Introduction to the Dahcotah, Dahcotas, Dahkota, Dah-ko-tah

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There was an Indian council held on the occasion. The Sioux who went from Fort Snelling promised to speak in favor of the removal. During the council, however, not one of them said a word for which they afterwards gave a satisfactory reason. Wabashaw; though a young man, had such influence over his band, that his orders invariably received implicit obedience. When the council commenced, Wabashaw had placed a young warrior behind each of the friendly Sioux who he knew would speak in favor of the removal, with orders to shoot down the first one who rose for that purpose. This stratagem may be considered a characteristic specimen of the temper and habits of the Sioux chiefs, whose tribe we bring before the reader in their most conspicuous ceremonies and habits. The Winnebago were finally removed, but not until Wabashaw was taken prisoner and carried to Fort Snelling. Wabashaw’s pike-bearer was a fine looking warrior, named “Many Lightnings.”

The village of “Little Crow,” another able and influential Sioux chief, is situated twenty miles below the Falls of St. Anthony. He has four wives, all sisters, and the youngest of them almost a child. There are other villages of the tribe, below and above Fort Snelling.

The scenery about Fort Snelling is rich in beauty. The falls of St. Anthony are familiar to travelers, and to readers of Indian sketches. Between the fort and these falls are the “Little Falls,” forty feet in height, on a stream that empties into the Mississippi. The Indians call them Mine-hah-hah, or “laughing waters.” In sight of Fort Snelling is a beautiful hill called Morgan’s Bluff; the Indians call it “God’s House.” They have a tradition that it is the residence of their god of the waters, whom they call Unk-ta-he. Nothing can be more lovely than the situation and appearance of this hill; it commands on every side a magnificent view, and during the summer it is carpeted with long grass and prairie flowers. But, to those who have lived the last few years at Fort Snelling, this hill presents another source of interest. On its top are buried three young children, who were models of health and beauty until the scarlet fever found its way into regions hitherto shielded from its approach. They lived but long enough on earth to secure them an entrance into heaven. Life, which ought to be a blessing to all, was to them one of untold value; for it was a short journey to a better land-a translation from the yet unfelt cares of earth to the bright and endless joys of heaven.

Opposite the Fort is Pilot Knob, a high peak, used as a burial-place by the Indians; just below it is the village of Mendota, or the “Meeting of the Waters.”

But to me, the greatest objects of interest and curiosity were the original owners of the country, whose teepees could be seen in every direction. One could soon know all that was to be known about Pilot Knob or St. Anthony’s falls; but one is puzzled completely to comprehend the character of an Indian man, woman, or child. At one moment, you see an Indian chief raise himself to his full height, and say that the ground on which he stands is his own; at the next, beg bread and pork from an enemy. An Indian woman will scornfully refuse to wash an article that might be needed by a white family and the next moment, declare that she had not washed her face in fifteen years! An Indian child of three years old, will cling to its mother under the walls of the Fort, and then plunge into the Mississippi, and swim half way across, in hopes of finding an apple that has been thrown in. We may well feel much curiosity to look into the habits, manners, and motives of a race exhibiting such contradictions.

There is a great deal said of Indian warriors and justly too of the Sioux. They are, as a race, tall fine-looking men; and many of those who have not been degraded by association with the frontier class of white people, nor had their intellects destroyed by the white man’s fire-water, have minds of high order, and reason with correctness that would put to the blush the powers of many an educated logician. Yet are these men called savages, and morally associated with the tomahawk and scalping knife. Few regard them as reasonable creatures, or as beings endowed by their creator with souls, that are here to be fitted for the responsibilities of the Indians hereafter.

Good men are sending the Bible to all parts of the world. Sermons are preached in behalf of fellow-creatures who are perishing in regions known only to us in name. And here, within reach of comparatively the slightest exertion; here, not many miles from churches and schools, and all the moral influences abounding in Christian society; here, in a country endowed with every advantage that God can bestow, are perishing, body and soul, our own countrymen: perishing too from disease, starvation and intemperance, and all the evils incident to their unhappy condition. White men, Christian men, are driving them back; rooting out their very names from the face of the earth. Ah! these men can seek the country of the Sioux when money is to be gained: but how few care for the sufferings of the Dahcotahs! how few would give a piece of money, a prayer, or even a thought, towards their present and eternal good.

