[112] In spite of their villainous character the Sioux pitied the
apparent misfortunes of the Inkpaduta band and explained their
unhappy lot as follows: “Long ago some chiefs and principal men of the
Iowas returned from Canada to Prairie du Chien in the winter, and
attempted to pass through the Dakota territory to their own country.
They were kindly received and hospitably entertained by the Wabashaw
band, who sent messengers to the Wahpekutas, then encamped at Dry
Wood, requesting them to receive the Iowas in a friendly manner and to
aid them in their journey. The Wahpekutas returned a favorable answer
and prepared a feast for the Iowas, but killed them all while they
were eating it.” Thereafter, these Wahpekutas were very unfortunate,
many were killed, and the band nearly perished. Their wickedness on
this particular occasion was held to account for all their calamities
of the future. In this connection read Pond’s _The Dakotas or Sioux in
Minnesota as They Were in 1834_ in the _Collections of the Minnesota
Historical Society_, Vol. XII, p. 425.
[113] Lee’s _History of the Spirit Lake Massacre_, p. 14.
[114] Hughes’s _Causes and Results of the Inkpaduta Massacre_ in the
_Collections of the Minnesota Historical Society_, Vol. XII, p. 264.
[115] The term _gens_, as here used, implies descent in the male line.
It is also well in this connection to recall the fact that the Sioux
were in no sense a nation but acted as bands, each band being entirely
separate, distinct, and independent from any other.--See Dorsey’s
_Siouan Sociology_ in the _Fifteenth Annual Report of the Bureau of
American Ethnology_, p. 213 ff.
[116] Richman’s _The Tragedy at Minnewaukon_ in _John Brown among the
Quakers_, pp. 207, 208; Hodge’s _Handbook of the American Indians_,
Pt. II, pp. 891, 902; Robinson’s _A History of the Dakota or Sioux
Indians_ in the _South Dakota Historical Collections_, Vol. II, pp.
215, 216; _House Executive Documents_, 1st Session, 35th Congress,
Vol. II, Pt. I, p. 359.
[117] _House Executive Documents_, 1st Session, 35th Congress, Vol.
II, Pt. I, p. 359; _The Spirit Lake Massacre and Relief Expedition_ in
the _Roster and Record of Iowa Soldiers_, Vol. VI, p. 887.
[118] Robinson’s _History of the Dakota or Sioux Indians_ in the
_South Dakota Historical Collections_, Vol. II, pp. 204, 216.
[119] _Executive Documents_, 1st Session, 35th Congress, Vol. II, Pt.
I, p. 389; Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol.
II, p. 220.
[120] Following the murder of Tasagi, Inkpaduta either through choice
or fear became an exile from the band of Tasagi. His flight to the
band of his father had automatically made him one. Doane Robinson in
his _Sioux Indian Courts_ in the _South Dakota Historical
Collections_, Vol. V, pp. 404, 405, thus describes how a Wahpekuta
became an exile:
“If the offense was peculiarly repellent to the better sentiment of
the camp the court might insist upon the summary infliction of the
sentence imposed. This might be the death penalty, exile or whipping;
or it might be the destruction of the tepee and other property of the
convict.... For some offenses a convict was exiled from the camp,
given an old tepee and a blanket, but no arms, and was allowed to make
a living if he could. Sometimes he would go off and join some other
band, but such conduct was not considered good form and he usually set
up his establishment on some small hill near the home camp and made
the best of the situation. If he conducted himself properly he was
usually soon forgiven and restored to his rights in the community. If
he went off to another people he lost all standing among the Sioux and
was thereafter treated as an outlaw and a renegade. The entire band of
Inkpaduta, once the terror of the Dakota frontier, was composed of
these outlaws.” It was Inkpaduta’s flight to his father’s band at this
time that lost, for him, all standing with the followers of Tasagi.
See also Robinson’s _A History of the Dakota or Sioux Indians_ in the
_South Dakota Historical Collections_, Vol. II, pp. 343, 344.
[121] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
p. 220.
[122] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
p. 221.
[123] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
p. 217.
[124] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
p. 220.
[125] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
pp. 217-222.
[126] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
pp. 221, 222; Robinson’s _A History of the Dakota or Sioux Indians_ in
the _South Dakota Historical Collections_, Vol. II, p. 209.
[127] Ingham’s _Ink-pa-du-tah’s Revenge_ in the _Midland Monthly_,
Vol. IV, p. 272.
[128] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
pp. 267, 268; _South Dakota Historical Collections_, Vol. VI, p. 226.
[129] Mrs. Sharp’s _History of the Spirit Lake Massacre_ (1902
edition), pp. 56, 57.
[130] Mrs. Sharp’s _History of the Spirit Lake Massacre_ (1902
edition), p. 57. It is to be regretted that much of Mrs. Sharp’s
characterization of the Sioux evidences an animus and a tendency to
emphasize the bad rather than the good traits. The following from page
57 of her book is evidently unfair: “No other tribe of aborigines has
ever exhibited more savage ferocity or so appalled and sickened the
soul of humanity by wholesale slaughtering of the white race as has
the Sioux”.
[131] Hubbard and Holcombe’s _Minnesota in Three Centuries_, Vol. III,
p. 223.
[132] Robinson’s _History of the Dakota or Sioux Indians_ in the
_South Dakota Historical Collections_, Vol. II, pp. 346, 347.
[133] Hodge’s _Hand Book of the American Indians_, Pt. II, pp. 891,
902; _South Dakota Historical Collections_, Vol. I, pp. 110, 111;
_House Executive Documents_, 1st Session, 35th Congress, Vol. II, Pt.
I, pp. 359, 389; Mrs. Sharp’s _Spirit Lake Massacre_ (1902 edition),
pp. 54-56.