Bury My Heart at Wounded Knee (15 page)

It was now January, the Moon of Strong Cold, when Plains Indians traditionally kept fires blazing in their lodges, told stories through the long evenings, and slept late in the mornings. But this was a bad time, and as news of the Sand Creek massacre spread across the plains, the Cheyennes, Arapahos, and Sioux sent runners back and forth with messages calling for a war of revenge against the murdering white men.

By the time Yellow Woman and the young Bent brothers reached their relatives on the Republican River, the Cheyennes were supported by thousands of sympathetic allies—Spotted Tail’s Brulé Sioux, Pawnee Killer’s Oglala Sioux, and large bands of Northern Arapahos. Cheyenne Dog Soldiers (now led by Tall Bull) who had refused to go to Sand Creek were there, and also Roman Nose and his following of young warriors. While the Cheyennes mourned their dead, the leaders of the tribes smoked war pipes and planned their strategy.

In a few hours of madness at Sand Creek, Chivington and his soldiers destroyed the lives or the power of every Cheyenne and Arapaho chief who had held out for peace with the white men. After the flight of the survivors, the Indians rejected Black
Kettle and Left Hand, and turned to their war leaders to save them from extermination.

8. George Bent and his wife, Magpie. Photographed in 1867. Courtesy of State Historical Society of Colorado.

At the same time, United States officials were calling for an investigation of Governor Evans and Colonel Chivington, and although they must have known it was too late to avoid a general Indian war, they sent Medicine Calf Beckwourth as an emissary to Black Kettle to see if there was any possibility of peace.

Beckwourth found the Cheyennes but soon learned that Black Kettle had drifted off somewhere with a handful of relatives and old men. The leading chief was now Leg-in-the-Water.

“I went into the lodge of Leg-in-the-Water,” Beckwourth said. “When I went in he raised up and he said, ‘Medicine Calf, what have you come here for; have you fetched the white man to finish killing our families again?’ I told him I had come to talk to him; call in your council. They came in a short time afterwards, and wanted to know what I had come for. I told them I had come to persuade them to make peace with the whites, as there was not enough of them to fight the whites, as they were as numerous as the leaves of the trees. ‘We know it,’ was the general response of the council. ‘But what do we want to live for? The white man has taken our country, killed all of our game; was not satisfied with that, but killed our wives and children. Now no peace. We want to go and meet our families in the spirit land. We loved the whites until we found out they lied to us, and robbed us of what we had. We have raised the battle ax until death.’

“They asked me then why I had come to Sand Creek with the soldiers to show them the country. I told them if I had not come the white chief would have hung me. ‘Go and stay with your white brothers, but we are going to fight till death.’ I obeyed orders and came back, willing to play quits.”
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In January, 1865, the alliance of Cheyenne, Arapaho, and Sioux launched a series of raids along the South Platte. They attacked wagon trains, stage stations, and small military outposts. They burned the town of Julesburg, scalping the white defenders in revenge for the scalping of Indians at Sand Creek. They ripped out miles of telegraph wire. They raided and plundered up and down the Platte route, halting all communications
and supplies. In Denver there was panic as food shortages began to grow.

9. Edmond Guerrier, interpreter. Photographer not recorded, but taken prior to 1877. Courtesy of the Smithsonian Institution.

When the warriors returned to their winter camp in the Big Timbers on the Republican, they had a big dance to celebrate their first blows for revenge. Snow blanketed the Plains, but the chiefs knew that soldiers would soon come marching from all directions with their big-talking guns. While the dances were still going on, the chiefs held a council to decide where they should go to escape the pursuing soldiers. Black Kettle was there, and he spoke for going south, below the Arkansas, where summers were long and buffalo were plentiful. Most of the other chiefs spoke for going north across the Platte to join their relatives in the Powder River country. No soldiers would dare march into that great stronghold of the Teton Sioux and Northern Cheyennes. Before the council ended, the alliance agreed to send runners to the Powder River country to tell the tribes there that they were coming.

Black Kettle, however, would not go, and some four hundred Cheyennes—mostly old men, women, and a few badly wounded warriors—agreed to follow him southward. On the last day before the camp moved out, George Bent said farewell to this last remnant of his mother’s people, the Southern Cheyennes. “I went around among the lodges and shook hands with Black Kettle and all my friends. These lodges under Black Kettle moved south of the Arkansas and joined the Southern Arapahos, Kiowas, and Comanches.”
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With about three thousand Sioux and Arapahos, the Cheyennes (including Yellow Woman and the Bent brothers) moved northward, exiled into a land that few of them had seen before. Along the way they had fights with soldiers who marched out from Fort Laramie, but the alliance was too strong for the soldiers, and the Indians brushed them off as though they were coyotes snapping at a mighty buffalo herd.

When they reached the Powder River country, the Southern Cheyennes were welcomed by their kinsmen, the Northern Cheyennes. The Southerners, who wore cloth blankets and leggings, traded from white men, thought the Northerners looked very wild in their buffalo robes and buckskin leggings. The Northern Cheyennes wrapped their braided hair with strips of
red-painted buckskin, wore crow feathers on their heads, and used so many Sioux words that the Southern Cheyennes had difficulty understanding them. Morning Star, a leading chief of the Northern Cheyennes, had lived and hunted so long with the Sioux that almost everyone called him by his Sioux name, Dull Knife.

