In four days after we started to return, we reached Large Wood River, which heads in a mountain, and running a long distance through the prairie, and ten miles under ground, empties into Red River. Below the place where it disappears under the prairie, it is called by another name, but it is no doubt the same river. Here we killed one of the common red deer, like those of Kentucky, though this kind is not often seen in the north.

When I returned to my family I had but seven b.a.l.l.s left, but as there was no trader near, I could not at present get any more. With those seven I killed twenty moose and elk. Often times, in shooting an elk or a moose, the ball does not pa.s.s quite through, and may be used again.

Late in the fall I went to the Mouse River trading house to get some goods, and there Wa-me-gon-a-biew determined to go and live by himself, but Net-no-kwa preferred to live with me. Before Wa-me-gon-a-biew left me, we met at the Mouse River trading house some of the members of a family that in times long past had quarrelled with the predecessors of Wa-me-gon-a-biew. They were part of a considerable band, strangers to us, and in themselves were far too powerful for us. We heard of their intention to kill Wa-me-gon-a-biew, and as we could not avoid being thrown more or less into their power, we thought best to conciliate their good will, or at least purchase their forbearance by a present. We had two kegs of whiskey, which we gave to the band, presenting one particularly to the head of the family who had threatened us. When they began to drink, I noticed one man, who, with great show of cordiality invited Wa-me-gon-a-biew to drink, and pretended to drink with him. The more effectually to throw my brother off his guard, this man, in due time, began to act like a drunken man, though I could perceive he was perfectly sober, and knew that he had drank very little, if any thing, since we had been together. I had no difficulty to comprehend his intentions, and determined, if possible, to protect Wa-me-gon-a-biew from the mischief intended him. We had, with the hope of securing the friendship of the family of Crees, made our fire very near theirs, and as I found Wa-me-gon-a-biew becoming too drunk to have much discretion, I withdrew him to our camp. Here I had scarce laid him down and thrown his blanket over him, when I found myself surrounded by the hostile family, with their guns and knives in their hands, and I heard them speak openly of killing my brother. Fortunately our present of spirits had nearly overcome the senses of all except the man I have before mentioned, and I regarded him as the most formidable among them. As two of them approached, apparently intending to stab Wa-me-gon-a-biew, I stepped between and prevented them. They then seized me by the arms, which I allowed them to hold without any resistance on my part, knowing that when about to stab me, they must let go at least with one hand each, and intending then to make an effort to escape from them. I grasped firmly in my right hand, and at the same time kept hid in the corner of my blanket, a large and strong knife on which I placed great reliance. Very soon after they had seized me, the Indian on my left, still holding my left hand by his, raised his knife in his right to strike me in the ribs. His companion, who was somewhat drunk, having felt his belt for his own knife, found he had dropped it, and calling out to his companion to wait until he could find his knife that he might help to kill me, quitted my right hand and went towards the fire searching for it. This was my opportunity, and with a sudden spring I disengaged myself from the one who still held my left hand, and at the same time showing him a glimpse of my knife. I was now free and might have secured my own safety by flight but was determined not to abandon Wa-me-gon-a-biew in a situation where I knew for me to leave him, would be certain death. The Indians seemed for a moment astonished at my sudden resistance and escape, and not less so, when they saw me catch up the body of my drunken companion, and at two or three leaps, place him in a canoe on the beach. I lost no time in pa.s.sing over the small distance between their camp and the trading house. Why they did not fire upon me before I was out of the light of their camp fire, I cannot tell. Perhaps they were somewhat intimidated at seeing me so well armed, so active, and so entirely sober, which last circ.u.mstance gave me an evident advantage over most of them.

Shortly after this Wa-me-gon-a-biew left me according to his previous determination, and I went to live by myself at a place on the a.s.sinneboin River. I had been here but a few days when A-ke-wah-zains, a brother of Net-no-kwa, came to stay at our lodge. He had not been long with us when we one day discovered a very old man, in a small wooden canoe, coming up the river. A-ke-wah-zains immediately knew him to be the father of the men from whom I had so lately rescued Wa-me-gon-a-biew. The old man came promptly to the sh.o.r.e when called, but it soon appeared that he was ignorant of what had pa.s.sed between his children and us. A-ke-wah-zains, as he related these affairs to him, became excessively enraged, and it was not without difficulty I prevented him from murdering the helpless old man on the spot. I was content to suffer him to take part of the rum the old man had brought, and I a.s.sisted the latter to escape immediately, as I knew it would be unsafe for him to remain among us after his liquor had begun to have its effect.

The same evening A-ke-wah-zains asked me for my gun, which was a long, heavy, and very excellent one, in exchange for his, which was short and light. I was unwilling to exchange, though I did not as yet know how great was the disparity between the two pieces, and though Net-no-kwa was unwilling I should exchange, I did not know how to refuse the man's request, such a thing being almost unknown among the Indians of this country.

Shortly after this, I killed an old she bear which was perfectly white. She had four cubs, one white, with red eyes, and red nails, like herself; one red, (brown?) and two black. In size, and other respect, she was the same as the common black bear, but she had nothing black about her except the skin of the lips. The fur of this kind is very fine, but not so highly valued by the traders as the red. The old one was very tame, and I killed her without difficulty. Two of the young I shot in the hole, and two escaped into a tree. I had but just shot them when there came along three men, attracted, probably, by the sound of my gun. As these men were very hungry, I took them home with me, fed them, and gave each of them a piece of meat to carry home. Next day I chased another bear into a low poplar tree, when I became convinced of the worthlessness of the gun I had from A-ke-wah-zains, for I shot fifteen times without killing the bear, and was compelled, at last, to climb into the tree and put the muzzle of my gun close to his head, before I could kill him. A few days afterwards, as I was hunting, I started at the same moment an elk and three young bears, and two of them fell. As I thought one or both of them must be only wounded, I sprang immediately towards the root of the tree, but had scarce reached it, when I saw the old she bear come jumping in an opposite direction. She caught up the cub which had fallen nearest her, and raising it with her paws, while she stood on her hind feet, holding it as a woman holds her child. She looked at it for a moment, smelled the ball hole which was in its belly, and perceiving it was dead, dashed it down, and came directly towards me, gnashing her teeth and walking so erect that her head stood as high as mine. All this was so sudden that I had scarce re-loaded my gun, having only time to raise it when she came within reach of the muzzle. I was now made to feel the necessity of a lesson the Indians had taught me, and which I very rarely neglected, namely, after discharging my gun, to think of nothing else before loading it again.

