Chapter 19 Eighteen, ghost dance

1887 On February 4, Congress created the Interstate Commerce Commission to regulate the railroads.On June 21, the United States celebrated the fiftieth anniversary of Queen Victoria's accession to the throne.From July 2nd to July 4th, Confederate and Confederate Veterans, meet in Gotisburg. 1888 On May 14, slavery was abolished in Brazil.On November 6, Cleveland received more popular votes than Harrison, but Harrison won the electoral vote and was elected President of the United States. 1889 On March 4, Harrison became president.March 23 President Harrison opens Oklahoma (formerly Indian land) to white immigration.On March 31st, the Eiffel Tower in Paris was completed.On May 31, John's Town flooded, killing 5,000 people.From November 2nd to 11th, North Dakota, South Dakota, Montana, and Washington became states of the United States successively.

1890 On January 25, in the round-the-world competition, Bligh won in 72 days, 6 hours and 11 minutes.On June 1, the population of the United States reached 62,620,250.Between July 3 and 10, Ada and Wyoming became the forty-third and forty-fourth states of the Union. If a man loses something, he goes back and looks for it carefully, and he will find it. This is what the Indians are doing now.They are asking you to give them what was promised in the past.I don't think they should be treated like animals, and that's why I feel that way. I feel like my country has got a bad name, and I want it to have a good name, as it already has.Sometimes I sit and wonder who gave it such a notoriety.

sitting bull chief Our land here is the most precious thing in our world.People took the land and made a lot of money, and it's very important that we Indians keep it. Chief White Thunder The Indians in every place must dance and dance continuously. Next spring, the Great God will come soon.He will bring back all kinds of wild animal prey, and there are many prey everywhere.All the dead Indians will come back and be raised, and they'll all be as strong as boys and young again.The old blind man among the Indians will see again and be young again and live happily.When God comes back in this way, all the Indians will go to the mountains, high and far away from the white people.At that time, white people can't hurt Indians.At that time, when the Indians go to the high mountains, there will be a torrent like water, and all the white people will die and drown.After that the water would recede and there would be no one else anywhere but Indians, full of game of all kinds.At this time, the mage will tell the Indians, spread the word to all the Indians, keep dancing, good times are coming.Indians who don't dance, and Indians who don't believe these words, will grow smaller and smaller, only about 30 centimeters tall, and keep going like that.Others will become logs and be burned in the fire.

Pisces Savior Vivka After the wars of 1876 and 1877, the Sioux Tita tribes surrendered, and they lost the Powder River area and the Black Hills.The next step for the government is to change the western boundary of the Great Sioux Reserve from 104 degrees west longitude to 103 degrees. A triangular piece of land with high value among the forks of the Sai'an River.After the government expelled the Sioux from Nebraska in 1877, all they were left with was an anvil-shaped piece of land between 103 degrees west longitude and 90,000 miles in Dakota in the middle of the Missouri River. Six hundred and fifty-six square kilometers of land, an area that, according to the surveyors who determined the boundaries, was actually worthless.

There were officials in the government who were going to transfer all the Sioux Teta tribes to Indian lands; others were going to set up offices for them along the Missouri River.After strong protests from Red Cloud and Madarao, a compromise was finally reached.The Agrale tribe of Red Cloud lives in Pine Ridge in the southwest corner of the reserve; the Burning Tribe of Madarabi lives along the Little White River, and their management office is called the Rosebud River Management Office.The rest of the Sioux tribes set up four management offices, the Burning Management Office, the Crow Creek Management Office, the Sai'an River Management Office and the Standing Rock Management Office.These management offices have remained for almost a hundred years, but the 90,000 square kilometers of land in the Great Sioux Reserve will be gradually taken away from the Indians.

Just as the Tita tribe settled in the new village, a wave of immigrants from northern Europe poured into the East Dakotas, pressing hard on the Missouri River boundary of the Big Sioux Reservation.A railroad advancing westward, as far as Bismarck on the Missouri River, was blocked by the reservation.Immigrants bound for Montana and the American Northwest clamored for roads to be built across reservations.Those who make waves are eager to sell cheap land to immigrants at high profits, so they plan ways to break up the Da Sioux reservation area. In the old days, the Sioux would fight and fight out all the illegal elements who invaded their territory, but now they surrendered their guns, horses, and couldn't even feed themselves.Their greatest war chief, Sitting Bull, was in exile in Canada.He and his three thousand servants are free, with guns and horses, and they will come back, one day.

He is as free as Guilonimo is in Mexico, and Sitting Bull is free in Canada, but he is hated by the US government as a dangerous symbol of subversion.The Army's attempts to return the Hank Baba tribal leader and followers to the United States and under its control have gone mad.Finally, in September 1877, the War Department negotiated with the Canadian government that General Tanley and a special committee, escorted by the Canadian Mounted Police, went to Fort Walch.Tan Li met Sitting Bull there and promised him a complete pardon as long as he handed over all his guns and horses and took his people back to the Standing Rock Management Office of the Hank Baba Tribe in the Great Sioux Reserve.

Sitting Bull was reluctant to meet with Sing Tan Li at first.It was useless to talk to these Americans, he told Canadian Mounted Police Commissioner Macread: They are all liars, and nothing they say can be believed.It was only at Macread's request that he wanted to get Sitting Bull out of Canada, and finally persuaded the Hank Baba to come to Fort Walsh for a meeting on October 17th. One Star Tan Li's opening speech was very short.Your kind of people, he told Sitting Bull, are the only ones who have never surrendered. We have traveled hundreds of kilometers to bring you news from our parents. As I have always told you, our parents want it very much. The Indians and the whites have shed too much blood so that all races can live in peace and peace, and it is time to stop the bleeding.

What have we done that you want us to stop?Sitting Bull retorted: We didn't do anything, it was your people who started all this robbery.We can't go anywhere so we're taking refuge in this country I'd love to know why you're here You're here telling us lies but we don't want to listen I don't want anyone saying anything like that Tell me; that is, in my old granny's (Queen Victoria's) house, tell me such lies.Don't say two more words, go back, go back to where you came from. You gave us a part of the land, but drove us away. I have already arrived here. If I want to stay here with these people, it is really true. To stay here.

Sitting Bull had several of his men speak, among them a man from the Sandy tribe who joined his tribe, and a man from the Yanktown tribe, and what they said strengthened the position he said.Then he did a most unusual thing, introducing a woman to a meeting.Some Indians said afterwards that it was an intentional insult to Tan Li, and a woman was allowed to speak at a meeting with guests present.I passed through your country, and she said to Tan Li: I want to raise my children there, but you don't give me any time.I just came to this country to raise my kids and have a little bit of peace.That's all I have to say to you, beg you to go back where you came from, these are the people I'm going to stay with and raise my children with.

At the end of the meeting, One Star Tan knew that it was useless to make any further pleas to Sitting Bull, and the last hope lay in Director Macread, who agreed to explain to the Hank Babas the position of the Canadian Government towards them.Macread informed Sitting Bull that the Queen's Government could not claim him to be a British Indian insofar as it considered him an American Indian who had sought asylum in Canada.You can expect nothing from the Queen's Government, he said: except that you are protected when you behave.Your only hope is the buffalo, and they are not what they were many years ago, and your source of sustenance will surely die.You must also never cross the border with the right intentions.If you do this, not only the Americans will be your enemies, but the Mounted Police and the British government will also be your enemies. None of what McCread said could change Sitting Bull's determination to stay in the old granny's land. The next morning, Yixing Tan Li set off to return to the United States, and warned the Ministry of War: This large group of Indians who hate us fiercely and are very close to the border, their existence is a threat to the peace of the Indian regions of our country. persistent threat. Sitting Bull fled to Canada and stayed there for a total of four years. He was more cooperative with the Canadian government and probably lived his entire life on the Saskatchewan Plain.From the outset, however, the Queen's Government viewed Sitting Bull as a potential source of trouble and an expensive guest, as additional Mounted Police officers had to be kept on him.At times, he has also become the laughing stock of Congress.On February 18, 1878, a member of the Canadian House of Commons raised a question as to how much the government had spent as a result of Sitting Bull crossing our border. Sir MacDonald: I don't understand how a Sitting Bull can cross a border. Mackenthal: No, unless he stands up. Sir Macdonald: Then he is not a Sitting Bull. This is a level that is usually discussed in the Canadian Parliament when the issue of the Sioux in exile is brought up.No assistance of any kind was provided, not even food or clothing; and in the dead of winter the Indians suffered without shelter and without blankets.Game is scarce in the wild, and there is never enough meat to