1851 Horse Creek Treaty names

[Dietmar]

Jinlian and Kingsley recently discussed the Crow signatories of the 1851 Fort Laramie/Horse Creek Treaty . Just out of curiosity, I tried to find the translations for the other names. Here´s my list:

D. D. Mitchell
Thomas Fitzpatrick
Commissioners.

Sioux:
Mah-toe-wha-you-whey, Conquering Bear (head chief) (Wazhazha)
Mah-kah-toe-zah-zah, Clear Blue Earth (Brule)
Bel-o-ton-kah-tan-ga, Big Partisan (Brule)
Nah-ka-pah-gi-gi, Yellow Ears (Brule)
Mak-toe-sah-bi-chis, Smutty Bear (Yankton)
Meh-wha-tah-ni-hans-kah, Long Mandan (Two Kettle)

Cheyennes:
Wah-ha-nis-satta, He Who Walks With His Toes Turned Out (head chief) aka Stone Forehead aka Medicine Arrows
Voist-ti-toe-vetz, White Cow
Nahk-ko-me-ien, Bear´s Feather or Bark
Koh-kah-y-wh-cum-est, White Crow (or perhaps White Antelope)

Arrapahoes:
Be-ah-te‚-a-qui-sah, Little Owl (head chief) (Northern Arapahoe)
Neb-ni-bah-seh-it, Big Man
Beh-kah-jay-beth-sah-es, Cut Nose

Crows:
Arra-tu-ri-sash, Big Robber aka Big Shadow (head chief)
Doh-chepit-seh-chi-es, Sits On Edge Of Fortification aka Red Bear (Mountain Crow)

Assinaboines:
Mah-toe-wit-ko, Crazy Bear (head chief) (leader of Girls band)
Toe-tah-ki-eh-nan, The First Who Flies (leader of Stone band, brother of The Light)

Mandans and Gros Ventres:
Nochk-pit-shi-toe-pish, Four Bears (Hidatsa)
She-oh-mant-ho, Red Buffalo Cow (Mandan)

Arickarees:
Koun-hei-ti-shan, Iron Bear aka Bear Chief (head chief)
Bi-atch-tah-wetch, Chosen Eagle aka Young Eagle Chosen

In the presence of---
A. B. Chambers, secretary.
S. Cooper, colonel, U. S. Army.
R. H. Chilton, captain, First Drags.
Thomas Duncan, captain, Mounted Rifiemen.
Thos. G. Rhett, brevet captain R. M. R.
W. L. Elliott, first lieutenant R. M. R.
C. Campbell, interpreter for Sioux.
John S. Smith, interpreter for Cheyennes.
Robert Meldrum, interpreter for the Crows.
H. Culbertson, interpreter for Assiniboines and Gros Ventres.
Francois L'Etalie, interpreter for Arickarees.
John Pizelle, interpreter for the Arrapahoes.
B. Gratz Brown.
Robert Campbell.
Edmond F. Chouteau.

I haven´t find the two Hidatsa names, who signed for the Mandan and Gros Ventres. Four Bears is said to had been one of them.

Any other corrections?

Thanks.

[Dietmar]

I have edited the previous post today, adding the Mandan/Gros Ventre signatories.

Most sources say that only two Hidatsas signed for the Mandan & Gros Ventres, but the North Dakota Studies website (http://www.ndstudies.org/main.html) states that the Mandan chief Red Buffalo Cow aka Red Roan Cow bears the name "She Oh Mant Ho".

On the same site it is stated that the Hidatsa chief Four Bears (not to be confused with the Mandan chief Mato Tope) signed the 1851 treaty, so he must be the man called Nochk-pit-shi-toe-pish.

Unless there are errors in the above list, we now have the English names of all the signatories of the 1851 Horse Creek Treaty.

[Dietmar]

"Among the Indians: Four Years on the Upper Missouri, 1858-1862" by Henry A. Boller (page 58) is another source that says Nochk-pit-shi-toe-pish is indeed Four Bears, the Hidatsa chief.

[kingsleybray]

Doh-chepit-seh-chi-es, Sits On Edge Of Fortification

This Crow signatory was also known as Red Bear, the leading chief of the Mountain Crow division in the 1850s. See the thread on Crow Chiefs in 1858.

