Historic Site at Buffalo Butte Ranch

Mona Taggart
Gregory Times
05/28/2003

Many centuries ago, a great glacier covered most of the central part of the North American continent. The glacier reached to the present valley of the Missouri River. Scientists believe that soon after the last glacier receded, there were people living here. Not much is known about them except that they hunted a species of elephants and a race of gigantic buffalo, now long extinct.

The very latest date for the Stone Age hunters was about 5,500 B.C. Years later a severe drought drove most of the people and animals out of the area.

Gradually the rains came again and then small bands of Native Americans came in to hunt bison, a much smaller type of buffalo than were previously hunted. The first tribes were Mound Builders. They were never seen by white men. They pushed west and north into South Dakota. They lived in villages that were temporary and supported themselves by hunting deer and bison along the streams and did some farming.

No one really knows why the Mound Builders disappeared. Speculation is that maybe it was by intermarriage or wars with Native Americans arriving later.

There were four Native American mounds found on the grounds of the old Ft. Randall. Not much is known about them, except for the bones and artifacts found in the mounds.  Between 1250 and 1400 A.D., a group of Native Americans moved to this area and farmed the land. These were the ancestors of the present day Mandans. It wasn't until about 1500 A.D. or later that another severe drought struck the area known as Nebraska. The people living there were forced to move on and came northward in to South Dakota. These were the Arikaree or Ree Native Americans. They were sometimes known as the Rue. These were the first Native Americans known to the white men. They were farmers and hunters and settled along the river bottoms where game, water and other necessities were plentiful. Eventually the more powerful Teton Sioux moved to the area pushing the
Rees into North Dakota.

Prior to the early 18th century, small bands of Native Americans occupied this area. Eventually the larger more powerful tribes of the Sioux began moving in. They referred to themselves as the Dakotah or Lakota, meaning allies. Along with the settling in the area, they brought their traditions, beliefs and ancestral heritage with them.

It is believed that a holy woman brought the sacred buffalo calf pipe to the Sioux, thousands of years ago, and that there could be no Native Americans without the sacred pipe.  It is believed that she first appeared in human form to the Sioux. White buffalo were sacred to all the Plains tribes and its hide a sacred talisman, a possession beyond price. Victor Douville, historian from Sinte Gleska University, advised that, "White has no color, and it is thought to represent the sun. The buffalo carries the sacred power of the sun. It is used as a robe for the leaders who are imbued with the power of wisdom, a virtue held by the sun."  It was during one summer, so long ago that no one remembers, the bands of the Teton Dakota had just split up after their annual summer gathering.

The Red Water subdivision of the Sans Arc had started towards the west. Having traveled for days and finding no buffalo, a council was held. Two young braves were selected to go on foot looking for buffalo or any other game that might be available to feed the tribe. After walking  quite a distance to no avail, they decided to sit down and plan their next move.  At this moment, there appeared from the west an object moving toward them. Being some distance away, the young men could not readily make out the figure, but were quite sure that it was not a buffalo.

At first they could only make out a small speck moving towards them and had to squint in order to see that the it was human form. But as the figure came closer, they soon realized that it was a beautiful young woman, more beautiful than any of them had ever seen. The maiden, her face marked with red vertical stripes, wore an amazing white fringed buckskin dress, leggings and moccasins. This stranger was the White Buffalo Woman.

In her right hand she carried a fan made of flat sage, in the crook of her left arm she carried a bundle wrapped tightly in a red buffalo skin.

On her back was slung a quiver and in her left hand she carried a bunch of herbs. Her blue-black hair hung loose except for a strand at the left side of her face that was tied up with a shed buffalo hair. The two young scouts were in awe as she stopped in front of them. She then spoke, I have come from the Buffalo Tribe. Your people have been chosen for a very difficult task. Go to your people and tell your tribal council to erect a large lodge in the middle of the camp circle. Caution them to make the entrance to the lodge facing the direction of the rising sun. Tell them to spread sage throughout the lodge. There shall be a frame made of two upright sticks and one cross stick. In front of this structure will be placed the skull of a buffalo. I bring something of great importance to your people which will bring good fortune in the future. It is very wakan (sacred). Tell the people to look for me at sunrise. All the while the young maiden spoke, one of the men had evil thoughts toward her. Just at the moment she finished giving instructions, a great cloud of mist descended from the heavens and engulfed the evil thinking scout. When the cloud lifted, all that remained of the man was a skeleton. The woman then instructed the other young man to return to his camp and not look back.

When the scout reached the camp, he approached it in a zigzag pattern. This was the way of a returning scouting party. The people were anxiously awaiting the return of the scouts and any news of a good hunt. However, they were very much concerned when they saw only one of the scouts returning and with no signs of any food.

