomed to them. The clamor and clatter on
all sides made me feel that I was in the midst of
barbarism, and I was.

" Suddenly, like a peal of thunder when no cloud is
visible, here, there, everywhere, awoke the startling



THE MASSACRE OF SUM EIVER. 143

alarm whoop, Hoo-hoo-hoo ! Blankets were thrown
in the air. Men, women, children, ran they ran for
life. Terror sat on every face. Mothers grasped
their little ones. All around was crying, wailing,
shrieking, storming, scolding. Men vowed vengeance,
whooped defiance, and dropped bullets into their gun-
barrels. The excitement was intense and universal.
The Chippewas ! The Chippewas have surrounded
us ! We shall all be butchered ! Rupacoka-Maza is
killed !

"Ah, yes! just across there on the other bank of
Lake Harriet there he lies all bloody. The soul is
gone from the body, escaping through that bullet hole ;
the scalp is torn from the head.

" A crowd has gathered, and every heart is hot with
wrath. Ah, me ! What wailing ! What imprecation !
The dead one is the son-in-law of the chief, and
nephew to the medicine man, Red-Bird. Every war
rior, young and old, utters his determined vow of
vengeance as Red-Bird stoops to press his lips on the
yet warm, bleeding corpse, cursing the enemy in the
name of the gods.

" Now see the runners scud in all directions ! In
an hour or two the warriors begin to arrive, painted,
moccasined, victualed, and armed for the warpath.
Indian warriors are all minutemen.

"Come with me to St. Anthony Fallsr. Here is



144 TWO VOLUNTEER MISSIONARIES.

the unspoiled river, rushing unhindered down its rocky
bed naught else. We will stand on the rocky bluff.
Now come the avengers of blood. They come from
Shakopee, from Eaglehead, from Goodroad, from Bad-
hail, and from Black-dog. All the hot afternoon of
this July day they cross and recross their canoes over
the bosom of the river at the head of the island.

"The sun is just ready to sink as we look at the
long row of warriors seated on the east bank. That
tall form, dressed not much unlike Adam before the
fall, save war paint, at the head of the line, is Red-
Bird. One long wail goes up from three or four hun
dred throats, as Red-Bird utters his imprecatory prayer
to the gods. He presents to them the pipe of war,
and it goes down the ranks, as he follows it, lay **^,
his hands on the head of each, binding him by all that
is sacred in human relationships and in religion, to
strike for the gods and for Red-Bird.

"The next evening the dusky runners begin to
arrive at Lake Calhoun, from the battle ground at
Rum River. Red-Bird is killed ; his son is killed ;
the Chippewas are nearly all killed. Seventy scalps
dangle from the poles in the center of the village
close by the tepee of the father-in-law of Philander
Prescott. The scalp dance lasted for a month. It
seemed as if hell had emptied itself here."

The pursuing party had overtaken the Ojibways



THE MASSACRE OF BUM EIVEE. 145

before daylight in the morning, but had remained
in concealment until the hunters left the camp for
the day, and had then attacked the poorly defended
women and children. The attack was sudden, im
petuous, and unexpected as the famous attack of the
Nervii upon Caesar s disordered camp. The women
raised their hands and looked back for a moment in
dazed astonishment, then turned and fled. The Da-
kotas were worn out by their forced march of the day
and night preceding, and those of their enemies who
got off the field alive were not pursued.

Red-Bird s son, but a lad in years, was crying
beside the dead body of Rupacoka-Maza on that sec
ond of July. His father sneeringly said to him,
"What are you crying for? Don t you know which
way the enemy has gone?" Red-Bird was killed by
a man who had been shot down. His son, as he was
being carried from the field with his entrails pro
truding from a ghastly wound, said to those who were
carrying him, "Where is my father? I want him to
see this. I suppose it is what he wanted." On being
told that his father was dead, he said nothing more,
and soon died.

