The Spirit Lake Massacre Part 12

As soon as the determination to cross had been reached, an Indian warrior--the one who had seized the box of caps from Gardner--removed the pack from Mrs. Thatcher's back and transferred it to his own.[290]

This in itself was ominous, and Mrs. Thatcher was not slow to perceive that some unusual disposition was to be made of her. As she was ordered forward to the driftwood bridge she spoke to her companions, bidding them goodbye and saying as she did so: "If any of you escape, tell my dear husband that I wanted to live for his sake."[291] When she had made the middle of the stream, the Indian carrying her pack suddenly tripped her into the river. Retaining her presence of mind she was able by desperate efforts to keep herself afloat. A number of times she succeeded in making her way to the banks of the stream where, grasping the roots of trees, she strove to pull herself out of the water. But each time she was met by an Indian who clubbed her loose and with a long pole pushed her into the main current. Finally, as she came to sh.o.r.e and grasped the roots of a tree for what proved to be the last time, an Indian who had always been peculiarly brutal in his treatment of the captive raised his gun and shot her through the head, killing her instantly.[292]

Mrs. Marble relates that the death of Mrs. Thatcher "was hailed by the Indian women with loud shouts of joy and exultation.--The feelings of the surviving prisoners at this horrid murder, cannot be imagined.

They beheld in Mrs. Thatcher's death, the fate reserved for them, when overpowered by fatigue, they would be unable to proceed."[293]

The death of Mrs. Thatcher was a sad blow to the remaining captives: it was particularly distressing to Mrs. n.o.ble. These two women had been lifelong friends and had married cousins. The families had come to the frontier together, had lived in the same cabin, and had planned to build homes as nearly together as possible. Mrs. n.o.ble was so depressed and so bereft of any hope that in the evening she proposed to the other captives that they steal away to the Big Sioux and drown themselves. Mrs Marble, however, succeeded in convincing her that such an act would be useless. But from this time Mrs. n.o.ble seemed to be wholly indifferent as to her treatment or possible fate at the hands of her captors. The captives were now made to realize as never before the heartlessness of their captors: they lived in the expectation that any day might see for them the end of life.

Before them lay many days of the most wearisome travel. It is true that walking had become easier, for spring had really come and the trails were much improved. With spring had come also the blossoming of the prairies; but in this there was neither charm nor beauty for the captives as they wearily plodded on knowing not whither they were bound. After crossing the Big Sioux the journey was continued in a nearly direct line westward. Other bands of Sioux or Yanktons were now frequently seen; and notwithstanding the reputation of Inkpaduta, he and his band were usually very cordially met by other Indians. Indeed, they were more than cordially greeted from time to time at these chance meetings. The fact that they seemed to be known by all bands they chanced to meet suggests that they were not strangers to the region. The story of how they obtained their captives, which was always told, seemed to be received with every sign of approbation.

By May fifth Inkpaduta and his band had reached Lake M'da Chan-Pta-Ya Tonka (Lake with a Grove of Big Trees). This body of water lies to the east of the present town of Madison, South Dakota, at the headwaters of Skunk Creek, and for that reason it has sometimes been called Skunk Lake.[294] Situated about thirty miles west of Flandrau, South Dakota, it is now known as Lake Madison. At the time it was visited by Inkpaduta it was on the margin of the buffalo range. Hunting was now quite the order of the day, and food became plentiful. The dressing and preparing of skins occupied the time of the squaws.

XXVII

THE RANSOM OF MRS. MARBLE

In view of the events which followed the camping of the Indians at Skunk Lake, it may be well to take note of the attempts made by the Indian agent and by the Territory of Minnesota to rescue the captives and punish the Indians. When the news of the ma.s.sacre reached St. Paul and other Minnesota towns it created no little excitement. The Sioux were blamed as a nation, and this gave rise to a demand for their punishment without just regard for the identification of the actual perpetrators of the deed.