[Dietmar]

Thanks Kingsley,

I updated the list above.

Your link posted today provided information about one of the Assiniboine signers:

Fool Bear. Mato Winko, chief of the Canoe band of the Assiniboine
Indians, was known as Crazy Bear, Fool Bear, L'ours Fou and Ours Fou,
all translations of his Indian name. He was appointed chief of the Assmi-
boine tribe at Fort Laramie council, Sept. 17, 1851. James L. Long, an
authority on this tribe, said Crazy Bear was chosen to represent the
Assiniboines at Fort Laramie because his band was at Fort Union most
of the time but he was not recognized as chief by the other bands of that
tribe. The government recognized him as chief and when the annuities
were distributed at Fort Union he was given a large share that he divided
among his head men. Long says that Crazy Bear died northwest of Fort
Union during a smallpox epidemic and was 70 years old at the time of
his death.



from: CONTRIBUTIONS TO THE Historical Society of Montana VOLUME TEN 1940, THE FORT BENTON JOURNAL. 1854-1856 AND THE FORT SARPY JOURNAL 1855-1856, page 291

[gregor]

Recently I tried to clean up my archive a liitle bit and I came across a dokument with parts of newspaper articles about the 1851 horse creek treaty.

The editor of the Missouri Republican (St. Louis, Missouri), a Colonel A. B. Chambers was eye witness to the proceedings in Sept 1851. He reported to his paper and the reports were published some days later. His observations and comments are very interesting so I will post some ( the content of these articles were somehow used in the book "Fort Laramie and the Pageant of the West, 1834-1890" in 1938).

Please remmeber the text was written in 1851!

So here we go:

September 8 - Monday [Published in the Missouri Republican on October 24, 1851]

Letter from the Editor

TREATY GROUND, HORSE CREEK,
Near Fort Laramie, I. T. September

This morning the first Grand Council is to be held, and it may well be supposed that there was an early stir and great preparations. It was an event to which the Indians had been looking with great interest, for as yet they were uniformed of the purposes of the Government. The past night had been to me one of annoyance, so far as my personal comfort was concerned, for there was no opportunity to sleep; but viewed in reference to the objects of the assembly, was gratifying. On Saturday it had been announced by Col. Mitchell, through the interpreters, that the next day, Sunday, was the “White men’s Medicine Day,” and for that reason he would not hold Council, or transact any business. Every thing that pertains to the Great Spirit the Indians regard and designate as “Medicine.”

The Indians devoted the afternoon of Sunday to visits of portions of one nation to another, and to feasts and dances. In the Ogallahlah band of the Sioux, directly on the opposite side of the Platte, two dog feasts were given to the Snakes, Arrapahoes and Cheyennes, and these were followed by dances, which lasted the entire night. Feasts and dances were given in most of the other villages. The sound of the drums and unmeaning chaunts of the Ogallahlahs made sleep impossible.

Every one, whites and Indians, seemed to look for the morning, and every body was early afloat. From dawn until 9 o’clock when the cannon was fired and the flag hoisted, as a signal for the Council to assemble, parties of Indians were coming in from every direction. I have taken pains to form an estimate of the number present, and by the number of lodges, estimating, as in common with those familiar with the Indians, we had assembled over nine thousand. Allowing for “soldiers”, and bands without lodges, I believe the number might be safely set down as exceeding ten thousand.

When the cannon had given forth its thunder, the whole plains seemed to be covered with the moving masses of chiefs, warriors, men, women and children; some on horseback, some on foot. The Chiefs and Braves who expected to go into Council - for only the principal men take part in important deliberations like this - generally came on foot; then followed the young men mounted and on foot, then the squaws and children. Until the signal was given for the Council to assemble, the masses had remained at a distance from the temporary arbor prepared for the occasion. When the whole body commenced moving to the common centre, a sight was presented of most thrilling interest. Each nation approached with its own peculiar song or demonstration, and such a combination of rude, wild, and fantastic manners and dresses, never was witnessed. It is not probable that an opportunity will again be presented of seeing so many tribes assembled together displaying all the peculiarities of features, dress, equipments, and horses, and everything else, exhibiting their wild notions of elegance and propriety.