Owanca-duta, then in battle for the first time, was
asked by Mr. Pond how he felt about the slaughter
of the women and children. He replied that in the
excitement of the attack he enjoyed the work, but it



146 TWO VOLUNTEER MISSIONARIES.

made him feel bad to come back among the bodies of
the slain. After the battle a forced retreat must be
made to escape the vengeance of the jib way hunters.
Shakpe, chief of the Prairieville band, who had many
wounded, found himself likely to be left in the rear.
He was a noted orator, and made a speech in this
emergency which produced a profound impression.
Among other things, he said: "You have poured
blood upon me, and now you run away and leave me."

This bloody slaughter was not all. The Kaposia,
Little Crow s band, pursued the party which returned
home by way of the Mississippi and St. Croix Rivers
and overtook them in drunken revel, they having taken
a supply of " mini wakan" with them. The Dakotas
killed about twenty-five of the enemy. Those who
survived the first attack were sobered by their danger
and repulsed the Sioux, pursuing them in their retreat
and killing a number of them. In these two en
counters the Dakotas killed about ninety-five, mostly
women and children, and lost seventeen, all fighting
men.

After these events the Dakotas were in constant
dread of a warlike visit from the enraged O jib ways.

The little cabin at Lake Calhoun was torn down
to obtain material for breastworks for the Indians.
They were obliged to remain at the lake until their
corn could be gathered, which they made all haste to



THE MAS 8 ACRE OF RUM RIVER. 147

do. It appears from G-. H. Pond s journal that the
Indians at Lake Calhoun raised that year thirteen
hundred bushels, of which Chief Drifter s field pro
duced four hundred and forty bushels. As soon as
the corn was gathered, the Lake Calhoun band left
their village by the lake to return no more, for while
they would no doubt in time have returned, if left to
themselves, Major Plympton had determined on their
removal. The Ponds remained at the Lake Harriet
Mission House until May, 1840, as it was impossible
to remove sooner, all preparations for wintering the
Indian stock having been already made. This win
ter S. W. Pond completed a small grammar of the
Dakota, and also finished arranging and copying his
Dakota dictionary once more, containing at that time,
as stated in a letter of that date, about three thousand
words.

A record of the expenses of Lake Harriet Mission
lies before me, from which it appears that the entire
expenditure of the year closing July 31, 1840, was
$276. One of the items, that of postage, appears
excessive until we recall the fact that each letter cost
the recipient twenty-five cents in those days. How
fortunate that they had only monthly mails !

The expense account for the following year foots
up $172.62. This includes one Greek lexicon, also
another item for books bought of Franklin Steele, $14.



148 TWO VOLUNTEER MISSIONARIES.

The next year includes an item of traveling ex
penses to Lac Qui Parle and the total is $130.83, in
clusive of house rent $50, and special expense con
nected with the birth of the Weenona of the family.

It has been said in recent publications that the
results of these early Indian missions were meager
when compared with the large sums expended in
maintaining them. The above specimen figures rep
resent the entire expense to the Society, and are given
as some indication of the amount of money so con
sumed by the Lake Harriet Mission ; and it is but fair
to add that a part of this expenditure was incurred in
clothing and feeding a little Indian girl, who has re
paid many times over all the money which was ever
expended on this mission.

In May, 1840, Samuel and Gideon Pond removed
to a stone house known as the " Baker House" near
Camp Cold Water, a short distance above Fort Snell-
ing. This house they rented for one year, living in
one half of it, while Mr. Gavin and Mr. Denton, the
Swiss missionaries, with their families, occupied the
other half.

Prior to this time Major Taliaferro had resigned his
office as Indian agent and was succeeded by Colonel
Bruce. In his letter of resignation he stated, among
other things, that the Fur Company was too strong for
him and too strong for the government. He claimed



THE MASSACRE OF HUM RIVER. 149

the company thwarted his plans for the improvement
of the condition of the Indians.

