out," shook with terror the knees of the stoutest braves, and in a twinkling every red skin vanished, screaming and shouting with all their might." A short distance from the walls of the garrison, near the military gardens, is the grave-yard. The oldest grave-stone is in fragments, but has quite recently been fastened in a bed of mortar by the mother who buried her little one there, nearly a generation ago. It marks the resting place of the infant of the late Col Snelling, who was born in the temporary barracks, and was the first white child whose place of nativity was Minnesota, and the first over whom a gravestone was placed. It was not until many years afterward that there were any natives of Minnesota, of European blood, outside of those connected with the government.

The last time the writer visited this, the most distant grave-yard in the North-west, an excavation had just been made, and under the massive gateway of the fort there was issuing a procession, that was unlike the usual pomp and circumstance of military life. In front appeared the two who had acted in their several capacities as physician to the body and physician to the soul; then came the coffin, guarded by the junior and other officers of the garrison; and last came the commandant, with the only surviving child of his family by his side. The snow was on the ground, and the beating of sad hearts was the only funeral march that conducted the procession to the grave.

The commandant's wife had left her earthly tenement, and all by their countenances told us that they had met with no ordinary loss. The younger officers felt that they had lost a mother; those more advanced missed the being who, in living and dying, exhibited the unwavering faith of the Christian. If there had been no other burial in that lone "city of the dead," the fact that it contains the remains of one so estimable, will make it a sacred spot to her many acquaintances. In this grave-yard there rest the bones of one of the wild native warriors, an Ojibway, who had been killed in sight of Fort Snelling by the Dakotas. His death and burial here was the occasion of several severe skirmishes between these two hostile nations. From the manuscript of one of the early Missionaries of the Cross among the Dakotas, we learn that in the month of June, 1839, more than a thousand Ojibways came to Fort Snelling in expectation of receiving their annuities. They had no intention that was hostile to the Dakotas, and even smoked and feasted, and played with their ancient enemies. About the time that the Ojibways were returning home, tro

of their young men loitered behind, and went to the grave-yard and wept over the body of their father, who had been killed the previous summer by the Dakotas, as already stated. That night these two youth crept stealthily to the frequented Dakota trail at Lake Harriet, a few miles northwest of the Fort, and lay in ambush until dawn, when they succeeded in taking a scalp in revenge for their murdered father.

Says the manuscript, "The death of this man was like an electric shock. His dead body was brought home wrapt in a blanket. Zeetkadandoota, or Red-Bird, a brother-in-law of the scalped, came in, and taking off the beads and other ornaments from the dead body, kissed it, saying that he would die with it. To his son, who was crying, he said, 'Are you a woman? Don't you know the Ojibways started home yesterday?' The boy picked up his gun and followed after his father.

"Red-Bird having made up a large party, they crossed the Mississippi, and forming them into a circle, he distributed the ornaments and beads of the slain one, calling upon each to avenge the death of their brother. Then giving the pipe to each, they covenanted to take vengeance, and it was proposed to take no captives, but kill all. Another party was also raised and started in pursuit.

"The Ojibways, in returning home from Fort Snelling, had divided into two bands, one following the valley of the Rum, the other that of the Saint Croix river. Red-Bird's party followed in hot haste after the band that had gone toward Rum river. At the time they approached the unsuspecting Ojibways most of their young men were absent on a hunt. The women, children and old men were crossing a small prairie when the Dakotas, who had been traveling all the previous night, came up and began to slaughter.

"The Ojibway hunters hearing the noise of the conflict hastened back, but the carnage did not cease until nearly one hundred Ojibways bit the dust in the agony of death. During the battle, Red-Bird's son was shot through the bowels. Red-Bird himself, as he was alighting from his horse to dispatch a wounded foe, received a blow from the writhing Ojibway with his gun which broke his neck, and the leader of the party died. When the Dakotas were returning from the battle they found the leader's son in a sitting posture, with his intestines protruding. The youth exclaimed, Father said I was a woman: he meant this (pointing to himself). I want to see my father, where is he?' When told that his father was no more, he soon expired.

A touching incident is said to have occurred in this battle. Among the Dakotas was one young man of personal attractions, who, while the Ojibways were at Fort Snelling, had become enamored with an Ojibway maiden, who returned his affection. During the massacre, with tomabark upraised, he overtook her. Turning toward him, with clasped arms, she begged to be made his prisoner. What could he do? The edict had gone forth when they left Fort Snelling, No prisoners!' His reputation as a warrior, according to Indian education, demanded her life but love whispered spare her!' He passed -he could not save her-and in a moment he shuddered as he listened to the dull sound of another's tomahawk enter her brains!"

before a foe, but generally borne off in triumph many of the scalps of their people.