They came out this morning, not armed or painted for war, but decked out in all their best regalia, pomp, paint and display of peace. The chiefs and braves were dressed with punctilious attention to imposing effect. The ‘bucks’ (young men) were out on horse or afoot, in all the foppery and display of prairie dandies. In their efforts to be elegant, fashionable and exquisite, it must be confessed that the prairie dandy, after his manner, displays quite as much sense and taste as his city prototype, with this advantage. The Indian does not conceal his features with a superabundance of hair. In their bearings, and efforts to show pride of dress and tinsel, they are on a par.

The squaws were out in all the richness and embellishments of their toggery. Their displays, according to their stations and wealth of their husbands or fathers, marked their ability to dress, and their distingue in genteel Indian society. The belles (there are Indian as well as civilized belles) were out in all they could raise of finery and costume, and they way they flaunted, tittered, talked and made efforts to show off to the best advantage before the bucks, justly entitled them to the civilized appelation we have given them. We concluded that coquetry was not of foreign origin. Even more than ordinary care had been bestowed on the dress of the children. They were evidently on their best behavior . With these little ones it was easy to decide upon the thrift, the cleanliness and industry of the mothers. We have a belief that a child in its dress and behaviour is a fair index of the culture, mind and industry of its mother. Some were decked out in the variety of finery that skins of wild animals, beads, porcupine quills, and various colored cloths could suggest. Others were in more simple costume, a string of beads round the neck, and a string round the loins. It is due to the Indian women to say, that wilst the male children, even to an advanced age, are often permitted to go naked, or nearly so, we saw but one female child so exposed.

When the crowd had assembled it was announced that only the principal or headmen were expected within the circle prepared for the Council. The others took positions on the plains, generally in the rear of the part assigned to their chiefs and braves. The Council ground was a circle - about a third of it facing the east was left open. Around the remainder sheds had been erected with lodge poles and lodge skins. The tribes were arranged around - the Sioux first, north and west of the entrance, the Cheyennes, Assinaboins, Shoshones Arrickewas, Gros Ventres, Mandans, Arrapahoes. In the centre a covered arbor was erected. Here was seated Col. Mitchell and Major Fitzpatrick, the Commissioners; there was also present, Col. Cooper, Capt. Ketchum, Capt. Duncan, Capt. Rhett, Lieut. Hastings and Lieut. Elliott, of the U. S. A. The Rev. Father De Smedt, Col. R. Campbell, B. G. Brown, Maj. Haldman, of the Utah Indian Agency, Mr. Rose, Sub-Agent, and a number of gentlemen, interpreters, traders, and others.

There had been no studied effort made to produce effect in the arrangement, but when the Council was assembled, it certainly presented as fine a field for a painter or daguerreotypist as could any where be found. I am not aware of any thing of the kind ever before presented, and I deeply regretted that among the many American artists, there was not one present. I procurred the services of a man in Capt. Duncan’s company, to make a sketch for me. He has not yet completed it, and I cannot speak of its accuracy.

I have alluded more particularly to the assemblage and appearances this morning, for the reason that it was the first and best opportunity presented to see all the Indians in a body. In all its aspects, it was new to me, and a thousand incidents, which will not bear repitition, were of deep interest. It is an undoubted fact that the bearing, character, manners, courage, habits and nearly all leading characteristics of the Indians of the plains and mountains, strongly contrast with that of the more easterly Indians - say from the Pawnees to our State line. The former are proud, manly and high toned sons of the wilds - the latter are dirty, beggerly and cowardly compared with the former. The latter have had more to do with the whites, have learnt many of their vices and few of their virtues. What contamination may do with the former remains to be seen.
(The proceedings in Council we will give in a connected form.)

[gregor]

September 8 - Monday [ Published in the Missouri Republican on October 26, 1851 ]

Treaty Ground near Fort Laramie, I. T.