He had always been a firm friend of the brothers
and while his example had been in some things harm
ful to the Indians, he had been so uniformly kind
and considerate where they were concerned, that they
parted from him with regret and felt that " they better
could have spared a better man."

Major Plympton was now in command at Fort
Snelling.

[mdenney]

CHAPTER XII.

MURDER OF CHIEF DRIFTER.

IN the year 1834, when the Ponds first built among
them, the Indians of the Lake Calhoun band
were united, acknowledging one chief, Cloud-Man, as
already stated. In consequence of these brothers
locating and building at their village, many from
other villages came and located at the lake. Among
others was an old man who claimed to be chief and
had quite a following of Indians who came with him.

His name was Kahboka (one who drifts, or floats),
and between these rival chiefs, Cloud-Man and Drifter,
there was no great degree of cordiality. When the
bands removed from Lake Calhoun the two factions
separated, the party which followed Kahboka encamp
ing nearer the fort than Cloud-Man s party.

Since Major Plympton had decided on the removal
of the Indians, it was necessary that a new location
should be selected. Colonel Bruce and Major Plymp
ton, after looking the ground over, fixed on a site
near where Hamilton is now located, not far from
the mouth of Credit River on the south side of the
Minnesota. The agent instructed G. H. Pond to

150



MURDER OF CHIEF DRIFTER. 151

plow land there for the Indian fields. The Pond
brothers found the location selected very unsatis
factory, and the Indians of Eagle Head s band
strongly objected to its being occupied by the lower
Indians. Since, however, Major Plympton s word
was law, they prepared to remove. They tore down
their houses at Lake Harriet, moved the lumber to
the mouth of the Minnesota, drew the wagon through
the river with a long rawhide rope, and continued on
their way to Credit River. The major finally con
sented to allow the Indians to plant that year, six
miles west of Fort Snelling on the south side of the
Minnesota. Pleased with this partial concession,
Gideon Pond commenced plowing there for Cloud-
Man s party. Kahboka s party, offended because
their fields were not plowed first, went up in force
and drove away the oxen, at the instigation, it was
supposed, of Scott Campbell. Mr. Pond, divining
their purpose, hastily unyoked the oxen so that they
got nothing but the team.

Major Plympton promptly sent a message to the
belligerent Indians by Scott Campbell, that the oxen
must be immediately driven back, and any unauthor
ized person who attempted to plow with them would
be confined in the guardhouse. The oxen were
quickly driven back and the plowing for Cloud-Man s
party completed. Mr. Pond then, with the aid of



152 TWO VOLUNTEER MISSIONARIES.

the Indians, crossed the river and a swamp at Oak
Grove and went back to Camp Cold Water. Kah-
boka s party dug up their fields with hoes that year,
but the lesson did them good and was not forgotten,
They were more tractable and less aggressive ever
after.

That year and the following were spent by S. W.
Pond and Mr. Gavin in frequent excursions to the
Indian villages to preach, and in perfecting their
knowledge of the language.

In April, 1841, Kahboka and his son were shot by
the Ojibways in ambush between Fort Snelling and
Camp Cold Water. Samuel Pond, having heard the
shots, was almost immediately on the ground, and
found the son just expiring and the chief severely,
though it was thought not fatally, wounded. The
chief, who was wounded in one of his legs, was
removed to comfortable quarters and received care
ful treatment from Dr. Turner, post surgeon. He
seemed to improve for a few days and was thought
to be in a fair way to recover. Some days after the
shooting, Samuel Pond was sitting with him talking
of the occurrence, and in the course of the conver
sation carelessly laid his hand on the wounded limb.
The chief noticed the movement and said in a tone
of alarm, " Did you touch me? I did not feel it."
Mr. Pond again laid his hand on the wounded member



MURDER OF CHIEF DRIFTER. 153

and it was found to be destitute of feeling, already
growing cold in death. Kahboka, the Drifter, shortly
afterward drifted out into the wide ocean of eternity.