In about a month that I remained here, I killed, notwithstanding the poorness of my gun, twenty-four bears and about ten moose. Having now a great deal of bear's fat which we could not eat, I visited the sunjegwun I had made, where I killed the twenty moose with seven b.a.l.l.s, and put the fat into it. At length, when provisions became very scarce, I returned with my family to this place, expecting to live until spring on the meat I had saved, but I found that Wa-me-gon-a-biew, with his own family and several others, had been there, broken it open, and taken away every pound of meat. Being thus reduced to the apprehension of immediate starvation, I was compelled to go in pursuit of buffalo. Fortunately the severity of the winter now drove these animals in towards the woods, and in a very few days I killed plenty of them. I was now joined by Wa-me-gon-a-biew and other Indians. We were encamped at a little grove of trees in the prairie. It happened one night that the old woman, as well as several others of our family, dreamed of a bear close to our lodge. Next morning I searched for him, and found him in his hole. I shot him, and waiting a moment for the smoke to clear away, as I saw him lying at the bottom, I went down head foremost to draw him out. As my body partly filled the hole, and excluded the light, I did not perceive that he was alive until I laid my hand on him. He then turned and sprang upon me. I retreated as fast as I could, but all the way he was snapping his teeth so near me that I felt his breath warm on my face. He might have seized me at any moment, but did not. I caught my gun as I leaped from the mouth of the den, the bear pursuing me very closely. As soon as I thought I had gained a little distance, I fired behind me, and broke his jaw, and soon killed him. Afterwards I became more cautious about going down into bear's holes before I had ascertained that the animals were dead. Late in winter the buffalo were so plenty about us that we killed them with bows, and caught some of the younger ones with nooses of leather.

As the sugar season came on we went to Pe-kau-kau-ne Sah-ki-e-gun[*], (Buffalo Hump Lake,) two days' journey from the head of Pembinah River, to hunt beavers. We took our wives to the hunting grounds, but left old Net-no-kwa with the children to make sugar. It was now our object to kill beaver enough to enable us to purchase each a good horse, intending to accompany the war-party against the Sioux the ensuing summer. In ten days I killed forty-two large and fine beavers, and Wa-me-gon-a-biew about as many. With these we repaired to the Mouse River trading-house to buy horses. Mr. M'Kie had promised to sell me a very large and beautiful horse of his, which I had before seen, and I was much dissatisfied when I found the horse had been sold to the North West Company. I told him, since the horse had gone to the north west, the beavers might go there also. So crossing to the other side, I bought a large gray mare for thirty beaver skins. This was, in some respects, as good a horse as the other, but it did not please me as well. Wa-me-gon-a-biew also bought a horse from the Indians, and then we returned to Great Wood River to look for old Net-no-kwa, but she had gone to Red River, whither we followed her.

As we remained for some time at the mouth of the a.s.sinneboin, many Indians gathered around us, and among others, several of my wife's relatives, whom I had not before seen. Among these was an uncle who was a cripple, and had not for years been able to walk. As he had only heard that I was a white man, he supposed that I could not hunt. When he saw my wife, he said to her, "Well, my daughter, I hear you are married. Does your husband ever kill any game?" "Yes," said she, "if a moose or an elk has lost his road, or wants to die, and comes and stands in his path, he will some times kill him." "He has gone to hunt to-day, has he not? If he kills any thing I shall go and bring it in, and you will give me the skin to make some moccasins." This he said in derision, but I gave him the skin of the elk I killed that day to make his moccasins, and continuing to be successful, I gave game to all my wife's relatives, and soon heard no more of their ridicule. After some time, the game was exhausted, and we found it necessary to disperse in various directions. I went about ten miles up the a.s.sinneboin, where we found two lodges under a man called Po-ko-taw-ga-maw, (the little pond.) These people were relatives of my wife. When we first arrived, the wife of Po-ko-taw-ga-maw happened to be cooking a moose's tongue for her husband, who had not yet returned from hunting. This she gave us immediately, and would, perhaps, have farther relieved our distress had not the man then arrived. After this, they gave us nothing, though our little children were crying for hunger, and they had plenty of meat about their lodge. It was now too late, and I too much fatigued to go a hunting that evening, nevertheless I would not suffer the women to buy meat from them, as they wished to do. At the earliest appearance at dawn on the ensuing morning, I took my gun, and standing at the door of my lodge, I said purposely in a loud voice, "Can none but Po-ko-taw-ga-maw kill elks?" My wife came out of my lodge, and handed me a piece of dried meat, about as large as my hand, which she said her sister had stolen to give to her. By this time, many of the people had come out of the lodges, and I threw the piece of meat from me, among the dogs, saying, "Shall such food as this be offered to my children, when there are plenty of elks in the woods?" Before noon I had killed two fat elks, and returned to my lodge with a heavy load of meat. I soon killed great numbers of buffaloes, and we dispersed ourselves about to make dry meat, preparatory to leaving our families to go on the proposed war-party. We then returned to the woods to select some good elk and moose skins for moccasins. The skins of animals living in the open prairies are tender, and do not make good leather.

As we were one day travelling through the prairie, we looked back and saw at a distance a man loaded with baggage, and having two of the large Ta-wa-e-gun-num, or drums used in the ceremonies of the Waw-be-no. We looked to our young women for an explanation, as we soon recognized the approaching traveller to be no other than Pich-e-to, one of the band of inhospitable relatives we had lately left. The face of Skwaw-shish, the Bow-we-tig girl, betrayed the consciousness of some knowledge respecting the motives of Pich-e-to.

At this time, the Waw-be-no was fashionable among the Ojibbeways, but it has ever been considered by the older and more respectable men as a false and dangerous religion. The ceremonies of the Waw-be-no differ very essentially from those of the Metai, and are usually accompanied by much licentiousness and irregularity. The Ta-wa-e-gun used for a drum in this dance, differs from the Woin Ah-keek, or Me-ti-kwaw-keek, used in the Me-tai, it being made of a hoop of bent wood like a soldier's drum, while the latter is a portion of the trunk of a tree, hollowed by fire, and having the skin tied over it. The She-zhe-gwun, or rattle, differs also in its construction from that used in the Metai. In the Waw-be-no, men and women dance and sing together, and there is much juggling and playing with fire. The initiated take coals of fire, and red hot stones in their hands, and sometimes in their mouths. Sometimes they put powder on the insides of their hands, first moistening them, to make it stick; then by rubbing them on coals, or a red hot stone, they make the powder burn. Sometimes one of the princ.i.p.al performers at a Waw-be-no, has a kettle brought and set down before him, which is taken boiling from the fire, and before it has time to cool, he plunges his hands to the bottom, and brings up the head of the dog, or whatever other animal it may be which had been purposely put there. He then, while it remains hot, tears off the flesh with his teeth, at the same singing and dancing madly about. After devouring the meat, he dashes down the bone, still dancing and capering as before. They are able to withstand the effects of fire and of heated substances by what they would persuade the ignorant to be a supernatural power, but this is nothing else than a certain preparation, effected by the application of herbs, which make the parts to which they are applied insensible to fire. The plants they use are the Wa-be-no-wusk, and Pe-zhe-ke-wusk. The former grows in abundance on the island of Mackinac, and is called yarrow by the people of the United States. The other grows only in the prairies. These they mix and bruise, or chew together, and rub over their hands and arms. The Waw-be-no-wusk, or yarrow, in the form of a poultice, is an excellent remedy for burns, and is much used by the Indians, but the two when mixed together seem to give to the skin, even of the lips and tongue, an astonishing power of resisting the effects of fire.