Charles E. Flandrau, the agent of the Mississippi Sioux who was then located at the agency on the Yellow Medicine, solved the problem of the ident.i.ty of the murderers to his own satisfaction, and late in April began the publication of articles in a number of the most widely circulated newspapers in Minnesota in which he explained to the people of the Territory the real ident.i.ty of the Indians concerned. While doing this he was also conferring with Colonel E. B. Alexander, commander of the Tenth United States Infantry then stationed at Fort Ridgely, Minnesota, concerning the best course to be pursued in the attempt to rescue the captives and apprehend the Indians. It was very clear to both that only such a course could be adopted and followed as would be reasonably sure to guarantee the safety of the white women who presumably were still held in captivity by Inkpaduta's band. It was felt by both Agent Flandrau and Colonel Alexander that the release of the captives must be secured by resort to some means other than force; but neither of these men was able to devise the proper means.

While they were seeking a solution of the difficulty, news was brought of the ransoming of Mrs. Marble.

It seems that two Indian brothers from the Yellow Medicine Agency, who had been Christianized by the Rev. Stephen R. Riggs, had gone into the district beyond the Big Sioux to take part in the spring hunt along with other members of their tribe. While in the vicinity of Skunk Lake, the brothers, Ma-kpe-ya-ka-ho-ton (Sounding Heavens) and Se-ha-ho-ta (Gray foot) by name, sons of Spirit Walker, Chief of the Lac qui Parle Wahpetons, heard that Inkpaduta had lately pa.s.sed through the region.[295] They were also told that his band held as captives three white women who had been taken in a raid which they had but lately made upon the settlements at the lakes. The first feeling of the brothers was one of pity for the captives, since they well knew the ferocious character of the Inkpaduta band. Discussing the matter between themselves, they decided to visit the camp of Inkpaduta for the purpose of securing the release of the captives. The plan met with disapproval when it was submitted to their companions who feared the consequences. But the brothers were so strongly convinced that they could secure the release of at least one of the prisoners, and possibly of all, that they refused the advice of their fellows and set out on the trail of Inkpaduta.

Antic.i.p.ating that the release of the captives might only be secured through ransom, the brothers had collected from their companions as much in the way of personal belongings as could be spared. Adding this to their own supply they thought they had sufficient property to accomplish their purpose. Being Indians themselves, and therefore well acquainted with the Indian att.i.tude of mind, they did not take their possessions with them when they went to Inkpaduta's camp to negotiate.

Instead they concealed the property in the brush on the lake sh.o.r.e not far distant. At first they were not received with any show of cordiality, for they were known to be Christian Indians: Inkpaduta suspected them as spies, and they were constantly watched, since they were supposed to be in direct communication with United States soldiers. Frequently, as they would move about the camp, an alarm would be raised that soldiers were coming.[296]

The first night spent by the brothers in the camp was wholly taken up with the recital of the well-worn tale of the ma.s.sacre. At daybreak the brothers broached the reason for their coming. All forenoon the proposition was argued. Grayfoot, acting in the capacity of spokesman of the brothers, did not hesitate to tell Inkpaduta the enormity of the crime he had committed.[297] But Inkpaduta remained unimpressed; and not until mid-afternoon did he give any sign of wavering. Finally he proposed that the brothers take only one of the captives. This, he added, would show his good faith in the matter. It was also quite evident that this proposition was made for the purpose of getting rid of his unwelcome and tenacious visitors as soon as possible. The price demanded for the release of even one of the captives was so high that there was nothing to do but accept the offer--especially since it was clear that a longer parley was useless. The price for the one was to be "one gun, a lot of blankets, a keg of powder, and a small supply of Indian trinkets."[298]

It appears that Inkpaduta did not value any one of the captives more highly than the other, and so he was willing that the brothers should exercise the privilege of choice. In a tepee only a short distance away the white women were engaged in some of the menial tasks of the afternoon. Grayfoot walked over to the tent and looked in. At first he decided upon Mrs. n.o.ble, being touched by her appearance of unhappiness. But when he beckoned her to follow him from the tent, she became angry and refused to comply. This apparently did not discourage Grayfoot, for he turned to Mrs. Marble and repeated the signal. Mrs.

Marble, having resolved upon ready compliance with the demands of the Indians, at once followed him from the tepee. It should be said that there was little thought of selecting Miss Gardner for she was regarded as relatively safe from harsh treatment by her captors on account of her youth.[299] With Mrs. Marble, Grayfoot and Sounding Heavens, accompanied by two of Inkpaduta's Indians, returned to the camp upon the Big Sioux.

