https://caspercollege.cvlcollections.org/files/original/0691669aeb66fa9b2c50b66083868952.pdf 1d342f2c72afd68c76d3693cc56b8b41 PDF Text Text DEPARTMENT OF THE INTERIOR OFFICE OF INDIAN AFFAIRS Bulletin, 1928, No. 8. INDIAN MISSIONS of the UNITED STATES �INDIAN MISSIONS of the UNITED STATES AT HEART, the American Indian, as may be said of most primitive peoples, is essentially a devout person, his sacrifices, his fasts, his fetishes, his ceremonies being most rigidly adhered to, having predominence over all other matters of merely temporal importance. He acknowledges the existence of a Supreme Being, appeals to Him in matters of importance to himself and his tribe, and expects to spend the life beyond in accordance with his merits. To him, re­ ligion as introduced by the whites wa.s no new thing; the dogma was changed, but it was simply a variation of the old theories and the old ceremonie.s of his fathers, and in this variation the attraction lay. Missionary efforts among the Indians date from the earliest acquaintance of that race with the white man. Most particularly were Spain and France aggressive in their mis­ sionary labors, many of the early explorers or voyageurs being themselves representatives of their churches and countries in an official capacity, their work being under the direct supervision of their governments. The Spanish mis­ sions were propagated by the Franciscan Fathers, and the French by the Jesuits, the former coming into the country through the south, and the latter through the north. The earliest records are those of 1542, when Coronado, in search for the Seven Cities of Cibola, was accompanied by his priests in his explorations among the tribes of Mexico and as far north as the present state of Nebraska. - It was not until a century later that the first Protestant missions were founded in New England, under the super­ vision of John Eliot, of the Congregational Church. It has been noted that England left her missionary efforts to the philanthropically-inclined individuals or to organized societies. / The early missionaries contributed not only to the religiou,s advancement of the Indians, but historical and geo­ graphical matter,s of importance were not neglected, pre­ serving most valuable material which would otherwise have been lost to posterity. The archives of the old Spanish missions of the Southwest and of the French missions of Canada and the Great Lakes region are replete with in­ valuable manuscripts, maps of early explorations, diaries of the early discoverers, notes on the habits, languages, and characteristics of the tribes when their first acquaintance was made by the whites. 1 �2 INDIAN MISSIONS OP THE UNITED STATES The white man’s civilization was advanced by planting colonies on the frontier, placing the white race in direct contact with the primitive red man; the very outposts were held by the missions under the direction of fearless men who, in the interests of their State or of their religion, made a highroad for those who came after. The later years w'ere devoted more strictly to religious and educational instruction. The Moravians were the real pio­ neers in Protestant denominational work along educational lines, followed by the establishment of schools by the Friends in 1795, the Baptists in 1807, the American Board (Congregational and Presbyterian) in 1810, Episcopal in 1815, Methodist in 1816, Presbyterian (North) in 1833, Methodist (South) in 1844, the American Missionary Association (Congregational) in 1846, Dutch Reformed in 1857, Presbyterian (South) in 1857, Hicksite Quaker in 1869, United Presbyterian in 1869, Unitarian in 1886, Re­ formed Presbyterian (Covenanter) in 1889. Almost all denominations are represented in this work, ranging from the Roman Catholic and the various sects of Protestantism to the Orthodox Russian among the Indians of Alaska, and the Mormon Church of Utah, and practically every tribe has come under the influence of the teaching of some Christian religion, led by such men in the earlier days as Samson Occum, the Mohican student of Rev. Eleazer Wheelock’s Indian School in Connecticut; James B. Finley, David Zeisberger, and other pioneers of Ohio; the teachers of the Society of Friends in Pennsylvania and adjoining States; Evan Jones and Samuel Worcester among the Cherokee of the South; the Williamsons, Riggs, and Ponds of the Sioux country; Bishops Whipple and Hare in Minnesota; Whitman, Lee, and Spalding among the tribes of the northwest coast; Father Hamilton among the Omaha; Father de Smet among the northern tribes west of the Mississippi; Cyrus Byington among the Choctaw; Father Ravalli as priest and physician among the western tribes; a list much too lengthy to enumerate, taken from all Christian religions. In 1832, four Nez Perce Indians came to St. Louis, then the seat of the western activities among the Indians. The story is told that they came in search of the “White Man’s Book of Heaven.” They were feted, and just prior to their return to their home, two of them having died, one of the survivors is reported to have made a speech, the authen­ ticity of which is disputed, but which is well worthy of repetition: “I come to you over the trail of many moons from the •^setting sun. You were the friends of my fathers, who have INDIAN MISSIONS OF THE UNITED STATES 3 all gone the long way. I came with an eye partly open for my people, who sit in darkness. I go back with both eyes closed. How can I go back blind, to my blind people ? I made my way to you with strong arms through many enemies and strange lands that I might carry back much to them. I go back with both arms broken and empty. Two fathers came with us, they were the braves of many winters and wars. We leave them asleep here by your great waters and wig­ wams. They were tired in many moons and their moccasins wore out. “My people sent me to get the ‘White Man’s Book of Heaven.’ You took me to where you allow your women to dance as we do not ours, and the book was not there. You took me to where they worship the Great Spirit with candles and the book was not there. You showed me images of the good spirits and the picture of the good land beyond, but the book was not among them to tell us the way. I am going back the long and sad trail to my people in the dark land. You make my feet heavy with gifts and my moccasins will grow old carrying them, yet the book is not among them. When I tell my poor blind people after one more snow, in the big council, that I did not bring the book, no word will be spoken by our old men or by our young braves. One by one they rise up and go out in silence. My people will die in darkness, and they will go a long path to other hunting grounds. No white man will go with them, and no White Man’s Book to make the way plain. I have no more words.” The United States Government contributed annually to the education of the Indian, such funds passing through the hands of the missionaries, until the year 1870. It was about this time that the Indian country was apportioned among the missionary societies, both of Catholic and Protestant persuasion, each society having its own particu­ lar field of labor, thereby establishing the foundation for the large communities of Indians found in every section of the country in which communities practically every person is found to belong to the same church as his neighbor. In 1869, the first contract school was established, which schools at first consisted only of day schools, later reservation and nonreservation boarding schools being developed. This plan was abandoned in 1900, when the several societies with some exceptions took over their own schools, paying their own expenses. The work in the mission schools consists of training along elementary lines such as is given in the public schools. No professional schools are maintained. However, industrial education is carried on along such lines as agriculture and �4 INDIAN MISSIONS OF THE UNITED STATES INDIAN MISSIONS OF THE UNITED STATES stock raising, the various trades, domestic science, certain branches of arts and crafts, especially those arts which are primarily Indian. Some schools and missions have given a great deal of effort to forward the sale of such articles as are produced by the Indians under their charge, thereby enabling them to earn a comfortable livelihood. At the mission schools, instruction is given along religious lines of the particular denomination having charge of the mission, and the children are expected to attend religiou.s services. Not only are instruction and services held in the strictly mission schools, but in many of the Government reservation and nonreservation boarding schools certain portions of the buildings are assigned by the superintendent 10 the workers from the several churches who may hold services on Sunday, and mid-week instruction may also be given, two hours a week being devoted to the latter work. The transformation of the American Indian, under this tutelage, from a barbarian to a civilized man is regarded as almost miraculous, most particularly when one considers that it has been only within the last half century that in- , tensive training along educational lines has been given by missionary societies. In the early days of the missions, when western land was not so valuable, it was the practice of the missionaries to go among the Indians and take up such quantities of lanu as would be necessary to support their plants, holding these lands, it might be said, by right of occupancy with the consent of the Indian tribes. Later, when the Indian coun­ try was scheduled and allotted to the Indians, the following was incorporated into what is known as the “General Allot­ ment Act.” (24 Stat. L., 390) : “And if any religious society or other organization is now occupying any of the public lands to which this act is appli­ cable, for religious or educational work among the Indians, the Secretary of the Interior is hereby authorized to confirm such occupation to such society or organization, in quantity not exceeding one hundred and sixty acres in any one tract, so long as the same shall be so occupied, on such terms as he shall deem just; but nothing herein contained shall change or alter any claim of such society fox' religious or educational purpose heretofore granted by law.” Sundry legislation has authorized issuance of patents for land found to be so used at the time of the legislation. Mis­ sions have been enabled, through this possession, to be practically self-supporting, at least so far as farm products are concerned. The report of the Indian Office shows that in 1923 there were 410 Protestant and 240 Catholic missionaries engaged in work among the Indians, and a total of 41,072 Protestant and 52,316 Catholic church-going Indians attending 991 churches. These statistics do not include the Five Civil­ ized Tribes of Oklahoma, who are largely Protestant. Missionary 5 headquarters Baptist: American Bapti.st Home Missionary Society, 23 East 2Gth St., New York, N. Y. Southern Baptist Convention, Home Missionary Board, 1004 Healey Building, Atlanta, Ga. Woman’s American Baptist Home Mission Society, 276 Fifth Ave., New York, N. Y. Catholic: Bureau of Catholic Indian Missions, 2021 H St., N. W., Washington, D. C. Christian Reformed Church: Board of Heathen Missions, Christian Reformed Church, 737 Madi­ son Ave., S. E., Grand Rapids; Mich. Congregational: American Missionary Association, 287 Fourth Ave,, New York, N. Y, Disciple or Christian: United Christian Missionary Society, 1501 Locust St., St Louis, Mo. Evangelical: Central Board of Home Missions, Evangelical Synod of North America, 130 Chatham Road, Columbus, Ohio. Free Methodist: General Missionary Board, Free Methodist Church of North Amer­ ica, 1132 Washington Boulevard, Chicago, Ill. Friends: Associated Executive Committee of Friends on Indian Affairs, 1226 Stephen Girard Building, Philadelphia, Pa. Lutheran: Board of Home Missions and Church Extension, United Lutheran Church, York, Pa. Mennonite: Board of Foreign Missions, General Conference, Mennonite, Goessei, Kans. Methodist Episcopal: Board of Home Missions and Church Extension of M. E, Church, 17th and Arch Streets, Philadelphia, Pa. Women’s Home Missionary Society, M. E. Church, Allendale, N. J, Joint Committee on Indian Work of the M. E. Church, 740 Rush St., Chicago, Ill. Methodist Episcopal, South: Board of Missions, M. E. Church South, 810 Broadway Nashville Tenn. Moravian; Board of Church Extension of the American Moravian Church, Bethlehem, Pa. ’ �6 INDIAN MISSIONS OF THE UNITED STATES Presbyterian: Board of Home Missions of the Pi-esbyterian Church, U. S. A., 156 Fifth Ave., New York. N. Y. Executive Committee of Home Missions, 1522 Hurt Bldg., Atlanta, Ga. Women’s Board of Home Missions of the Presbyterian Church, U. S. A., 156 Fifth Ave., New York, N. Y. Protestant Episcopal: National Council of the Protestant Episcopal Church, 281 Fourth Ave., New York, N. Y. Reformed: Women’s Board of Domestic Missions, Reformed Church of America, 25 East 22d Street, New York, N. Y. Board of Home Missions. Reformed Church in the United States, 15th and Race Streets, Philadelphia, Pa, L’nited Presbyterian: Board of Home Missions, 209 Ninth Street, Pittsburgh, Pa. Woman’s General Missionary Society, United Presbyterian Church in North America, 95 Trenton Avenue, Wilkinsburg, Pa. BIBLIOGRAPHY Bartlett, S. C,: History of the American Board among the North American In­ dians. Boston, 1878. Barton, Winifred W.: John P. Williamson, a Brother to the Sioux. Chicago: Fleming H. Revell Co. 1919. 