Bury My Heart at Wounded Knee (24 page)

Sherman was persuaded by higher government authorities to try coaxing them out with a peace commission, and so in that summer of 1867 he formed the commission of Taylor, Henderson, Tappan, Sanborn, Harney, and Terry—the same group which tried to make peace with Red Cloud at Fort Laramie later in the autumn. (See preceding chapter.) Hancock was recalled from the plains, and his soldiers were scattered among forts along the trails.

The new peace plan for the southern plains included not only the Cheyennes and Arapahos but the Kiowas, Comanches, and Prairie Apaches. All five tribes would be established on one great reservation south of the Arkansas River, and the government would provide them with cattle herds and teach them how to grow crops.

Medicine Lodge Creek, sixty miles south of Fort Larned, was chosen as the site of a peace council, the meetings to be held early in October. To make certain that all important chiefs were there, the Bureau of Indian Affairs stockpiled presents at Fort Larned and sent out a number of carefully chosen messengers. George Bent, who was now employed as an interpreter by Tall Chief Wynkoop, was one of the emissaries. He had no difficulty in persuading Black Kettle to come. Little Raven of the Arapahos and Ten Bears of the Comanches were also willing to travel to Medicine Lodge Creek for a council. But when Bent went to the Dog Soldier camps, he found their leaders reluctant to listen to him. The Old Man of the Thunder had made them wary of meetings with soldier chiefs. Roman Nose said flatly that he would not go to Medicine Lodge Creek if the Great Warrior Sherman was going to be there.

Bent knew and the commissioners knew that Roman Nose was the key to any Cheyenne peace settlement. The warrior leader now commanded the allegiance of several hundred fighting men from all the Cheyenne societies. If Roman Nose did not sign the treaty, it would be meaningless so far as peace in
Kansas was concerned. Probably at Bent’s suggestion, Edmond Guerrier was chosen to visit Roman Nose and convince him that he should come to Medicine Lodge Creek for at least a preliminary discussion. Guerrier, who had survived Sand Creek, was married to Bent’s sister; Roman Nose was married to Guerrier’s cousin. With such family ties, diplomacy was not difficult.

On September 27 Guerrier arrived at Medicine Lodge Creek with Roman Nose and Gray Beard. Roman Nose had insisted that Gray Beard come along as his spokesman; Gray Beard understood a few words of English and could not be so easily deceived by interpreters. Superintendent Thomas Murphy, who was handling arrangements preceding arrival of the commissioners, greeted the Cheyenne leaders warmly, told them the forthcoming council would be most important to them, and promised that the commissioners would guarantee them provisions and take them “by the hand and make a good road for peace.”

“A dog will rush to eat provisions,” Gray Beard said in reply. “The provisions you bring us make us sick. We can live on buffalo but the main articles that we need we do not see—powder, lead, and caps. When you bring us these we will believe you are sincere.”

Murphy replied that the United States gave presents of ammunition only to friendly Indians and wanted to know why some of the Cheyennes were so unfriendly as to continue raiding. “Because Hancock burned our village,” Roman Nose and Gray Beard both replied. “We are only revenging that one thing.”
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Murphy assured them that the Great Father had not authorized the burning of the village; the Great Father had already removed Hancock from the plains for doing this bad thing. As for the Great Warrior Sherman, whose presence Roman Nose objected to, the Great Father had also recalled him to Washington. Roman Nose finally agreed to a compromise. He and his followers would camp sixty miles away on the Cimarron; they would watch the council from that distance, and if it pleased them they would come in and participate.

It was the Moon of the Changing Season, October 16, when
the council began in a beautiful grove of tall trees on Medicine Lodge Creek. The Arapahos, Comanches, Kiowas, and Prairie Apaches camped along the wooded bank beside the council grounds. Black Kettle chose the opposite side of the stream. In case of trouble he would at least have the creek between him and the two hundred cavalrymen who were guarding the commissioners. Roman Nose and the Dog Soldier chiefs kept runners in Black Kettle’s camp to inform them of the peace talks. These runners were as watchful of Black Kettle as they were of the commissioners; they did not intend to permit Black Kettle to sign a bad treaty in the name of the Cheyenne people.