About this time the branch of the Dakota Mission
located at Lac Qui Parle recommended that a mission
station be formed at Lake Traverse and that the
Messrs. Pond be transferred to that point. Dr.
Green wrote them to that effect, assuming that they
would at once remove thither. This they did not
wish to do. Fearing no danger for themselves, they
did not think the prospect of successful work at that
point sufficiently encouraging to justify them in re
moving their families to that remote and lawless
region.

The mission at Lac Qui Parle encountered much
opposition and had many horses and cattle killed.
Mr. Huggins, in one of his reports, stated that more
than fifty head of stock belonging to the mission had
been killed at that station alone. At Lake Traverse
affairs would doubtless have been much worse since
the mission would not have enjoyed the powerful
protection and patronage of Mr. Renville, the most
influential man in all that region, and a member of
Dr. Williamson s church. The Indians at Lake Trav
erse were peculiarly quarrelsome and disorderly, so
much so that they wounded and drove away Joseph
B. Brown, and troops were sent there to restore order



154 TWO VOLUNTEER MISSIONARIES.

among the turbulent savages. For these reasons they
refused to go and the move was not insisted on. If
it had been, they would have withdrawn from the
mission but not from the work of preaching the
gospel to the Dakotas.

About this time, a few liquor sellers commenced
operations at Pig s Eye, their principal business being
that of retailing liquor to the Indians, who soon
formed a taste for it. This was the commencement
of St. Paul. Samuel Pond and Mr. Gavin staked out
claims on the site of the future city but took no
further steps to hold them.

A certain humorous writer, better known for other
literary qualities than for historical accuracy, states
that the whiskey men came first to this territory
afterward the spiritual teachers and inserts in his
book a laughable caricature to illustrate his theory.
While this order of settlement may have prevailed
to a certain extent in some sections, it certainly did
not prevail at Fort Snelling and other important points
in this section, including Minneapolis. The ground
had been preempted in the name of Christ and the
Church long prior to the arrival of Satan s advance
agents the saloon men.

A much larger proportion of the actual pioneers of
this region were distinctively religious men than can
often be found in new settlements. The honorable



MURDER OF CHIEF DRIFTER. 155

names of Major Gustavus Loomis and his lamented
son-in-law, Lieutenant Ogden, Eugene Gauss, and
H. H. Sibley, and later, Lieutenant, now General
R. W. Johnson will be readily recalled as the names
of military men who were also professed soldiers of
the cross.

The house of Colonel Stevens, the patriarch of
Minneapolis, was the first chapel on the west side of
the Mississippi at the Falls, and many of Minneapolis
earliest settlers gathered there to hear the message of
the gospel from the lips of G. H. Pond.

In the spring of 1842, Mr. Riggs, who had been
among the Indians nearly five years, planned to go
east with his family and spend a year visiting in Ohio
and elsewhere, and it was arranged that S. W. Pond
should go to Lac Qui Parle and take his place at
that station. Mr. Riggs came down the Minnesota in
a boat about the first of May, and the contract with
the owner required that the boat should be returned to
the Traverse by a certain date in June.

The trip east, undertaken at this time by Mr. Riggs
and family, was not altogether in pursuit of rest and
recreation. He was also to superintend the printing
of some books in Dakota. Much of the two preced
ing years had been spent, both at Lac Qui Parle and
the " Baker House " in translating and kindred work.
Mr. Gavin, Samuel and Gideon Pond took down in



156 TWO VOLUNTEER MISSIONARIES.

Dakota a series of Indian legendary tales, as they
were dictated by Jack Frasier, a half-breed, some of
which are interesting and historically valuable. One
of these Dakota legends, the most interesting perhaps,
S. W. Pond put into English verse about this time,
the well-known story of Anpetu-sapawin. 1

Translations of Matthew s Gospel, by S. W. Pond,
and of Luke s Gospel, by G. H. Pond, were prepared
for the press and were revised with Mr. Alexander
Faribault s assistance.

