By this time the Ghost dance was in full progress among the western Sioux and was rapidly spreading throughout the tribe. The principal dance ground on Pine Ridge reservation was at No Water’s camp on White Clay creek, about 20 miles from the agency. At a great Ghost dance held here about the middle of June the ghost shirts were worn probably for the first time. ([Comr.], 30.) In August about 2,000 Indians had assembled for a dance at the same rendezvous, when Agent Gallagher sent out several police with orders to the dancers to quit and go home. They refused to do so, and the agent himself went out with more police to enforce the order. On repeating his demand a number of the warriors leveled their guns toward him and the police, and told him that they were ready to defend their religion with their lives. Under the circumstances the agent, although known to be a brave man, deemed it best to withdraw and the dance went on. ([Comr.], 31; [G. D.], 23.)

On Rosebud reservation, which adjoins Pine Ridge on the east and is occupied by the turbulent and warlike Brulés, the warning given to Short Bull had such an effect that there was no open manifestation until September, when the Ghost dance was inaugurated at the various camps under the leadership of Short Bull the medicine-man, Crow Dog, and Two Strike. Agent Wright, then in charge, went out to the Indians and told them the dance must be stopped, which was accordingly done. He expressly states that no violence was contemplated by the Indians, and that no arms were carried in the dance, but that he forbade it on account of its physical and mental effect on the participants and its tendency to draw them from their homes. In some way a rumor got among the Indians at this time that troops had arrived on the reservation to attack them, and in an incredibly short time every Indian had left the neighborhood of the agency and was making preparations to meet the enemy. It was with some difficulty that Agent Wright was able to convince them that the report was false and persuade them to return to their homes. Soon afterward circumstances obliged him to be temporarily absent, leaving affairs in the meantime in charge of a special agent. The Indians took advantage of his absence to renew the Ghost dance and soon defied control. The agent states, however, that no Indians left the agency until the arrival of the troops, when the leaders immediately departed for Pine Ridge, together with 1,800 of their followers. ([G. D.], 24; [Comr.], 32.)

On October 9 Kicking Bear of Cheyenne River agency, the chief high priest of the Ghost dance among the Sioux, went to Standing Rock by invitation of Sitting Bull and inaugurated the dance on that reservation at Sitting Bull’s camp on Grand river. The dance had begun on Cheyenne river about the middle of September, chiefly at the camps of Hump and Big Foot. On learning of Kicking Bear’s arrival, Agent McLaughlin sent a force of police, including two officers, to arrest him and put him off the reservation, but they returned without executing the order, both officers being in a dazed condition and fearing the power of Kicking Bear’s “medicine.” Sitting Bull, however, had promised that his visitors would go back to their own reservation, which they did a day or two later, but he declared his intention to continue the dance, as they had received a direct message from the spirit world through Kicking Bear that they must do so to live. He promised that he would suspend the dance until he could come and talk the matter over with the agent, but this promise he failed to keep. Considering Sitting Bull the leader and instigator of the excitement on the reservation, McLaughlin again advised his removal, and that of several other mischief makers, and their confinement in some military prison at a distance. ([G. D.], 25.)

The two centers of excitement were now at Standing Rock reservation, where Sitting Bull was the open and declared leader, and at Pine Ridge, where Red Cloud was a firm believer in the new doctrine, although perhaps not an instigator of direct opposition to authority. At Rosebud the movement had been smothered for the time by the prompt action of Agent Wright, as already described. At the first-named reservation McLaughlin met the emergency with bravery and ability reinforced by twenty years of experience in dealing with Indians, and, while recommending the removal of Sitting Bull, expressed confidence in his own ability to allay the excitement and suppress the dance. At Pine Ridge, however, where the crisis demanded a man of most positive character—somebody of the McGillycuddy stamp—Gallagher had resigned and had been succeeded in October by D. F. Royer, a person described as “destitute of any of those qualities by which he could justly lay claim to the position—experience, force of character, courage, and sound judgment.” ([Welsh], 2.) This appears in every letter and telegram sent out by him during his short incumbency, and is sufficiently evidenced in the name by which the Sioux soon came to know him, Lakota-Kokipa-Koshkala, “Young-man-afraid-of-Indians.” Before he had been in charge a week, he had so far lost control of his Indians as to allow a half dozen of them to release and carry off a prisoner named Little, whom the police had arrested and brought to the agency. On October 12 he reported that more than half of his 6,000 Indians were dancing, and that they were entirely beyond the control of the police, and suggested that it would be necessary to call out the military. ([G. D.], 26.)

About the same time Agent Palmer at Cheyenne River reported to the Department that Big Foot’s band (afterward engaged at Wounded Knee) was very much excited over the coming of the messiah, and could not be kept by the police from dancing. In reply, both agents were instructed to use every prudent measure to stop the dance and were told that military assistance would be furnished if immediate need should arise. ([L. B.], 1.) Instructions were also sent to agents in Nevada to warn the leaders of the dance in that quarter to desist. A few days later the agent at Cheyenne River had a talk with the dancers, and so far convinced them of the falsity of their hopes that he was able to report that the excitement was dying out, but recommended the removal of Hump, as a leader of the disaffection. ([G. D.], 27.)