When order had been restored, all the Indians, seated after their own peculiar notions about rank and precedence among themselves, Col. MITCHELL addressed them through the interpreter, as follows:

“As the Chiefs and principal men of the several tribes are now present, I will proceed to speak of the business for which we are assembled. I am sent here to transact important business with you. Before commencing that, I propose to smoke all around with you. The ceremony of smoking I regard as an important and solemn one, and I believe you all so respect it. When white men meet to transact important business, and they desire to test their truth and sincerity, they lay their hands on the Bible, the book of the Great Spirit - their Great Medicine - and take an oath. When the red man intends to tell the truth, and faithfully fulfil his promises, he takes an oath by smoking to the Great Spirit. The Great Spirit sees it all and knows it. Now, I do not wish any Indian to smoke with me that has any deceit or lies in his heart - or has two hearts - or whose ears are not bored [sic] to hear what his Great Father at Washington has to propose, and perform whatever is agreed upon. All such will let the pipe pass. I don’t want them to touch it.”

Here the ceremony of smoking commenced. … [text omitted]…

When the smoking had been gone through with, Col. MITCHELL addressed the Indians, in substance as follows. His expressions were short, in simple language, such as they could really understood, in many cases adopting various forms, and employing their own hyperbolical mode of thought. Between sentences, he paused to see that the interpreters understood him correctly, and to allow time for them to communicate it to their respective tribes. As many of the Indians understood the dialect of other tribes, the interpreters announced their interpretations in a loud voice, and that all might hear, and mistakes in conveying the correct meaning be corrected. Whenever the Indian understands, or thinks he understands, what has been said to him, he signifies it by a gutteral exclamation, “How.”

“I am glad we have all smoked together like brethren, and I trust we have spoken the truth, without any lies in our hearts. Your Great Father in Washington has sent me and my white-haired brother (Major Fitzpatrick) to make peaceful arrangements with you for your own benefit. We are but the agents or representatives of your Great Father at Washington, and what we propose is merely what he desires you should do for your own happiness. We do not come to you as traders; we have nothing to sell you and do not want to buy anything from you. We do not want your lands, horses, robes, nor anything you have; but we come to advise with you, and make a treaty with you for your own good.

… [text omitted]…

“In order that justice be done each nation, it is proposed that your country shall be divided into geographical districts - that the country and its boundaries shall be designated by such rivers, mountains and lines, as will show what country each nation claims and where they are located. I doing this it is not intended to take any of your lands away from you, or to destroy your rights to hunt, or fish, or pass over the country, as heretofore. But it will be expected that each nation will be held responsible for depredations committed within its territory unless it can be clearly shown that the people of some other nation committed them, and then that nation will be held responsible. Your Great Father only desires to punish the guilty and reward the good. When a horse is stolen, or a scalp taken, or a woman or child carried off, or any other wrong done, he wants to find out who did it, and punish the bad man or nation; and the nation will be held responsible for the acts of its people.

… [text omitted]…

“He desires and it is now necessary that you should make and maintain peace between nations and bands as well as with the whites. Diseases, famine and the vices of bad white men are carrying your people off fast enough without the aid of war. Your Great Father desires to drive the bad white men out from amongst you, and I therefore expect you will freely give him the names of any bad white men in your country.

… [text omitted]…

“Your nations are divided into bands or small tribes, and many of these small bands are as hostile to other bands of their own people as they are to other nations. Your Great Father will not recognize any such divisions. The bands of the several nations or tribes must make peace with each other and form one nation. Your Great Father will only treat with the whole nation or tribe when united, not with any band however large or powerful. For this purpose I desire that each nation shall select one suitable man to be “chief of the whole nation,” who shall be recognized as the head of the nation or tribe,

… [text omitted]…

“I desire that you will select from each nation one or more of your most intelligent, young or middle aged men, in whose truth you have confidence, and whose judgment you respect, to go with me to Washington, to see your Great Father, and hear from him whether I have told you correctly what he wants. These men I will take down with me and send them back to you in the spring. They will have seen and conversed with your Great Father, and they will tell you what they have seen of the strength, power and numbers of the white men.

… [text omitted]…

Major Fitzpatrick addressed them, through the interpreters:
“Col. Mitchell has told you what the Government wants. Now I advise you to go any talk the matter over among yourselves - mingle with each other - be friendly now and hereafter. See that you understand the subject properly, and let there be no hostilities between you. We will be here and see that you understand us correctly.”

