“Inquiries were made of many of the leading men on the reservation as to why more persons did not avail themselves of the Government’s liberal offer and become self-supporting. The Indians’ answers and their reasons for not taking up land in severalty convinced all questioners not already prejudiced that under the present condition of affairs it would be impossible to interest more than a small percentage of the nation in agriculture.”[[16]]

Some of the Indians’ statements may be denied in Washington. The Indians have always maintained that many things are told them by Commissioners which are never carried into effect. I am quite aware that only the written recommendations are acted upon. That is, the report of a Commission may be quite different from the Indians’ ideas or understandings of the councils and the debates. Politicians will cultivate the good will of Indians just as they cultivate voters. The politician frankly admits: “a platform is made to get in on.” The failure to keep these promises, and the difference between the actual performance and the words so freely uttered in the presence of the Indians, caused much dissatisfaction and paved the way for the Messiah craze.

Another serious cause for complaint occurred after the Messiah craze started. Doctor Royer sent out the Indian police and brought in all the friendly Indians, in order to differentiate them from the “hostiles.” That is, he compelled all Indians who were not dancing, and those who were lukewarm toward the Messiah doctrine, to move to the agency and live in tents and canvas tipis under his direct supervision. When I reached Pine Ridge, these tents extended in little groups, here and there, for two miles. As most of the Indians lived in log cabins, this foolish order worked great hardship. Many of them lost stock, their cabins were broken into, and they were compelled to seek support from the Government. Royer was forced to issue a great quantity of rations. As the younger children, for the most part, were accustomed to living in the log houses referred to, this change in winter to life in the open was responsible for a heavy increase of diphtheria and other diseases.

The Indians bitterly complained and began to say they thought the Government had deliberately set about destroying the Pine Ridge Sioux.

As a result of the mismanagement, the ignorance, the suffering, and the presence of the troops, the progress of the Pine Ridge Sioux was delayed many years, and much of the advancement of the previous ten years was forever lost. The only redeeming feature at Pine Ridge, in my opinion, was the appointment of Major John R. Brennan as Agent. He took charge shortly after the military domination ended and after years of labor managed to inspire confidence in the Oglalas.

The succeeding pages describe the dance ceremonies as related to me at Pine Ridge in November and December, 1890. I have left much of the narrative in the present tense, as written then.

The Indians located in the Dakotas have been in the habit of visiting the Utes and Arapahoes every summer for the purpose of trading. They also hunted game en route. While the Sioux are unable to converse with these tribes, means of communication is possible through the medium of the sign-language, which was well understood by all Plains Indians. Most of the older Oglala, Miniconjou, and Brulé are able to use it at present.

GOVERNMENT SCHOOL BUILDINGS; ON SITE OF “HOSTILES’ CAMP” OF 1890. PINE RIDGE, 1909

Keeps-the-Battle (Kicizapi Tawa) told me a few days ago that it was during the visit of the Pine Ridge Sioux last July that he first heard of the coming of the new Messiah. He related the following story: