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Updated: June 17, 2025
They are the dislocated remains of the “Seven Great Council Fires.” The Indians resent the title of Sioux, meaning “Hated Foe,” and prefer the word Dakota, which means “Leagued,” or “Allied.” There is the Brule Sioux, meaning “Burnt Hip”; the Teton, “On a Land without Trees”; the Santee Sioux, “Men Among Leaves,” a forest; the Sisseton Sioux, “Men of Prairie Marsh,” and the Yankton Sioux, which means, “At the End.” Chief Bear Ghost is a Yankton Sioux.
I remember the date well, for on that day the great Sisseton prairie fire burned up the town of Lone Tree. I saw the smoke as our train lay at Siding No. 13 while the conductor and the other railroad men nailed down snake's-heads on the track. One had come up through the floor of the caboose and smashed the stove and half killed a passenger.
By noon we were up amid the rounded grassy hills of the Sisseton Reservation where only the coyote ranged and the Sioux made residence.
When he heard the Sisseton braves talk of the hunts they had in their youth, before the white man drove them from the hunting-grounds of their forefathers; when instead of the blanket they wore the buffalo robe; when happiness and plenty were in their wigwams and when the voices of weak women and famished children were never heard calling for food in vain then the longing for vengeance that was written on his countenance, the imprecations that were breathed from his lips, the angry scowl, the lightning from his eye, all made him unlike indeed to his sister, the pride of the Sissetons!
That week we spent at Iyakaptapte was a series of rich, rare treats. We listened to the theological class of young men, students of Santee and Sisseton. We watched the smiling faces of the women as they bowed in prayer, and brought their offerings to the missionary meetings. Such wondrous liberality those dark-faced sisters displayed.
The following agencies of which I had personal knowledge were then industrious Christian communities: namely, Sisseton under the Presbyterians, Devil's Lake under the Catholics, Yankton under the Episcopalians, Santee under the Quakers. Winnebagoes, Pawnees, Omahas, all the wild Plains Indians did well under consistent and conscientious management.
For many years, the average annual contributions per capita to missions, by these Sioux sisters, have fully measured up to the standard of their more highly favored Anglo-Saxon sisters of the wealthy Presbyterian and Congregational denominations, of which they form a humble part. It was 1905. From the heights of Sisseton, South Dakota, another striking scene met the eye.
The Sisseton and Wahpeton bands have two reservations, one in the eastern part of the Territory, at Lake Traverse, containing 1,241,600 acres, where are 1,496 Indians; and one in the north-eastern part of the Territory, at Devil's Lake, containing 345,600 acres, where are 720 Indians, including a few from the "Cut-Head" band of Sioux.
The quarry has long since passed out of the control and jurisdiction of the Indians and is not included in any of their reservations, though near the Sisseton agency. It is located on the summit of the high divide between the Missouri and St. The divide was named by the French Coteau des Prairies, and the quarry is near its southern extremity.
Fifty years since the coming of the Pond brothers to Fort Snelling twenty-one years since the organization of the church in the prison-pen at Mankato. One bright September day, from the heights of Sisseton, South Dakota, a strangely beautiful scene was spread out before the eye. At our feet were prairies rich as the garden of the Lord. The spot was Iyakaptapte, that is the Ascension.
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