eat, and there are no furs for clothing or cone tarpaulins.The feeling of nostalgia for the country is more affected by young people than by old people.An Agrale boy said: We began to feel nostalgic, thinking of our happy homeland, where the seasons passed and the few starving, ragged families slowly moved south, across the border, to the Dakotas. The Sioux administrations surrendered. Sitting Bull begged the Canadians to give them a reserved area where they could support themselves, but the Canadians told him that he was not a British citizen, so he was not eligible to give up the land.In the coldest winter of 1880, many horses of the Sioux people froze to death in a blizzard. When spring came, these exiled tribesmen went south in groups on foot.Even several loyal generals of Sitting Bull, including Guzi and Crow King, conceded defeat and headed to the Great Sioux Reserve. Finally, on July 19, 1881, Sitting Bull led the remaining 186 followers, crossed the border and rode into Fort Befort.He wore a ragged shirt, a pair of dirty leggings, and a shabby blanket.He looked old and tired as he handed over his Winchester to the commander of the garrison.The Army did not keep its promise, and instead of sending him to the Hank Baba Management Office in Liyan for a pardon, he was taken as a prisoner of the army and detained in Ridal. In late 1881, the return of Sitting Bull overshadowed the assassination of Bartail.The assassin is not a white man, but a human crow dog of the Bartail-tailed tribe.The famous chieftain of the Burning Horde was shot and killed by Ravendog without warning as he rode along a trail on the Rosebud Creek Reservation. The white officers of the administration dismissed the murder as a result of a quarrel to the extreme over a woman; In the hands of the people at the will of the administrator of the Tibetan Bureau.Hong Yun thinks that the only way to get rid of Madarawei is a cowardly assassination, because he has a very strong stand in order to improve people's lives.This time the charge was placed on the Indian, because an Indian did it. He said: But who made this Indian do it? The anger over Chief Madara's assassination subsided, and the attention of the Sioux everywhere in the Great Sioux Reservation was focused on the existence of Sitting Bull in Fort Rydal.Many chiefs, big and small, came to see him, wishing him good health and respecting him.Newspaper reporters also came to interview him. Sitting Bull thought he was broken and no one remembered it, but now his reputation spread far and wide.In 1882, representatives of the Sioux management offices from all over the country came to ask him for advice, because the government had a new proposal to divide the Great Sioux reservation into subdistricts and sell about half of the land to white immigrants.Sitting Bull advises them not to sell; the Sioux have no more land to cede. Although the Sioux insisted on holding on to the land, in 1882 they lost 36,000 square kilometers to the Emmonds Council of Land Negotiators with the Indians.Also on this committee was Shannon (the frontier lawyer) and Teller (the younger brother of the new Secretary of the Interior); with them was a special interpreter, none other than Coco's Reverend Hinman, from crow days, This gentleman is the priest of the Sioux tribe.Hinman decided that what the Indians needed was less land and more Christianity. When the committee passed from one management office to another, Hingman told the chiefs that he was in the committee to plan out various parts of the reserved area for use by the six management offices.The move was necessary, he said, because the Sioux tribes could claim property rights in the areas that would remain theirs for as long as they lived.After we completed the planning of the reserved area, Xingman told Hongyun, "The patriarch will give you 25,000 dairy cows and 1,000 bulls." To get the animals, however, the Sioux had to sign a number of documents brought by the committee.Because none of the chiefs of the Sioux could read or write, they didn't know that 36,000 square kilometers of land had been signed for the promised cows and bulls. When some Sioux people in the management office were unwilling to sign any documents, Xingman used both soft and hard tactics.In order to get a large number of signatures, he even coaxed a seven-year-old boy to sign the document. (According to the treaty, the Indians could only sign for adult males.) At a meeting on Wounded Knee in Pine Ridge, Hinman told