secret history of the Florida war, with officers of the army engaged in it, who revealed to me its persistence in the interests of the civil service under Governor Duval. All this, and acquaintance with the half-breed Chippewa missionary Tanner, who thirty years ago made in Boston precisely the same explanatory criticism on the vicious principle of all the missionary work for Indians that Sarah Winnemucca does,[4] prepared me to appreciate and understand the first lecture I heard from her, which she addressed “exclusively to women,” in which she unfolded the domestic education given by the grandmothers of the Piute tribe to the youth of both sexes, with respect to their relations with each other both before and after marriage,--a lecture which never failed to excite the moral enthusiasm of every woman that heard it, and seal their confidence in her own purity of character and purpose. The faith that she then inspired in me has grown by everything else I have known her to say and do in a more than three years’ intimacy in which my life has been bound up in hers; yet my faith and confidence in her do not rest exclusively on her own eloquent _ipse dixit_ and practical consistency with it, far less on my own subjective impressions, which I am fully aware can be no evidence to other people, but on collateral evidence that has been continually pouring in upon me, that I am ready to give _viva voce_ to other people, but much of which cannot, with propriety, be put into public print, as it involves a story of private trials of her own that are sacred to those who know them in all their particulars. This collateral evidence consisted, in addition to what is published in the Appendix to “Life among the Piutes” (see the “Letter of Roger Sherman Day, unsolicited”), of the testimony of persons unknown to Sarah Winnemucca, who unexpectedly arose in her audiences to confirm what she said and declare it was not exaggerated,--such persons as the Rev. Edwin Brown of the first Church in Providence, Professor Brewer of New Haven, Father Hughes of St. Jerome Convent in New York, and a French priest for whom he spoke, and who he said was in Yakima when she was, all of whom gave personal indorsement to her statements; also correspondents of mine in Nevada and California, one of whom furnished the following slips from the California newspapers of 1879, confirming her statements about Rinehart and Scott.