Pich-e-to, with his two Ta-wa-e-guns, at length came up and stopped with us. Old Net-no-kwa was not backward about inquiring his business, and when she found that his designs extended no farther than to the Bow-we-tig girl, she gave her consent to the match, and married them immediately. Next morning, Waw-be-be-nais-sa, who, as well as Wa-me-gon-a-biew had come with me from the mouth of the a.s.sinneboin, killed a buck elk, and I a moose. I now made a change in my manner of hunting which contributed much towards the skill I finally acquired. I resolved that I would, whenever it was possible, even at the expense of the greatest exertions, get every animal I should kill at. When I came to look upon it as necessary that I should kill every animal I shot at, I became more cautious in my approaches, and more careful never to fire until my prospect of being able to kill was good. I made this resolution in the spring, and hunted much, and killed many animals during the summer. I missed only two that I fired at. It requires much skill, and great caution, to be able to kill moose at all, particularly in summer. As I began to be considered a good hunter, Waw-be-be-nais-sa became envious of my success, and often when I was absent, he went slily into my lodge, and bent my gun, or borrowed it under pretence of his own being out of repair, and returned it to me bent, or otherwise injured.

Very early in the spring, we had much severe thunder and lightning. One night, Pich-e-to becoming much alarmed at the violence of the storm, got up and offered some tobacco to the thunder, intreating it to stop. The Ojibbeways and Ottawwaws believe that thunder is the voice of living beings, which they call An-nim-me-keeg[*]. Some considering them to be like men, while others say they have more resemblance to birds. It is doubtful whether they are aware of any necessary connection between the thunder and the lightning which precedes it. They think the lightning is fire, and many of them will a.s.sert, that by searching in the ground at the root of the tree that has been struck, immediately after the flash a ball of fire may be found. I have myself many times sought for this ball, but could never find it. I have traced the path of the lightning along the wood, almost to the end of some large root, but where it disappeared I was never able to find any thing more in the soil than what belonged there. After the storm which I first mentioned, we found in the morning an elm tree still burning, which had been set on fire by the lightning. The Indians have a superst.i.tious dread of this fire, and none of them would go to bring some of it, to replace ours which had been extinguished by the rain. I at last went and brought some of it, though not without apprehension. I had fewer fears than the Indians, but I was not entirely free from the same unfounded apprehensions which so constantly pursue them.

After we had killed and dried large quant.i.ties of meat, we erected a sunjegwun, or a scaffold, where we deposited as much as we thought would supply the wants of our women in our absence. Before we had entirely finished the preparations for our journey, we were fallen upon by a war-party of about two hundred Sioux, and some of our people killed. A small party of a.s.sinneboins and Crees had already gone out towards the Sioux country, and falling by accident on the trace of this war-party of two hundred, had dogged them for some time, coming repeatedly near enough to see the crane's head, used by their chief instead of stones, in the Ko-sau-bun-zitch-e-gun, or nightly divination, to discover the position of the enemy. This little band of Crees and a.s.sinneboins had not courage enough to fall upon the Sioux, but they sent messengers to the Ojibbeways by a circuitous route. These came to the lodge of the princ.i.p.al chief of the Ojibbeways, who was hunting in advance of his people, but this man scorned to betray fear. By retreating immediately to the trader's fort, he might have escaped the threatening danger. He made his preparations to move, but his old wife, being jealous of the younger one, which was now in higher favour than herself, reproached him, and complained that he had given more to the young woman than to her. He said to her, "You have for a long time annoyed me with your jealousy, and your complaints, but I shall hear no more of it. The Sioux are near, and I shall wait for them." He accordingly remained, and continued hunting. Early one morning, he went up into an oak tree that stood near his lodge, to look out over the prairie for buffalo, and in descending he was shot from below by two young men of the Sioux that had been concealed there great part of the night. It is probable they would have fallen upon him sooner but for fear. Now the trampling of horses was heard, and the men who were with the chief had scarce time to run out of the lodge when the two hundred Sioux, on their horses, were at the door. One of the two runners who had come forward, and had been concealed in the hazel bushes, was an uncle of Wah-ne-taw[*], at present a well known chief of the Yanktongs, and the party was led by his father. Wah-ne-taw himself was of the party, but was then less distinguished than he has since become. The fight continued during the day. All the Ojibbeways, about twenty in number, being killed, except Ais-ainse, (the little clam,) a brother of the chief, two women, and one child.

Mr. H., the trader at Pembinah gave the Ojibbeways a ten gallon keg of powder, and one hundred pounds of b.a.l.l.s, to pursue after the party that had killed the chief, his father-in-law. Of the four hundred men that started, one hundred were a.s.sinneboins, the remaining three hundred Crees and Ojibbeways, with some Muskegoes. In the course of the first day after we left Pembinah, about one hundred Ojibbeways deserted and went back. In the following night, the a.s.sinneboins left in considerable numbers, having stolen many horses, and, among others, four belonging to me and Wa-me-gon-a-biew. I had taken but seven pairs of moccasins, having intended to make the whole journey on horse back, and it was now a great misfortune for me to lose my horses. I went to Pe-shau-ba, who was chief of the band of Ottawwaws, to which I belonged, and told him that I wished to make reprisals from the few a.s.sinneboins still belonging to our party, but he would not consent, saying very justly, that the dissension growing out of such a measure, on my part, might lead to quarrels, which would entirely interrupt and frustrate the designs of the whole party. His advice, though I knew it to be good as far as the interest of the whole was concerned, did nothing to remove my private grievances, and I went from one to another of the Ottawwaws, and those whom I considered my friends among the Ojibbeways, and endeavoured to persuade them to join me in taking horses from the a.s.sinneboins. None would consent, but a young man called Gish-kau-ko[*], a relative of him by whom I was taken prisoner. He agreed to watch with me the thirteen a.s.sinneboins remaining with our party, and, if an opportunity offered, to a.s.sist in taking horses from them. Soon after, I saw eight of these men lingering in the encampment one morning, and I believed it was their intention to turn back. I called Gish-kau-ko to watch them with me, and when most of the Ojibbeways had left camp, we saw them get on their horses, and turn their faces towards home. We followed after them, though they were well armed. As we knew we could not take their horses by violence, we threw down our arms in our camp and followed them with nothing in our hands. One of them stopped some distance in the rear of the retiring party, and dismounted to hold a parley with us, but they were too wary and cautious to give us any opportunity of taking their horses. We tried entreaties, and at last, as I saw there was no hope, I told them their five companions that were left in our camp would not be safe among us, but this, instead of having any good effect, only induced them to send a messenger on their swiftest horse to warn those men to beware of me.