269 pp., ill. $1.75. Breck, Chas.; Life of Jas. Lloyd Breck, chiefly from letters written by himself. New York; 1886. Gather, Willa: Death Comes to the Archbishop. New York; A. Knopf. Chittenden, H. M.: Life, Letters and Travels of Father DeSmet among the North Amer­ ican Indians, 1801-1873. New York: Francis P. Harper. 1905. 4 vols., ill. 1624 pp. Copway, George: The Life, History and Travels of Kah-ge-gah-bowh (George Cop­ way), a young Indian chief of the Ojibway Nation, a convert to the Christian Faith, written b5’ himself. Philadelphia: J. Harmstead. 1847. 158 pp. Eells, Myron: History of Indian Missions on the Pacific Coast, Oregon, Washing­ ton, Idaho. Philadelphia; The American Sunday School Union. 1882. Father Eells, or Results of Fifty-five Years of Missionary Labor. Boston-Chicago. 1894. Marcus Whitman, Pathfinder and Patriot. Seattle: Allee Harriman Co. 1909. Ten Years of Missionary Work among Indians. Boston: Pilgrim Press. 1886. Engelhardt, C. A.: The True History of the Missions and Missionaries of California. San Francisco: J. H. Barry Co. 4 vols. 1908-1913. Evans, James: E. R. Young, the Apostle of the North, Revell. 1899. INDIAN MISSIONS OF THE UNITED STATES 7 Finley, James B.: Life among the Indians; edited by D. W. Clark. New York: Meth­ odist Book Concern. History of the Wyandotte Mission at Upper Sandusky, Ohio. Cin­ cinnati. 1840. Heckewelder, John: A Narrative of the Mission of the Moravian Brethren’s Church among the Delaware and Mohegan Indians from 1740 to 1808. Philadelphia. 1820. Hinman. S. D.: Whipple, H. B.: Taopi and His Friends. Philadelphia: Claxton, Remsen & Haffelfinger. 1869. Howe, M. A. DeW.: Life and Label’s of Bishop Hare, Apostle to the Sioux. Sturgis & Walton. 1911. Huebner, Francis C.: The Moravian Mission in Ohio. Washington; Simms & Lewis. 1898. 128 pp. Humphreys, Mary Gay: Missionary Explorers among the American Indians. New York; Chas. Scribner’s Sons. 1913. Jackson, Helen Hunt: Father Junipero and the Mission Indians of California. Boston: Little, Brown & Co, 1902, Johnston, Julia H.; Indian and Spanish Neighbors. Home Mission Study Course (In­ terdenominational). New York: Fleming H. Revell Co. 1905. 194 pp. Kip, W. L: Early Jesuit Missions in North America, compiled and translated from letters of French Jesuits, with annotations. New York. 1847. Kenton, Edna; The Jesuit Relations and Allied Documents: Travels and Explora­ tions of the Jesuit Missionaries in North America (1610-1791), with an introduction by Reuben Gold Thwaites. New York: Al­ bert and Charles Boni. 1925. 527 pp., ill. Lindquist, G. E. E.; The Red Man in the United States: An Intimate Study of the Social, Economic, and Religious Life of the American Indian. New York: George H. Doran. 1923. Loskiel, G. H.; History of the Missions of the United Brethren among the Indians in North America. London. 1794. Love, W. Deloss: Samson Occum and the Christian Indians of New England. Boston: The Pilgrim Press. 1899. 379 pp. McAfee, G. F.: Missions among the North American Indians. Woman’s Board of Home Missions of the Presbyterian Church of the U. S. A. McBeth. K. C.: Nez Perce Indians since Lewis and Clark. New York: Fleming H. Revell Co. $1.50. McCoy, Isaac: History of Baptist Indian Missions. Washington: Wm. M. Morrison. 1840. 611 pp. �8 INDIAN MISSIONS OF THE UNITED STATES McSherry, James; Here Jean, or the Jesuit Missionary; A Tale of the North American Indians. Baltimore. 1847. 256 pp., ill. Mitchell, Joseph: The Missionary Pioneer, or, A Brief Memoir of the Life, Labours, and Death of John Stewart (Man of Colour), founder under God of the Mission among the. Wyandotts of Upper Sandusky. Ohio. New York. 1827. Moffet, Thomas C.: The American Indian on the New Trail; or. The Red Man of the United States and the Christian Gospel. New York: The Presby­ terian Department of Missionary Education. 1914. .302 pp. Palladino, L. B.: Indian and White in the Northwest: or, A History of Catholicity in Montana. Baltimore: John Murphy & Co. 1894. 411 pp., map. (Rev. Ed. Lancaster, Pa.: Wickersham Pub. Co. 1922.) Palou, Francisco: Life of Ven. Padre Junipero Serra. San Francisco: P. E. DougbCTty & Co. 1884. 156 pp. Life and Apostolic Labors of the Venerable Serra. Founder of the Franciscan Missions of California; edited by-George Wharton James. Pasadena. 191,3. Parkman, Francis: The Jesuits in North America in the Seventeenth century. Boston: Little, Brown & Co. 1902. •Pitezel, John H.; Lights and Shades of Missionary Life: Containing Travels, Sketches, Incidents, and Missionary Efforts, during the nine years spent in the region of Lake Superior. Cincinnati: Western Book Con­ cern. 1860. Pond. Samuel M.: Two Volunteer Missionaries amongi the Dakotas. Boston: Pilgrim Press. Riggs, Stephen R.; Mary and I; or. Forty Years arpong the Sioux. Congregational ■ S. S., £ Pub. Society. 1880. ,388 pp. Tah-koo-walf-kan; or, The Gospel among the Dakotas/ Boston 1869. Shea, John Gilmary: History of the (iatholic Missions among the Indian Tribes of the United. States, 1529-1854. New York: Kennedy. 1899. Discovery and Exploration of the Mississippi Valley, with the Orig­ inal Narratives of Marquette, Allouez, Hennepin, and Douay. New York. 1852. 286 pp., map. Whipple. Henry B.: Lights and Shadows of a Long Episcopate. New York: MacMillan. 1912. 580 pp. Winship. George; Parker: The New England Company and John Eliot; the Ledger and the Record Book of the Corporation for the Propagation of the Gospel in New England and Parts Adjacent, covering the years 16501686; printed from original manuscripts, with introduction by G. P. Winship. Boston. Published for the Prince Society. 1920, ‘ Wynne, J. J.: The Jesuit Martyrs of North America, Isaac Jogues, .John de Brebeuf, and others. New York. 1925. 