In 1842, a Second Reader, consisting of Bible stories
translated and prepared for publication by Samuel
Pond, was printed, and also the Book of Genesis
translated by Dr. Williamson, a number of the Psalms,
by Mr. Riggs and Mr. Renville, the Gospel of Luke,
by G. H. Pond, and John s Gospel, by Mr. Renville.

Of course Mr. Renville was aided in his literary
work by others more scholarly than he, since it was
well understood that he was as ignorant of the art of
writing, and reading also, as William of Deloraine 2 is
said to have been.

Samuel Pond withheld his translation of Matthew,
believing that the number of readers among the Da-
kotas was not at that time large enough to justify
so large an expenditure in printing books which must
necessarily prove in some respects defective, and
1 See Appendix. 2 Lay of the Last Minstrel.



MUEDEE OF CHIEF DEIFTEE. 157

which revision would improve. The manuscript was,
however, used to some extent, since Dr. Williamson
said he found the Indians understood it better than
other translations.

In the later editions the name of G. H. Pond was
omitted in connection with the translation of Luke,
though perhaps no great change was made in the text.

The work of translating, during the earlier years of
the "Dakota Mission, was always somewhat in advance
of the demand for literature, as is apt to be the case
in difficult fields where few converts are made. But
considering how suddenly and unexpectedly a demand
for books finally developed, perhaps this premature
preparation was fortunate rather than otherwise.
There was always, among the Dakotas, more demand
for hymns than for any other class of literature, and
most of the missionaries composed or translated hymns
for their use. Mr. Joseph Renville composed the
hymns earliest used, and some of the hymns earliest
written are still favorites in all the churches. Dakotas
love to sing, and the substitution of the songs of Zion
for the war songs in which their souls once delighted
is one of the most striking marks of their upward
progress.

The annual meeting of the Dakota Mission was
an important occasion, and especially appreciated by
the younger members of the mission families or such



158 TWO VOLUNTEER MISSIONARIES.

of them as were privileged to attend. It meant a
long journey in a delightful season of the year by
team or more often by canoe. While the older people
gravely discussed toils and triumphs past and to
come, and planned for the Master s work, the young
people improved the golden hours, which came to the
most favored but once a year and usually much more
rarely. When we have few friends those few are the
more highly prized.

The annual meeting of 1841 was held at Lac Qui
Parle, and Samuel Pond attended while Mrs. Pond
remained at home. She wrote to him during his
absence, and since this letter gives some idea of the
spirit which characterized these self-sacrificing women,
an extract is here inserted :

I am glad of an opportunity to send you a few lines as an ex
pression of my continued affection for you, and to tell you that I
am looking forward, somewhat impatiently I fear, for your return ;
yet much as I wish to see you, I believe I would not call you away
from duty. It is always pleasant to me to think that you are about
our Master s business that you are engaged in a good cause.

You are probably now at Lac Qui Parle and favored with an op
portunity of uniting with the brethren and sisters there in their
Sabbath exercises, which I doubt not will be refreshing to your
spirits, and if you are permitted to see a congregation of Indians
assembled to hear the truth, I trust it will serve to encourage your
hope and strengthen your faith.

[mdenney]

CHAPTER XIII.

A YEAR AT LAC QUI PARLE.

AS before stated the boat engaged by Mr. Riggs
-^V. had to be returned to the Traverse by about
the first of June. Mrs. Pond s little daughter Jen-
nette was born May 6 and was therefore about three
weeks old at that time. Dr. Williamson expressed it
as his opinion that it would be perfectly safe to under
take the journey so far as the babe was concerned, but
not entirely safe for the mother. Dr. Turner, on the
other hand, said he thought that the mother would en
dure the journey, but it would probably kill the infant.

Since it was a case of necessity, Mr. Pond put in
the boat a little box which he thought would do for a
coffin if the little babe had to be buried by the way,
and undertook the long and tedious journey. That
journey was one of peculiar anxiety to the young
mother, whose little babe faded day by day before
her eyes. Only those who have passed through a like
experience can realize the burden of anxiety and
apprehension which rested upon her in her inexperi
ence and extremity. She could do little for her child
but pray.