We returned to the main party on foot, and took the first opportunity to visit the camp of the five remaining a.s.sinneboins, but they were notified of our approach, and fled with their horses. At a lake near Red River, we found hanging on a tree in the woods, the body of a young Sioux, called the Red Thunder. We were now on the path of the retiring war-party which had killed our chief, and to which this young man had belonged. The Ojibbeways threw down the body, beat, kicked, and scalped it. Pe-shau-ba forbade me and the other young men of his party to join the Ojibbeways in these unmanly outrages. Not far from this place we found a prisoner's pole, where they had danced some prisoners, which first convinced us that some of our friends had been taken alive. The trail of the party was still recent, and we thought ourselves but two or three days behind them.

At Lake Traverse, our number had diminished to one hundred and twenty. Of these, three men were half breed a.s.sinneboins, about twenty Crees and as many Ottawwaws, the rest Ojibbeways. Many of the party had been discouraged by unfavourable divinations, among others one by Pe-shau-ba, the Ottawwaw chief, made on the first night after we left Pembinah. He told us that in his dream he saw the eyes of the Sioux, like the sun. They saw every where, and always discovered the Ojibbeways before the latter came near enough to strike them. Also that he had seen all our party returning, unharmed, and without scalps. But he said that on the left hand side of Lake Traverse, opposite our road, he saw two lodges of Sioux by themselves, which he intended to visit on his return.

Due west from Lake Traverse, and at the distance of two days' travel, is a mountain called O-ge-mah-wud-ju, (chief mountain,) and near this is the village to which the party we were pursuing belonged. As we approached this mountain, we moved in a more cautious and guarded manner, most commonly lying hid in the woods during the day, and travelling at night. When at last we were within a few miles, we halted in the middle of the night, and waited for the approach of the earliest dawn, the time the Indians commonly choose for an attack. Late in the night, a warrior of high reputation called the Black Duck, took the reins of his horse's bridle in his hand, and walked on towards the village, allowing me to accompany him. We arrived at early dawn at the little hill which sheltered our approach from the village. Raising his head cautiously, the Black Duck saw two men walking at some distance before him. He then descended the hill a little, and tossing his blanket in a peculiar manner, made a signal to the Ojibbeways to rush on. Then followed tearing off of leggins, stripping off of blankets, and in an instant the whole band leaped naked to the feet of the Black Duck. And now they moved silently, but swiftly, over the crest of the hill, and stood upon the site of the village. The two men when they discovered the war-party, instead of flying, came deliberately towards them, and presently stood before the leaders-two of the young men of their own band. They had left the party when they halted, and, without giving notice of their intention, gone forward to reconnoitre what they supposed to be the position of the enemy. They found the camp had been deserted many hours before, and when the party came up they were walking about, and scaring away the wolves from among the rubbish. The Sas-sah-kwi, or war whoop, was raised by the whole band as they rushed up. This loud and piercing shout intimidates and overcomes the weak, or those who are surprised without arms in their hands, while it rouses the spirit of such as are prepared for battle. It has also, as I have seen in many instances, a surprising effect upon animals. I have seen a buffalo so frightened by it as to fall down in his steps, being able neither to run, nor to make resistance. And a bear at hearing it, is sometimes so terror-stricken as to quit his hold, and fall from the tree in utter helplessness. The chiefs whom we followed were not willing to relinquish the objects of the journey, and we still followed, from day to day, along the recent trail of the Sioux. We found, at each of their encampments, the place of their ko-sau-bun-zitch-e-gun, from the appearance of which we were able to infer that they knew accurately our position from day to day. There was now manifest among the young men of our party a prevailing disposition to desert. This the chiefs laboured to prevent by appointing certain persons whom they could trust to act as sentinels, both in the encampments and during the marches. But this measure, though often tried, is always so far from being effectual, that it seems greatly to increase the number of desertions, perhaps because the young men despise the idea of restraint of any kind. They, on this occasion became more and more restless and troublesome after we had crossed over to the head of the river St. Peters in pursuit of the Sioux. The traders have a fort somewhere on the upper part of this river, to which the Sioux had fled. When we arrived within a day's march of this place, fear and hesitancy became manifest nearly throughout the band. The chiefs talked of sending young men forward to examine the position of the enemy, but no young men offered themselves for the undertaking.

We remained some time stationary, and the opportunity was taken to supply the wants of some who were deficient in moccasins or other important articles. Any man who is on a war party, and whose supply of moccasins, or of powder and ball, or any other common and necessary article, has failed, takes a little of what he stands in need, and if it be moccasins, he takes a single moccasin in his hand, and walks about the encampment, pausing a moment before such of his companions as he hopes will supply his demand. He has no occasion to say any thing, as those who happen to have plenty of the article he wants, are commonly ready to furnish him. Should this method fail, the chief of the party goes from one man to another, and from those who have the greatest quant.i.ty, he takes as much as may be necessary of the article required. He is, on these occasions, dressed as for battle, and accompanied by two or three young warriors.

After a delay of two days on that part of our path nearest the Sioux trader's fort, we all turned back, but not entirely relinquishing the object of our journey, we returned to the vicinity of the village at the Chief Mountain, hoping we might find some of our enemies there. We had many horses, and the young men rode so recklessly and noisily about, that there was no chance of coming near them. After leaving Chief Mountain, and proceeding some distance into the plain in our way towards home, we found we were followed by a party of about one hundred Sioux.