By the advice of the Department, Royer had consulted General Miles, at that time passing on his way to the west, as to the necessity for troops, and, after hearing a full statement, the general expressed the opinion that the excitement would die out of itself. The next day the general had a talk with the Indians, who informed him that they intended to continue the dance. He gave them some good advice and told them that they must stop. Had the matter rested here until the words of the commanding officer could have been deliberated in their minds—for the mental process of an Indian can not well be hurried—all might have been well. Unfortunately, however, the agent, now thoroughly frightened, wrote a long letter to the Department on October 30, stating that the only remedy for the matter was the use of military, and that about 600 or 700 troops would be necessary. On November 11 he telegraphed for permission to come to Washington to “explain,” and was refused. Then came other telegraphic requests, at the rate of one every day, for the same permission, all of which were refused, with pointed intimation that the interests of the service required that the agent should remain at his post of duty. Finally the matter was reported by the Indian Office to the War Department, and on November 15 Royer was instructed to report the condition of affairs to the commander of the nearest military post, Port Robinson, Nebraska. On the same day he had telegraphed that the Indians were wild and crazy and that at least a thousand soldiers were needed. The agent at Rosebud also now reported that his Indians were beyond control by the police. Special agents were sent to both agencies and confirmed the reports as to the alarming condition of affairs. The agent at Crow Creek and Lower Brulé agency reported at the same time that his Indians were under good control and that the police were sufficient for all purposes. ([G. D.], 28; [L. B.], 2.)

On the last day of October, Short Bull, one of those who had been to see the messiah, made an address to a large gathering of Indians near Pine Ridge, in which he said that as the whites were interfering so much in the religious affairs of the Indians he would advance the time for the great change and make it nearer, even within the next month. He urged them all to gather in one place and prepare for the coming messiah, and told them they must dance even though troops should surround them, as the guns of the soldiers would be rendered harmless and the white race itself would soon be annihilated. (See his speech, [page 788].)

Soon afterward, McLaughlin personally visited Sitting Bull at his camp on Grand river and attempted to reason with the Indians on the absurdity of their belief. In reply, Sitting Bull proposed that they should both go with competent attendants to the country of the messiah and see and question him for themselves, and rest the truth or falsity of the new doctrine on the result. The proposition was not accepted. ([G. D.], 29.) There can be no question that the leaders of the Ghost dance among the Sioux were fully as much deceived as their followers.

As the local agents had declared the situation beyond their control, the War Department was at last called on and responded. On November 13 the President had directed the Secretary of War to assume a military responsibility to prevent an outbreak ([G. D.], 30), and on November 17 troops, under command of General John R. Brooke, were ordered to the front. The general plan of the campaign was under the direction of General Nelson A. Miles, in command of the military department of the Missouri. On November 19 the first troops arrived at Pine Ridge from Fort Robinson, Nebraska, and were speedily reinforced by others. Within a few days there were at Pine Ridge agency, under immediate command of General Brooke, eight troops of the Seventh cavalry, under Colonel Forsyth; a battalion of the Ninth cavalry (colored), under Major Henry; a battalion of the Fifth artillery, under Captain Capron, and a company of the Eighth infantry and eight companies of the Second infantry, under Colonel Wheaton. At Rosebud were two troops of the Ninth cavalry, with portions of the Eighth and Twenty-first infantry, under Lieutenant-Colonel Poland. Between Rosebud and Pine Ridge were stationed seven companies of the First infantry, under Colonel Shafter. West and north of Pine Ridge were stationed portions of the First, Second, and Ninth cavalry, under command of Colonel Tilford and Lieutenant-Colonel Sanford. Farther west, at Buffalo Gap, on the railroad, were stationed three troops from the Fifth and Eighth cavalry, under Captain Wells. Farther north on the railroad, at Rapid City, was Colonel Carr with six troops of the Sixth cavalry. Along the south fork of Cheyenne river Lieutenant-Colonel Offley took position with seven companies of the Seventeenth infantry, and east of him was stationed Lieutenant-Colonel Sumner with three troops of the Eighth cavalry, two companies of the Third infantry, and Lieutenant Robinson’s company of Crow Indian scouts. Small garrisons were also stationed at Forts Meade, Bennett, and Sully. Most of the force was placed in position between the Indians now gathering in the Bad Lands, under Short Bull and Kicking Bear, and the scattered settlements nearest them. Seven companies of the Seventh infantry, under Colonel Merriam, were also placed along Cheyenne river to restrain the Indians of Cheyenne River and Standing Rock reservations. In a short time there were nearly 3,000 troops in the field in the Sioux country. General Miles established his headquarters at Rapid City, South Dakota, close to the center of disturbance. ([War], 6.) On December 1 the Secretary of the Interior directed that the agents be instructed to obey and cooperate with the military officers in all matters looking to the suppression of an outbreak. ([G. D.], 31.)

PL. XCV