the Indians that if they did not sign, there would be no more ration annuities, and And send it to the Indians. Many, many senior Sioux people, seeing their land boundaries shrink after touching pens on similar documents before, suspected that Xingman wanted to steal their reservation.A small chief in Songling, Huang Fa, was firmly opposed to signing at first, but later, under the threat of Xingman, he was too afraid to sign.After the signing ceremony was completed and the committee members left, Huang Fa picked up a ball of mud from Yuanyuan and gave it to Dr. McGee Cody, the administrator of the Pine Ridge Reserve, sarcastically.We almost gave up all the land, Huang Fa said: It is best that you take the rest, and now I will hand it to you. In early 1883, Emmonds and Hinman returned to Washington with a large number of signatures, and successfully obtained a proposal in Congress to transfer about half of the land of the Great Sioux Reservation to the United States.Fortunately, the Sioux still had quite a few friends in Washington who questioned the proposal, pointing out that even if all the signatures were legal, Emmonds and Hinman would still not get the required signatures of three-quarters of all adult Sioux males . Immediately another committee, headed by Senator Dewes, went to Dakota to investigate the methods used by Emmonds and Hinman, and the members immediately discovered the deceitfulness of the previous committee. During the investigation, Du Si asked Hongyun if he believed that Mr. Xingman was an honest person.Mr. Xingman lied to you big shots, Hongyun replied: He told you a lot of shit, you just have to go out of Beijing and come here to ask us. Hongyun testified that Xingman talked about giving them cows and bulls, but said nothing about the Sioux giving up their land in exchange.Xiaoshang said: Mr. Xingman told us that in the current method of the reserved area, no Indian has his own property rights. The elders and the big meeting think that it is best to plan it into a different reserved area. wrote his name. Did he say anything about the parents staying behind?asked Senator Duse. No, you, he didn't say a word. When Bailey told Doce that the document he had signed was a vicious one, the senator asked him what he meant by vicious. Viciousness means that they want to occupy land at a very cheap price, which I call it vicious. So you mean the Indians here would be willing to sell their land if they paid more?Doos asked. No, you, they don’t want to do that, Bai Lei replied: Our land here is the most dear thing in the world. With land, there will be wealth, and we Indians must keep it , which is very important. Sitting Bull had been released from captivity at Fort Rydal and returned to the Hank Baba tribal administration in Standing Rock not long before the committee of Duce arrived in Kota.On August 22, when the commissioners arrived here to hear their testimony, he also came from his assigned camp on the Gran River to the site of the management office to attend this meeting.The committee members deliberately ignored the presence of the most famous surviving Sioux chief, and at the beginning they wanted the running antelope to testify, and then started from the young grass John that he was an old grass of the Blackfoot tribe of the Sioux. Chief's son. At last, Senator Duse turned to the interpreter and said: Ask Sitting Bull, what does he have to say to this committee? Of course I will speak to you, if you ask me to do so, Sitting Bull replied: I think the ones who have to speak are the ones you should want to speak to. We thought the Indians had elected someone to speak for them, said Doce: But if anyone wants to speak, or any of the Indians here wants to speak for themselves, we'd love to hear what he has to say. Do you know who I am, who you are talking to? I know you're Sitting Bull, and if you have something to say, we'd love to hear from you. You recognize me, but do you know who I am? I know you're Sitting Bull. You say you know I am Sitting Bull, but do you know what my status is? I don't know how you are any different from the other Indians in the Administration. I am here by the will of the Great God, and because of this will, I am the chief.My heart is red and sweet, and I know it's sweet because anyone who passes near sticks out their tongue at me; yet your people come here to talk to me, and say they don't know what I am people.Let me tell you, if the Great God wants to choose someone to be the chief