At the Gaunenoway, a considerable river which heads in the Chief Mountain and runs into Red River several days' journey from Lake Traverse, Pe-shau-ba quarrelled with an Ojibbeway called Ma-me-no-guaw-sink, on account of a horse I had taken from some Crees who were the friends of the a.s.sinneboins, by whom I had long before been robbed of mine. This man having killed a Cree, was now anxious to do something to gain friends among that people. It happened that Pe-shau-ba and myself were travelling together at a little distance from the main body, and I was leading the horse I had taken when Ma-me-no-guaw-sink came up to us, accompanied by a few friends, and demanded the horse. Pe-shau-ba, c.o.c.king his gun, placed the muzzle of it to his heart, and so intimidated him by threats and reproaches, that he desisted. The Ottawwaws, to the number of ten, now stopped, Pe-shau-ba remaining at their head, and fell in the rear of the main body in order to avoid farther trouble on account of this horse, all of them being apparently unwilling that I should relinquish it.

There were four men of this war party who walked, in six days, from the Chief Mountain to Pembinah, but our band, though many of us had horses, took ten days to travel the same distance. One of the four was an old man, an Ottawwaw, of Wau-gun-uk-kezze, or L'Arbre Croche. When I arrived at Pembinah, I found my family had gone down to the mouth of the a.s.sinneboin. After the separation of our party, most of my particular friends having left my route at Pembinah, my horse was stolen from me at night. I knew who had taken him, and as the man was encamped at no great distance, I took my arms in my hands, and went in the morning to retake him. On my way I met Pe-shau-ba, who, without a word of enquiry, comprehended my purpose, and peremptorily forbade me to proceed. Pe-shau-ba was a good man, and had great influence with the people of his band. I might have gone on to take my horse, contrary to his positive injunction, but I did not choose to do so, and therefore returned with him on my way. I had now no moccasins, and felt so much irritated on account of the loss of my horse, that I could not eat. When I arrived at home, in two day's walk from Pembinah, I found I was worn out with fatigue, my feet swollen and raw, and I found my family starving. Three months I had been absent, my time having been occupied in long and toilsome marches, all resulting in nothing.

It was necessary for me to go to hunt immediately, although the condition of my feet was such that I could not stand without great pain. I had the good fortune to kill a moose the first time I went out, on the morning after my return. The same day snow fell about two feet deep, which enabled me to kill game in great plenty.

CHAPTER IX.

Visit to several a.s.sinneboin villages, in pursuit of stolen horses. a" Peculiar customs. a" I seize a horse belonging to an a.s.sinneboin. a" War excursion to Turtle Mountain. a" Battle at a village of the Mandans. a" Doctrines of the Shawnese prophet. a" Drunkenness, and its effects.

I had been at home but a short time when I heard that the a.s.sinneboins had boasted of taking my horse. As I was preparing to go in pursuit of them, an Ojibbeway who had often tried to dissuade me from my attempt to recover him, gave me a horse on condition that I would not attempt to retake my own, accordingly, for some time, I said no more about it.

Having spent the winter at the mouth of the a.s.sinneboin, I went to make sugar at Great Wood River, but here it was told me that the a.s.sinneboins were still boasting of having taken my horse from me, and I, with some persuasion, prevailed upon Wa-me-gon-a-biew to accompany me in an attempt to recover him. At the end of four days' journey, we came to the first a.s.sinneboin village, ten miles from the Mouse River trading house. This village consisted of about thirty leather lodges. We were discovered before we came to the village, as the a.s.sinneboins, being a revolted band of the Sioux, and in alliance with the Ojibbeways, are in constant apprehension of attacks from the former, and therefore always station some persons to watch for the approach of strangers. The quarrel which resulted in the separation of this band of the Bwoir-nug, or "roasters,"[*] as the Ojibbeways call the Sioux, originated in a dispute concerning a woman, and happened, as we are informed, not many years ago. So many Ojibbeways and Crees now live among them that they are most commonly able to understand something of the Ojibbeway language, though their own dialect is very unlike it, resembling closely that of the Sioux. One of the men who came out to meet us was Ma-me-no-kwaw-sink, with whom Pe-shau-ba had quarrelled some time before on my account. When he came up to us, he asked whither we were going. I told him, "I am come for our horses which the a.s.sinneboins stole." "You had better," said he, "return as you came, for if you go to the village they will take your life." To these threats I paid no attention, but enquired for Ba-gis-kun-nung, the men of whose family had taken our horses. They replied they could not tell; that Ba-gis-kun-nung and his sons had, soon after the return of the war party, gone to the Mandans, and had not yet come back; that when they came among the Mandans, the former owner of my mare, recognizing the animal, had taken her from the son of Ba-gis-kun-nung; but that the latter contrived to remunerate himself by stealing a fine black horse, with which he escaped, and had not been heard of since. Wa-me-gon-a-biew being discouraged, and perhaps intimidated by the reception we met in this village, endeavoured to dissuade me from going farther, and when he found he could not prevail, he left me to pursue my horse by myself, and returned home. I would not be discouraged, but determined to visit every village and camp of the a.s.sinneboins rather than return without my horse. I went to the Mouse River trading house, and having explained the object of my journey, they gave me two pounds of powder and thirty b.a.l.l.s, with some knives and small articles, and directions to enable me to find the next village. As I was pursuing my journey by myself, I had occasion to cross a very wide prairie, in which I discovered at a distance, something lying on the ground, resembling a log of wood. As I knew there could be no wood in such a place unless it were dropped by some person, I thought it was most probably some article of dress, or perhaps the body of a man, who might have perished on a journey, or when out hunting. I made my approach cautiously, and at length discovered it was a man, lying on his belly with his gun in his hands, and waiting for wild geese to fly over. His attention was fixed in the direction opposite that on which I approached, and I came very near him without being discovered, when he rose and discharged his gun at a flock of geese. I now sprang upon him. The noise of hawk bells and the silver ornaments of my dress, notified him of my approach, but I caught him in my arms before he had time to make any resistance, his gun being unloaded. When he saw himself captured, he cried out "a.s.sinneboin," and I answered, "Ojibbeway." We were both glad to find that we could treat each other as friends, and though we could not converse on account of the dissimilarity of our dialects, I motioned to him to sit down upon the ground beside me, with which request he immediately complied. I gave him a goose I had killed not long before, and after resting for a few moments, signified to him that I would accompany him to his lodge. A walk of about two hours, brought us in sight of his village, and when we entered it, I followed him immediately to his lodge. As I entered after him, I saw the old man and woman cover their heads with their blankets, and my companion immediately entered a small lodge, merely large enough to admit one, and to conceal him from the remainder of the family. Here he remained, his food being handed to him by his wife, but though secluded from sight, he maintained, by conversation, some intercourse with those without. When he wished to pa.s.s out of the lodge, his wife gave notice to her parents, and they concealed their heads, and again, in the same manner, when he came in.

