While the hill is steep on its western slope, it rolls gently into the surrounding terrain to the E. Clustered at its top are four granite boulders. Carved into the face of the largest, a red stone, are many symbols: buffalo tracks, bear paws, thunderbird tracks, serpents, and turtles. The three smaller gray rocks also carry one or two symbols each. Through legend and story the existence of these writing rocks had been indicated for many years, but, because of Indian reticence regarding sacred objects, their exact location was not definitely established until early in 1937. For clearness and number of carvings they compare with the Grenora Writing Rock (see Side Tour 4A).
On ND 21 at 4 m. is CANNONBALL (1,607 alt., 110 pop.), on the slope above the first bench of the MISSOURI RIVER. This is a good place to observe the Sioux in his native surroundings. During the winter months he lives in a tiny log hut, clay-chinked and sod-roofed, heated with a crude open hearth or a modern heating stove, depending on his affluence. In the summer he takes to the cooler tents or brush wikiups. Sioux beadwork and other articles of handicraft can be purchased in the stores at reasonable prices. Many of the Sioux here are well educated and will talk freely with strangers on current issues, but they are decidedly reserved concerning information and legends of their people. This is, of course, typical of the entire agency; the Indian will pretend ignorance of the identity or whereabouts of any Indian about whom a white man may inquire, unless the white man is known to him.
The first Sioux sun dance in North Dakota in more than 50 years was held near Cannonball in July 1937.
Nearly opposite the mouth of the Cannonball on the eastern bank of the Missouri, according to legend, once stood a Sioux village where in early days a holy man prophesied the coming of the white people. This holy man saw a vision which made him very sad, but try as he would, he could not banish it or change it. Urged by his people to reveal what he saw, he told that a strange race of people was relentlessly moving westward toward them, and would eventually claim their lands. He said these people had pale, hideous, ghastly skins, and their men had hairy faces like wolves. They had powerful weapons also, and the red men would not be able to withstand them when they came.
Right from Cannonball 13 m. on a graded dry-weather dirt road to an abandoned railroad bed, built when the N. P. Ry. planned a line to Pierre, S. Dak. Atop the old bed runs a trail through country teeming with upland game (during open season excellent pheasant, chicken, and grouse hunting). The trail turns R. at 20 m. and reaches ND 24 at 22 m.
South of Cannonball Corner the route proceeds on ND 24 to the junction with a graveled road at 69 m.
Right on this road at 0.5 m. are the SIOUX COUNTY FAIRGROUNDS where an annual Indian fair is held (1st wk. Sept.). Handiwork and produce are displayed, and bead, quill, and feather work can be purchased reasonably. A rodeo is usually a feature of the fair, with both white and Indian riders participating. Each evening there is dancing in costume, beginning with the true Indian dances and ending with the kahomni, or half-breed dances. There are also contests for the most skillful dancers.
At 0.7 m. is the unkept GRAVE OF SITTING BULL, covered with a concrete slab. This great Sioux chief was killed by Indian police on the Grand River in South Dakota during the Messiah trouble in 1890. Sitting Bull had long championed his people against the invasions of the white men, and was one of the leaders in the Battle of the Little Big Horn. After the battle Sitting Bull, Chief Gall, and 300 followers, pursued by Gen. Nelson A. Miles, took refuge in Canada where they remained until 1881. Gall returned first, resigned himself to the ways of the white man, and lived out his life on the reservation. He is buried at Wakpala, S. Dak. A few months after Gall's surrender Sitting Bull appeared at Fort Buford (see Side Tour 6B) followed by the tattered and hungry remnants of his faithful band, and gave himself up to the authorities. Although he never completely capitulated to the desires of his conquerors, he returned to the reservation and lived quietly there, except for a year he spent in Buffalo Bill's Wild West Show. In 1890, however, the Messiah craze arose. The Indians had been told a new Messiah was coming to restore their lands to them. They held ghost dances and planned for the repossession of their lands as soon as the Messiah appeared. To forestall the possibility of an uprising the Indian police were sent to arrest Sitting Bull, who was believed to be a leader of the movement. In the half-light of a December early morning they entered his home and took him into custody. His followers were aroused and a battle ensued. At the first move from Sitting Bull's men the police shot him, and he fell, mortally wounded. Several of the police were also slain.
The bodies of the dead were taken to Fort Yates for burial, the Indian police being buried in the Roman Catholic cemetery where today a monument marks their resting places. In contrast with the elaborate rites which attended the burial of the slain policemen, Sitting Bull's body was interred without ceremony in the military cemetery. Fort Yates was abandoned in 1895 and all military graves removed. Only the burial place of the famous Sioux leader was left.
FORT YATES, 1 m. (1,670 alt., 700 pop.), is Indian Agency Headquarters, and seat of Sioux County. A few soldiers were stationed at the Standing Rock Indian Reservation in 1873, but with the abandonment of Fort Rice in 1877 Fort Yates was established to protect the western frontier. It was named for Capt. George Yates of the Seventh Cavalry who was killed in the Battle of the Little Big Horn.