The young brave was escorted to the council lodge where he was questioned about the hunting prospects and the absence of the other scout. As the young man told his story, the people listened carefully and seemed to come to life and were very enthusiastic about the news.

While the people erected the special lodge, it was carefully supervised by the young man to make sure everything was done right. At daybreak the following morning, the entire camp of the Sans Arc gathered around the lodge. A number of just and upright warriors were chosen to escort the woman into camp when she arrived.

Exactly at sunrise, the young maiden appeared. Slowly she walked through the camp to the newly constructed lodge where inside the chiefs and headmen were seated. As she approached she sang this song in native tongue, With visible breath I am walking. This nation I walk toward and my voice is heard. I am walking. With viable breath I am walking. This scarlet relic I am walking."  She was dressed as before, except now she carried a pipe in her hands.

The stem was carried in her right and in her left she cradled the pipe bowl.  The chief of the Red Water San Arcs at the time was Buffalo Stands Upright or also known as Standing Buffalo. The chief met her at the lodge entrance and conducted her to the place of honor at the back of the lodge. Standing Buffalo then made a welcoming speech, This day Wakan Tanka has taken pity on us. He has sent us this White Buffalo Calf Maiden. Sister, we are glad that you have come among us, but we are poor people. We cannot feed you as we should such an honored guest. All we can offer is water. As you drink it remember, we are a poor people. The maiden placed the pipe she was carrying against the rack and accepted the buffalo horn of water. She then spread open the red buffalo skin
bundle and exposed its contents to the onlookers. Inside was tobacco, a spotted eagle feather, the skin of a red-headed woodpecker, a roll of buffalo hair and a few braids of sweetgrass. The pipe leaning against the rack was carried in this bundle when not in use. The White Buffalo Calf maiden then addressed the gathering, It is through the will of the Wakan Tanka (sacred buffalo) that I am here. He knows the truth and honesty possessed by this band of the Lakota. He has chosen you to be the keepers of this sacred calf pipe. I will leave it in the keeping of your chief, Standing Buffalo. You are to cherish this pipe and never offend it. It shall be used for making peace with your enemies. It will always be used in good faith. Along with the pipe, I will instruct you in five rituals which you must perform with the pipe. These ceremonies were the adoption rite, Sun Dance, vision quest, spirit-keepers and the buffalo rite. Never forget these rituals or the people will surely suffer, she added. Taking the pipe from its place against the rack she addressed first the women, then the children, the men and then Chief Standing Buffalo. To each she explained their requirements and the way they were expected to live their lives in reverence to the teachings of the pipe. Finally she lit the pipe, offering it to the four directions, heaven and earth, she passed it to the chief saying, "Now my brothers and sisters I have done the will of Wakan Tanka. Remember all I have said." Then from the quiver on her back she took six bows and six arrows. These she gave to six young men known for their bravery and truthfulness. She told these men to go to the top of a certain hill where there grazed six hundred buffalo. In the center of the herd would be found six men. These men were to be killed and their ears cut off and attached to the stem of the sacred calf pipe.

With this she arose, leaving the pipe in the hands of Standing Buffalo, walked around to the left and made her exit. She informed the chief that she needed no escort. All the people fell silent and watched her leave. As she came to the edge of the camp circle, she suddenly turned into a white buffalo calf and ran away over the plains.  Another version of the ear being tied to the stem of the pipe, is that a quarrel had developed in the camp shortly after the White Buffalo Calf maiden left. During the quarrel two people were killed. The ear from one and the scalp of the other were taken and attached to the stem of the pipe.

The ear and the scalp were attached, no doubt, to remind the people of this quarrel and that such conduct amongst themselves was against the teachings of the pipe. Although the legend of the White Buffalo Calf maiden and her gift of the sacred calf pipe bundle can be classified as mythology, there remains the problem of the question of an actual pipe. The origin of the pipe dates back to the latter part of the 17th century or the first part of the 18th century.  Marshall and Colleen Springer, are the fourth generation of Springers that have been instrumental in helping to preserve, not only the heritage of the Native Americans, but also the history of the first settlers that arrived in the area.

There is a place near Gregory that holds special meaning to the Native Americans and the first settlers. The Springers refer to it as "Name Rock and Buffalo Butte Cave." Near Bull Creek one of the buttes there is known as the Paha Tanka (holy butte).

The cave has always been there, it was never really discovered by mistake.

Marshall remembers one summer when he was young, he started off with shovel and pick in hand and determination. He set off to open the mouth of the cave that had since collapsed. After a week's time, Marshall gave up the endeavour. In some information received about the name rock, it is believed that the first name embedded in the rock was the name, Flood, back in 1870.  In the sides of the butte, you can find crystal chips that are believed to have come from the cave. Merrill and Norma Springer used to walk around the area many years ago. They found the crystals and took them to Rapid City to a geologist and were told, "They're nothing really at all, except that it indicates a cave nearby," the geologist informed them. The rock that sits on a side of the butte has many names and dates of which settlers took painstaking time to engrave on the solid rock. One of the names is F.A. Vosacek, who came back each year from 1907 through 1910, and added each month, date and year he traveled to the site.