At first the Southerners camped on the Powder about half a mile apart from the Northerners, but there was so much visiting back and forth that they soon decided to camp together, pitching their tepees in an old-time tribal circle with clans grouped together. From that time on, there was little talk of Southerners and Northerners among these Cheyennes.

In the spring of 1865, when they moved their ponies over to Tongue River for better grazing, they camped near Red Cloud’s Oglala Sioux. The Cheyennes from the south had never seen so many Indians camped all together, more than eight thousand, and the days and nights were filled with hunts and ceremonies and feasts and dances. George Bent later told of inducting Young-Man-Afraid-of-His-Horses, a Sioux, into his Cheyenne clan, the Crooked Lances. This indicated how close the Sioux and Cheyennes were in that time.

Although each tribe kept its own laws and customs, these Indians had come to think of themselves as the People, confident of their power and sure of their right to live as they pleased. White invaders were challenging them on the east in Dakota and on the south along the Platte, but they were ready to meet all challenges. “The Great Spirit raised both the white man and the Indian,” Red Cloud said. “I think he raised the Indian first. He raised me in this land and it belongs to me. The white man was raised over the great waters, and his land is over there. Since they crossed the sea, I have given them room. There are now white people all about me. I have but a small spot of land left. The Great Spirit told me to keep it.”
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Through the springtime the Indians sent scouting parties down to watch the soldiers who were guarding the roads and telegraph lines along the Platte. The scouts reported many more soldiers than usual, some of them prowling northward along Bozeman’s Trail through the Powder River country. Red Cloud and the other chiefs decided it was time to teach the soldiers
a lesson; they would strike them at the point where they were farthest north, a place the white men called Platte Bridge Station.

Because the Cheyenne warriors from the south wanted revenge for the relatives massacred at Sand Creek, most of them were invited to go along on the expedition. Roman Nose of the Crooked Lances was their leader, and he rode with Red Cloud, Dull Knife, and Old-Man-Afraid-of-His-Horses. Almost three thousand warriors formed the war party. Among them were the Bent brothers, painted and dressed for battle.

On July 24 they reached the hills overlooking the bridge across the North Platte. At the opposite end of the bridge was the military post—a stockade, stage station, and telegraph office. About a hundred soldiers were inside the stockade. After looking at the place through their field glasses, the chiefs decided they would burn the bridge, cross the river at a shallow ford below, and then lay siege to the stockade. But first they would try to draw the soldiers outside with decoys and kill as many as possible.

Ten warriors went down in the afternoon, but the soldiers would not come out of their stockade. Next morning another set of decoys lured the soldiers out on the bridge, but they would come no farther. On the third morning, to the Indians’ surprise, a platoon of cavalrymen marched out of the fort, crossed the bridge, and turned westward at a trot. In a matter of seconds, several hundred Cheyennes and Sioux were mounted on their ponies and swarming down the hills toward the Bluecoats. “As we went into the troops,” George Bent said, “I saw an officer on a bay horse rush past me through the dense clouds of dust and smoke. His horse was running away from him … the lieutenant had an arrow sticking in his forehead and his face was streaming with blood.” (The fatally wounded officer was Lieutenant Caspar Collins.) A few of the cavalrymen escaped and reached a rescue platoon of infantrymen on the bridge. Cannon from the fort broke off further pursuit by the Indians.

While the fighting was going on, some of the Indians still on the hills discovered why the cavalrymen had marched out of the fort. They had been riding to meet a wagon train approaching from the west. In a few minutes, the Indians had the wagon train surrounded, but the soldiers dug in under the wagons and put
up a stubborn fight. During the first minutes of the fighting. Roman Nose’s brother was killed. When Roman Nose heard of this, he was angry for revenge. He called out for all the Cheyennes to prepare for a charge. “We are going to empty the soldiers’ guns!” he shouted. Roman Nose was wearing his medicine bonnet and shield, and he knew that no bullets could strike him. He led the Cheyennes into a circle around the wagons, and they lashed their ponies so that they ran very fast. As the circle tightened closer to the wagons, the soldiers emptied all their guns at once, and then the Cheyennes charged straight for the wagons and killed all the soldiers. They were disappointed by what they found in the wagons; nothing was there but soldiers’ bedding and mess chests.

That night in camp Red Cloud and the other chiefs decided they had taught the soldiers to fear the power of the Indians. And so they returned to the Powder River country, hopeful that the white men would now obey the Laramie treaty and quit prowling without permission into the Indians’ country north of the Platte.

Meanwhile, Black Kettle and the last remnants of the Southern Cheyennes had moved south of the Arkansas River. They joined Little Raven’s Arapahos, who by this time had heard of the Sand Creek massacre and were mourning friends and relatives lost there. During the summer (1865) their hunters found only a few buffalo below the Arkansas, but they were afraid to go back north where the big herds grazed between the Smoky Hill and Republican rivers.

Late in the summer, runners and messengers began coming from all directions looking for Black Kettle and Little Raven. Suddenly they had become very important. Some white officials had journeyed from Washington to find the Cheyennes and Arapahos and tell them the Great Father and his Council were filled with pity for them. The government officials wanted to make a new treaty.

Although the Cheyennes and Arapahos had been driven from Colorado, and settlers were claiming their lands, it seemed that the titles to the lands were not clear. By the law of the old treaties it could be proven that Denver City itself stood upon Cheyenne and Arapaho land. The government wanted all Indian
land claims in Colorado extinguished so that white settlers would be certain they owned the land once they had claimed it.