Although more than four thousand Indians were gathered at Medicine Lodge, so few Cheyennes were present that it began almost entirely as a Kiowa-Comanche-Arapaho affair. This worried the commissioners, whose main objective was to secure a peace with the hostile Dog Soldiers by convincing them that their best interests lay in the proposed reservation below the Arkansas. Black Kettle, Little Robe, and George Bent won over some of the reluctant chiefs, but others became so hostile they threatened to kill all of Black Kettle’s horses unless he withdrew from the council.

On October 21, the Kiowas and Comanches signed the treaty, promising to share in a reservation with the Cheyennes and Arapahos, and among other things to confine their buffalo hunting to ranges below the Arkansas and to withdraw all opposition to construction of the railroad being built along the Smoky Hill route. Black Kettle, however, would not agree to sign until more Cheyenne chiefs came to Medicine Lodge; Little Raven and the Arapahos would not sign until the Cheyennes signed. The frustrated commissioners agreed to wait one more week while Black Kettle and Little Robe went to the Dog Soldier camp to carry on their persuasive diplomacy. Five days passed, but no Cheyennes appeared. Then, late in the afternoon of October 26, Little Robe returned from the Dog Soldier camp.

The Cheyenne chiefs were coming, Little Robe announced, with about five hundred warriors. They would be armed and would probably fire off their guns to express their desire for ammunition needed in the autumn buffalo hunts. They would
harm no one, and if they received gifts of ammunition they would sign the treaty.

At noon the next day under a warm autumn sun, the Cheyennes came in at a gallop. As they crested a ridge south of the council grounds they formed four abreast like Hard Backsides’ cavalrymen. Several were dressed in captured Army blouses; others wore red blankets. Their lances and silver ornaments glittered in the sunlight. As the column came opposite the council grounds, the warriors wheeled into a platoon front, facing the commissioners across the creek. One of the Cheyennes sounded a bugle call, and the ponies leaped forward in a charge, five hundred voices shouting “Hiya hi-i-i-ya!” They brandished their lances, lifted their strung bows, fired a few rifles and pistols into the air, and plunged into the creek with a spray of water. The front ranks whipped their ponies up the bank to within a few feet of White Whiskers Harney, who stood motionless to receive them. The other commissioners were scurrying for cover. Reining their mounts to quick halts, the chiefs and warriors slid off, surrounded the startled commissioners, and began laughing and shaking hands. They had satisfactorily demonstrated the dash and bravery of the fighting Cheyennes.

After preliminary ceremonies were out of the way, the speeches began. Tall Bull, White Horse, Bull Bear, and Buffalo Chief all spoke. They did not want war, they said, but would accept it if they could not get an honorable peace.

Buffalo Chief made one final plea for use of the hunting grounds along the Smoky Hill. The Cheyennes would leave the railroad alone, he promised, and then added in a voice of reason: “Let us own the country together—the Cheyennes should still hunt there.” But the white men of the council did not believe in sharing any of the country north of the Arkansas. Next morning, after coffee was served, the Cheyenne and Arapaho chiefs listened to a reading of the treaty, with George Bent interpreting. At first Bull Bear and White Horse refused to sign, but Bent took them aside and convinced them it was the only way to keep their power and live with the tribe. After the signing, the commissioners issued presents, including ammunition for hunting. The Medicine Lodge council was ended. Now most
of the Cheyennes and Arapahos would move south as they had promised. But there were others who would not go. Three or four hundred were already heading north from the Cimarron, their fortunes cast with a warrior who would not surrender. The name of Roman Nose was not signed to the treaty.
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During the winter of 1867–68, most of the Cheyennes and Arapahos were camped below the Arkansas near Fort Larned. From their autumn hunts they had enough meat to survive the cold moons, but by springtime the food shortage grew serious. Tall Chief Wynkoop came out from the fort occasionally to distribute what scanty supplies he was able to obtain from the Indian Bureau. He told the chiefs that the Great Council in Washington was still arguing over the treaty and had not provided money to buy food and clothing for them as promised. The chiefs replied that if they had arms and ammunition they could go down on Red River and kill enough buffalo to supply their people. But Wynkoop had no arms or ammunition to give them.

As the warm spring days lengthened, the young men grew increasingly restless, grumbling because there was not enough to eat, cursing the broken promises of the white men at Medicine Lodge. In small bands they began drifting northward toward their old Smoky Hill hunting grounds. Tall Bull, White Horse, and Bull Bear gave in to demands of their proud Dog Soldiers, and also crossed the Arkansas. Along the way, some of the wild young men raided isolated settlements in hopes of finding food and guns.