At the conclusion, TERRE BLUE, a Sioux chief [Makatozaza], and old and venerable man, dressed in a blue blanket coat, came up, shook hands with the Commissioners, and all others, selected his interpreter, and then addressed Col. Mitchell as follows:

“Grand Father, I am very glad I have seen you - I have heard you were coming, ever since the grass began to grow, and now you are here. I have not two hearts - my ears have been open to all you told us. It seems to me good. I believe our Great Father is good; but I will go home and talk to my people about it -we will think of it.”

… [text omitted]…

Here the council broke up. At the expense of the loss of my dinner, I spent the evening witnessing a scalp peace made between the Cheyennes and Snakes, of which I will give an account hereafter.

[gregor]

September 10 - Wednesday [Published in the Missouri Republican on November 2, 1851]

The cannon was fired this morning, and the flag raised for the assembling of the Council, at 9 o’clock. About that hour, it was announced that the Crows were coming in,

… [text omitted]…

IN COUNCIL

The Indians were late in assembling, and it consisted of nearly the same persons as previously noted. The Crow chiefs were assigned a place within the circle, and soon after they were seated, most of the chiefs and principal men of each tribe came up and presented the pipe and smoked with them.

Colonel Mitchell then informed them, through their interpreters, that he had submitted to the all the propositions he had to make, and he was now prepared to hear what they thought of them - if they had talked and smoked the matter over among themselves. He would first hear from the Sioux.

Terre Blue, Brule, an old but very good chief, after selecting his interpreters, addressed the commissioners:
“Father, you and the whites have a great deal of sense, and you and out Grand Father have put yourselves to a great deal of trouble to come out here to see us. But we are all glad in our hearts that you have come. We know you want to do us good, to make us be at peace with each other, and the whites, and we want to be at peace. I and my band, the Brules, have heard all you have said, and we have talked together about it. Some things you propose are very well, but in some things we don’t agree with you. We are not a large band, and we claim half of all the country; but, we have decided differently from you, Father, about this Chief of the nation. We want a Chief for each band, and if you will make one or two chiefs for each band, it will be much better for you and the whites. Then we will make soldiers of our young men, and we will make them good men to the whites and other Indians. But, Father, we can’t make one Chief. We are a poor people, and want very much to see the presents you told us were coming.”

Big Yancton, another Sioux, [Long Mandan ] who is very much like some of our fulsy, meddlesome, everyday orators, followed. He never lets an opportunity escape him to make a speech, and seldom spoke much to the point.
“Father, you tell us to behave ourselves on the roads and make peace, I am willing to shake hands and make peace with the whites and all the Indians. Your white people travel the roads and they have destroyed the grass, why do you not give them grass of their own. They have destroyed our grass and timber, and we can’t hunt where we used to do; we used to own all this country and went were we pleased; now, we are surrounded by other Indians, and the whites pass through our country. The games is going away, and I should like to see the time when you will give us horses, cattle and fowls as the white men have.”

Painted Bear, a Yancton [Smutty Bear], next spoke, but seemed to speak in derision. He said -
“Father, this is the third time I have met the whites. We don’t understand their manners, nor their words. We know it is all very good, and for our own good, but we don’t understand it at all. We suppose the half breeds understand it, and we leave them to speak for us.”

When he had concluded, Col. Mitchell further explained to them the propositions he had submitted, stating each one separately and distinctly. He also explained to them, that the Government had, or was about forming treaties with the Sioux north of the Missouri - buying from them their lands - and in a short time many of these Northern Sioux would be seeking homes on the south side. He wanted the Sioux nation south of the Missouri to unite and form one nation, and define their own lands. He explained to them that, divided as they were, they were weak and defenceless. If you take one lodge pole you can easily break it, but if you tale all the poles of a lodge together, it is very hard to break them. So, if your bands unite and all become one nation, it will be hard to break you.

