She crept into the parlor one morning, then straightening herself up, and supporting herself by the frame of the door, she cried, in a most piteous tone,--"Shaw-nee-aw-kee! Wau-tshob-ee-rah Thsoonsh-koo-nee-noh!"

(Silver-man, I have no looking-glass.) My husband, smiling and taking up the same little tone, cried, in return,--

"Do you wish to look at yourself, mother?"

The idea seemed to her so irresistibly comic that she laughed until she was fairly obliged to seat herself upon the floor and give way to her enjoyment. She then owned that it was for one of the boys that she wanted the little mirror. When her Father had given it to her, she found that she had "no comb," then that she had "no knife," then that she had "no calico shawl," until it ended, as it generally did, by Shaw-nee-aw-kee paying pretty dearly for his joke.

When the Indians arrived and when they departed, my sense of "woman's rights" was often greatly outraged. The master of the family, as a general thing, came leisurely bearing his gun and perhaps a lance in his hand; the woman, with the mats and poles of her lodge upon her shoulders, her pappoose, if she had one, her kettles, sacks of corn, and wild rice, and, not unfrequently, the household dog perched on the top of all. If there is a horse or pony in the list of family possessions, the man rides, the squaw trudges after.

This unequal division of labor is the result of no want of kind, affectionate feeling on the part of the husband. It is rather the instinct of the sex to assert their superiority of position and importance, when a proper occasion offers. When out of the reach of observation, and in no danger of compromising his own dignity, the husband is willing enough to relieve his spouse from the burden that custom imposes on her, by sharing her labors and hardships.

The payment had not passed without its appropriate number of complimentary and medicine dances. The latter take place only at rare intervals--the former whenever an occasion demanding a manifestation of respect and courtesy presents itself.

It is the custom to ask permission of the person to be complimented, to dance for him. This granted, preparation is made by painting the face elaborately, and marking the person, which is usually bare about the chest and shoulders, after the most approved pattern. All the ornaments that can be mustered are added to the hair, or headdress. Happy is he who, in virtue of having taken one or more scalps, is entitled to proclaim it by a corresponding number of eagle's feathers.

The less fortunate make a substitute of the feathers of the wild turkey, or, better still, of the first unlucky "rooster" that falls in their way. My poor fowls, during the time of payment, were always thoroughly plucked.

When their preparations are completed, the dancers assemble at some convenient place, whence they come marching to the spot appointed, accompanied by the music of the Indian drum and shee-shee-qua or rattle.

They range themselves in a circle and dance with violent contortions and gesticulations, some of them graceful, others only energetic, the squaws, who stand a little apart and mingle their discordant voices with the music of the instruments, rarely participating in the dance.

Occasionally, however, when excited by the general gaiety, a few of them will form a circle outside and perform a sort of ungraceful, up-and-down movement, which has no merit, save the perfect time which is kept, and for which the Indians seem, without exception, to possess a natural ear.

The dance finished, which is only when the strength of the dancers is quite exhausted, a quantity of presents are brought and placed in the middle of the circle, by order of the party complimented. An equitable distribution is made by one of their number; and, the object of all this display having been accomplished, they retire.

The medicine dance is carried on chiefly to celebrate the skill of the "Medicine-man" in curing diseases. This functionary belongs to a fraternity who are supposed to add to their other powers some skill in interpreting the will of the Great Spirit in regard to the conduct of his people. He occasionally makes offerings and sacrifices which are regarded as propitiatory. In this sense, the term "priest" may be deemed applicable to him. He is also a "prophet" in so far as he is, in a limited degree, an instructor; but he does not claim to possess the gift of foretelling future events.

A person is selected to join the fraternity of the "Medicine-man" by those already initiated, chiefly on account of some skill or sagacity that has been observed in him. Sometimes it happens that a person who has had a severe illness which has yielded to the prescriptions of one of the members, is considered a proper object of choice from a sort of claim thus established.