of this area, it is me. No matter what qualifications you are here today, if you want to say something to us, we will listen to your opinion, otherwise this meeting will be adjourned. Yes, that's good, said Sitting Bull: You behave like people who have had their fill of old wine, and I'm here to give you advice.With a wave of his hand, every Indian in the conference room stood up and followed him out. Nothing could be more depressing than the thought of the Sioux once again rallying around a leader as strong as Sitting Bull.This development endangered the whole Indian policy of the government, which aimed at uprooting everything Indian among the races and transforming them into white people.And in less than two minutes, right in front of their eyes, Sitting Bull showed its strength to stop this policy. The other leaders of Hank Baba's tribe conferred with Sitting Bull that night, and they swore loyalty to him, but told him that they should not contradict the councilors.They are not like the land robbers who came here the previous year. These people are representatives of the elders. They came here to help them guard the land, not to steal it away. Sitting Bull isn't sure how much he can trust any white man, but he says he's willing to apologize if he makes a mistake.Then he sent a message to the committee members, willing to hold another meeting. I apologize to everyone for being out of style, he said in a meeting: Take back what I said.I am willing to take it back, because I take into account what I said that made everyone feel bad, that is, what I said that made our clansmen leave the meeting place, and I am also sorry for my departure.Now I want to tell you what is in my heart, everything can be said frankly.I know that God is looking down on me from above and will hear what I say, so I will try to speak clearly, and I hope someone will listen to my wishes and help me make them come true. He then examines the history of the Sioux in his own life, citing the government's broken promises, but saying he promised to walk the white man's way, a word he'll keep.If a man loses something, he goes back and looks for it carefully, and he will find it. This is what the Indians are doing now.They are asking you to give them what was promised in the past.I don't think they should be treated like animals, and that's why I feel this way. My father sent me a message that everything he said against me in the past has been forgiven and put aside, and will not happen in the future. Something was against me, and I took his word to come and surrender; he told me not to step aside from the white man's way, and I told him no, and did my best to follow it.I feel my country has a bad name, and I want it to have a good name, as it already has; sometimes I sit and wonder who gave it a bad name. Sitting Bull went on to talk about the situation with the Indians. What the white people have, they don't have.If they're going to be like white people, they've got to have tools, and cattle, and wagons, because that's how white people make their living. Instead of graciously accepting Sitting Bull's apology and listening to what he had to say, the commissioners immediately attacked.Senator Robin babbled and scolded him, ruined the last meeting, and accused the committee members of being drunk.I want to further say that you are not a great chief in this area, Luo Geng continued: You have no one to follow, no power, no control, and no right to exercise any control.When you eat in the Indian reservation, you depend entirely on the government’s charity, food and clothing, and your children’s education also depends on the government. Everything you have today is because of the government.If it weren't for the government, you would have frozen to death in the mountains today and starved to death.I remind you of these things, just don't want you to insult the American people or its subcommittee government is now controlling food, clothing, and education for your children, hoping to teach you to be farmers, civilize you, and turn you into white people. In order to speed up the process of turning the Sioux into white people, the Lifan Bureau appointed Mai Lalin (the Indians called him white-haired) as the director of the Liyan Management Office. When a woman gets married, the superiors have great confidence in him, thinking that he can effectively destroy the culture of the Sioux and replace it with the civilization of the white people.After the Dusse Committee left, the