[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.