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By George Bent, George E. Hyde

George Bent, the son of William Bent, one of many founders of Bent's castle at the Arkansas close to current los angeles Junta, Colorado, and Owl girl, a Cheyenne, begun changing letters in 1905 with George E. Hyde of Omaha relating existence on the citadel, his stories together with his Cheyenne kinsmen, and the occasions which eventually ended in the army suppression of the Indians at the southern nice Plains. This correspondence, which persevered to the eve of Bent's dying in 19 18, is the resource of the narrative the following released, the narrator being Bent himself.Nearly thirty-eight years have elapsed because the day in 1930 whilst Mr. Hyde chanced on it most unlikely to industry the completed manuscript of the Bent existence right down to 1866. (The melancholy had set in a few months before.) He consequently offered that component of the manuscript to the Denver Public Library, protecting his operating replica, which incorporates right down to 1875. The account as a result embraces the main stirring interval, not just of Bent's personal existence, yet of lifestyles at the Plains and into the Rockies. It hasn't ever sooner than been published.It isn't really frequently that an eyewitness of serious occasions within the West tells his personal tale. yet Bent's narrative, apart from the level of its chronology (1826 to 1875), has very specific importance as an inside of view of Cheyenne existence and motion after the Sand Creek bloodbath of 1864, which fee such a lot of of the lives of Bent's pals and kin. it truly is not often possible that we will in achieving a extra actual view of what occurred, because the Cheyennes, Arapahos, and Sioux observed it.

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The Sioux women split the buffalo hide in the middle, dressed the two pieces separately and then sewed them together again. When the Cheyennes moved out toward the Black Hills, they learned from the Kiowas and Comanches how to dress 17 ''Without it [the horse] he [the Indian] was a half-starved skulker in the timber, creeping up on foot toward the unwary deer or building a brush corral with infinate labor to surround a herd of antelope, and seldom venturing more than a few days' journey from home.

The funny way the Suhtais said things used to be a standing subject for jokes in the Cheyenne camps. After being driven from the village on the bluff, the Cheyennes went to the Missouri several times before they finally crossed to live on the south side of the river. This final crossing was made in spring or summer. I recently had a talk with two very old women, Bear Woman and Lightning Woman, and they told me that their grandmothers had a story that when the Cheyennes reached the Missouri this time they were crossed over by the Rees or Mandans in bullboats.

Page 5 in the shallow water every little way, to mark their trail. After some days the scouts returned and reported that they had found on the other side of the marshlands a large lake with some fine open prairie along its shore. The tribe then broke camp, loaded the canoes, and by following the line of poles crossed the marshes safely and came out on the large lake the scouts had spoken of. 4 The people lived more comfortably here than they had in the far north. They built good wigwams by fixing long poles in the ground, bending the poles over and tying them together at the top; the frame of poles was then covered with dry grass, which was coated with mud to stop up the holes, and then the final covering, made of sheets of bark or mats woven from reeds, was put on.

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