“Traverse des Sioux, July 4.
“The canoe (birch-bark) which we praised so highly failed us about eight miles below this place, in consequence of not having a supply of gum to mend a large rent made by a snag early this morning. Not thinking it was quite so far, I chose to try walking, husband carrying Isabella, the Frenchmen having hastened on to find our horses to bring up the baggage. We reached the river and found there was no boat here with which to cross. Mr. Riggs waded with Isabella, the water being about two and a half feet deep, and an Indian woman came to carry me over, when our horses were brought up. Husband mounted without any saddle, and I, quivering like an aspen, seated myself behind, clinging so tightly that I feared I should pull us both off. I do not think it was fear, at least not entirely, for I am still exceedingly fatigued and dizzy, but I have reason to be grateful that I did not fall into the river from faintness, as husband thought I was in danger of doing. Isabella’s face is nearly blistered, and mine almost as brown as an Indian’s.”
“Lac-qui-parle Mission, July 27, 1840.
“We are once more in the quiet enjoyment of home, and are somewhat rested from the fatigue of our journey. The repetition of that parental injunction, ‘Mary, do be careful of your health,’ recalled your watchful care most forcibly. How often have I heard these words, and perhaps too often have regarded them less strictly than an anxious mother deemed necessary for my highest welfare. And even now, were it not that the experience of a few years may correct my notions about health, I should be so unfashionable as to affirm that necessary exposures, such as sleeping on the prairie in a tent drenched with rain, and walking some two or three miles in the dewy grass, where the water would gush forth from our shoes at every step, and then continuing our walk until they were more than comfortably dry, as we did on the morning our canoe failed us, are not as injurious to the health as the unnecessary exposures of fashionable life.”
The Sioux on the Mississippi and Minnesota Rivers were known to be but a small fraction of the Dakota people. We at Lac-qui-parle had frequent intercourse with the Sissetons of Lake Traverse. Sometimes, too, we had visits from the Yanktonais, who followed the buffalo on the great prairies this side of the Missouri River. But more than half of the Sioux nation were said to be Teetons, who lived beyond the Big Muddy. So it seemed very desirable that we extend our acquaintance among them.
About the first of September, Mr. Huggins and I, having prepared ourselves with a small outfit, started for the Missouri. We had one pony for the saddle, and one horse and cart to carry the baggage. At first we joined a party of wild Sioux from the Two Woods, whose leader was “Thunder Face.” He was a great scamp, but had promised to furnish us with guides to the Missouri, after we had reached the Coteau. The party were going out to hunt buffalo, and moved by short days’ marches. In a week we had only made fifty miles. After some vexatious delays and some coaxing and buying, we succeeded in getting started ahead with two young men, the principal one being “Sacred Cow.” The first day brought us into the region of buffalo, one of which Sacred Cow killed. This came near spoiling our journey. The young men now wanted to turn about and join the hunt. An additional bargain had to be made. In about two weeks from Lac-qui-parle we reached the Missouri, striking it near Fort Pierre. To this trading fort we crossed, and there spent a good part of a week. Forty or fifty teepees of Teetons were encamped there. They treated us kindly (inviting us to a dog feast on one occasion), as did also the white people and half-breeds of the post. We gathered a good deal of information in regard to the western bands of the Sioux nation; we communicated to them something of the object of our missionary work, and of the good news of salvation, and then returned home pretty nearly by the way we went. We had been gone a month. The result of our visit was the conclusion that we could not do much, or attempt much, for the civilization and Christianization of those roving bands of Dakotas.
CHAPTER V.
1840-1843.—Dakota Braves.—Simon Anawangmane.—Mary’s Letter.—Simon’s Fall.—Maple Sugar.—Adobe Church.—Catharine’s Letter.—Another Letter of Mary’s.—Left Hand’s Case.—The Fifth Winter.—Mary to Her Brother.—The Children’s Morning Ride.—Visit to Hawley and Ohio.—Dakota Printing.—New Recruits.—Return.—Little Rapids.—Traverse des Sioux.—Stealing Bread.—Forming a New Station.—Begging.—Opposition.—Thomas L. Longley.—Meeting Ojibwas.—Two Sioux Killed.—Mary’s Hard Walk.
Among the encouraging events of 1840 and 1841 was the conversion of Simon Anawangmane. He was the first full-blood Dakota man to come out on the side of the new religion. Mr. Renville and his sons had joined the church, but the rest were women. It came to be a taunt that the men used when we talked with them and asked them to receive the gospel, “Your church is made up of women”; and, “If you had gotten us in first, it would have amounted to something, but now there are only women. Who would follow after women?” Thus the proud Dakota braves turned away.
But God’s truth has sharp arrows in it, and the Holy Spirit knows how to use them in piercing even Dakota hearts.