Several other Sioux Indians spoke, but all of them were of the same import - mere begging speeches. They were all very poor, very hungry, and hoped the goods would soon be here.
… [text omitted]…

Other speeches were made by various Indians, and the council was protracted until a late hour. The Cheyennes and Arappahoes, having selected a chief for their respective nations, they brought them up, and they were received and recognized as such by the Commissioners. On receiving them, Col. Mitchell caused the names to be announced to all the other tribes, and at the same time informed them that henceforth the Government would regard them as the Chiefs of these nations, and they must be so received, respected and obeyed by all others. The Cheyenne Chief is Wan-ne-sah-tah or “Who walks with his toes turned out.” He is the great Medicine man of the tribe, and has the custody of the Medicine Arrows. These are arrows which, tradition says, have been kept many years in the tribe, and possess great virtues. The most solemn oath a Cheyenne can take, is on these arrows, and they are used only on very solemn and important occasions. This Indian did not bear the best possible character either in his nation, or with the whites, but was selected because, from his position, the bands could unite upon him.
… [text omitted]…

[gregor]

September 13 - Saturday [Published in the Missouri Republican on November 9, 1851 ]

This morning, when the Council met, much difficulty was experienced in explaining to the Sioux the extent and effect of the boundary designated between them and the Cheyennes and Arrapahoes. The Platte was fixed as the boundary, but the Sioux asserted their claim to both sides of the river. They did not contend that the south side belonged to them, but as they had always hunted on the south side, as far as the Republican Fork of the Kansas and the waters of the Arkansas, they claimed the same right now, and therefore objected to the line. Speeches were made by Snake [ or Smoke /Chief ], and the Brave Bear, and others, only one of which is worth reporting.

Black Hawk, (an Ogallahlah ) said: “Father, if there is anything I do know, it is this country, for I was raised in it, with the interpreters and traders. You have split the country, and I don’t like it. What we live upon, we hunt for, and we hunt from the Platte to the Arkansas, and from here up to the Red Bute and the Sweet Water. The Cheyennes and Arrapahoes agree to live together and be one people; that is very well, but they want to hunt on this side of the river. These lands once belonged to the Kiowas and the Crows, but we whipped these nations out of them, and in this we did what the white men do when they want the lands of the Indians. We met the Kiowas and the Crows and whipped them, at the Kiowa Creek, just below where we now are. We met them and whipped them again, and the last time at Crow Creek. This last battle was fought by the Cheyennes, Arrapahoes and Ogallahlahs combined, and the Ogallahlahs claim their share of the country.”

Col. MITCHELL finally succeeded in getting them to understand that, in fixing a boundary to their country, he had no purpose of limiting them to that boundary in hunting, or to prohibit them from going into the territory of any other Nation, as long as they remained at peace.

[gregor]

September 15 - Monday [Published in the Missouri Republican on November23, 1851]

The firing of the cannon, and the hoisting of the flag, called the Indians together about eleven o’clock.

… [text omitted]…

The only difficulty that presented itself was the selection of a Chief for the Sioux nation. At the former meeting, Col. Mitchell had informed them that, if they could not select a chief among themselves, in whose support all the bands would untie, he would himself select one, but that he would not force them to take anyone whom they did not approve; that, if the man he selected was not acceptable to a majority of the bands and the Sioux nation, he would choose another, and so on, until he found someone who would be acceptable to them all. This morning, Old Smoke, Terre Blue, and several of the principal men from the various bands, (there are ten bands in the Sioux nation) made speeches, assuring the Commissioners they could not agree in the selection of a chief. The most of the speakers were either candidates for the office or urged the claim of some one from their band. Nearly every band had its candidate.

THE FIRST ELECTION AMONG INDIANS

After the speeches were through, Col. Mitchell informed that, as they could not agree among themselves, he would select one himself; that he would require them to signify their approbation or disapprobation of the man selected; and if they did not like the man proposed, he would select another.
Before making a selection, an examination of the lodges belonging to each band was made, and each band was required to appoint a number of their principal men, in proportion to their lodges, to vote in the election. This gave to some of the bands six or seven, and to others only three voters, but a fair representation according to numbers.

… [text omitted]…

The actual number of representatives or voters was twenty-four. The Colonel then caused an equal number of sticks or twigs to be cut, of like length, and placed one in the hand of each voter, and then informed them that he would select and place in the centre of the circle, a man for the Chief of the nation. If they are willing to take him, and respect him and sustain him as such, they would give their sticks to the Indian selected. If they did not wish to take him, they would keep their sticks or give them back to him. This mode of election was very fully explained to each band, and every one understood it, for each band had its own favorite interpreter.