This formality is strictly observed by the married men among the a.s.sinneboins, and I believe among all the Bwoi-nug, or Dah-ko-tah, as they call themselves. It is known to exist among the Omowhows of the Missouri. It affects not only the intercourse between men and the parents of their wives, but that with their aunt and uncles, and it is the business of all parties alike to avoid seeing each other. If a man enters a dwelling in which his son-in-law is seated, the latter conceals his face until he departs. While the young men remain with the parents of their wives, they have a little separate lodge within, or a part divided off by suspending mats or skins, and into this little apartment the wife retires at night. By day she is the organ of communication with those without. A man rarely, if ever, mentions the name of his father-in-law, and it is considered highly indecorous and disrespectful for him to do so. This custom does not exist in any shape among the Ojibbeways, and they look upon it as a very foolish and troublesome one.

The people of this lodge treated me with much kindness. Notwithstanding the great scarcity of corn in the country, they had a little reserved, which they cooked and gave me. The young man told them how much he had been frightened by me in the prairie, at which they all laughed heartily. This village consisted of twenty-five lodges, but although I inquired of many of them, none knew where Ba-gis-kun-nung was to be found. There was another village at the distance of about one day's journey: he might be there. I remained a little while at the lodge of the young man I had found in the prairie, and then went out to start for the next village. Geese were flying over, and I raised my gun and shot one. It fell in the midst of a number of a.s.sinneboins. Seeing there a very old and miserable looking man, I motioned to him to go and get it. But he must first come up to me to express his grat.i.tude, by a method I had not before seen used. He came up, and placing both hands on the top of my head, pa.s.sed them several times down the long hair that hung over my shoulders, at the same time saying something in his own language which I could not understand. He then went and took up the goose, and returning, communicated to me by signs which I had no difficulty to understand, that I must go to his lodge and eat with him before I could leave the village. While he was cooking the goose, I went about from lodge to lodge, to look at their horses, thinking I might see mine among them, but I did not. Some of the young men of the village accompanied me, but without any arms, and all seemed friendly, but when I was ready to start for the next village, I noticed that one of them, mounted on a fleet horse, started to precede me.

When I arrived at this village, no one took the slightest notice of me, or even seemed to see me. They were a band with which I had previously had no acquaintance, and I could perceive that they had been prejudiced against me. Their chief, whom we used to call Kah-oge-maw-weet a.s.sinneboin, (the chief a.s.sinneboin,) was a distinguished hunter, but he was soon afterwards killed. He had been unusually long absent from home, and by following his track, they found he had been attacked by a grizzly bear in the prairie, and killed.

Finding the people of this band decidedly unfriendly, I went into none of their lodges, but stood about, watching their horses, to see if I could discover mine among them. I had heard much of the fleetness and beauty of a young horse belonging to the chief, and I soon recognized this animal, known to me only by description. I had a halter under my blanket, and watching a favourable opportunity, I slipped it on the head of this horse, mounted him, and flew rather than fled. I was excited to this action, princ.i.p.ally by a feeling of irritation at the unfriendly conduct of the people of the village, as it had not been my intention to take any horse but the one which belonged to me. When the horse and myself were out of breath, I stopped to look back, and the a.s.sinneboin lodges were scarce visible, like little specks on the distant prairie. I now reflected that I was doing wrong, to steal away the favourite horse of a man who had never absolutely injured me, though he had refused the customary dues of hospitality towards a stranger. I got down and left the horse, but had scarce done so, when I saw thirty or forty men on horseback, who had before been concealed in a depression in the prairie. They were in pursuit, and very near me. I had scarce time to fly to a thicket of low hazel bushes, when they were upon me. They rode about for some time on horseback searching, and this delay gave me some little time to choose a place of concealment. At length they dismounted, and dispersed themselves in various directions, seeking for me. Some came near me, and then turned off to search in other directions. My position was such that I could watch their motions without the risk of exposing myself. One young man stripped himself as for battle, sung his war song, laid aside his gun, and came with only his war club directly towards the spot where I lay. He was within about twenty steps of me, my gun was c.o.c.ked and aimed at his heart, when he turned and went back. It is not probable he saw me, but the idea of being watched by an unseen enemy armed with a gun, and whose position he could not hope to ascertain until he was almost over him, probably overcame his resolution. They continued their unavailing search until near night, and then returned, taking the chief's horse to their village.

I travelled towards home, rejoicing in my escape and without stopping for the night, either on that or the succeeding one, and the third night arrived at the Mouse River trading house. The traders told me I was a fool that I had not brought the chief's horse. They had heard much of his qualities, and would, as they said, have paid me a high price for him.

In the a.s.sinneboin village, ten miles from this trading house, I had a friend called Be-na, (pheasant,) and when I had pa.s.sed through I requested him, while I should be absent, to endeavour to discover my horse, or at least to ascertain, and be able to tell me, where I could find Ba-gis-kun-nung. When I returned thither, after visiting Mouse River trading house, Be-na took me immediately into a lodge where a couple of old women lived, and looking through the crevices, he pointed out to me the lodge of Ba-gis-kun-nung, and those of his four sons. Their horses were feeding about, and among them we distinguished the fine black one they had brought from the Mandans in place of mine.

Wa-me-gon-a-biew had been to the trading house, but returned thence to the village before I arrived, and was now waiting for me at the lodge of some of the sons of a brother of Taw-ga-we-ninne, who were of course his cousins, and were very friendly to him. He had sent messengers to Ba-gis-kun-nung, offering him a good gun, a chief's coat, and all the property he had about him, for a horse to ride home on. But when I heard this, I reproved him severely, and told him that if Ba-gis-kun-nung had accepted his presents, it would only have occasioned additional trouble to me, as I should have been compelled to take not only a horse, but those presents also.

