During these two buffalo winters, almost the whole village removed up to the Pomme de Terre, or Owobaptay River as the Dakotas called it. That was a better point to hunt from. For the regulation of the hunt, and to prevent the buffalo from being driven off, they organized a Soldiers’ Lodge. This was a large tent pitched in the centre of the camp, where the symbols of power were kept in two bundles of red and black sticks. These represented the soldiers—those who had killed enemies and those who had not. To this tent the women brought offerings of wood and meat; and here the young and old men often gathered to feast, and from these headquarters went forth, through an Eyanpaha (cryer), the edicts of the wise men.
For these two winters, I arranged to spend every alternate Sabbath at the camp, going up on Saturday and returning on Monday. This soldiers’ tent was, from the first, placed at my disposal for Sabbath meetings. It was an evidence of a great change in the general feeling of the village toward Christianity. It was a public recognition of it. All were not Christians by any means; but the following was honorable and honored, and we usually had a crowded tent. Our evening meetings were held in the tent of one of our church members. So the Word of God grew in Dakota soil.
Where the village of Lac-qui-parle now stands is the site of Wakanmane’s planting-place and village of those days. In one of the summer bark houses, we were accustomed to hold a week-day meeting. Our mission was three miles from there, and on the other side of the Minnesota; but it was only a pleasant walk of a summer day, and I was sure to find a little company, chiefly women, of from half a dozen to a dozen present. After two years’ absence, Dr. Williamson returned to Lac-qui-parle on a visit, and remarked that he had found no meetings among the Dakotas so stimulating and encouraging as that weekly prayer-meeting. I have since spent a Sabbath, and worshipped with white people on the same spot. It seemed like Jacob coming back to Bethel, where the angels of God had been.
There were still few things to encourage, and many to discourage, all through the Dakota field; but it began to appear to us that if our forces could be doubled, the work, with God’s blessing, might be pushed forward successfully. And so the Dakota Presbytery, which was organized in 1845, proceeded to license and ordain Gideon H. Pond and Robert Hopkins as ministers of the Gospel. They had both been working in this line for years, and it was fit that they should now be properly recognized as fellow-laborers in the vineyard of the Lord.
The American Board was ready also to respond to our call for more help. In the spring of 1848, Rev. M. N. Adams and Rev. John F. Aiton were sent up from Ohio and Illinois; and, later in the season, Rev. Joshua Potter came from the Cherokee country. Our annual meeting was held that year with Dr. Williamson, at his new station, Kaposia, a few miles below St. Paul. It was a meeting of more than ordinary interest; not only on account of our own reinforcements, but because we met there two lady teachers (Gov. Slade’s girls), the first sent out to the white settlements of Minnesota. The toilers of fourteen years among the Dakotas now shook hands with the first toilers among the white people.
The boy Thomas had been added to our little group of children. With a part of the family, Mary now made the trip back to the Traverse, with a much gladder heart than she had when coming up two years before.
MARY’S STORY.
“Lac-qui-parle, Oct. 16, 1848.
“This year the annual meeting of our mission was at Kaposia, the station occupied by Dr. Williamson and family. I accompanied Mr. Riggs with three of our children. From the Traverse, Mr. Hopkins had arranged that we should proceed through the Big Woods, by means of ox-carts. There was no road cut yet, and hundreds of large logs lay across the path; but the patient animals worried over them, and drivers and riders were very weary when, late at night, we came into camp. At Prairieville, as Tintatonwe signifies, where Mr. S. W. Pond is located, we spent the Sabbath, and reached Dr. Williamson’s on Monday, only eight days from Lac-qui-parle, not a little fatigued, but greatly prospered in our journey. More truly than did the Gibeonites could we say, ‘This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy.’
“At Kaposia we found the Messrs. Pond, also Mr. and Mrs. Aiton, and Mr. and Mrs. Adams, who have recently joined the Sioux mission. Mr. and Mrs. Hopkins, with their three children, who were of our party from the Traverse, and ourselves in addition to Dr. Williamson’s family, made such a company as I had not seen for a long time. The warm reception we met with from so many kindred in Christ excited me almost as much as did the greeting at home after five years’ absence. It reminded me of that happy meeting, and, as at that time, I was overpowered with joyful emotions.
“We passed nearly a week at Kaposia, and then set our faces homeward, spending a night at Mr. G. H. Pond’s, at Oak Grove, and one also at Mr. Samuel W. Pond’s, at Tintatonwe. Two nights we camped out, and reached Traverse on Friday afternoon. While there I often went to brother Thomas’ grave. The turf, which I assisted in setting, was very green, and the rose-bushes were flourishing. The cedar we planted withered, but a beautiful one, placed by Mr. Hopkins near the grave, is fresh and verdant. Mr. and Mrs. Adams returned with us to Lac-qui-parle.”
“Lac-qui-parle, Jan. 6, 1849.
“The Spirit has seemed near us, and we hope A. is listening to his teachings. Some of the Indians also have manifested an inquiring state of mind, but Satan is very busy, and unless the Lord rescues his rebellious subjects from the thraldom of the devil, I fear the Holy Spirit will depart from us.
“The same foolish yet trying accusations are made—such as that we are to receive pay according to the number of scholars in the school here when the land is sold—that we are using up their grass and timber and land, and making them no requital. A few days ago the old chief and his brother-in-law came and rehearsed their supposed claims, and said that the Indians were tired eating corn and wanted one of our remaining cattle. Truly we can say that this earth is not our rest, and rejoice that we shall not live here always.
“We have had faith to expect that the Lord was about to ‘make bare his arm’ for the salvation of these degraded Indians; and although the heathen rage, we know that He who ‘sitteth on the circle of the earth and the inhabitants thereof are as grasshoppers,’ can turn the hearts of this people as the rivers of water are turned.”
“May 31, 1849.
“During Mr. Riggs’ absence, our worship on the Sabbath, both in Sioux and English, has consisted of reading the Scriptures, singing, and prayer. I have been gratified that so many attended the Sioux service—about thirty each Sabbath. Anna Jane remarked the Saturday after her father left home, ‘We can’t have any Sabbath because two men and one woman are gone,’ referring to her papa and Mr. and Mrs. Adams. Still, these Sabbaths have brought to us privileges, even though the preached Word and the great congregation have been wanting.”