All things being ready, the Colonel proceeded to select his man for Chief. No one present, save himself and colleague, knew on whom the choice would fall, but it so turned out that the man he had selected was one of the voters of the Band, MA-TOE-WAH-YU-WHEY, or the FRIGHTNING BEAR. His name is commonly pronounced Matoe-iow-way. He is a man of between thirty and forty years of age, and as fine a formed person as was to be found among the Indians. He is connected with a large and powerful family, running into several of the bands, and although no chief, he is a brave of the highest reputation. Among the whites, and nearly all of them know him, he bears an unspotted reputation for honesty, courage and good behavior. His face indicates intelligence, firmness and kindness, and his eyes are clear and piercing.

… [text omitted]…

I have heard it said, that an Indian is so stoical and indifferent to danger or surprise, that no occurrence can change his countenance or disturb the solidity of his nature. Such was not the case in this instance.

When Col. Mitchell selected the Frightning Bear, and raised him from his seat and conducted him to the centre of the circle, his face evinced the workings of the various passions that stirred within him. His nomination was wholly unexpected, and came upon him like a clap of thunder from a clear sky. For some minutes he stood mute and deeply agitated. There was a rush of overwhelming feelings evident in his countenance, manner and action, which it is impossible to portray, but which evinced the sensitiveness and native modesty of the man.
Col. Mitchell announced to the bands that Mah-toe-wah-yu-why was selected by him.

… [text omitted]…

Then, turning to Col. Mitchell, he [Mah-toe-wah-yu-why] addressed him in substance as follows:
“Father, I am a young man and have no experience. I do not desire to be chief of the Dahcotahs. I have not attended the Councils much, because there are older and better heads in our nation than I am. There are men who know the white man longer than I have, and they know better what to do, and understand what you and our Great Father propose for our good, better than I do. Father, I have not attended the Councils for several suns. I have been hunting buffalo, and I would not have come here to day if I had known that this would have happened. Father, I think you should have selected some older and wiser man than myself.”

Col. M. explained to him, that he had selected him because of the character he bore among the whites and Indians, for honesty, intelligence and courage.
… [text omitted]…

Mah-toe-wah-yu-whey replied: “Father, I am not afraid to die, but to be chief of all the Dahcotahs, I must be a Big Chief. If I am to be chief I must be a Big Chief, or in a few moons I will be sleeping (dead) on the prairies. I have a squaw and papoose that I do not wish to leave. If I am not a powerful chief, my opponents will be on my trail all the time. I do not fear them.
… [text omitted]…“

Col. Mitchell then placed Mah-toe-wah-yu-whey in the centre of the semicircle, and again, through the interpreters, explained that those who were willing to take him for the Chief of the nation, should come up and give him the stick, or twig, and if they do not desire him, they would either keep the stick or give it to the Commissioner.
Now, although this, I presume, was the first election, by ballot, ever held in the Sioux nation, it gave rise to as much interest as one of our municipal elections. The voters sat in front of their respective bands, and when the nomination was made, a busy and active consultation commenced.

… [text omitted]…“

At length, after a very protracted consultation, a Yankton chief, (one of the voters,) arose, approached Mah-toe-way-yu-whey , and gave him his stick. Soon after, a Chief from the Shoshone [?] band did the same, and then the representatives of all the bands came up and gave him their sticks. But we had a strong and marked evidence of native and untutored dignity. Not one of the band to which Mah-toe-way-yu-whey belonged, voted until all the others had given in theirs, and he himself threw away the stick which had been given to him before he was selected. After the Colonel had satisfied Ma-toe-way-yu-whey, as the Chief of the nation, one of the old Chiefs harangued the bands, and especially the young men, telling them to open their eyes and look upon the man who was hereafter to be the Chief of the nation - to have their ears bored, that they might listen to his words, and do what he said. Hereafter, this Chief was to be the voice of their Great Father.

Col. Mitchell gave the Chief a number of presents to distribute among the nation. These he distributed with great exactness and justice, but reserved nothing for himself, nor would he give anything to his relations. In this, the manly independence of his character was strongly displayed. There were many other minor circumstances attending the selection of Chief that need not be described, but all of which contributed to the interest of the scene, and to elevate the man selected in the estimation of all the white men present. The election over the Council was broken up.