246 pp., ill., maps. / • �A WHITE INDIAN WOMAN 417 A White Indian Woman During the years from 1889 to 1906, or until the Northwestern railroad was extended from Casper to Lander, the Arapahoe and Shoshone Indians from the Wind River reservation and the Arapahoe sub-agency hauled the freight and supplies from the railroad station at Casper to the reservation, the distance being about one hundred and twenty-five miles. On these trips there were usually from twenty to forty buck Indians and generally about half that number of squaws. During the month of August, in 1900, there came to Casper with one of these bands of Indians a white woman, who wore the usual Indian garb, painted her face as the Indians do and spoke the Indian language, but she could not speak the English language. The woman attracted the attention of some of Casper’s citizens, and it was learned from the white man in charge of the visiting Indians that the woman had been captured by the Cheyennes when she was a child about two years old, and had been raised with and married to an Arapahoe In­ dian named John Brokenhorn. The story was published in the Na­ trona County Tribune, and was copied in a number of western news­ papers. The newspaper article attracted the attention of Mrs. A. M. Cook of Davenport, Iowa, who wrote a letter to the publisher of the Tribune, making further inquiry as to the identity of the woman. Mrs. Cook said she was very much interested in the news, for she was captured thirty-five years before at Rock Creek, Wyoming, and her baby sister, Lizzie, was captured at the same time, but she had not seen her since the night of the capture. Mrs. Cook said that her father was Jasper Fletcher, who came to the United States from England in 1861. They started for California in 1865, there being the father and mother, three sons and two daughters. They left Quincy, Illinois, in May and on the plains the Fletchers united with a train of seventy-five wagons and continued their journey until they reached Rock Creek station in Wyoming territory, thirty-one miles east of Fort Halleck. Just as they had camped for dinner at noon and when the entire Fletcher family was near a stream a little distance from the train, a war party of three hundred Cheyenne Indians sprang up all around them. Mr. Fletcher and his three sons escaped to the wagons. Mrs. Fletcher and her two daughters, the younger, Lizzie, being but two years old, were seized by the Indians. The mother was thrust through the body with a spear, and instantly killed. One of the Indians seized Lizzie, raised her to his saddle and rode off. Her sister saw her once again that day, but never afterwards. Mary Fletcher, the older girl, who was thirteen years of age, was struck with arrows in several places and pulled them out with her own hands. Menimick �4i8 HISTORY OF NATRONA COUNTY was chief of this band and Black Kettle was chief of the tribe. Menimick took charge. One of the leading braves took charge of Mary, and she remained his slave during the whole term of her captivity. Immediately after the capture, the band fled rapidly to the moun­ tains, where the squaws belonging to the band were concealed. There was a white boy with the squaws, who had been captured by the band of Indians in New Mexico. The boy pointed to the valley and cried: “Look! That is the way they serve them all.” The train of wagons was burning and white people were being murdered. In one of the wagons was a ten gallon cask of brandy, and the Indians had drank this and were indulging in a scalp dance, all the Indians being wildly drunk. The scalp dance is one of the most horrible sights that can be looked upon by a white person, and the oldest Fletcher girl, who was being guarded by her captors, was compelled to witness the whole affair. The next morning the Indians tied the girl to a saddle and trav­ eled in an easterly direction. Two days after the capture the band came upon a family named Cackle, who were on their way to Colo­ rado. The Indians took a small child from Mrs. Cackle’s arms and seizing it by the feet, dashed its brains out against the wagon hub. Mr. Cackle, two children and the mother of Mrs. Cackle were killed on the spot, but Mrs. Cackle was carried away. Three nights after the capture, however, the woman was placed against a tree in a sitting position and she was made a target of, her body being pierced by more than a dozen poison-pointed arrows' before her prayers were answered for the ending of her terrible existence. That same week this band of Indians and the soldiers of Fort Laramie engaged in a fight, and dur­ ing the combat a buck Indian stood over the Fletcher girl ready to kill her, should the soldiers get in a position to recapture her. Darkness came on, fighting ceased, and the Indians made their escape. The next morning the white girl’s face was painted red and striped green and black and her hair was colored with soot water, and her eye lashes and eye brows were burned with hot ashes. The girl was compelled to care for fourteen ponies during the day while they were traveling, packing them in the morning and unpacking them at night, and her other duty was to gather wood for the fire that was built every night. The Indian braves rode the ponies during the day and the squaws were compelled to walk, and the girl and the white boy ‘To procure the poison for their arrow heads the Indians would Ike a fresh deer liver and fasten it to a pole, then go to a den of rattlesnakes and poke the liver toward the snakes. The snakes would strike the liver until it was saturated with poison. The liver was then put away until it became thoroughly drv pounded to a fine powder and then placed in a buckskin bag, to be used as they needed’ J • to any moistened surface. The Indians used these poisoned arrow h^ds in their battles, and it was their delight to imbed one of these poisoned points into the flesh of a white man, which meant slow but sure death. �A WHITE INDIAN WOMAN 419 tramped on foot with the squaws. After about six weeks’ traveling the band reached the main village of the tribe, among the mountains in eastern Colorado. When all the bands were assembled there were about four thousand Indians in the village. Here they indulged in war dances, and these dances are described as the wildest orgies in sav­ agery that possibly could be imagined. The bands started out on another expedition after four days of feasting and dancing, and on this journey the squaws would beat and abuse the white girl to appease their anger. During the remainder of the summer and fall and winter and spring that followed the band was continually on the move; they waded and swam the creeks and rivers, struggled through deep snows and endured the severe cold and all kinds of hardships. One day in the early spring while crossing a river the ice broke loose and started rapidly down the stream. The girl was on the floating ice and was unable to escape. She was carried rapidly with the current, and the squaws laughed and danced with glee to see her moving rapidly to her