159



160 TWO VOLUNTEER MISSIONARIES.

The vernal beauty of the Minnesota, which she then
saw for the first time, with its wealth of foliage and
rich variety of blossoms, would in ordinary circum
stances have been greatly enjoyed, but in the shadow
of a threatened affliction like this one the beauties of
nature cannot soothe the anguish of the soul.

The long journey finally came to an end, and the
little Jennette was just alive when the party reached
Lac Qui Parle. She, however, speedily recovered
from the nearly fatal effects of the journey, and be
came a remarkably healthy, active child, a great com
fort to her lonely mother.

It was the intention of Dr. Williamson to remain
with Mr. Pond that year at Lac Qui Parle, during
Mr. Riggs absence. But on the twentieth of June
a severe frost cut all growing crops down to the
ground, and the Indians commenced killing off the
cattle belonging to the mission. The doctor, antici
pating a famine, removed his family to the Baker
house near Fort Snelling, and made it his home for
more than a year. Mr. Pond and Mr. Huggins re
mained at the upper station. In some respects the
Indians at that point were somewhat in advance of
the lower Indians.

Mr. Huggins, who was an ingenious man, had con
structed some years before an ox mill, in which the
corn raised by the Indians was ground. Mr. Huggins



A YEAS AT LAC QUI PAELE. 161

had also constructed a hand loom, on which some of
the Indian women learned to weave cloth.

Quite a little church had been gathered, consisting
at first of Mr. Renville s family and a few women.
Afterward a few converts were gathered from among
the men. This church was something of a revelation
to its temporary pastor.

Since Mr. Renville was one of its earliest and most
influential members it is not strange that the church
should have been in some degree affected by the in
fluence of his strong personality. His early ideas of
the Christian church having been formed chiefly on
the line of the Roman Catholic faith, they were not
quite in accord with the usages of New England Con
gregationalism. During this year he proposed the
names of a number of persons whom he wished to
have admitted to the church. As they did not give
very satisfactory evidence of piety they were advised
to wait till Dr. Williamson s return. Mr. Renville
replied that if the parties were not received they
would not attend meeting. After an explanation by
Mr. Pond they were content to wait and continued
to attend meetings as before.

It was impossible, in a church composed of Indian
converts, to rigidly apply the standards of faith and
conduct which are recognized among civilized people.
It would not be just so to do. Dr. Williamson, if he



162 TWO VOLUNTEER MISSIONARIES.

ever erred in judgment, would be sure to err on
mercy s side. " E en his failings leaned to virtue s
side." His favorite petition must have been some
thing in spirit like the one given in "the universal
prayer " :

"Help me to feel another s woe

To hide the fault I see;
That mercy I to others show,
That mercy show to me."

At one time a young man was called up before the
church charged with traveling all day Sunday. The
doctor was judge advocate, or whatever the title may
be. The young man was a frank, honest fellow, and
the trial proceeded something like this :

" Did you travel on the Sabbath? "

" Yes ; we traveled all day Sunday."

" You were out of provisions and obliged to travel,
were you not?"

" No ; we had a good supply of provisions."

" Well, you did not intend to travel when you left
home, did you? "

" Yes ; I intended to travel Sunday when I started
on my journey, but I intended to repent of it
afterward."

It is perhaps better to violate a commandment in
tending to repent of the violation afterward than to
violate it with no such intention. It is hard at times



A TEAK AT LAC QUI PAELE. 163

to know what course to take in such cases, and he is
probably most like the divine Master who is most
inclined to the side of mercy. Dr. Williamson s
spirit was of the temper of Him who said, "Neither
do I condemn thee."

This winter of 1842-43 was one of unusual length
and severity. The snow was deep and the cold in
tense. There must of necessity be much suffering
among people housed as the Dakotas were at that
time and compelled to expose themselves daily in
pursuit of food. We read in G. H. Pond s journal
such entries as these :

" Cunagi was left thirty-five miles northeast of here (Lac Qui
Parle) by her mother, to die of hunger."

" Heard that Intpa left his mother and aunt ten days away to die
of hunger because they were unable to walk."

Such desertions were of frequent occurrence among
these poor heathen. They did not occur from lack of
humanity or natural affection, but because it was the
only course, except to lay down one s own life and
benefit no one by the sacrifice.

The Indians eked out their scanty supplies by fish
ing through the ice that winter. One ventured on the
ice one bitter cold day to fish. The missionary said to
him on his return : You were a brave man to go on
the lake on such a day." He replied : " I do not know



164 TWO VOLUNTEER MISSIONARIES.

whether I was a brave man or a fool ; " and verily
there is sometimes a marked doubt.

A somewhat similar answer was once made by one
who had been west hunting grizzlies. After tracking
one a long distance, he overtook him and fired. He
was armed with a flint-lock gun and most of the
charge had escaped through the pan in the chase.
Just enough powder remained in the piece to enrage
the bear without hurting him much. He turned on
the Indian and tore his arm from its socket. The
hunter escaped and got back to camp, where he was
seen by Mr. Pond, who said to him : " It was a won
der you lived." He replied: "I don t know whether
I did live or not." He died shortly afterward from
the effects of his wound.

Mr. Pond varied his duties that winter somewhat
by teaching little Amos Huggins to read. The long
winter finally passed away, and with the return of
summer Mr. Riggs and family came back from their
visit among friends at the east. They were accom
panied by Mr. and Mrs. Robert Hopkins, then lately
married, both anxious to devote their young energies
and zeal to the work of their Master. Mr. Alfred
Longley, a brother of Mrs. Riggs, was also of the
party.

Mr. Riggs had determined to form a new station
and visited first Shakpe s village, and then the village



A YEAR AT LAC QUI PAELE. 165

at Little Rapids, but meeting opposition at both
points, went on to Traverse des Sioux, and stopped
there without asking permission, which would probably
have been refused.

He commenced erecting mission houses at that
point, but the work was soon interrupted by the
sad death of Mr. Longley, who was drowned while
bathing.

Mr. and Mrs. Pond and little Jennette, now a lively
child of thirteen months, came down the river in the
same boat and with the same crew with which Mr.
Riggs and party had made the journey up. On arriv
ing at Shakpe s village they were surprised at the
action of the Indians, who commenced firing at them,
shots striking in some instances quite near the boat.
Mr. Pond quickly placed his wife and baby where
they would be protected by the baggage, and turning
the bow of the boat toward the shore ordered the
boatmen to row fast. At this critical moment the
Indians stopped firing and ran away. It afterwards
appeared that they supposed it was Mr. Riggs return
ing, and were testing his courage in this rather annoy
ing manner. It was never definitely known, however,
just how near the boat they did design the shots to
fall.

Mr. Pond and family returned, not to Camp Cold
Water, but to Oak Grove. This was in June, 1843.



166 TWO VOLUNTEER MISSIONARIES.

The preceding winter had been very hard on the
Indian cattle and most of the Indian farmers lost
nearly all they had under their care. Mr. Quinn had
no hay for the cattle belonging to Good Road s band,
and they annoyed the garrison so much that Major
Plympton ordered them shot, and the following spring
Mr. Quinn was excused from plowing for the Indians
because he had no team. Mr. Pond had at that time
more than thirty head under his care, had a good
supply of hay, and lost but one, which he said he shot
" to save her life."