Soon after my arrival in the village, I went to Ba-gis-kun-nung, and said to him, "I want a horse." "I shall not give you one," he answered. "I will take one from you." "If you do I will shoot you." With this I returned to the lodge of Be-na, and made my preparations for starting at an early hour in the morning. Be-na gave me a new buffalo robe to ride home on, and I got from an old woman, a piece of leather thong for a halter, having left mine on the chief's horse. I did not sleep in Be-na's lodge, but with our cousins, and very early in the morning, as I was ready to start I went to Be-na's lodge, but he was not awake. I had a very good new blanket which I spread over him without making any noise; then, together with Wa-me-gon-a-biew, I started. When we came in sight of the lodge of Ba-gis-kun-nung, we saw the eldest of his sons sitting on the outside, and watching the horses. Wa-me-gon-a-biew endeavoured to dissuade me from the design of attempting to take one, since we could not do it without being seen, and had every reason to believe they were prepared to use violent measures to prevent us from succeeding in the attempt. I told him I would not listen to his advice, but consented to go with him two hundred yards on our road, and lay down our baggage. Then we were to return together, and take the horse. When we had proceeded as far as I thought necessary, I laid down my load, but Wa-me-gon-a-biew, seeing me resolute in my determination, began to run. At the same time that he started to run from the village, I ran towards it, and the son of Ba-gis-kun-nung, when he saw me coming, began to call out as loud as he could in his own language. I could only distinguish the words "Wah-kah-towah," and "Shoonk-ton-gah," (Ojibbeway a" horse.) I supposed he said, "an Ojibbeway is taking a horse." I answered, "Kah-ween-gwautch Ojibbeway," (not altogether an Ojibbeway.) The village was instantly in motion. In the faces of most of those who gathered round, I could see no settled determination to act in any way, but there was encouragement in the countenances of my friend Be-na and a number of Crees who were about him. There was manifest hostility only in the Ba-gis-kun-nungs. I was so agitated that I could not feel my feet touch the ground, but I think I was not afraid. When I had got my halter on the head of the black horse, I stood for a moment hesitating to get on him, as in the act of doing so, I must for the moment deprive myself of the power of using my arms, and could not avoid exposing myself to an attack behind. But recollecting that any thing like indecision would at this time have a most unfavourable effect, I gave a jump to mount the horse, but jumped so much higher and farther than was necessary, that I fell sprawling on the ground on the other side of the horse, my gun in one hand, my bow and arrows in the other. I regained my feet as soon as I could, and looked round to watch the motions of my enemies; but presently an universal shout of laughter, in which all joined but the Ba-gis-kun-nungs, gave me some confidence, and I proceeded more deliberately to mount. I knew if they could have ventured to make any open attack on me, it would have been at the time I was lying on the ground, and not in a situation to make any dangerous resistance. The loud and hearty laughter of the Indians, convinced me also, that what I was doing was not generally offensive to them.

When I turned to ride off, I saw Wa-me-gon-a-biew still running like a frightened turkey. He was almost out of sight. When I overtook him, I said, "My brother, you must be tired, I will lend you my horse," and we went on together. At length, we saw two men coming on horse back from the village, to pursue us. Wa-me-gon-a-biew was alarmed, and would have rode off leaving me to settle the difficulty with them as I could, but perceiving his intention, I called to him to leave the horse, which he did, and resumed his race on foot. When the two men had approached within about half a mile of me, I got down from the horse, and taking the halter in my hand, stood with my face towards them. They stopped in the path, at a distance from me, and looking around in the other direction, I perceived that Wa-me-gon-a-biew had concealed himself in the bushes. The two men stood in the road, and I remained holding my horse nearly in the same place until near noon. The people of the village stood, in great numbers, on a little elevation close by the lodges, and watched to see what would be done. The two Ba-gis-kun-nungs, after they were tired of standing, separated, and one came round on one side, the other on the other, and came up opposite to me. It was then I thought they would approach me, one on one side, the other on the other, and thus get an opportunity to shoot me down, but after coming near me once or twice, they went on, and got together in the road, between me and Wa-me-gon-a-biew. I now began to tire of their pusillanimous behaviour, and getting on my horse, I rode toward them, but they turned out of my way, and went around to the village. In this affair, I found Wa-me-gon-a-biew more cowardly than it was usual even for him to be, but it happened that the chiefs, and the considerate men of the band to whom Ba-gis-kun-mung belonged, were glad I had come to take a horse. Ba-gis-kun-nung and his sons were considered troublesome and bad men, hence it was that I was able to carry through this enterprise without any a.s.sistance from Wa-me-gon-a-biew.

After the two men turned back, I rode along and Wa-me-gon-a-biew joined me from the bushes where he had been concealed. We found that night the lodge of our old friend, Waw-so, who used formerly to live with Pe-shau-ba. The horse I had taken I concealed in the woods, and did not wish to tell Waw-so of what I had done. But in the middle of the night, after I fell asleep, Wa-me-gon-a-biew began to relate to him all that had happened the preceding day, and when he came to hear of my jumping over the horse, of which I had told Wa-me-gon-a-biew, the old man waked me with his loud and hearty laughter.

We spent the night with Waw-so, and next morning continued on our journey towards Ko-te-kwaw-wi-ah-we-se-be, where I lived. I had now two horses, and a friend of mine coming along who had none, I promised to give him one, but as he was not then going home, he deferred taking it until he should pa.s.s again. In the mean time, the horse I had intended for him, died of a broken blood vessel, so that I had none remaining but the black horse, which I called Mandan, and to which I had become much attached. When the man returned, I could do no otherwise than give him this one. My wife cried, and I felt much regret at parting with this valuable horse.

Three months after this, the Crees sent tobacco to the Ojibbeways, to accompany them to the Mandans, and join in an attack on some of the Bwoi-nug in the country of the Missouri. As these messages were going about, I received word from Ba-gis-kun-nung that he did not wish to have me join in the war-party. This amounted to a threat to take my life if I went, but I paid no attention to it.

In six days I could go from my place to Turtle Mountain, where the Crees were a.s.sembling in considerable numbers. I had been waiting about one month when Wa-ge-tote arrived with sixty men on his way to the rendezvous. Here eight of us joined him, and gave what a.s.sistance we could in provisions to his party, who had been starving for some time. Soon we were all suffering alike. We had travelled on two or three days, when twenty young men were selected to go and hunt buffalo. Wa-ge-tote insisted that I must go with them, but I declined. He urged it upon me repeatedly, and, at last, taking my load on his own shoulders, he said, "Now, my nephew, you must go, and I will carry your load for you, till you join us again." I went forward a short distance, had the good fortune to kill an elk. The Indians fell on it like hungry dogs, and soon not a particle of it was left, though I believe not more than half of those that were in starving condition tasted of it. The twenty men that had been sent out, returned without having killed any thing. They now became so weak from hunger that numbers were left being unable to walk. For many days we had no other food than the roots of the Me-tush-koo-she min[*], (gra.s.s berry,) an excellent root, called Pommeblanch by the Frenchmen. I was myself about to fail when late one night, as all were asleep, an old man, a relative of my wife, waked me, and put carefully into my hand a small quant.i.ty of pemmican, which he had carried concealed about him. This enabled me to reach the Turtle Mountain, to which place, probably, about half of Wage-tote's band arrived at the same time. Of those that had parted from us, some afterwards joined, some returned to their own country, and others were no more heard of.