destruction. She finally leaped from the ice into the stream and swam ashore, where she was wel­ comed by the braves as a heroine, but the squaws were jealous of her and treated her with all kinds of indignities. In the spring of 1866, the band came to a white man’s trading camp. A man named Hanger was in charge of the trading camp, and the Fletcher girl walked into his tent, dressed and painted like an Indian girl, and in English asked Hanger if he had any soap. The girl had been ordered to keep out of sight of the white men, but if anything did happen that she should come in contact with them to act as though she was an Indian girl and not to speak a word of English. One of her captors was in the trader’s tent when she came in, and when she asked for the soap, the Indian struck her in the face and knocked her down. She was carried out of the tent and given in charge of the squaws. The squaws were jealous of the white girl and wanted to get rid of her, because she was becoming a favorite among the braves, but they did not dare to kill her. The squaws arranged to take her to the white man’s tent, unbeknown to the bucks. Hanger told the girl that he would buy her from the captors, and in due time he paid the Indians sixteen hundred dollars in cash, one good horse and a gun for her release. The white man then placed the girl in charge of an Indian agent who took her to Fort Laramie, and from there she was taken to Fort Jura, and from there the Forty-eighth Wisconsin infantry took her to Fort Leavenworth, and from there she was sent back to Illinois among friends, arriving in Illinois in Decem­ ber, 1866. A year afterward she was married in Davenport, Iowa, to William E. Cook. �420 HISTORY OF NATRONA COUNTY After her marriage she and her husband went to Salt Lake, where the girl met her father, who informed his daughter that he lay in a ditch two days after the Indians attacked him, and he was badly wounded. Her three brothers all made their escape and two of them went to Colorado and one to California, but until the article was published in the newspaper she had never heard anything concerning her baby sister. In due time Mrs. Cook came to Casper, and from here she went by stage to the Arapahoe sub-agency, where she found the woman and positively identified her as her sister, who was then thirty-nine years of age, having lived with the Indians for thirty-seven years. She was married to John Brokenhorn, an Arapahoe, and a number of children had been born to them. She could not speak English and she dressed and lived like the other squaws. Through an interpreter Mrs. Cook told her sister how she had been captured, how their mother had been killed and how their father and brothers made their escape, and how she herself had been compelled to live with the Indians for sixteen months, and how she made her escape. She wanted her to go back to Davenport with her where she would be cared for, and where she could dress and act like the white woman that she was, but Mrs. Brokenhorn would not go; she declared that she was an Indian, that she was satisfied to live as she had always lived; to call a tepee her home, to wear a blanket, to do the drudgery as all the squaws were doing, and to claim a full-blooded Indian as her husband, and that she could not remember anything about being captured, as her white sister had explained to her. Mrs. Cook returned to Casper alone, and went back to her home with a broken heart. She said that although she had had many bitter experiences, when her sister refused to give up her wild life and live like a woman civilized, it was the hardest blow she had endured since she saw her mother killed by being thrust through the body with a spear by a blood-thirsty Indian. The absolute proof that she was actually a white woman had its effect on Mrs. Brokenhorn, and although she continued to live on the reservation with her husband, she made it plain to the squaws of the tribe that she felt she was of superior birth and was of considerable more importance than the common Indians. That he had a white woman for a wife also elevated Brokenhorn, in his own estimation at least, to a higher plane than his fellow men, and while he, like most of the Indians, seldom made much of an outward display of his emo­ tions, nevertheless he was actually raised to a higher degree than he was before the fact became established that his wife’s parents were of the white race. In fact Brokenhorn felt that he was so great that ��\P ■■ . C '-T*! »-T*. .LA -"■***** /urt' �’^4-vA U jrtP^^ ifju (TxH />v-aAm k^ 'vx^ UX^.^TzJ^ ^<J , ��/v^ 1^ CL Ir-L^— /Jr 7^-. pjta^a^r^ �v ,3em r ^ ^<-C(^4x>4^^/^yo Si ^.JL 'Ti^-r^ ■ Mt ‘Xixxz^ -/C QjL^>dj^^ 1/ /fij ■fSr-lL^ ' f) j /M', Jdj^ tirtt^a ti, ik^A'^ '^l' (y �"Sometimes she spake with those who had seen her beloved and known him. But it was long ago, in some far-off place or forgotten. * 'Gabriel LajeunesseJ' they said; *0 yesi we have seen him. He was with Basil, the blacksmith, and both have gone to the prairies; Coureurs-des-Bois are they, and famous hunters and trappers.' 'Gabriel Lajeunessel' said others; 0 yesl we have seen him. He is a Voyaguer in the lowlands of Louisiana.' Then they would say; 'Dear child I why dream and wait for him longer.'" * * * "All is ended now, the hope, and the fear, and the sorrow; All the aching heart, the restlessness, unsatisfied longing; All the dull, deep pain, and constant anguish of patience I And as she pressed once more the lifeless head to her bosom. Meekly she bowed her own, and murmured: 'Father, I thank thee I"* ♦ * * �[^1,,.^^.-^.^ oA 7/^ 7<^. <7^ c/}- /ii 7^v „ ’ c/^ 'TUV^gTc^ . , /s /O' - Q^tta ih. C9^<-, -. i j'l) !i,^, L^~- . ,, “~ '''^ySlyVC • fVkyxJL ^7 (Ajly^jC^ £:u^ <!\^ ^{,„ i^ e.:^ �.'" J'^rt^. j 6^, 7H^^Ji^^->\y', £^j^ f dcr-u.^^^ jiA.JL-^^ G<r*<-^^ Zto^ erv\yu7{^[ J • '-i.jZ^'. -f— ZrZc^ Orr^A^ i) —A j' ■'*^^'^^, ( tZi, Tb^r-t)-^ x,^ ^ (Z^ »-.- ^*^2 7b^ (2-^ uJ>JLxu_ t/u /VuX^-n^i^ ex, urc^uc ZZZL^ 1 -I ' I 'TU9-<^, , </ urv ,„., ^Jlp, f t^. "^f.^, ac, 'l^fuiU ZvtZc -1^ bO\j<iA ^^-r-&->^ n 6Caxzvc <iL-e,^-c<jnyTj^4!C H. B. No. 17—Page 3 7?C �-^o 'Tz.puc^ J tC /LQrxe,4^(r<Lf a/c (Lo-riAP^ "bi Q~~yx\~-t!cAX o<n^^ ^^Jr^ja,/v\>(-AA>C /’'/\4, yt^,A.,A^jL> <x u.x.yL^ 4</M^ <n^ -to .:c^ u / ~^>‘/<e. '^■^--L^ a<r.