Yet are they not altogether neglected. Doctor Williamson, one of the missionaries among the Sioux, lives near Fort Snelling. He is exerting himself to the utmost to promote the moral welfare of the unhappy people among whom he expects to pass his life. He has a school for the Indian children, and many of them read well. On the Sabbath, divine service is regularly held, and he has labored to promote the cause of temperance among the Sioux. Christian exertion is unhappily too much influenced by the apprehension that little can be done for the savage. How is it with the man on his fire-water mission to the Indian? Does he doubt? Does he fail?

As a great motive to improve the moral character of the Indians, I present the condition of the women in their tribes. A degraded state of woman is universally characteristic of savage life, as her elevated influence in civilized society is the conspicuous standard of moral and social virtue. The peculiar sorrows of the Sioux woman commence at her birth. Even as a child she is despised, in comparison with the brother beside her, who is one day to be a great warrior. As a maiden, she is valued while the young man, who wants her for a wife, may have a doubt of his success. But when she is a wife, there is little sympathy for her condition. How soon do the oppressive storms and contentions of life root out all that is kind or gentle in her heart. She must bear the burdens of the family. Should her husband wish it, she must travel all day with a heavy weight on her back; and at night when they stop, her hands must prepare the food for her family before she retires to rest.

Her work is never done. She makes the summer and the winter house. For the former she peels the bark from the trees in the spring; for the latter she sews the deer-skin together. She tans the skins of which coats, moccasins, and leggings are to be made for the family; she has to scrape it and prepare it while other cares are pressing upon her. When her child is born, she has no opportunities for rest or quiet. She must paddle the canoe for her husband pain and feebleness must be forgotten. She is always hospitable. Visit her in her teepee, and she willingly gives you what you need, if in her power; and with alacrity does what she can to promote your comfort. In her looks there is little that is attractive. Time has not caused the wrinkles in her forehead, nor the furrows in her cheek. They are the traces of want, passion, sorrows and tears. Her bent form was once light and graceful. Labor and privations are not preservative of beauty.

Let it not be deemed impertinent if I venture to urge upon those who care for the wretched wherever their lot may be cast, the immense good that might be accomplished among these tribes by schools, which should open the minds of the young to the light of reason and Christianity. Even if the elder members are given up as hopeless, with the young there is always encouragement. Many a bright little creature among the Dahcotahs is as capable of receiving instruction as are the children of civilization. Why should they be neglected when the waters of benevolence are moving all around them?

It is not pretended that all the incidents related in these stories occurred exactly as they are stated. Most of them are entirely true; while in others the narrative is varied in order to show some prevalent custom, or to illustrate some sentiment to which these Indians are devoted. The Sioux are as firm believers in their religion as we are in ours; and they are far more particular in the discharge of what they conceive to be the obligations required by the objects of their faith and worship. There are many allusions to the belief and customs of the Dahcotahs that require explanation. For this purpose I have obtained from the Sioux themselves the information required. On matters of faith there is difference of opinion among them but they do not make more points of difference on religion, or on any other subject, than white people do.

The day of the Dahcotah is far spent; to quote the language of a Chippeway chief, “The Indian’s glory is passing away.” They seem to be almost a God-forgotten race. Some few have given the missionary reason to hope that they have been made subjects of Christian faith and the light, that has as yet broken in faint rays upon their darkness, may increase. He who takes account of the falling of a sparrow, will not altogether cast away so large a portion of his creatures. All Christian minds will wish success to the Indian missionary; and assuredly God will be true to his mercy, where man is found true to his duty.

The first impression created by the Sioux was the common one fear. In their looks they were so different from the Indians I had occasionally seen. There was nothing in their aspect to indicate the success of efforts made to civilize them. Their tall, unbending forms, their savage hauteur, the piercing black eye, the quiet indifference of manner, the slow, stealthy step how different were they from the eastern Indians, whose associations with the white people seem to have deprived them of all native dignity of bearing and of character. The yells heard outside the high wall of the fort at first filled me with alarm; but I soon became accustomed to them, and to all other occasional Indian excitements, that served to vary the monotony of garrison life. Before I felt much interest in the Sioux, they seemed to have great regard for me. My husband, before his marriage, had been stationed at Fort Snelling and at Prairie du Chien. He was fond of hunting and roaming about the prairies; and left many friends among the Indians when he obeyed the order to return to an eastern station. On going back to the Indian country, he met with a warm welcome from his old acquaintances, who were eager to shake hands with “Eastman’s squaw.”