Upon reaching this camp Mrs. Marble was informed by a Frenchman, who happened to be in the camp, of the real purpose of the Indian brothers. The brothers now hastened to the tepee of Spirit Walker at Lac qui Parle where they arrived on May twentieth, the journey having occupied ten days. Here Mrs. Marble was given clothing and as good care as the means of Spirit Walker and his squaw would permit. Word was taken in a few days to the missionaries, Riggs and Williamson, at the upper agency that one of the Spirit Lake captives was at the tepee of Spirit Walker. They at once hastened to the chief's lodge where they found Mrs. Marble happily situated and somewhat reluctant to leave her new-found and kind friends. Upon leaving the lodge she was placed in the care of Agent Flandrau who started with her at once for St. Paul where they arrived on May thirtieth.

In writing of Mrs. Marble's arrival in St. Paul the _St. Paul Pioneer_ describes her as being "about twenty-five years of age; of medium size, and very pleasant looking. She is a native of Darke county, Ohio, and moved to Michigan about ten years ago. She has been twice married. Her first husband's name was Phips. After his death, she married Mr. Marble, with whom she removed to Linn county, Iowa, and ultimately to Spirit Lake in d.i.c.k[in]son county. Mrs. M. is in a very dest.i.tute condition,--her husband has been murdered and as to whether her parents are alive or not, she is ignorant. We trust those who are blessed with a supply of this world's goods will contribute liberally in aid of this unfortunate woman. The privations she has undergone, and her present dest.i.tute condition commend her to the consideration of the benevolent."[300]

The Indian brothers in notifying Agent Flandrau of their ransom of Mrs. Marble took occasion to remind him that they deemed the act worthy of a somewhat liberal reward, for, quoting the language of their letter, "it was perilous business, which we think should be liberally rewarded. We claim for our services $500 each. We do not want it in horses, they would be killed by jealous young men. We do not wish it in ammunition and goods, these we should be obliged to divide with others. The laborer is worthy of his own reward. We want it in money, which we can make more serviceable to ourselves than it could be in any other form. This is what we have to say."[301]

To the agent this claim presented a problem difficult to handle, since he could see no way in which to secure the amount demanded. At the same time he did not for a moment consider the demand unjust--indeed he was surprised at its reasonableness. Having no public money at his disposal, if he met the demand it would necessarily be from private funds of his own or from the generosity of others. His own private funds amounted to but little more than five hundred dollars; and so an equal amount had to be secured from other sources.[302] But where should he go to solicit funds? When his own ingenuity failed to solve the problem he called missionary Riggs into conference. They decided upon a bold stroke of finance, which was nothing less than the issuance of a Territorial bond for the amount required. This proved a happy solution of the difficulty, and although they acted without legal authority they issued the paper in good faith.[303]

XXVIII

THE DEATH OF MRS. n.o.bLE AND THE RANSOM OF ABBIE GARDNER

From Mrs. Marble was obtained the information as to the whereabouts of the other captives. Without delay Agent Flandrau and the Rev. Stephen H. Riggs began to lay plans for their rescue. A dominant motive in Agent Flandrau's desire to reward the brothers was to stimulate interest in the rescue of those who remained in the hands of the Indians. In this he was successful; for at once a number of whites and Indians proffered their services. It was not, however, deemed desirable that the rescue should be undertaken by any but red men.

Accordingly all whites who applied were at once rejected.

The elimination finally left three volunteers--Paul Ma-za-ku-ta-ma-ni (sometimes called Little Paul) one of the staunchest native followers of Rev. Riggs,[304] An-pe-tu-tok-cha (John Other Day),[305] and Che-tan-maza. Equipped with the following outfit these Indians were told to use it to the best advantage in securing the release of the two remaining captives:

Wagon and double harness $110.00 Four horses 600.00 Twelve three-point blankets, four blue and eight white 56.00 Twenty-two yards of blue squaw cloth 44.00 Thirty-seven and a half yards of calico 5.37 Twenty pounds of tobacco 10.00 One sack of shot 4.00 One dozen s.h.i.+rts 13.00 Ribbon 4.75 Fifty pounds of powder 25.00 Corn 4.00 Flour 10.00 Coffee 1.50 Sugar 1.50

This bill of goods totalling $889.12, was purchased by Agent Flandrau of the traders at the Yellow Medicine Agency on credit, as he could not from his own private funds make cash payment to that amount. Thus equipped the Indians left the Yellow Medicine Agency on May twenty-third bound southwestward in an effort to locate Inkpaduta and negotiate with him for the release of his captives.[306]

As soon as Mrs. Marble and her purchasers left the camp on Lake Madison it was evident to Inkpaduta that it would not be long until soldiers would again be on his trail. He felt sure that the captive's return to civilization would result in redoubled energies to apprehend him. Hence, as soon as his two envoys to the hunting camp on the Big Sioux returned, he was once more on the move. He went first to Lake Herman, which was only a short distance from Lake Madison. From Lake Herman his course led northwestward and then up the valley of the James or Dakota River.