^ 0.0^ re s, \y E 'Kef^ ] ‘i^ '}'l^a^>. Om- _ —- �Basil Lajeunesse was one of Fremont’s men, and accompanied the explorer on his first expedition into Viyoming, and was honored by his commander in his selection as one of the party to make the ascent of Fremont's peak . This was pioneer/descended from a numerous family of hunters, trappers and traders. Gabriel Lajeunesse, his uncle, tradition says, was the hero of "Evangeline." Francois, Basil’s brother, was one of the Premont party in 1843. These two brothers are spoken of by old trappers as remarkable mon. They wore not only successful hunters and trappers, but were familiar with the mountains, streams and valleys in every part of incoming. They trapped many years before they met Fremont. Thet were associates of Jim Bridger, Thomas Fitzpatrick and other men of their daiy who made fame and renown as well as wealth in the fur trade. Both of them became permanent residents of Wyoming. In 1858 Basil Lajeunesse estab­ lished a trading post on the Overland Road above Devil's Gate, about 100 yards south of the place where the residence of Tom Sun is now located. He traded with Indians and supplied emigrants who passed through the country, doing a prosperous business. His family lived on a ranch at what is now Ferris, and it was there his children grew up. In 1862 he started to make a trip to Derr Creek for the purpose of trading with the Sioux. He took with him two men and fifteen pack aniipals loaded withgoods. On the way the party was attacked by Indians, Lajeunesse killed and all hisgoods and mules run off. he was married to a Sioux woman and had seveal children. j v Ls'i;. �.Z<,»-^ -•''^i\^Oc''>-^J>^ /^H.fl.*vZ<iv»^ (ZSirr^ ..^i^ >{jb ^'VlAA^Ji^-' C^efX^JLdL .4tjj~'^ii^ ,Z„^y£n’»<.eXcui. -.^'Cu~Zr>-A^ ^uye>jo y^fin^ujy ^c3a^ ...,>^ t.^-- a-^UL, ^^^Jl'U>v\JlAA.Sl—' ^AHrSbo ^ay^SAAjy 0^ Z^^A-AM-. :^0 /{jb c*^>.M||Miil^ -*^<-*vnJl-, .y^ CX*vt Okji^**->^ ~UiuA. cr^ -<aJ ojt cJ(f o^J^A.iAY '^‘iA»4XriA^ CA-^rti^ I 3‘‘-/^ Cik,^<XA>iA^ eK-i-— a^ £xCC/tC«-i^ /’^-*WA»«_ /fJ^ocX” Q^ J^y,.i^y3iJsr>A- ~^k"a- O'^yiZrC -A^cyJ-iJUr a~y' acajeva ^^S-<L<j*t>«<4^ '^^^A*«’'<**«/\->»». ft/l a^ .^■^-e'"^, ’ '^put.yt^inAy^ Ck-oX <9U-«*t<’''2^&X<^ ..^-^^^>■'■^<■0''^ 'TV J^<»t <4’_*_,^.«>t..^>4Cc»>fc--^ .^Cu~O>-iA,cn.,.,^ -Ct^^Ajk �X^sJcA/y --^ z'XAJlJI^-’ -f.-_»_- -_^ ~-^X. -—■ /{.Xu^-v*. -'<^ o^ ^^i^Cb-O -iX^OLZ) ^''^tX't-.'-lZr (e ’1-' «-^d^ <'n_ty^t*^--kj«_ftX.y ^2^ (Kyw^lA/^ .^'''^-ev^^' o». ■><- a^ /XA »Ji-JVyi^ Ct/vco^ <,lX'VM.>>_ _-«_, ^'-(»>^ ^'b-^'***—t Q^ <<2. /'\J~ Oi^c^<. /tJ2*-ft.OAzt^^JL- c<j^^.. -ZA-^^f-tr^ZjLA ^ZXa-zt^^X-A" C(,.><.A»— d“v<sjt/a z^O (^-Cz\>fa»ji.,4j_ ^/Lb.cZ~yj.AA'->‘->'^ fiz^auA_«„ _vQ ai,A'(f-*r‘*A.^ p 0 C> oi^ ck ^-yrcAA- cL /^^^6,<3ao <>A oZ&tA/Y~ Q/^^ CTMOa GiA<^SA>^ JinA-L.^^ CyC'Y^OfA'''-*-’^^^ z''^-A-<-tf^ (s;^ ^^ZiJbS^A.Xj- ^^aCaaJLA^ &A^AlAeji<A ^yu'Lb^»-AA^ , CAa CAACty^ACcZiui-^ ^A.e.x^£LeY^y^ CriAf-. ^CAJi- jC^Ji^b-CZCLaXA^C^ y^^^tA^A ^AXaX a'^A.aO—IaJ^ .^'^iJi^tAZ <X-L«-^ ^^CAaA-Aa^ ^A^i^AtA �Xur<xZ5olc^ "^LCuU-^0-^ .X4<^ .4>«.-tzuA_ C^ t)^ /'bip^; t,t^ . ^ C3»xiz«-c)L --^^Aie /a-<j\<x ^juul^j^k a z^^-ex-o- —- a.A^^— ---------------- (S^ory^, '" <^‘>1 O>^ '^‘*' (2«-^ OU-^ >&^oi Ct/- ?' Q^d Xa -i)> -u^ ,.^,..,r^ cn->— 'JO Ml ~tt> ,^r^ I OSac,. -^- ■— ■i^^:^’-^- MX^ O^axvKflA-OAji^ j e»>^ ^'^-Jj.ix. ■ ayrthrr oM <^70; c<. y(z> I z/Z «<, .^uzirkv^.^ -V^xr*^. ytttrO gjJ2^ a>i^ J^oJ- a^cl ~<^pCu< ^^mV-4^ olt'^ ✓u,-^*^*- «-4^c<J2^ AJLAjrr^ <^^'>*2 /j-.^x-<aJ2a. ^U.--0^ciL ^vuffvTL hdaxr^L ^^yA/<3j\(L> �WOUNDED KNEE BATTLE NEAR PINE RIDGE AGENCY * / Ghost Dance and ’’Medicine Men’’ Who Predicted the Coming of the Messiah Brought on the Conflict * Legend has bequeathed many garbled versions of the Ghost Dance at the Pine Ridge agency and the Battle of Wounded Knee^whxch started on December 29,1690,and continued four days, tri t. (u rtinff untH/^January 1, 1891. Wilson I. Austin, who was a member of the Home Guards of Rushville happened, ’ Nebraska, was on the spot when all the trouble/msiaxMotj His story, written shortly after the unfortunate affair occurred, said that Sitting Bull was killed at Standing Rock while resisting Indian^ police, and not at the Battle of Wounded Knee, as many reports have it. Si Tanka (Big Foot) did not lead the Wounded Knee battle, as^popularly supposed. Big Foot had contracted pneumeonia while he was engaged in the Ghost Dance, having danced all day and all night. He was dragged from the arena unconscious and left on the frozen ground to "cool off," the Indians having a peculiar sense of how to relieve sickness of that nature. Big Foot was ill on a cot in his tepee when the troopers came to escort his band of follow- ers to the agency. He rose up on his bed to askfwhat in the hell they wanted." Colonel E. V. Sumner of the Ei|th Cavalry, tried diplomacy, and talked with Big Foot. The chief said he xvanted to be friendly. In proof of this, he said, S3S of his people surrendered on Decem­ ber 21. But Big Foot proved by his actions that he did not want to be as friendly as he would have the soldiers believe. Then orders were issued to have the chief arrested. Big Foot’s band fled to the ba^ld lands on December 22. Nearly 3,000 troops began at once to close in dn them. On December 28 Major Whiteside of the Seventh Cavalry, found the village on Wounded Knee creek and called on the Indians to surrender. Big Foot tried to parley, and said^"we want peace. I am sick, but when I am well my people will surrender." The two men argued for an hour to no irllI'"TLL.alsh ther-iMWHPwWtve. Meanwhile General L. W..Colby, who commanded the Nebraska militia,^and W. F.,Codv and Little Bat, the lndian interpreter, found on her mother's dead body, oh t:^"Battlefirst of Januray, 1891. This was the fBttrfeh day of.,-theb‘attle. The Ghost Dance trouble among the Indians started with the treaty of 1867. This treaty �■ - 2 - stated that: "to every Indian who came in and settled there, and would be good, were to be provided with rations of food and clothing, which would be issued at stated intervals." The Indians said they understood that this was to be forever, but the government took a different view, and ruled that when an Indian "was producing he would receive no rations." Ten years later the Indians never forgot that situation. They showed their displeasure on every possible occasion. They claimed that the government had not kept faith with them. Then McGuillacuddy, who was superindendent of the Pine Ridge agency, cut down the ra­ tions, according to Orders from his superiors. This made the Indians very angry. Among the I rations issued by the government were clocks, and many other things that the Indians knew nothing about. They were given wagons and told to keep the wheels greased. However, instead of putting the grease on the axels, they rubbed it on th^Jpokes, and really thought that this made the wagons run better. When they learned their mistake, they used the grease for butter. The coming of the "medicine men," however, was the real cause of the Ghost Dance trou­ ble. These "medicine men" clehmed that one of them was the "Messiah." The Indian word for Messiah is Wakantaka, which means God. Some of these "medicine men" were Indians, but most of them were whites. They claimed also to have had visions of th© "happy hunting ground." Among them was one who came to Rushville, twenty-six miles from the Pine Ridge reservation. This "medicine man" wa3=»e#=Scoteii==dws«eTit^=wnd wore his beard in the style of Christ, ’ hile in a state of beastly intoxication he fell and broke his leg. Big Foot (si Tanka) had planned to meet this supposed Christ, but hearing that he was on not coming, he formed a hostile camp and was^his way to join another band of Indians when he was intercepted by the Seventh United States Cavalry, under General Forsythe, at Wounded Knee, fifteen miles from the Pine Ridge reservation. Meanwhile, the''medic ine men', who were well educated and posed as prophets, told their red skin comrades of visions they had of the white man being pushed back and the return of the happy hunting ground. The buffalos were to return, they predicted, and the Indians T/ere to reign supreme. It was a tempting vision, and the Indians accepted it. These "medicine men" had invented a '^host shirt," made of cloth with holes cut for the head and hands. Some of these shirts were highly ornamented, but others were simply common cloth, "womdiheca waci, which interpreted, means ^spirit dance." Ghost dances, they �- 3 were called, and were held all day and all night in a nearly air-tight tepee. In the center of these tents the medicine men placed r/jhot atones, and dashed water over them. Into that hot inferno an Indian was told to go and dance until he saw "visions." Some braves danced all day and all night, and only stopped when unconscious, and were dragged out to cool off on the frozen ground. They then told of the "visions" they had seen. Probably they did see "visions," Who wouldWt? The exposure after the dance led to many cases of pneumonia. And among the number that contracted the disease was Big Foot, the chief of the band. So at the time of the battle of Wounded Knee, Big Foot, a victim of the dance fever, was on his cot and did not load his men, as was stated at the time. Meanwhile, the Seventh Cavalry, under Colonel Forsythe, and the Ninth Infantry, from advanced to within hailing distance of the encamped tribesmen.^Colonel Forsythe and Big Foot had a parley and the efforts of the officer to get the Indians to give up their arms and submit in peace to an escort to the agency met with fail­ ure. The Indians were under the spell of the'medicine men and refused to listen. Big Foot was profane in his accusations, and called the troopers "tu we wahtesni'(damn rascals) and told them to go to "wakan-sicati" (the Indian's hell). Big Foot considered him­ self a great orator, and he did himself proud on this occasion. He swore in Indian and in English, and in every language he knew. The chief was employing strategy in his parley, for he knew that if his band were able to reach the "bad lands," which at the time was their destination, it would be almost impossible for the troopers to dislodge them. His tribes­ men were composed of remnants of the "olyotanke tatankabodoka" (Sitting Bull) band, that was broken up several days before when Sitting Bull was killed by Indian!^ police while re­ sisting arrest. The "bad lands," almost indescribable, were impregnable. Just a dim view may be had, if one thinks of New York city as being several times larger than4 then imagine the streets and alleys strewn with huge rocks, several hundred feet high. Explorers in the "bad lands always plant flags on their trail, as it is almost impossible to tell directions, even by compass, as the lava deposits which make up the terrain deflect the instrximent. There are cases in some parts where there is an abundance of grass, but the water in many of the pools is poisonous. �- 4 Colonel Forsythe had detailed Captain Wallaoe to search the tepees of Big Foot’s hand. TShen the captain approached on his errand he was met by an Indian carrying a flag of truce. The Indiar^ smiled and extended his hand. Little Bat, the Indian interpreter, saw that the Indian was reaching out his left hand, and cried out to Captain Wallace to "look out.’" But it was too late. The IndiariS emissary had drawn a wr club from his blanket and struck the captain over the head, killing him instantly. (Several years later Little Bat was killed on the streets of Crawford, Nebraska. When he was killed he was not armed ft and was living as a peaceable citizen. The tough who shot him bragged that he had "beat Little Bat to the draw^^ but the citizens of Crawford soon put a stop to this.) Immediately after the killing of Captain Wallace. 120 Indian bucks drew up in threeT'*'^^^ facing the cavalry. The Indians were wearing their "ghost shirts" ubder their blankets, the "medicine men" havii:^ told then that no white man's bullet could pierce these shirts, Many of the Indians had participated in the Custer massacre, and it was said that the troopers "had it in for them." This was not true, for the officers argued for hours, try­ ing to get the Indians to give up their arms, even after the shooting. They were implored to bring al}, their firearms, twenty at a time, and the Indians evidently accepted the pro - posal. The first twenty, however, iReturned, bringing only two guns. The next twenty did but little better, and the officers, seeing that the arras were not being brought up, gave the order to search the Indiahs. As soon as the search began, the "medicine men" began to chant in the Indian tongue. The first Indian searched had no gun, but the next one had a sawed-off shot gun under his blanket and refused to give it up. During ths struggle for this gun it was discharged, and then the battle was on. The Indians threw off their blankets, revealing sawed-off shot guns they had hidden, and were in readiness for the battle. The Indians fired the first volley, as is shown by the following letter: Seventh Cavalry, Fort Bliss, Texas. January 16, 1924. Wilson I. Austin Norfolk, Nebraska. • Dear Sir: ^?I am inclosing notes of the battle of Wounded Knee, - ade by Chaplain McMurray, of the history division. Major General Melson A. Miles, commanding the division, was at Rapid City, South Dakota, exercising command of the forces in. the field. Brigadier General John N. Brooks, in field and made all military preparations at the