their way to Washington, and which are now in the possession of the Historical society.)
"I was born in the Indian village of my father near Mendota, in 1827, and am now sixty-seven years old. My father was Grey Iron, a sub-chief of the Midawa-xanton Sioux. When he died I succeeded him as chief of the band and adopted the name of his father, Wambde-tonka, which, as is commonly called, means the Big Eagle. When I was a young man I often went with war parties against the Chippewas and other enemies of my nation, and the six feathers shown in the head-dress of my picture in the Historical society at St. Paul stand for six Chippewa scalps that I took when on the warpath. By the terms of the treaties of Traverse des Sioux and Mendota in 1851, the Sioux sold all of their lands in Minnesota, except a strip ten miles wide on each side of the Minnesota river from near Fort Ridgely to the Big Stone lake. The Medawakantons and Wacoutas had their reservation up to the Yellow Medicine. In 1858 the ten miles of this strip belonging to the Medawakanton and Wacouta bands, and lying north of the river were sold, mainly through the influence of Little Crow. That year, with some other chiefs, I went to Washington on business connected with the treaty. The selling of that strip north of the Minnesota caused great dissatisfaction among the Sioux, and Little Crow was always blamed for the part he took in the sale. It caused us all to move to the south side of the river, where there was but very little game, and many of our people, under the treaty, were induced to give up the old life and go to work like white men, which was very distasteful to many.
"Of the causes that led to the outbreak of August, 1862, much has been said. Of course it was wrong, as we all know now, but there were not many Christians among the Indians then, and they did not understand things as they should. There was great dissatisfaction among the Indians over many things the whites did. The whites would not let them go to war against their enemies. This was right, but the Indians did not then know it. Then the whites were always trying to make the Indians give up their life and live like white men—go to farming, work hard and do as they did—and the Indians did not know how to do that, and did not want to anyway. It seemed too sudden to make such a change. If the Indians had tried to make the whites live like them, the whites would have resisted, and it was the same way with many Indians. The Indi-