white-haired McLaren tried to reduce the influence of Sitting Bull. He dealt with the guts when it came to the Hank Baba tribe, and negotiated with John Straw when it came to the Blackfoot tribe.Every step the white hair took was calculated. To keep Sitting Bull out of the way, he was showing the Sioux people in the Standing Rock Management Office that their old hero had no power to lead or assist them. Sitting Bull is very popular among the Sioux people, so the method of white hair has no effect.All visitors to the reservation, Indian or white, were to meet Sitting Bull.In the summer of 1883, when the Northern Pacific Railway Company laid the last spike in order to celebrate the completion of the company's Transcontinental Railway, an official in charge of the celebration decided to invite an Indian chief to attend, thinking that he would give a speech It is most appropriate to welcome the parents and other distinguished guests.The best candidate was that Sitting Bull did not consider other Indians. A young army officer who knew the Sioux was sent with the chief to prepare a speech, which would be spoken in the Sioux of Sitting Bull, and then the This officer translates. On September 8th, Sitting Bull and the young blue uniform arrived in the city of Bismarck for this celebration.They rode forward in front of the procession and sat on the dais.When Sitting Bull was introduced, he stood up and spoke in Sioux. The young officer panicked as he listened.I hate all the white people, he said, you're brigands, you're liars, you've taken our land and made us bums. Sitting Bull knew that only the army officer understood what he was saying, and occasionally paused to receive applause; he bowed, smiled, and spat out more swearing.Finally he sat down, and the interpreter came up at a loss. He only interpreted a few short sentences of idioms and some polite words, but added metaphors familiar to Indians, which made the audience stand still. Get up and cheer for Sitting Bull.The chief of the Hank Baba tribe was so popular that the railway company authorities invited him to São Paulo for another celebration. In the summer of the second year, Sitting Bull from the Ministry of the Interior traveled to fifteen cities in the United States. in the western troupe.At first the Bureau of Regulatory Affairs did not approve of this suggestion, but when asked about the white-haired McLaren, he enthusiastically agreed.He said, yes, let Sitting Bull go with the Western Performance Troupe. In the Standing Rock Management Office, Sitting Bull is often a symbol of Indian resistance and a continuous defender of Indian culture. Something to be uprooted.Gray hair would be happy to see Sitting Bull traveling forever and ever. So, in the summer of 1885, Sitting Bull joined Buffalo Bill's Western Show Company, traveling all over the United States and into Canada.He attracted a large number of audiences, and sometimes ridiculed and ridiculed the Koster killer, but after each performance, the same people gave him coins and bought his autographed photos.Sitting Bull gave most of his money to groups of ragged, starving children who surrounded him wherever he went.He once told Annie Oakley, a leading lady of the Western Show, that he couldn't understand how white people could be so indifferent to their own poor.Said: The white man knows how to make everything, but he doesn't know how to distribute it. At the end of the show season, he returned to Standing Rock with two parting gifts, a huge white sombrero hat from Buffalo Bill, and a show horse.The horse had been trained, sat down at the sound of a shot, and raised a hoof. In 1887, Buffalo Bill invited Sitting Bull to accompany his troupe on a European tour, but the chief declined.I'm needed here, he said: talk of taking our land is growing. The attempt to seize the land did not come until the following year, when a committee from Washington sent a proposal to divide the Great Sioux reservation into six small reservations, leaving 3.6 million hectares of land open to immigrants.The land price proposed by the committee members to the Indians was one quarter and three cents per hectare; Sitting Bull immediately persuaded Gu Zi and John John Straw.For more than a month, these committee members have been trying to impress the Indians at the Standing Rock Management Office. The leadership of Sitting Bull is biased, and the land transfer is for their benefit. If they don't sign, they will lose the land no matter what.There were