Pine Ridge agency, fifteen miles from Wounded Knee. Some malcontents had formed a "hostile camp." Big Foot was making �- 5 for this camp when he was overtaken by Colonel James Forsythe, of the Seventh United States Cavalry at Viounded Knee. Every precaution was taken to protect the squaws and papooses—they were placed in a separate camp, about one-fouth of a mile from the bucks. Cause of the battle was the rfusal of the Indians to give up their guns, and the firing by the Indians on the troopers. The first volley was fired by the Indians toward their squaw camp. The Indians then turned and fired point blank at the troopers. The Indians were armed with sawed-off shot guns that they had hid under their blankets. The battle was fought December 29, 1890. The burial party, a few days later, buried 146 bodies. Twenty-one were buried later in the trench at Wounded Knee. When the Indians fired point blank, the troopers dropped to the ground to make room for the artillery. The Indians re­ treated right toward the squaw camp, thu§ making it impossible to discriminate. "Fjtz Hugh "Commanding the’^ Seventh cKrolry, "Fort Bliss, Texas." It was generally supposed, on account of the position of the troops, many of the troop­ ers were killed by their own comrades. Colonel Forsythe was court martialed later for bad disposition of the troops, but was acquitted, as he should have been, for no mortal could have seen that the Indians would retreat toward their squaw camp. At the battle the Indians saw for “the first time, explosive shells. They succeeded in reaching a dry canyon, however, where they picked off troopers at will. They were finally dislodged, but with a loss of sixty troopers. Thus ended the battle of Wounded Knee, regretted by both the whites and the better class of Indians. Some of the striking events of the battle were; V/hile Phillip WeIls-While, Indian, interpreter of the Seventh Cavalry, was endeavoring •f ht fn to persuadeyito surrender, his nose was cut off. The writer has a photograph of General L. W. Colby, on the back of which is written,by Colby, these words: "Zitkala Nuni (Lost Bird) Indian baby girl, found on the Wounded Knee battlefield, by the side of her dead mother, on the fouth day after the battle, and adopted by me. She was given the Christian name of Marguerite Elusabeth, after the wives of the two Asay brothers, storekeepers at the Pine Ridge agency. She was frozen on her hands, feet and head, but has entirely receovered. Si Tanka (Big Foot) band was largely made up of the remnants of Sitting Bull's band, of which Big Foot .doubtless one. If so. Lost Bird is an 'Unk Papa Teton Sioux'." L. W. P^lby, 1891. Lost Bird, lovable as a baby, had an interesting and checkered career. When she was fourteen years of age she ran away and married an Italian in California. The Italian died and then Lost Bird married a Cherokee Indian. She separated from him and then married a white civil engineer, named Allen. All in all she faced the altar five different times, and no doubt would have married oftener, but death overtook her at Hanford, California. When she died she was in her thirty-fifth year. Before going to California, she had jourthe neyed to/Cheyenne reservation to see Pretty Voice, and Julia Pretty Voice, her supposed parents. She remained there about a year. It has been proven that Pretty Voice and Julia were not her parents. General Colby, Wm. F. Cody and Little Bat, the Indian interpreter. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Alfred J. Mokler Letterboxes Subject The topic of the resource Local authors -- Wyoming -- Natrona County -- Casper Casper (Wyo.) -- History Frontier and pioneer life -- West (U.S.) Natrona County (Wyo.) -- History Description An account of the resource The Alfred J. Mokler Letterboxes are a series of the larger archival collection that are his papers. Both his Letterboxes and his Notebooks available in this digital repository include holograph manuscripts, which is to say, manuscripts written in the author's hand. Much of the material in Mokler's Letterboxes dates to the 1920s and 1930s. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Letterbox 2-F Creator An entity primarily responsible for making the resource Alfred J. Mokler Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC-EDU/1.0/">http://rightsstatements.org/vocab/InC-EDU/1.0/</a> Date Created Date of creation of the resource. 1924 1928 1935 1939 Is Part Of A related resource in which the described resource is physically or logically included. Alfred J. Mokler Dell Ward Department of the Interior Office of Indian Affairs Description An account of the resource This letterbox contains the following: a bulletin from the Department of the Interior Office of Indian Affairs titled "Indian Missions of the United States" from 1928, notes from Alfred J. Mokler regarding the Lajeunesse family, an account of Charles Lajeunesse from Alfred J Mokler written on June 16, 1935, a short biography of Basil Lajeunesse, a letter from Dell Ward to his sister discussing Basil Lajeunesse from May 26, 1939, an account of "Wounded Knee Battle Near Pine Ridge Agency" from the Seventh Cavalry on January 16, 1924 Type The nature or genre of the resource text Format The file format, physical medium, or dimensions of the resource PDF Language A language of the resource ENG Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. The reformatted text and images in the Alfred J. Mokler Letterboxes are for personal, not-for profit use of students, researchers, and the public. Any use must provide attribution to the Casper College Archives and Special Collections (Western History Center). While being the property of Casper College, all text, images and other materials are subject to applicable copyright laws. Commercial use, electronic reproduction, or print publication ot text, images, or other materials is strictly prohibited without written permission. All permissions to publish must be obtained from the rights holder and are not the repository's responsibility for securing. The rights holder may or may not be the repository. Users also agree to hold the repository harmless from legal claims arising from their use of material held by the institution and made accessible in this digital repository. Publisher An entity responsible for making the resource available Goodstein Foundation Library Archives and Special Collections (Western History Center) Subject The topic of the resource Indians of North America Natrona County (Wyo.) -- History Wounded Knee Massacre, S.D., 1890 Relation A related resource Alfred J. Mokler Papers