"He took the most time and carved the deepest," stated Marshall. One of the names is Parqhe, which could possibly be a French trapper Marshall pointed out, as they frequented the area. There are other French names carved also upon Name Rock.  Merrill and Norma also recall that Lt. Smith from Fort Randall also etched his name into Name Rock. "The name was wearing years ago, but was visible," stated Norma.

"We're only nine to ten miles from the Missouri River as the crow flies. Lewis and Clark also sent scouts out," stated Marshall. More names over the years have appeared on the rock, since the sides are becoming more exposed due to the sliding of the earth. One of the legends, it is told, that the big cave in the side of this butte was home to the sacred White Buffalo. It was said that each year the sacred White Buffalo would lead forth a mighty herd of regular brown buffalo onto the prairie. In the spring, strange sounds could be heard coming from the mouth of this cave and was believed to be the white buffalo calling.

The Native Americans would gather there to worship the great spirit, as well as pray for success in their hunting expeditions so that there would be plenty of food.

There was always plenty of food since no one was ever permitted to harm the white buffalo.

One day, it is believed that a young, foolish brave shot the white buffalo and wounded it. The warrior led his band into the cave and they were never seen again.

The mouth of the cave collapsed soon afterwards, but it is said that sometimes in the spring when the wind is right, the sounds of the buffalo running around inside the cave can still be heard. Skeptics claim that it is the merely the wind making the sound, but the belief of the legend still lingers in the hearts of the Native Americans.

Another legend that has been told to Marshall is that the cave represents that when the white buffalo comes out once again, it will be the rebirth of the Native American nation and that good things will begin to happen again.

One version told to Colleen by a member of the Lower Brule tribe is that, "The Sioux Nation believe that the birth of their nations, that they came out of the earth. When the white buffalo reappears out of the cave it will be the end of nations and prosperity will end."

"It was also said that two grown men riding on horseback could enter the mouth of the cave riding side by side. I've heard that story from way back and have heard it on more than one occasion," stated Marshall. Through the years Marshall has also been told that the cave would lead to the Niobrara River. "When it did close (the mouth of the cave), and slide with the rocks, you could see dust from miles away," Marshall recalled the story he had been told through the years.

Other stories include the cave joining Wind Cave and also exiting at the Missouri River.  Douville also told of an epidemic of cholera and small pox that destroyed one third of the Sioux population and the burial site is along the Missouri River.

"A few years ago, the history department at Sinte Gleska University came out with their class and GPS (global positioning system), to make some sort of formal documentation," stated Marshall, since all that is known about the sacred place is what has been passed down from generation to generation by word of mouth."  Marshall believes that there should be something out there in today's society that could determine the size and length of the cave. Yet, no one has ever researched this.

Floyd Barrett always said, "That they (Floyd and several others) went down there (into the cave), with sections of roping that lower themselves down into the cave. It was dark, and all they could hear were rattlesnakes, so they got out of there," Marshall retold. Floyd would also tell how when he was young, the wagon trails were still visible and etched into the earth. They were made from the gold shipments being transferred out of the Black Hills, enroute to Landing Creek, which was one of the only passageways across the Missouri River. Tall piles of rocks were placed on the highest hilltops, which marked water sources, making them visible to the individuals venturing into the area. Yet another story told to Marshall by a Native American is that, "It was a bad winter or something and the Native Americans would camp below that on Bull Creek. They were out of food and were basically starving and would only last a few more days. All of a sudden the ground shook and the cave opened and a herd of buffalo appeared and circled the butte twice, allowing the Native Americans to kill enough buffalo to sustain them. The buffalo then reentered the cave." Another legend that was told to them by an individual from the Lower Brule tribe was that, "With Buffalo Butte and the hill, the Lower Brule would come down to the area where the Rosebud Sioux raised their horses. The horses were strong and fast, since the horses were run around the hill- sides. The Lower Brule tribe would then come to the area and try and take the horses from them."  It is said that the two Sioux nations were once one, but a family dispute separated the two tribes. On August 20, 1994, a White Buffalo calf was born on a farm in Janesville, WI. The birth of a white buffalo is seen by the Native Americans as the most significant of prophetic signs, equal to bleeding icons or weeping statues.

The birth of "Miracle" has been seen as a sign to begin to mend life's sacred hoop. It is a call to all people from all races to come together to heal the earth and solve our mutual problems. However, explained Douville, "Miracle is not the sign because it did not follow the color pattern nor were these signs projected."  According to Douville, that until a white buffalo calf is born in the wild free from the manipulation of man, it will not be considered as the true white buffalo returning. "Anything manipulated or enhanced by man is not sacred," explained Douville.  It is believed that every seventh generation, (each generation being 72 years), with the return of the white buffalo the conditions are chaos, famine and natural disasters. "These are signs of the need to change lifestyle," added Douville.