In addition to providing for and caring for his
stock he selected a site for a home at Oak Grove
and prepared the materials of which to build it. The
site of the old Mission House at Oak Grove, now in
the town of Bloomington, was a beautiful and com
manding one. The house was built on the high bluff
of the Minnesota, sheltered from the north winds by
rising ground in that direction, covered with a fine
growth of ancient oaks. It was flanked at a little
distance on either hand by deep ravines, through
which flowed ever-living streams of pure cold water.
To the south the beautiful valley of the Minnesota
stretched away on either hand far as the eye could
see, and often when clothed in vernal beauty must
have resembled the fertile plains of Jordan, on which
the mercenary Lot once looked with envious eyes, with



A YEAS AT LAC QUI PAELE. 167

this unfortunate additional point of resemblance, that
the inhabitants thereof were very wicked. Here and
there the eye of the observer caught glimpses of
silvery reflections, where the rays of sparkling sunlight
fell upon the silent lake or winding river.

The site selected was a lovely spot for a home and
furnished G. H. Pond a place to sojourn until he was
summoned hence to the "house of many mansions."

In a letter to his brother, dated January 2, 1843, he
gives some account of his winter s work :

Most of the Indians have returned from their winter hunt
(tuka akiran hdi), but starving because the young men must needs
hunt Chippewas instead of hunting deer.

They will now receive their annuity money and will then be able
to get more whiskey probably than they ever have before. They
had a happy New Year yesterday, crying, singing, and fighting,
lyaxamani shot at Little Six and missed him; and then with
powder and wad shot Good Koad s wife and blew off her left ear.
Her son shot a man a few days ago, and an old woman, being
drunk, fell on the fire and burned to death. A few weeks ago a
drunken soldier froze to death.

The logs for the house we have got to the ground, most of them
xinta (tamarack). The snow is very deep; I suppose on an
average two feet, which made it a severe job hauling the timber,
as the swamp was not frozen, and generally our track of the morn
ing was filled before we returned in the evening. The Indians
seemed pleased to have us build there, and I hope that we shall be
able to get a few children into the school.

I have been there (at Oak Grove) most of the time for the past
three weeks. It takes Monday and Saturday to go and return.



168 TWO VOLUNTEER MISSIONARIES.

I suppose you would be amused to see me, with buckskin coat and
pantaloons, mittens which reach nearly to my elbows, and a fisher
skin for a stock, with five yoke of oxen and two sleds fastened
together, one loaded with hay and the other with joist, plank, etc.,
wading through the snow to Nine-mile-creek every Monday ; yet
so it is and everything has gone well so far.

This month I intend to remain at home for the most part. I
find that it is too much for Hepan to take care of the cattle;
indeed I find it enough for myself to take care of them all, and
have found very little leisure since I commenced haying.

Now that the Indians have returned I shall be troubled by them
a good deal, and therefore hope I shall learn a little more Sioux ;
but if next spring I am not behind what I was last, I shall think
myself well off in respect to the language.

The house was evidently planned and built with
care, and was large enough to accommodate two
families, having rooms for each above and below, and
was completed in June, ready for its prospective
occupants. The brothers moved into their new house,
and were pleased to find themselves at last located in
a home of their own, surrounded by the Lake Calhoun
Indians, with a fair prospect of laboring successfully
among them.

The following October, G. H. Pond went home to
Connecticut, taking with him his oldest child, Ruth,
whom he left in the family of his sister, Mrs. Rebecca
Hine. In speaking of this, he said : " It is something
of a trial to part with children, but I believe in this,
case it is best."



A YEAH AT LAC QUI PAELE. 169

During his stay in Connecticut he made several
visits to New Haven for the purpose of having a
catechism printed in the Dakota, prepared by S. W.
Pond. This work was printed by the brothers at
their own expense, and was much used at Oak Grove
and Red Wing in teaching the children.

In March Mr. Pond returned to Oak Grove, leaving
little Ruth in Connecticut, where she remained until
after the death of her mother. She found a pleasant
home with her aunt, who treated her as her own child
while she remained with her.

Mr. Eli Pettijohn, a young brother of Mrs. Huggins,
lived at Oak Grove and aided in caring for the Indian
stock that winter.