About two weeks after the breaking of camp at Lake Madison they fell in with a band of Yanktons. In this band was a one-legged fellow, Wanduskaihanke (End of the Snake) by name, who, having an eye for business and having heard of the ransom of Mrs. Marble, decided to buy the remaining captives, take them to the Missouri River forts, and there offer them for sale. A bargain was soon struck with Inkpaduta, who now seemed anxious to rid himself of his charges, and the transfer of property at once took place. But for some reason not clear the Yankton instead of continuing with his band remained with Inkpaduta's party, which now moved directly north, headed for the Earth Lodges of the Yanktons. Apparently the Indians under Inkpaduta paid no further heed to the captives.

Thus matters had stood for some days when one evening, as Mrs. n.o.ble and Miss Gardner were preparing for the night's rest, Roaring Cloud, a son of Inkpaduta, entered. The captives suspected that trouble was at hand and anxiously waited to see what form it might take. Roaring Cloud had no sooner entered than he ordered Mrs. n.o.ble out of the tent. She refused to comply. Enraged, he grasped her by one arm and with his other hand seized a stick of wood which happened to be close by. Dragging her out of the tepee, he struck her three or four heavy blows on the head, thus ending her life. On the following morning, as the squaws were breaking camp, the warriors gathered about the dead body and amused themselves by shooting arrows into it.

That the Indians with their remaining captive now journeyed well into the range of the buffalo is evidenced by the testimony of Mrs. Sharp who said that they "crossed one prairie so vast and so perfectly devoid of timber, that for days not even a hazel-brush, or a sprout large enough for a riding-whip could be found." As they "attained the more elevated points the scene was really sublime. Look in any direction, and the gra.s.sy plain was bounded only by the horizon....

The only things to be seen, except gra.s.s, were wild fowls, birds, buffalo, and antelope. The supply of buffalo seemed almost as limitless as the gra.s.s. This was their own realm, and they showed no inclination to surrender it, not even to the Sioux."[307]

Within two days after the killing of Mrs. n.o.ble the Indians crossed the James somewhere near the mouth of Snake Creek and encamped a short distance to the south of the site of the present town of Ashton. Not far removed was a permanent camp of about one hundred and ninety lodges of Yankton Sioux.

The arrival of the white captive created a stir in the Yankton camp.

Their great curiosity was probably due to the fact that she was the first white person that many of them had ever seen. Her hair and skin were examined with intense admiration. "No sooner was one company out of the _teepe_ (sic) than others came; and so they kept it up from morning until night, day after day".[308] The excitement over the white captive had scarcely died away when it was renewed by the arrival of the three Indian emissaries from the Yellow Medicine, who came garbed in civilized attire, "coats and white s.h.i.+rts, with starched bosoms."[309] They had taken up Inkpaduta's trail at Lake Madison and had closely followed it all the way without overtaking the band.

Considerable time was spent in parleying for the captive, but the Yankton owner remained firm in his refusal of the terms offered. At the close of the second day he stated that he would have to submit the question of sale to a tribal vote, since he lacked the power to negotiate it himself. This brought to light the fact that there were two parties in the tribe--one favoring immediate sale, the other maintaining that it would be better to take the captive to the Missouri River country.

While these negotiations were in progress groups of Yanktons visited Abbie Gardner. With great gusto they dwelt upon the situation that existed in the council from time to time. Each group had its own version as to her future disposition. "One would say that I would be taken to the river and drowned.... Another would tell me that I would be bound to a stake and burned, showing the manner in which I would writhe and struggle in the flames. Another declared that I was to be cut to pieces by inches; taking his knife and beginning at my toes, or fingers, he would show how piece after piece was to be cut off".[310]

Finally the captive was relieved by a Yankton squaw who told her that there was no truth in these explanations, since the council had decided that she was to be freed by sale to the stranger Indians who would take her back to the whites. Thus on the fifth day of the council the party for immediate sale won, and the tribal vote expressed a willingness to close the bargain as soon as possible.

The price paid for the ransom of Abbie Gardner was probably "two horses, twelve blankets, two kegs of powder, twenty pounds of tobacco, thirty-two yards of blue squaw cloth, thirty-seven and a half yards of calico and ribbon, and other small articles".[311] Although there is no little disagreement as to how much was actually paid for her ransom, it is certain that none of the many articles with which the Indians were provided to secure the release of Mrs. n.o.ble and Miss Gardner were ever turned back or accounted for by the three Indians.

From this it may fairly be presumed that all were used in bringing about the ransom.

After the purchase price had been paid and the captive turned over to her new care-takers, they were all urged by the Yanktons to remain and attend a feast to be given in their honor. Abbie Gardner, however, was anxious to make her return to civilization as speedily as possible.

She had also observed in the preparations which were being made that roast dog was to be served at the feast, and so declined to attend, urging upon her guides an immediate departure. In spite of her failure to appreciate the honor of a dog feast, the Yankton chief, Ma-to-wa-ken, ordered that the wagon be piled high with buffalo skins and meat. So well filled was the wagon that only Miss Gardner could be accommodated in addition to the load.[312] As a further a.s.surance of good will the chief sent two of his best men along as a guard. They were to accompany the group to the Wahpeton Agency before turning back. Evidently this was a safeguard against attack from Inkpaduta's men, for it appears that a number of his party followed for four days before turning back to the camp on Snake Creek.[313]

The return trip of Abbie Gardner was strikingly different from her forced flight, since now she was the only member of the party who rode while all the others walked. The first adventure of the journey which proved to her the good intentions of the Indians was at the crossing of the James River. When the party arrived at the stream, the girl was placed in a frail little boat not more than five or six feet in length--just large enough for herself. In her fright she recalled the Yankton's tales of her early killing by her purchasers. But she was soon happily a.s.sured of their good intentions. Having placed her in the frail boat, they attached a strong rawhide thong cable to one end.

When these preparations for crossing were completed, the Indians divested themselves of most of their clothing, plunged into the stream, and led or guided the canoe and its occupant safely across to the opposite bank. From this time on the girl's confidence in her guides grew with every evidence of their good will toward her.

The return journey was without any unusual incident. After a week of uninterrupted traveling, they came to a region thickly populated with Indians, and to the great joy of Abbie Gardner there were a large number of log houses in addition to the primitive and loathsome tepees. She thought these were inhabited by white people when she first sighted them, but later she discovered that such was not the case: they were all inhabited by Indians. After two more days of travel, she reached the home of a half-breed family who could talk English. It was here that she learned that her guides had been sent out by the authorities to bring her in. While they tarried here for a day and a half Abbie made a suit for herself out of cloth furnished by the half-breed girls at whose home she lodged.[314] The next stop was at the Yellow Medicine mission on the confines of civilization. Here the girl was given into the temporary care of the missionaries, Dr.

and Mrs. Thomas S. Williamson. The date of her arrival at this point was on or about the tenth day of June. Her joy was altogether unbounded when she found herself once more lodged in the home of a person of her own race; for she now fully realized that her deliverance was actual and not a fanciful dream.

While this expedition was being successfully carried out, Agent Flandrau had gone to St. Paul with Mrs. Marble, whom he tells us he took thither in his own wagon. As soon as they arrived Mrs. Marble was turned over to a Mrs. Long, the wife of Steve Long, proprietor of the Fuller House then located at the northeast corner of Jackson and Seventh Streets. Mrs. Long was instructed to outfit her in the most becoming and "effective widow's weeds obtainable in the market".[315]

When this had been satisfactorily accomplished, Mrs. Marble was presented to the people at a public meeting or reception in the hotel.

Before the reception came to a close over one thousand dollars had been contributed toward her future support. This was turned over to Governor Medary to be used in whatever manner the Governor thought best. Mrs. Marble was detained in St. Paul for only a brief time, due to her great desire to return to her friends and relatives in the East. At the time of her leaving, Governor Medary gave her two hundred and fifty dollars of the money contributed and placed the remainder in a St. Paul bank. Later the bank failed and nothing could be realized on the deposit.[316]