The old men laid their bony hands upon the heads of my little boys, admired their light hair, said their skins were very white; and, although I could not then understand their language, they told me many things, accompanied with earnest gesticulation. They brought their wives and young children to see me. I had been told that Indian women gossiped and stole; that they were filthy and troublesome. Yet I could not despise them: they were wives and mothers God had implanted the same feelings in their hearts as in mine.

Some Indians visited us every day, and we frequently saw them at their villages. Captain E. spoke their language well; and without taking any pains to acquire it, I soon understood it so as to talk with them. The sufferings of the women and children, especially during the winter season, appealed to my heart. Their humility in asking for assistance contrasted strongly with the pompous begging of the men. Late in a winter’s afternoon, Wenona, wife of a chief named the “Star,” came to my room. Undoing a bundle that she took from under her blanket, she approached and showed it to me. It was an infant three days old, closely strapped to an Indian cradle. The wretched babe was shriveled and already looking old from hunger. She warmed it by the fire, attempting to still its feeble cries.

“Do you nurse your baby well, Wenona?” I asked; “it looks so thin and small.”

“How can I,” was the reply, “when I have not eaten since it was born?”

Frequently we have heard of whole families perishing during severely cold weather. The father absent on a winter’s hunt, the mother could not leave her children to apply to the fort for assistance, even had she strength left to reach there. The frozen bodies would be found in the lodges. The improvident character of the Indian is well known. Their annuities are soon spent; supplies received from government are used in feasting; and no provision is made for winters that are always long and severe. Though they receive frequent assistance from the public at the fort, the wants of all cannot be supplied. The captain of the post was generous towards them, as was always my friend Mrs. F., whom they highly esteemed. Yet some hearts are closed against appeals daily made to their humanity. An Indian woman may suffer from hunger or sickness, because her looks are repulsive and her garments unwashed: some will say they can bear the want of warm clothing, because they have been used to privation.

The women of the Sioux exhibit many striking peculiarities of character the love of the marvelous, and a profound veneration for any and every thing connected with their religious faith; a willingness to labor and to learn; patience in submitting to insults from servants who consider them intruders in families; the evident recognition of the fact that they are a doomed race, and must submit to indignities that they dare not resent. They seem, too, so unused to sympathy, often comparing their lives of suffering and hardship with the ease and comfort enjoyed by the white women, it must be a hard heart, that could withhold sympathy from such poor creatures. Their home was mine and such a home! The very sunsets, more bright and glorious than I had ever seen, seemed to love to linger over the scenes amongst which we lived; the high bluffs of the “father of many waters” and the quiet shores of the “Minesota;” the fairy rings on the prairie, and the “spirit lakes” that reposed beside them; the bold peak, Pilot Knob, on whose top the Indians bury their dead, with the small hills rising gradually around it-all were dear to the Sioux and to me. They believed that the rocks, and hills, and waters were peopled with fairies and spirits, whose power and anger they had ever been taught to fear. I knew that God, whose presence fills all nature, was there. In fancy they beheld their deities in the blackened cloud and fearful storm; I saw mine in the brightness of nature, the type of the unchanging light of Heaven.

They evinced the warmest gratitude to any who had ever displayed kind feelings towards them. When our little children were ill with scarlet fever, how grieved they were to witness their sufferings; especially as we watched Virginia, waiting, as we expected, to receive her parting breath. How strongly they were contrasted! that fair child, unconscious even of the presence of the many kind friends who had watched and wept beside her and the aged Sioux women, who had crept noiselessly into the chamber. I remember them well, as they leaned over the foot of the bed; their expressive and subdued countenances full of sorrow. That small white hand, that lay so powerless, had ever been outstretched to welcome them when they came weary and hungry.

They told me afterwards, that “much water fell from their eyes day and night, while they thought she would die;” that the servants made them leave the sick room, and then turned them out of the house but that they would not go home, waiting outside to hear of her.

During her convalescence, I found that they could “rejoice with those that rejoice” as well as “weep with those that wept.” The fearful disease was abating in our family, and “Old Harper,” as she is called in the Fort, offered to sit up and attend to the fire. We allowed her to do so, for the many who had so kindly assisted us were exhausted with fatigue. Joy had taken from me all inclination to sleep, and I lay down near my little girl, watching the old Sioux woman. She seemed to be reviewing the history of her life, so intently did she gaze at the bright coals on the hearth. Many strange thoughts apparently engaged her. She was, of her own accord, an inmate of the white man’s house, waiting to do good to his sick child. She had wept bitterly for days, lest the child should be lost to her and now she was full of happiness, at the prospect of her recovery.

How shall we reconcile this with the fact that Harper, or Harpstinah, was one of the Sioux women, who wore, as long as she could endure it, a necklace made of the hands and feet of Chippeway children? Here, in the silence of night, she turned often towards the bed, when the restless sleep of the child broke in on her meditation. She fancied I slept, but my mind was busy too. I was far away from the home of my childhood, and a Sioux woman, with her knife in her belt, was assisting me in the care of my only daughter. She thought Dr. T. was a “wonderful medicine man” to cure her; in which opinion we all cordially coincided.

I always listened with pleasure to the women, when allusion was made to their religion; but when they spoke of their tradition, I felt as a miser would, had he discovered a mine of gold. I had read the legends of the Maiden’s Rock, and of St. Anthony’s Falls. I asked Checkered Cloud to tell them to me. She did so and how differently they were told! With my knowledge of the language, and the aid of my kind and excellent friend Mr. Prescott, all the dark passages in her narration were made clear. I thought the Indian tone of feeling was not rightly appreciated their customs not clearly stated, perhaps not fairly estimated. The red man, considered generally as a creature to be carried about and exhibited for money, was, in very truth, a being immortally endowed, though under a dispensation obscure to the more highly-favored white race. As they affirmed a belief in the traditions of their tribe, with what strength and beauty of diction they clothed their thoughts how energetic in gesture! Alas! for the people who had no higher creed, no surer trust, for this and for another world.

However they may have been improved, no one could have had better opportunities than I, to acquire all information of interest respecting these Indians. I lived among them seven years. The chiefs from far and near were constantly visiting the Fort, and were always at our house. Not a sentiment is in the Legends that I did not hear from the lips of the Indian man or woman. They looked on my husband as their friend, and talked to him freely on all subjects, whether of religion, customs, or grievances. They were frequently told that I was writing about them, that every body might know what great warriors they were.

The men were sometimes astonished at the boldness with which I reproved them, though it raised me much in their estimation. I remember taking Bad Hail, one of their chiefs, to task, frequently; and on one occasion he told me, by way of showing his gratitude for the interest I took in his character, that he had three wives, all of whom he would give up if I would “leave Eastman, and come and live with him.” I received his proposition, however, with Indian indifference, merely replying that I did not fancy having my head split open every few days with a stick of wood. He laughed heartily after his fashion, conscious that the cap fitted, for he was in the habit of expending all his surplus bad temper upon his wives. I have sometimes thought, that if, when a warrior, be he chief or commoner, throws a stick of wood at his wife’s head, she were to cast it back at his, he might, perhaps, be taught better behavior. But I never dared to instill such insubordinate notions into the heads of my Sioux female friends, lest some ultra “brave,” in a desperate rage, might substitute the tomahawk for the log. These opinions, too, might have made me unpopular with Sioux and Turks and, perchance, with some of my more enlightened friends, who are self-constituted “lords of creation.”

I noticed that Indians, like white people, instead of confessing and forsaking their sins, were apt to excuse themselves by telling how much worse their neighbors were. When told how wicked it was to have more than one wife, they defended themselves by declaring that the Winnebago had twice or thrice as many as the Sioux. The attempt to make one right of two wrongs seems to be instinctive.

I wished to learn correctly the Indian songs which they sing in celebrating their dances. I sent for a chief, Little Hill, who is a famous singer, but with little perseverance as a teacher of music. He soon lost all patience with me, refused to continue the lesson, declaring that he could never make me sing like a Sioux squaw. The low, guttural notes created the difficulty. He very quickly became tired of my piano and singing. The chiefs and medicine men always answered my questions readily, respecting their laws and religion; but, to insure good humor, they must first have something to eat. All the scraps of food collected in the kitchen; cold beef, cold buckwheat cakes; nothing went amiss, especially as to quantity. Pork is their delight apples they are particularly fond of and, in the absence of fire-water, molasses and water is a most acceptable beverage. Then they had to smoke and nod a little before the fire and by and by I heard all about the Great Spirit, and Hookah the Giant, and the powers of the Sacred Medicine. All that is said in this book of their religion, laws, and sentiments, I learned from themselves, and most of the incidents occurred precisely as they are represented. Some few have been varied, but only where it might happily illustrate a peculiar custom or opinion.

Their medicine men, priests, and jugglers, are proverbially the greatest scamps of the tribe. My dear father must forgive me for reflecting so harshly on his brother practitioners, and be reconciled when he hears that they belong to the corps of quacks; for they doubt their own powers, and are constantly imposing on the credulity of others. On returning from an evening walk, we met, near the fort, a notable procession. First came an old medicine man, whose Indian name I cannot recall; but the children of the garrison called him “Old Sneak” a most appropriate appellation, for he always looked as if he had just committed murder, and was afraid of being found out. On this occasion he looked particularly in character. What a representative of the learned faculty! After him, in Indian file, came his wife and children, a most cadaverous looking set. To use a western phrase, they all looked as if they were “just dug up.” Their appearance was accounted for in the following ludicrous manner the story is doubtless substantially true. There was a quantity of refuse medicine that had been collecting in the hospital at the fort, and Old Sneak happened to be present at a general clearing out. The medicine was given to him; and away he went to his home, hugging it up close to him like a veritable old miser. It was too precious to be shared with his neighbors; the medicine of the white man was “wahkun” (wonderful) and, carrying out the principle that the more of a good thing the better, he, with his wife and children, took it all! I felt assured that the infant strapped to its mother’s back was dying at that time.

The “dog dance” is held by the Sioux in great reverence; and the first time it has been celebrated near the fort for many years, was about five summers ago.

The Chippeway, with their chief, “Hole in the Day,” were down on a visit, and the prairie outside the fort was covered with Indians of both tribes. The Chippeway sat on the grass at a little distance, watching the Sioux as they danced, “to show how brave they were, and how they could eat the hearts of their enemies.” Most of the officers and ladies of the garrison were assembled on the hospital gallery to witness the dance.

The Sioux warriors formed a circle; in the centre was a pole fastened in the ground. One of the Indians killed a dog, and, taking out the heart and liver, held them for a few moments in a bucket of cold water, and then hung them to the pole. After awhile, one of the warriors advanced towards it, barking. His attitude was irresistibly droll; he tried to make himself look as much as possible like a dog, and I thought he succeeded to admiration. He retreated, and another warrior advanced with a different sort of bark; more joined in, until there was a chorus of barking. Next, one becomes very courageous, jumps and barks towards the pole, biting off a piece of the flesh; another follows and does the same feat. One after another they all bark and bite. “Let dogs delight” would have been, an appropriate melody for the occasion. They had to hold their heads back to swallow the morceau it was evidently hard work. Several dogs were killed in succession, when, seeing some of the warriors looking pale and deadly sick, Captain E. determined to try how many of their enemies’ hearts they could dispose of. He went down among the Indians and purchased another dog. They could not refuse to eat the heart. It made even the bravest men sick to swallow the last mouthful they were pale as death. I saw the last of it, and although John Gilpin’s ride might be a desirable sight, yet when the Sioux celebrate another dog feast, “may I not be there to see.”

Our intercourse with the Sioux was greatly facilitated, and our influence over them much increased, by the success attending my husband’s efforts to paint their portraits. They thought it supernatural (wahkun) to be represented on canvas. Some were prejudiced against sitting, others’ esteemed it a great compliment to be asked, but all expected to be paid for it. And if anything were wanting to complete our opportunities for gaining all information that was of interest, we found it in the daguerreotype. Captain E., knowing they were about to celebrate a feast he wished to paint in group, took his apparatus out, and, when they least expected it, transferred the group to his plate. The awe, consternation, astonishment and admiration, surpassed description. “Ho! Eastman is all wahkun!”

The Indians are fond of boasting and communicating their exploits and usages to those who have their confidence. While my husband has delineated their features with the pencil, I have occupied pleasantly many an hour in learning from them how to represent accurately the feelings and features of their hearts feeble though my pen be. We never failed to gain a point by providing a good breakfast or dinner.

With the Rev. Mr. Pond and Dr. Williamson, both missionaries among the Sioux, I had many a pleasant interview and talk about the tribe. They kindly afforded me every assistance and as they are perfectly acquainted with the language of the Sioux, and have studied their religion with the view to introduce the only true one, I could not have applied to more enlightened sources, or better authority.