Agent Wynkoop hastened to Black Kettle’s village, begging the chiefs to be patient and keep their young men off the warpath, even though the Great Father had broken faith with them.

“Our white brothers are pulling away from us the hand they gave us at Medicine Lodge,” Black Kettle said, “but we will try to hold on to it. We hope the Great Father will take pity on us and let us have the guns and ammunition he promised us so we can go hunt buffalo to keep our families from going hungry.”
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Wynkoop was hopeful that arms and ammunition could be obtained now that the Great Father had sent out a new Star Chief, General Philip Sheridan, to command the soldiers in the
Kansas forts. The agent arranged for several leaders, including Black Kettle and Stone Calf, to meet with Sheridan at Fort Larned.

When the Indians saw Sheridan, with his short legs and thick neck and long swinging arms, they thought he looked like a bad-tempered bear. During the council Wynkoop asked the general if he could issue arms to the Indians. “Yes, give them arms,” Sheridan growled, “and if they go to war my soldiers will kill them like men.”

Stone Calf retorted: “Let your soldiers grow long hair, so that we can have some honor in killing
them.”

It was not a friendly council, and although Wynkoop was able to obtain a few obsolete rifles for them, the Cheyennes and Arapahos who remained to hunt below the Arkansas were very uneasy. Too many of their young men and most of the Dog Soldier bands were still north of the river, some of them raiding and killing white men wherever they could find them.

By late August most of the Cheyennes in the north were gathered along the Arikaree fork of the Republican River. Tall Bull, White Horse, and Roman Nose were there with about three hundred warriors and their families. A few Arapahos and Pawnee Killer’s Sioux were camped nearby. From Bull Bear, who was camped with his band on the Solomon, they heard that General Sheridan had organized a company of scouts to hunt down Indian camps, but these Indians were too busy gathering meat for winter to worry about scouts or soldiers finding them.

And then one day in the Moon When the Deer Paw the Earth, September 16, a hunting party of Sioux from Pawnee Killer’s camp saw about fifty white men going into camp on the Arikaree, about twenty miles below the Indian camps. Only three or four of the white men wore blue uniforms; the others were dressed in rough frontier clothing. This was the special company organized by Sheridan to search out Indian camps; they were known as Forsyth’s Scouts.

As soon as the Sioux hunters alerted their people, Pawnee Killer sent runners to the Cheyenne camp to ask them to join in an attack on the white scouts who had invaded their hunting grounds. Tall Bull and White Horse immediately sent criers through their camps, urging the warriors to make ready their
war rigs and put on their battle paint. They went to see Roman Nose, who was in his tepee undergoing purification ceremonies. A few days before, when the Cheyennes had gone to feast with the Sioux, one of the Sioux women had used an iron fork to cook fried bread, and Roman Nose did not discover this until after he had eaten the bread. Any metal touching his food was against his medicine; Roman Nose’s magic power to escape the white men’s bullets was worthless until he had completed the purification ceremonies.

The Cheyenne chiefs accepted this belief as a matter of course, but Tall Bull told Roman Nose to hurry up the ceremonies to restore his medicine. Tall Bull was sure the Cheyennes and Sioux together could destroy fifty white scouts, but there might be companies of Bluecoats nearby, and if so, the Indians would soon need Roman Nose to lead them in the charges. Roman Nose told them to go ahead. When he was ready he would come.

Because of the long distance to the soldier scouts’ camp, the chiefs decided to wait until next daylight to attack. Riding their best war ponies and armed with their best lances, bows, and rifles, five or six hundred warriors moved down the Arikaree Valley. The Sioux wore their eagle-feather bonnets; the Cheyennes wore their crow-feather bonnets. Not far from the scouts’ camp they halted, the chiefs issuing strict orders that no small parties were to go out alone to attack the enemy. All would attack together, as Roman Nose had taught them; they would ride over the scouts and rub them out.

In spite of the warnings, six Sioux and two Cheyennes—all very young men—slipped out before sunrise and tried to capture the white men’s horse herd. They charged in just at dawn, yelling and waving blankets to stampede the stock. A few animals were captured, but the young braves had alerted Forsyth’s Scouts to the presence of Indians. Before the main body of Sioux and Cheyennes could charge the exposed camp, the scouts had time to move to a small island in the dry bed of the Arikaree and there take cover among the willow brush and high grass.