only 22 Sioux people who signed in the Standing Rock Management Office. The committee members in Crow Creek and Lower Burning Management Office failed to get three-quarters of the men's signatures they needed, so they gave up.They didn't even go to the Pine Ridge and Rosebud Creek Management Offices to try it out, and then headed back to Washington to suggest that the government should ignore the 1868 Treaty and go ahead and take the land without the consent of the Indians. In 1888 the U.S. government was not yet serious about abolishing the treaty.But the following year, Congress took the first step toward such action, if necessary.All the politicians are willing to do, if they won't sell it, is to force the Indians to sell off a large part of their reservations in fear of their land being taken; It's about breaking the treaty. The bureaucrats in Washington, knowing that the Indians believed in General Kruger, took the first step to convince him that unless the Sioux voluntarily agreed to divide their reservations, all would be lost.Kruger agreed to chair a new committee, and he was authorized to offer the Indians $3.70 an hectare instead of the $1.23 an hectare proposed by the previous committee. Kruger arrived on the Big Sioux Reservation in May, 1889, with two ardent statesmen, Foster of Ohio and Warner of Missouri.He was determined to get the three-quarters of the big men signings he needed.Samsung left his blue uniform in Chicago, ready to meet his former enemy in wrinkled gray flannel.He deliberately chose the location for the first meeting of the Rosebud River Management.Since the assassination of Madaratail, the Burning Horde has been divided, and Kruger believes that they cannot form a united front against signing the land transfer. He hadn't even asked Konghorn Bear, who had insisted that the committees call together all the chiefs of the six tribes instead of having a tribal council and then going to another tribe.You want to be safe here, the empty horned bear scolded: Then go to other tribes and tell them that we have signed. Kruger replied: The patriarch ordered the committee members to discuss with the Indians at the tribal management offices, because it is spring now, and if you come to this place together, your crops will be damaged.However, Kongjiaoxiong refused to cooperate, and so did Gao Ying.The land you have measured for us now is just a small piece of land. Gao Ying said: I expected that my children would have descendants and grandchildren who would live all over the country. Now you want to cut off my tools and not have any more children. The yellow hair said: Once we gave you some land, we never took it back, so before we let go of this land this time, we have to think carefully. The white people in the east are like birds, Kruger told them: They hatch their eggs every year, there is not enough space in the east, they must go somewhere; so they come to the west, in the past few years, you We all saw them coming.And they're still coming, and they'll be coming, until they've ravaged all of this area; you can't prevent everything from being decided by the majority in DC, and these people come out and go west, and see that the Indians are so A large piece of land is not used, they will say: we want this piece of land. After nine days of discussion, most of the Burning Horde followed Kruger's advice and signed.The first person to sign the consent form was Crow Dog, the one who assassinated Spotted Tail. When we arrived at the Pine Ridge Management Office in June, these committee members had to deal with Hong Yun. He surrounded the venue with hundreds of soldiers on horseback, showing off his strength. Although Hong Yun and his loyal cadres stood firm, these committee members still Managed to get the signatures of about half of the Agrale tribe.In order to make up the difference, they went to the management offices of several small tribes and got signatures at Lower Burning, Crow Creek, and Saiyan River.On July 27, they arrived at the Standing Rock Management Office, which was the decisive point. If the majority of the Sioux Hank Baba and Blackfoot tribes refused to sign, the consent form would be broken. Sitting Bull attended the first few meetings but was silent.He was present, and he was all that a strong wall of opposition wanted.The Indians were watching closely, Krueger said, but there was no sign of approval.他們的態度毋寧就像是已經打定了主意的人，出於好奇而在傾聽，看能提出什麼新的論點來。 立岩管理所的蘇族發言人是草約翰。我們有充足的土地時，他說道：我們可以用你們的價錢讓給你，只要你開個價。