On one of the balmiest days in June of the year 1850, on the level and grassy plateau in front of the gate of Fort Snelling, there was seen a small detachment of U. S. troops with a few pieces of artillery, the' Governor of Minnesota, and encampments of Dakotas and Ojibways.

The second Dakota party left the Fort and followed the trail which has now become the regular road from Saint Paul to Stillwater. At dusk they discovered their foes encamped in a ravine, not far from the site of the present Territorial Penitentiary. Allowing the Ojibways to sleep that night, at break of day they commenced firing from the heights into the ravine where their enemies lay. For a time the carnage was fierce, and many rushed to Lake Saint Croix and plunged in, but could not escape the arrows and the shot of the infuriated Dakotas. Forty or fifty Ojibways were left dead in the ravine, and about fifteen of the Dakotas were killed or wounded.

The two hostile nations had been called together by the executive of the territory, for the purpose of making some arrangement which would lead to a cessation of attacks upon the defenceless of each tribe, which had become very frequent in the vicinity of the white settlements. A few weeks before, a party of Dakotas from the village below Saint Paul, and at the head of Lake Pepin, had gone into the valley of the Saint Croix and scalped some fourteen men, women and children, of the Ojibways, who were in the woods, making maple sugar.

Among those severely wounded was a Dakota known to the citizens of Saint Paul as one-legged Jim, he having lost his leg in consequence; and the only man who was in the small party that fled into one of the stores of Saint Paul in May, 1853, to escape from the Ojibways, an sccount of which has been given.

At the last treaty made at Fort Snelling between the Dakota and Ojibway tribes, the chief whose face is presented was a prominent speaker. As the portrait indicates, he is youthful, yet he is the head chief of the Mississippi bands of the Ojibway nation. By his own people he is known as Que-we-lans, or the Boy; also, as Bug-on-a-ke-shig, or "Hole in the Day."

"Hole in the Day" was the name of his father, whose bones lie on one of the bluffs a few miles below Fort Ripley, and who was a noted warrior. By the same name is the son known among the whites. A boy in appearance and in his actions, he is nevertheless one of the most fearless warriors in North America, and one of the most eloquent in the councils of his nation. To the Dakotas his name is a terror, for he has never retreated

After a salute from a cannon, the Dakotas and Ojibways began to come into council. Hardly had they seated themselves and smoked the pipe, before there was quite a fluttering among the Dakotas, and with an expressive grunt they rose up and strutted off to their tents. The officers of the United States wondered what occasioned this sudden freak, until word came that the Dakotas thought "that they were to meet Ojibways and not women in council." The dignity of these gentlemen had been greatly offended by the presence of some of the ladies of the fort.

Young "Hole in the Day" seized this opportunity to ingratiate himself with the whites, and

HOLE IN THE DAY.

with all the adroitness of a "diplomat," and the eloquence of a courtier in the good old days of "Queen Bess," arose and said that "he was happy to see so many sweet women there, and that they were all welcome with their bright faces to a seat on his side of the council." The ladies did not deem it prudent to remain, and as they retired, the youthful orator and chief stepped up and cordially shook each by the hand.

The Dakotas however did not appear until the next day, at which time "Hole in the Day" made the following speech to the Governor, demanding money of the Dakotas for the scalps they had taken.

"My Father! As you have sent for me, I have come. I came at once, for the reason I thought you would be here to enforce the treaty made by my father, "Hole in the Day," on this spot. I have always submitted to wrong for a long time: my father always did so.

"Since the day our agents arrived among us, we your Ojibway children, notwithstanding our many wrongs, have kept the peace. We considered it impossible for the Dakotas to lift the war club from under the eyes of their Father, yourself, and the many whites that surround them, to strike our unguarded young men, and women and children.

"Our Father, you know how we have been disappointed, and we hope that the blood of your Ojibway children shall not smoke up to the Great Spirit for vengeance in vain.

"Since our Great Father has sent you to watch over your red children, a son of one of our oldest chiefs has been killed by the Dakotas; and fourteen old men, women and children, while quietly making sugar on the lands of their Great Father, were butchered in cold blood.