[gregor]

October 21 [Published in the Missouri Republican on October 22, 1851]

Yesterday evening the Clara arrived in port, having on board Col. MITCHELL and Major FITZPATRICK, the Commissioners, Col. CHAMBERS, B. G. BROWN, Col. R. CAMPBELL, the Rev. Father DESMEDT, and a delegation of Indians from the Plains, in charge of Messrs. J. S. Smith and Joseph Tesson Honore, Interpreters.

The Indians are fifteen in number, destined for Washington and other Eastern cities. They are
From the Cheyennes
The White Antelope , or Voki-vocum-mast;
Little Chief, or Kai-ve-on-ne-ve;
Rides on the Clouds, or Vaive-ah-toish.

Arapahoes
Eagle’s Head, or Nehu-nutha;
The Storm, or No-co-bo-thu;
Friday, or Wash.

The interpreter of these is Mr. Smith.

Sioux
One Horn, or Hakon-zetze;
Red Skin, or Obalow Sha;
Shell Person, or Pon-has-kah-wit-cah-cah;
Elk on His Guard, or Eha-kah-akeck-tah.

Assinibones [?]
Gosse, or Maw-gah [actually a Blackfeet Sioux]
These are under the charge of Mr. Tesson as interpreter.

Otoes
Black Elk, or Wah-rush-ah-me-nec, and his squaw, Moo-kah-pee, or Eagle Feather;
Black Bear, or Wah-sho-che-go-rah, and his squaw, How-ah-pec, or Singing bird.

There are fifteen of them in all, and are fine specimens of the Indians of the Plains.

There was a Crow brave in the delegation who came as far as Brunswick, when, whilst the boat lay up during the night, he suddenly left, without notice to any one, and no trace could be obtained of him.
… [text omitted]…“

Except what they had seen at Fort Laramie and Fort Kearny, they know nothing of the white man’s lodges; but their greatest astonishment was in seeing a steamboat; and their fears were excessive upon going upon it. They called it the fire horse, and it was a considerable time before they could reconcile themselves to “th noise and confusion” of blowing off steam, the stream whistle, ringing the bell, &c. At first the motion of the boat made some of them sick but they are among the most intelligent of their respective tribes, and in time became reconciled and quieted. They were highly delighted when they saw the “fire horse’s brother (another steam boat) with a paposse” (the yawl) hitched to his tail, ascending the river.
… [text omitted]…“


So, that was a lot of stuff. But I think it fits into the 1851 Horse Creek Treaty diskussion.
Toksha Gregor

[lgarcia]

As you can see from the text above each of the delegates gave a "stick" (Caniyawa) showing their allegiance to the selected leader. These sticks probably were about 1/2 inch in diameter and 8 inches long. if they were painted black, they were a warrior, if red then they had no war honors. These sticks were later used as counting sticks (hence the name) in the mens games.
Louie

[lgarcia]

Sara:
The sticks worn in the hair are completely different than the Counting Sticks. The sticks in the hair are symbols of wounds. They represent ramrods from the old muzzle loading guns. Only the Ihanktunwanna seem to have carried on this custom past say 1860.
I am anxious to see the paperwork on the "Winter Count" that you posted.
Toksta (later),
Louie

[gregor]

Yes, I also red that sticks in the hair are symbols of wounds - I think it was in the book of Prince Maximilian. Some put simple sticks in the hair, some elaborate carved short wooden arrows. Anyway, it seems it was more a fashion with the northern tribes. Here are some examples:


Mato Tope, Mandan


Belly Fat / Walking Shooter, Hunkpapa


Long Dog; Hunkpapa


Running Antelope, Hunkpapa

Toksha
Gregor

[carlo]

I'm currently doing a bit of research that touches upon the 1851 Horse Creek Council as well, and I was wondering if anybody knows why the Oglalas, who were present at the council, did not sign the treaty? They did, in fact, sign the controversial amendment to it in 1853, but why not at the original proceedings? Couldn't find an answer in any of the sparse firsthand accounts, so any insights would be appreciated.
Carlo