The day we left Fort Snelling, I received from Mr. Pond the particulars of the fate of the Sioux woman who was taken prisoner by the Chippeway, and who is represented in the legend called The Wife. Soon after her return to her husband, he was killed by the Chippeway; and the difficulty was settled by the Chippeway paying to the Sioux what was considered the value of the murdered man, in goods, such as calico, tobacco, &c.! After his death, the widow married a Sioux, named “Scarlet Face.” They lived harmoniously for a while but soon difficulties arose, and Scarlet Face, in a fit of savage rage, beat her to death. A most unromantic conclusion to her eventful life.

How vivid is our recollection of the grief the Sioux showed at parting with us. For although, at the time, it added to the pain naturally felt at leaving a place which had so long been our home; yet the sincere affection they evinced towards us and our children was most gratifying. They wished us to remember them, when far away, with kindness. The farewell of my friend Checkered Cloud can never be forgotten. She was my constant visitor for years; and, although a poor and despised Sioux woman, I learned to look upon her with respect and regard. Nor does my interest in her and her nation cease, because, in the chances of life, we may never meet again. It will still be my endeavor to depict all the customs, feasts and ceremonies of the Sioux, before it be too late. The account of them may be interesting, when the people who so long believed in them will be no more.

We can see they are passing away, but who can decide the interesting question of their origin? They told me that their nation had always lived in the valley of the Mississippi that their wise men had asserted this for ages past. Some who have lived among them, think they crossed over from Persia in ships and that they once possessed the knowledge of building large vessels, though they have now entirely lost it. This idea bears too little probability to command any confidence. The most general opinion is the often told one, that they are a remnant of God’s ancient and chosen people. Be this as it may, they are “as the setting sun, or as the autumn leaves trampled upon by powerful riders.”

They are receding rapidly, and with feeble resistance, before the giant strides of civilization. The hunting grounds of a few savages will soon become the haunts of densely peopled, civilized settlements. We should be better reconciled to this manifest destiny of the aborigines, if the inroads of civilization were worthy of it; if the last years of these, in some respects, noble people, were lit up with the hope-inspiring rays of Christianity. We are not to judge the Heathen; yet universal evidence gives the melancholy fact, that the light of nature does not lead the soul to God: and without judging of their destiny, we are bound to enlighten their minds. We know the great Being of whom they are ignorant; and well will it be for them and for us, in a day that awaits us all, if yet, though late, sadly late yet not too late, we so give countenance and aid to the missionary, that the light of revealed truth may cheer the remaining period of their national and individual, existence.

Will it be said that I am regarding, with partial eye and sentimental romance, but one side of the Sioux character? Have they no faults, as a people and individually? They are savages and that goes far to answer the question. Perhaps the best answer is, the women have faults enough, and the men twice as many as the women. But if to be a savage is to be cruel, vindictive, ferocious dare we say that to be a civilized man necessarily implies freedom from these traits?

Want of truth, and habitual dishonesty in little things, are prevalent traits among the Sioux. Most of them will take a kitchen spoon or fork, if they have a chance and they think it fair thus to return the peculations of the whites. They probably have an idea of making up for the low price at which their lands have been valued, by maintaining a constant system of petty thefts or perhaps they consider kitchen utensils as curiosities, just as the whites do their moccasins and necklaces of bear’s claws. Yes it must be confessed, however unsentimental, they almost all steal.

The men think it undignified for them to steal, so they send their wives thus unlawfully to procure what they want and wo be to them if they are found out. The husband would shame and beat his wife for doing what he certainly would have beaten her for refusing to do. As regards the honesty of the men, I give you the opinion of the husband of Checkered Cloud, who was an excellent Indian. “Every Sioux;” said he, “will steal if he need, and there be a chance. The best Indian that ever lived, has stolen. I myself once stole some powder.”

I have thus, perhaps tediously, endeavored to show, that what is said in this work has been learned by intimate association, and that for years, with the Indian. This association has continued under influences that secured unreservedly their confidence, friendship and I may say truly, in many instances their affection. If the perusal of the Legends give pleasure to my friends how happy am I! To do more than this I hardly dare hope.

Mary H. Eastman



MLA Source Citation:

Eastman, Mary H. Dahcotah, Or Life and Legends of the Sioux around Ft. Snelling. New York: John Wiley. 1849. AccessGenealogy.com. Web. 19 September 2014. http://www.accessgenealogy.com/native/introduction-to-the-dahcotah-dahcotas-dahkota-dah-ko-tah.htm - Last updated on May 27th, 2013


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