When the road was being cut through the hills, Norma advised that prehistoric turtles were unearthed. They also found petrified wood and bones around the area.

When Marshall was between the ages of ten and twelve, he recalls finding a jaw bone that belonged to a prehistoric animal similar to a hippopotamus. The molars measured six inches by ten inches, when the road was being built.

An archaeologist, came to the site and dug the prehistoric fossilized jawbone out of the dirt. Linea Sundstrom, an independent archaeologist from Wisconsin, who works with sacred sites and surveys areas for data and is currently working on compiling a list of sites and their significance, reported in her data to the State of South Dakota Archaeological Research Search Center, that the area contained many cairns (rock formations), of various sizes and are visible around the site.  The rock cairns are typical of sacred sites.  Other tribes and tradition add stones to the rock cairns each year, the Crow tribe in Montana still does today. Linea has not had the pleasure of seeing the site of the cave or Name Rock in person, since the day she collected data, no one was around to gain permission to visit the site that lays on private property. In her report as she looked over the countryside, "The site is well known in Lakota tradition as one of the places where the buffalo spirits emerge periodically to renew the herds. It may also be the place from which the Lakota people were once said to have emerged from the underground world to populate the earth, however I was not able to confirm the connection between this oral tradition and this place. The site itself was not examined, because no one was home at the ranches on which the site lies. UTM readings are estimates and should be verified."

She also added, "Names for the site include Buffalo Buttes, Buffalo Cave and White Buffalo Cave. Linea recalled that sometime in the 1960's, the cave was nominated to be put on the national register, but nothing had ever come of it, as far as she knows.

Michael Fosha, from the South Dakota State Historical Society/Archeological Research Center added, "The cairns that she (Linea) discusses are small piles of stone that may be prehistoric markers or just about any function. They may even be the remains of sheep herders, but we don't know." Fosha also advised that he, nor any archaeologist that he knew of has ever actually visited the site and collected data.

Marshall advised that some of the rock formations could be the rocks that held the bottom of tipis, some have moved and are not as prominent. He also tells of a woman and her two children who were caught in a blizzard. The three of them perished from freezing to death. A marker of rocks marks their final resting place. Years ago, the grave- site could be found but through the years things have changed, but the Springers still know the general location. A medicine wheel has also been constructed near the site with rocks. Medicine wheels were made up of cairns or memorial stones to carry out the mourning rights. The circle always, or hoop, represents famine or death when used to interpret a commemoration," explained Douville. Native Americans will leave religious offerings to the gods of crop seeds wrapped in bright fabrics, pipes, trinkets, and tobacco to name a few. The seeds left in either handkerchiefs or bright colors are to obtain a blessing for the crops and to preserve them. Merrill stated, "Vincent Svoboda always said he would like to own that piece of land and get a caterpillar and start working at finding things, since the area was so rich with history."  Merrill remembers his father's neighbor, Ed Useful Heart, a Native American who resided approximately two miles west by Bull Creek. Merrill's father always held the up most respect for him and always said he was a 'good ole' Native American."

Ed had explained to Merrill and his dad, when Merrill was just eight years old, how he was skeptical of the legend of the cave. But in the end, he (Ed) would believe it because his father said it was true, and he was a minister and that his father didn't lie.

Due to the confidentiality of the area and out of the respect for the Lakota Nation and the sensitivity of their traditions, the site has not been disclosed in this article.

"We hope that if anyone should come across the offerings that they will leave them, since they are an offering to the great spirit. We also ask that if you are given permission to view Name Rock, that individuals do not add their name to the rock, that holds so much history of the first homesteaders and passerbys, that came to the area. It's tradition and history both tied together," stated Marshall. "It is a very spiritual site and should be
left as such."

At one time Marshall was offered monetary compensation for the rock from an individual who came looking for rock to crush. Marshall informed him that he was not interested since money comes and goes, but history is forever.

Through the years, Marshall has found buffalo skulls, spearheads, arrowheads, tools and a black powder gun that had revealed itself sticking out of a bank, from days gone by.  Not far away, located at the base of the hills, is the burial grounds of Chief Medicine Bull and the old pow wow grounds that are still used for religious ceremonies today.  It is said that Chief Medicine Bull was buried in full regalia and with his horse.

The sun dance is held each summer when boys turn into men. Some of the ceremonies are not permitted for public view. During the sun dance, many types of religious offerings are left by those who attend. The story has many different versions told by different people, but all have a connection to buffalo, tradition and history.

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Gregory, South Dakota 57533
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