The a.s.sinneboins and Crees whom we had expected to meet at Turtle Mountain, had left it some time before, and we had followed on their trail but a few days, when we met them returning. They related to us that they had arrived at the Mandan village just as a war-party of the Sioux had reached the same place with a design to attack the town. The Mandan chief said to them as soon as they came, "My friends, these Sioux have come hither to put out my fire. They know not that you are here. As they have not come against you, why should your blood flow in our quarrel? Remain, therefore, in my village, and you shall see that we are men, and need no help when they come to fight us at our own doors." The Mandan village was surrounded by a wall of pickets, and close to these the Sioux fought all day. At length, an intermission took place, and the Mandan chief, calling to the Sioux from the inside, said to them, "Depart from about our village, or we will let out upon you our friends, the Ojibbeways, who have been sitting here all day, and are now fresh and unwearied." The Sioux answered, "This is a vain boast, made with a design to conceal your weakness. You have no Ojibbeways in your house, and if you had hundreds, we neither fear nor regard them. The Ojibbeways are women, and if your village were full of them, we would, for that reason, the sooner come among you." The Crees and a.s.sinneboins, hearing these taunts, became irritated and ran out to attack the Sioux, which the latter perceiving, fled in all directions. The Ojibbeways, though they had little share in the fight, were allowed to have some of the scalps taken during the day, and one of these fell into the hands of our chief, Wa-ge-tote, though he had not been within several days' march of the scene of action, and with this trophy he returned towards his own country. When we reached Turtle Mountain on our return, we were all suffering the extremity of hunger, and many were quite unable to travel farther. We were, therefore, compelled to stop, and of the whole party, there were found only four who had strength and resolution enough remaining to undertake to hunt. These were an old man, called Gitch-e-weesh, (big beaver lodge,) two young men, and myself. Gitch-e-weesh, the old man, was in high spirits, and expressed the utmost confidence that he should kill something. "When I was yet a little boy," said he, "the Great Spirit came to me after I had been fasting for three days, and told me he had heard my crying, and had come to tell me that he did not wish to hear me cry and complain so often, but that if ever I was reduced to the danger of immediately perishing of hunger, then I should call upon him, and he would hear and give me something. I have never called before, but last night I spent in prayer and singing, and I have a.s.surance that I shall this day be fed by the bounty of the Great G.o.d. I have never asked before, and I know that he will not forget his promise." We all started at the same time in the morning, but went to hunt in different directions. I hunted all day without finding any thing, and so weak was I, that I could traverse but a very small extent of ground. It was late when I came in. The two young men were in before me. All began to despair, but old Gitch-e-weesh was still absent. At a very late hour he arrived, bending under a heavy load of meat. I was selected to cook and make an equal division of what he had brought. Next day we went to the place where the moose had been killed, all the remainder of which we soon devoured.

Near this place, Wa-me-gon-a-biew discovered a large quant.i.ty of property which had been left by a band of a.s.sinneboins as a medicine sacrifice. Property left in this way is called me-tai sas-sah-ge-witch-e-gun, or puk-ketch-e-gun-nun, and may be taken by any friendly party. But the offerings made to ensure success in war, commonly called sah-sah-ge-witch-e-gun, may not be taken from the place where they are left. Wa-me-gon-a-biew having been in the top of a tree at the time he made this discovery, and having pointed out the place to the Indians immediately, was so late in coming down that every blanket, every piece of cloth, and, indeed, every thing of value, was seized and appropriated before he came up. He said little of his dissatisfaction at this, though it was evident enough. He went aside and sat down by himself on a log. Disturbing with his foot a pile of dry leaves, he found buried under it a bra.s.s kettle, inverted, and covering a quant.i.ty of valuable offerings to the earth. These he of course seized upon for himself, and his portion was more valuable than that of any other. The blankets, robes, strouding, etc. etc. were suspended in trees, but the quant.i.ty was larger than is usually seen in places where such sacrifices have been made. The a.s.sinneboins had worshipped here when on their way to the country of the Sioux. In travelling from this place to my home, I killed no more game, and was of course nearly famished. When I arrived, my family were in the same situation, but next day I had good luck, and killed an elk. Afterwards I was able, by my own exertions, to procure a plentiful supply.

It was while I was living here at Great Wood River that news came of a great man among the Shawneese, who had been favoured by a revelation of the mind and will of the Great Spirit. I was hunting in the prairie, at a great distance from my lodge, when I saw a stranger approaching. At first I was apprehensive of an enemy, but, as he drew nearer, his dress showed him to be an Ojibbeway, but when he came up there was something very strange and peculiar in his manner. He signified to me that I must go home, but gave no explanation of the cause. He refused to look at me, or enter into any kind of conversation. I thought he must be crazy, but nevertheless accompanied him to my lodge. When we had smoked, he remained a long time silent, but at last began to tell me he had come with a message from the prophet of the Shawneese. "Henceforth," said he, "the fire must never be suffered to go out in your lodge. Summer and winter, day and night, in the storm, or when it is calm, you must remember that the life in your body, and the fire in your lodge, are the same, and of the same date. If you suffer your fire to be extinguished, at that moment your life will be at its end. You must not suffer a dog to live. You must never strike either a man, a woman, a child, or a dog. The prophet himself is coming to shake hands with you, but I have come before, that you may know what is the will of the Great Spirit, communicated to us by him, and to inform you that the preservation of your life, for a single moment, depends on your entire obedience. From this time forward, we are neither to be drunk, to steal, to lie, or to go against our enemies. While we yield an entire obedience to these commands of the Great Spirit, the Sioux, even if they come to our country, will not be able to see us: we shall be protected and made happy." I listened to all he had to say, but told him, in answer, that I could not believe we should all die in case our fire went out. In many instances, also, it would be difficult to avoid punishing our children; our dogs were useful in aiding us to hunt and take animals, so that I could not believe the Great Spirit had any wish to take them from us. He continued talking to us until late at night, then he lay down to sleep in my lodge. I happened to wake first in the morning, and perceiving the fire had gone out, I called him to get up, and see how many of us were living, and how many dead. He was prepared for the ridicule I attempted to throw upon his doctrine, and told me that I had not yet shaken hands with the prophet. His visit had been to prepare me for this important event, and to make me aware of the obligations and risks I should incur by entering into the engagement implied in taking in my hand the message of the prophet. I did not rest entirely easy in my unbelief. The Indians generally received the doctrine of this man with great humility and fear. Distress and anxiety was visible in every countenance. Many killed their dogs, and endeavored to practice obedience to all the commands of this new preacher, who still remained among us. But, as was usual with me in any emergency of this kind, I went to the traders, firmly believing, that if the Diety had any communications to make to men, they would be given, in the first instance, to white men. The traders ridiculed and despised the idea of a new revelation of the Divine will, and the thought that it should be given to a poor Shawnee. Thus was I confirmed in my infidelity. Neverthe