"We have complained to our agent, asking for redress; but his answer to our complaints not being satisfactory, and considering that redress was in our own hands, we prepared for war. The war club had gone the rounds of the villages, and we were on the point of marching into the enemy's country, when we received your message. We have come to hear your words, depending on your protection, and placing our welfare and interest into the palm of your hand, knowing that you will accord justice to whom justice is due.

He generally appears in the streets of Saint Paul in a semi-civilized dress, and the stranger can hardly realize that he is the terrible warrior of the north.

A drive of about fifteen minutes beyond the grave-yard of the Fort, on the western bank of the Mississippi, brings the visitor to a view that makes a life-time impression. A small rivulet, the outlet of Lakes Harriet and Calhoun, here gently glides over the lofty bluff into an amphitheatre, forming one of the most graceful waterfalls in the country. Niagara symbolizes the sublime, Saint Anthony the picturesque, but this is the embodiment of the beautiful. The fall is about sixty feet, presenting a parabolic curve, which drops without the least deviation from the regular curve, and meets with no interruption from the neighboring rocks, until it has reached its lower level, when the stream goes curling along, in laughing childish glee at the graceful feat it has performed in leaping over the precipice. "The spray which this cascade emits is very considerable, and when the rays of the sun shine upon it produces a beautiful iris. Upon the surrounding vegetation the effect of the spray is distinct; it vivifies all the plants, imparts to them an intense green color, and gives rise to a stouter growth. On the neighboring rock the effect is as characteristic, though of a distinctive nature. The spray striking against the rock, which is of a loose structure, has undermined it in a curved manner, so as to produce an excavation similar in form to a Saxon arch, between the surface of the rock and the sheet of water, and under this one can pass with no inconvenience except from the spray.

"It is such a fall as the hand of opulence daily attempts to produce in the midst of those gardens upon which treasures have been lavished for the purpose of imitating nature-with this difference, however, that these falls possess an easy grace, which generally distinguishes the works of man from those of nature."

They are designated by the Dakota name Haha. The "h" has a strong guttural sound, and the word is applied to waterfalls, because of the curling of the waters. The Dakota verb Thaha primarily means "to curl," but the secondary signification is "to laugh," because of the curling motion of the muscles of the mouth in laughter. The noise of waterfalls is called by the Dakotas Ihaha, because of its resemblance to laughter.

After the soul has been delighted by this spectacle, the ride is continued four or five miles beyond, and the traveler stands on the brink of those falls which Hennepin the Franciscan (and

the author of a History of Louisiana, that with two Canadians and two Indians, in a birch canoe laden with goods, he proceeded as far as the Falls of Saint Anthony. This cataract he describes as caused by a flat rock, which forms the bed of the river, and causing a fall of eight or ten feet.

It was not far from a century after Hennepin saw the "curling waters," that it was gazed upon by a British subject, Jonathan Carver. A native of Connecticut, and captain of a provincial troop, he was the Yankee who first laid eyes upon the valuable water power, and began to make calculations for further settlement. His sketch of the Falls was the first ever taken, and was finely engraved in London. He visited them in November, 1766, and his description of the surrounding scenery is very much the same as that given by modern writers. "The country around is extremely beautiful: it is not an uninterrupted plain, where the eye finds no relief, but composed of many gentle ascents, which in the summer are covered with the finest verdure, and interspersed with little groves that give a pleasing variety to the prospect. On the whole, when the Falls are included, which may be seen at a distance of many miles, a more pleasing and picturesque view cannot I believe be found throughout the universe."

Carver, like Hennepin, speaks of a rocky island dividing the Falls, and estimates its width about

forty feet and its length not much more, and "about half way between the island and the eastern shore is a rock lying at the very edge of the fall, that appeared to be about five or six feet broad, and thirty or forty long."

During the two generations that have elapsed since this description was penned, some changes have taken place in the appearance of the Falls. The small island, about forty feet broad, which is now some distance in front of the Falls, was probably once in the midst. The geological character of the bed of the river is such, that an undermining process is constantly at work. The upper stratum is limestone, with many large crevices, and about fifteen feet in thickness. Beneath is the saccharoid sandstone, which is so soft that it cannot resist the wearing of the rapid waters.

It is more than probable that in an age long passed the Falls were in the vicinity of Fort Snelling. In the course of two years it has receded many feet. The number of pine logs that pitch over the Falls have increased the recession. As the logs float down they are driven into the fissures, and serve as levers, other logs and the water communicating the power to wrench the limestone slabs from their localities. In time. the Falls will recede until they become nothing more than rapids.

The fall of water on the west side of the dividing island is several rods above that on the