subdued and peace restored, we ventured back in the fall of 1865 to our Renville county home, from which we were so suddenly driven by the Indians, and we have ever since continued to live in this county.

The day of retributive justice came to some of the bloodthirsty savages. Little Crow, while on a horse-stealing expedition on the frontier, accompanied by his son and other Indians, was shot and killed by a Mr. Lampson, on July 3d, 1863, six miles north of Hutchinson. A military commission was established at Camp Release, in which over three hundred murderous Indians were recommended to be hanged; but the final decision of President Lincoln was that only thirty-eight of them should be executed. The day of execution was ordered to be Friday, the 26th day of December, 1862, at Mankato.

The gallows was built in the shape of a rectangle. Ten Indians were on each of two sides, and nine on each of the other two sides. The trap for the whole was sprung at the same instant, and thirty-eight bloody Indian villains were dangling at the ends of as many ropes. The trap was sprung by William J. Duly of Lake Shetek, Murray county, who had three children killed and his wife and two children captured, they being at that time in the possession of Little Crow on the Missouri river.

NARRATION OF A FRIENDLY SIOUX.*

BY SNANA, THE RESCUER OF MARY SCHWANDT.

As I was asked to write my experience of the outbreak of 1862, I must begin from my earliest days of my life as much as I can remember.

My mother's aunt was married to a white man, and her name was Gray Cloud; so her daughters were half-breeds. As I was related to those folks, I lived with one and another from time to time. These two daughters' names are Mary Brown and Jennie Robertson. At the time I lived with Mary Brown, there was a schoolhouse near, in which I was a day scholar for two years. There were three other Indian girls besides myself. When these two years of my schooling had expired, I began to board with the family of Dr. Thomas S. Williamson, where the schoolhouse was located. We were taught by Dr. Williamson's sister, whose name was Jane Williamson.

Before we boarded at Dr. Williamson's, it was very difficult for us to go to school at this special period of time, for the Indians said that we would spend money for doing this; and they tried to discourage us by scolding, and pretended to pun

*The following notes, contributed by Mr. Robert I. Holcombe, of St. Paul, in explanation of some parts of this narration, may be helpful to the reader. With a few slight changes, the story is here given as Snaña wrote it.

Mahkpia-hoto-win, in translation Gray Cloud, was a noted Sioux woman of early times who lived on the well known island of the Mississippi below St. Paul, which still bears her English name. She was first married to a white trader named Anderson, by whom she had two children, Angus and Jennie. The latter became the wife of Andrew Robertson, who became prominent in Indian affairs in Minnesota.

After Anderson's death, which occurred in Canada, Gray Cloud was married to Hazen P. Mooer, another white trader, who was a Massachusetts man by birth. By the latter marriage she had two children, Mary and Jane Ann, of whom the latter died unmarried. Mary was married to John Brown, a brother of Major Joseph R. Brown, and is still living at Inver Grove, near St. Paul.

Snana (pronounced Snah-nah) was born at Mendota in 1839. Her name means tinkling. Her mother was Wamnuka, which means a small ovate bead, called by the traders a barleycorn. She was a member of the Kaposia band of Sioux, whose village was on the west side of the Mississippi about four miles below St. Paul.

Dr. Williamson established a mission school at Kaposia in November 1846. Snana entered this school when she was about ten years old, and continued as a pupil there during three years.

She was married to Wakeah Washta (Good Thunder) when she was only fifteen years of age, and soon after accompanied her husband and the other members of the Kaposia band to the reservation on the upper Minnesota

ish us, and tried every way to stop us. It was three years altogether in regard to my schooling, as day scholar and boarding at the schoolhouse. By the teaching and helping of the kind family of Dr. Williamson, we had a very good opportunity, and made use of those three years. I got so that I could read the fourth reader by the time I left the school.

It was then my mother came and I went home with her to the Indian village. She dressed me up in Indian costume, but as I had been living among the white people mostly I was bashful to go out in Indian style, and for some days I stayed inside the tent where many people could not see me. But after years of living among them and being dressed in my own people's costume, I never forgot what I learned towards the white people's ways, their language, their civilization, and so forth. Although dressed in Indian costume, I thought of myself as a white lady in my mind and in my thoughts.

river set apart for the Indians by the treaties of Mendota and Traverse des Sioux in 1851. She and her husband were Christian Indians, and for some years lived in a log house and "in civilization" at the Lower or Redwood Agency, on the south side of the Minnesota, two miles southeast from where the village of Morton now stands.

The Lower Agency was the scene of the outbreak of the Sioux on the morning of August 18th, 1862. The Christian Indians were of course opposed to the uprising and the war; but in time they all, or very nearly all, were swept into it, some by inclination, and others by the force of public sentiment and through fear and coercion. Good Thunder and his wife, and the other Indians who were "in civilization" at the Lower Agency, were obliged to leave their houses, remove a few miles westward to Little Crow's village, and take up new abodes there in tepees.

It was on the fourth day of the outbreak when Snana purchased Mary Schwandt from her captor. This act, which doubtless saved the life of an innocent young girl, was wholly Snana's; her husband was away from home at the time.

Mary Schwandt was then fourteen years old. Her story of her captivity is published in the sixth volume of these Historical Collections (pages 461474).

After Snana had restored Mary Schwandt to the whites at Camp Release, she and her husband came down with other Indians to Fort Snelling, where they were encamped for some time. Here, in the following winter, her two children died; and soon after their death she went to Faribault, and lived there for some years.

Later she removed to Santee Agency, Nebraska, where she was again married, this time to another man of her race whose Índian name was Mazazezee (Brass), his English name being Charles Brass. He was for several years a scout in the United States military service, and died from injuries received while scouting under Generals Terry and Custer. Snana (or Mrs. Maggie Brass, this being her English name) was afterward employed in the Government school at Santee Agency, and has lived on the farm allotted to her there. Her son, William Brass, has received an education in the Government school at Genoa, Nebraska. She also has two adopted daughters, both Indians.

Her name appears, with the few others, upon the monument erected by the Minnesota Valley Historical Society, at Morton, in commemoration of the services of the Indians who saved the lives of white persons and were true in their fidelity to the whites throughout the great Sioux War in Minnesota in 1862.

The spelling of the foregoing Dakota (Sioux) proper names conforms with their pronunciation, giving to the letters their usual English sounds. It therefore differs somewhat from the system used by Rev. Stephen R. Riggs in his Dictionary of the Dakota Language, which gives mostly the French sounds for vowels and employs ten peculiarly marked consonants, such as cannot be supplied by our English fonts of type. A final syllable, win, is often added in a Dakota name, as that of Gray Cloud, to indicate that it is a feminine name.