可是現在我們已經落到了只剩下了一小部份，你們卻想把其餘的都買走，並不是我們倡議要出售的，而是大家長釘著我們賣地，對這些土地的價錢，我們認為不夠，便是這個理由；因此，我們不要以那個價錢賣這片地。 當然，坐牛和手下從人，任何價錢都不肯賣地。就像六年前白雷告訴杜斯委員會的話：土地對他們是天地間最珍貴的東西。 經過幾天毫無結果的討論後，克魯格知道自己在一般會議上，爭取不到改變心意的人，便找了管理所長麥拉林來雙管齊下，要他一個個勸說印第安人，如果他們不肯賣，政府就要把土地拿走。坐牛依然不屈服，為什麼為了要拯救美國政府破壞條約的無恥地搶土地，而由印第安人來出售土地？ 白頭髮麥拉林安排同草約翰秘密會議。我向他勸說，一直到他答應會為出售土地表示同意，為這件事而進行工作，麥拉林後來說道：終於，我們擬就一篇演說，由他來發表，從他以前的反對地位斯斯文文地撤退，這麼一來，使他得到其他酋長的積極支持，而把這件事擺平了。 麥拉林根本不通知坐牛，就安排在八月三日與各委員舉行一次最後的會議。這位管理所長把他的印第安人警力，在會議場四周站了四行橫隊團團圍住，以防止坐牛和他手下強烈支持的從人前來搗亂。等到坐牛在警員間使勁分開一條路，進入會議的圓形場地時，草約翰已經把麥拉林幫他寫的演說稿唸過了。 他頭一次這麼說道：除非你們反對，我想說幾句話，如果你們抗議，我就不說了。這次會議沒有人通知我們，我們剛剛到這裡。 克魯格瞟著麥拉林，問題：坐牛知道我們要開這次會吧？ 是的，您哪，麥拉林撒謊道：是的，您哪，每一個人都曉得開會呀。 這時，草約翰和其他酋長都走上前去在轉讓土地同意書上簽字。一切都完了，大蘇族保留區已經四分五裂成小小島嶼，四周圍湧起了白人移民的狂潮。坐牛還沒有離開場地以前，有位報社記者問他，印第安人放棄了自己的土地，有什麼感覺？印第安人嗎！他厲聲叫道：除開我以外，沒有印第安人了！ 大蘇族保留區瓦解後大約一年，乾草月（一八九〇年十月九日）裡，賽安河管理所一個米尼康約部落的人，到立岩管理所來拜見坐牛。這個人名叫立熊，他帶來了食魚族救世主維夫卡的消息，維夫卡成立了鬼舞教。立熊和妹夫矮牛去找尋救世主，走了很遠，已經走過了輝煌山這才回來。坐牛聽到有這種朝聖路程，就把立熊找來，為了要多懂一點點鬼舞教。 立熊告訴坐牛，一個聲音如何命令他更往前走，去和那些返回陽間，在人間居住的印第安人鬼魂晤面。他、矮牛，還有九個蘇族人，坐在鐵馬車上，走向遠遠處太陽落山的地方，一直到鐵路到了盡頭。在那裡遇見了以前從沒見過的印第安人，但是迎迓他們就像兄弟一樣，給他們肉和麵包，還替他們備了馬，騎馬走了四個太陽，一直到了內華達金字塔湖的食魚族（派歐特族）營地。 食魚族人告訴這些訪客，基督又重返人世了，踢熊說道，一定是祂把咱們召到那裡去的，這都是命中註定。他們要見救世主，還得再走上一程，到華克湖的管理所去。 踢熊和他的朋友們，以及成百上千，說著十幾種不同語言的印第安人，就在華克湖等了兩天，這許許多多印第安人來自許許多多保留區，都為了要見見這位救世主。 在第三天日落時分，基督出現了，印第安人生起好大一堆火照亮了他。踢熊一直以為基督像傳教士般是個白人，可是這個人看上去像個印第安人嘛。過了一會兒，他站起身來向等著的群眾說話。我把你們召來，很高興見到你們，他說道：過一會兒以後，我要談談你們死去的親人。孩子們，我要你們好好聽我要向你們說的一切一切。我要教你們跳一種舞，要你們跳，準備跳吧，舞跳完了以後，我就會向你們說話。然後他開始跳舞，每一個人都加入跳，他們一面跳時，基督還唱著歌。他們的鬼舞一直跳到夜深，救世主才告訴他們跳夠啦。 第二天早晨，踢熊和其他人，都挨攏在救世主身邊，看一看他有沒有釘上十字架的傷痕，就像保留區的傳教士所告訴他們的一樣。他手腕上有一處傷痕，臉上也有一處，但是卻見不到他的腳，因為他穿著鹿皮靴嘛。他整天都在向他們說話，開始時，他說道，神造了地球，然後派基督下凡來教導人們，可是白人待他很壞，在他身體上留下了傷痕，所以他就返回天上了。這一回，他以一個印第安人之身回到地球上來，要重新改造一切事情改得像以前一樣，而且要造得更好。 到第二年春天，草長得膝蓋高時，大地會覆蓋上一片新土壤，把白人統統埋葬在下面，新土地上會佈滿了甜草、流水和樹木。大批大批的野牛群和野馬群又會回來。跳過鬼舞的印第安人，當一陣新泥土潮通過時，會給帶上空中掛在半天裡，然後連同他們祖先的魂魄一起落在新大地上，那時只有印第安人還活著。 在華克湖過了幾天後，踢熊和朋友們學到了如何跳鬼舞，然後上馬回到鐵路那兒去。正當他們騎馬走著時，救世主就在他們頭上的空中飛翔，教他們唱這種新舞蹈的歌兒。到了鐵路，他才離開他們，要他們回到族人那裡去，把學到的事情去教他們。冬天過後，在新的復活節，他會把他們乃父乃祖的陰魂帶來相會。 回到達科塔以後，踢熊便在賽安河展開了這種新舞蹈，矮牛把它帶到了玫瑰蓓蕾河，其他的人則把它引進到松嶺。踢熊說，大腳的米尼康約部落，大部分都是女人，她們的丈夫和男性親人，都在同長頭髮、三星、熊衣打仗時死掉了；她們跳舞一直跳得暈倒下去，為的是要把她們死去的戰士帶回陽世間來。 坐牛靜聽踢熊所報和關於救世主和鬼舞教的一切一切。死人重回陽世又活了起來，他不相信有這種可能，可是他的族人聽到了救世主，深恐新的復活節來臨時，除非他們也跳這舞，他會漏過他們，一任他們消失。坐牛對族人跳鬼舞並不反對，可是聽說有些保留區的管理員，正把大兵帶到，阻止這種儀式。他並不要大兵進區來，嚇壞了族人，或許開槍打族人。踢熊答道，如果印第安人穿著救世主的聖衣畫得有靈符的鬼衫他們就不會受什麼傷害，甚至連藍軍服的槍子兒，都打不透鬼衫。 坐牛帶著三分懷疑，要踢熊留在立岩他那個部落裡，教族人跳鬼舞。這時正是落葉月（十一月），整個西部，幾幾乎每一處保留區，鬼舞就像勁風下的草原火般蔓延開來。從達科塔到亞利桑那，由印第安人地方到內華達，紛紛議論的理蕃局視察人員和陸軍軍官，都想猜透這是怎麼一回事兒。入秋時分，官方的命令是：禁止鬼舞！ 白頭髮麥拉林說道：對於正站在文明門限上的一種民族，不能提供一種有害的宗教制度。他雖然是一個現實的天主教徒，卻也像其他管理員般，沒看出來鬼舞完全是基督教，除開儀式的差異外，教義與基督教教會完全相同。 這位救世主的指示是：你們絕不應該傷及任何人，或者害人。你們不應該打鬥，永遠要行為正正當當。他宣揚非暴力和友愛，宗旨是要求印第安人除開舞蹈和唱歌外，不要有戰事，救世主會帶來復活。 可是因為印第安人在舞蹈，管理員們便驚惶起來【印第安人作戰前要舉行戰舞譯注】，便通知了大兵，大兵就開始整隊出發。 踢熊到立岩管理所來教坐牛族人跳鬼舞，一個星期後，白頭髮麥拉林派了十幾名印第安人警員，把他從保留區攆走。警員們怕踢熊的仙法，就把麥格林的命令告訴了坐牛，可是這位酋長卻不肯採取行動。十月十六日，麥拉林派了一大隊警員來，這一回可把踢熊請出了區外。 第二天，麥拉林向理蕃局局長報告，在立岩有毒的宗教系統後面的真正勢力還是坐牛，建議把這位酋長加以逮捕，攆出保留區以外，看守在軍方監獄裡。局長把這件事同陸軍部長磋商，他們斷定這麼做的話，產生的麻煩會要比預防的紕漏要多。 到了十一月中旬，各蘇族保留區裡的鬼舞盛行一時，幾幾乎所有其他活動都停傾下來。小學校裡沒有學生露面，交易店裡闃然無人，小農場上的活都沒有人幹了。松嶺管理所那位嚇壞了的管理員，一個電報拍到華府：印第安人在雪中跳舞，如瘋如癲我們需要保護，而且現在就要。各首領應加以逮捕，囚禁在軍方營地裡，直到事件平定為止，務請立刻執行。 矮牛率領了他那一股信徒，沿白河下來進入敗地地區，幾天以內，他們的人數就擴張到了三千多人。也不管天寒地凍，他們穿著鬼衫，每天從拂曉一直跳到夜深。矮牛告訴舞眾，如果大兵來了要禁止儀式，用不著害怕。他們的馬兒會陷進地裡去，他說道：騎馬的人會從馬上跳下來，但他們也會沉進地裡面去。 在賽安河，大腳那個部落增加到了六百人，大部份都是孀寡。管理員想來干涉，大腳就帶了舞眾離開了保留區，到深溪的一處聖地去。 十一月二十日，華府理蕃局下令給各地的管理員，把鬼舞教中所有煽動分子與騷動分子的名單，用電報報上去。華府很快就收集了一份名單，轉發到芝加哥軍區司令部的熊衣邁爾斯。邁爾斯一看坐牛的名字在煽動分子內，立刻就斷定這場騷動要歸咎在他身上。 邁爾斯曉得由大兵來一次強迫逮捕，就會出紕漏，他要悄悄兒把坐牛帶走。為了要這麼達成，知道坐牛所喜歡、信任的白人沒幾個，他找了其中一個野牛比爾。野牛比爾同意去拜訪坐牛，想說動他到芝加哥，同邁爾斯會商。（野牛比爾是不是曉得，他的任務成功，就會使坐牛打進軍獄？記錄上這一點並不清楚。） 野牛比爾到了立岩管理所，卻遇到了這位不合作的管理所長。麥拉林深恐野牛比爾把逮捕的企圖露了風聲，只有引起坐牛的憤怒，就迅速向華府安排，取消了這位演員的授權。野牛比爾甚至連坐牛都沒有見到，一肚子火離開了立岩回到芝加哥。 就在這時候，陸軍已經在松嶺管理所調到了騎兵部隊，印第安人與軍方間，產生了緊張的情況。便派了一位從前的管理員麥吉寇迪醫師到那裡去，提出這種困難情勢的解決辦法。我會使這種跳舞跳下去，麥吉寇迪說道：騎兵開到已經嚇壞了印第安人。如果第七天耶穌復活教派，為了救世主二度來臨而準備他們穿的升天袍，不會派美國陸軍前去阻止他們，為什麼印第安人就不應該有這種權利？倘使部隊還待在那裡，準保就有麻煩發生。然而，這種觀點並不佔上風。十二月十二日，葉茲堡守軍指揮官莊姆中校，奉到邁爾斯將軍命令：生擒坐牛此人，與理蕃管理所長（麥拉林）合作，其目的在提供最佳協助，達成此一目標。 一八九〇年十二月十五日，剛剛在破曉以前，四十三名印第安人警員，把坐牛的木頭房屋團團圍住。五公里開外，一個騎兵營待命，作為必要時的支援部隊。率領警力的印第安人警官牛頭，發現坐牛睡在地板上。把他喚醒時，這位酋長萬難相信地瞪著牛頭，問道：你們在這裡要做什麼？ 你是我的犯人了，牛頭說道：要跟我到管理所去。 坐牛打了個呵欠坐起身來。好吧，他答道：讓我穿上衣服，我這就跟你去。他也要警員替他把馬備好。 牛頭帶了坐牛從木屋裡出來時，只見外面聚集了一大群鬼舞印第安人，人數眾多，與警力是四與一之比。其中一個鬼舞人名叫抓熊，走到牛頭前面。你們想把他帶走嗎？抓熊叫道：休想！ 得了得了，牛頭悄悄對他犯人說道：誰的話也別聽。可是坐牛卻往後退，使得牛頭和紅鉞警佐非強迫他往坐騎邊走不可。 就在這一下子，抓熊把披毯一拋，抽出一枝步槍來，對著牛頭就是一槍，打傷了他身體的側面。牛頭跌了下去，對行刺他的人開槍，可是槍子兒卻打中了坐牛；幾幾乎也在同一霎那間，紅鉞對著坐牛一槍打穿腦袋瓜兒，把他打死了。 在這幾聲槍響中，野牛比爾送給坐牛作禮物的表演老馬，便耍開了牠的特技，牠正正地坐著，舉起了一隻前蹄，使那些望著牠的人，感覺似乎牠在跳鬼舞一般。可是這匹馬一停止跳舞走了開去時，便又掀起了狂野的打鬥，僅有在那支騎兵部隊馳到下，才拯救了這些印第安人警員沒有給殺得乾乾淨淨。