When he is about to be initiated, a great feast is made, of course at the expense of the candidate, for in simple as in civilized life the same principle of politics holds good, "honors must be paid for." An animal is killed and dressed, of which the people at large partake--there are dances and songs and speeches in abundance. Then the chief Medicine-man takes the candidate and privately instructs him in all the ceremonies and knowledge necessary to make him an accomplished member of the fraternity. Sometimes the new member selected is still a child. In that case he is taken by the Medicine-man so soon as he reaches a proper age, and qualified by instruction and example to become a creditable member of the fraternity.

Among the Winnebagoes there seems a considerable belief in magic. Each Medicine-man has a bag or sack, in which is supposed to be inclosed some animal, to whom, in the course of their _pow-wows_, he addresses himself, crying to him in the note common to his imagined species. And the people seem to be persuaded that the answers which are announced are really communications, in this form, from the Great Spirit.

The Indians appear to have no idea of a retribution beyond this life.

They have a strong appreciation of the great fundamental virtues of natural religion--the worship of the Great Spirit, brotherly love, parental affection, honesty, temperance, and chastity. Any infringement of the laws of the Great Spirit, by a departure from these virtues, they believe will excite his anger and draw down punishment. These are their principles. That their practice evinces more and more a departure from them, under the debasing influences of a proximity to the whites, is a melancholy truth, which no one will admit with so much sorrow as those who lived among them, and esteemed them, before this signal change had taken place.

One of the first improvements that suggested itself about our new dwelling, was the removal of some very unsightly pickets surrounding two or three Indian graves, on the esplanade in front of the house. Such, however, is the reverence in which these burial-places are held, that we felt we must approach the subject with great delicacy and consideration.

My husband at length ventured to propose to Mrs. "Pawnee Blanc," the nearest surviving relative of the person interred, to replace the pickets with a neat wooden platform.

The idea pleased her much, for, through her intimacy in Paquette's family, she had acquired something of a taste for civilization.

Accordingly, a little platform about a foot in height, properly finished with a moulding around the edge, was substituted for the worn and blackened pickets; and it was touching to witness the mournful satisfaction with which two or three old crones would come regularly every evening at sunset, to sit and gossip over the ashes of their departed relatives.

On the fine moonlight nights, too, there might often be seen a group sitting there, and enjoying what is to them a solemn hour, for they entertain the poetic belief that "the moon was made to give light to the dead."

The reverence of the Indians for the memory of their departed friends, and their dutiful attention in visiting and making offerings to the Great Spirit, over their last resting-places, is an example worthy of imitation among their more enlightened brethren. Not so, however, with some of their customs in relation to the dead.

The news of the decease of one of their number is a signal for a general mourning and lamentation; it is also in some instances, I am sorry to say, when the means and appliances can be found, the apology for a general carouse.

The relatives weep and howl for grief--the friends and acquaintance bear them company through sympathy. A few of their number are deputed to wait upon their Father, to inform him of the event, and to beg some presents "to help them," as they express it, "dry up their tears."

We received such a visit one morning, not long after the payment was concluded.

A drunken little Indian, named, by the French people around, "Old Boilvin," from his resemblance to an Indian Agent of that name at Prairie du Chien, was the person on account of whose death the application was made. "He had been fishing," they said, "on the shores of one of the little lakes near the Portage, and, having taken a little too much '_whiskee_,' had fallen into the water and been drowned."

Nothing of him had been found but his blanket on the bank, so there could be no funeral ceremonies, but his friends were prepared to make a great lamentation about him.

Their Father presented them with tobacco, knives, calico, and looking-glasses, in proportion to what he thought might be their reasonable grief at the loss of such a worthless vagabond, and they departed.

There was no difficulty, notwithstanding the stringent prohibitions on the subject, in procuring a keg of whiskey from some of the traders who yet remained. Armed with that and their other treasures, they assembled at an appointed spot, not far from the scene of the catastrophe, and, sitting down with the keg in their midst, they commenced their affliction. The more they drank, the more clamorous became their grief, and the faster flowed their tears.

In the midst of these demonstrations, a little figure, bent and staggering, covered with mud and all in disorder, with a countenance full of wonder and sympathy, approached them, and began,--

"Why? what? what? Who's dead?"

"Who's dead?" repeated they, looking up in astonishment. "Why, you're dead! you were drowned in Swan Lake! Did not we find your blanket there?

Come, sit down and help us mourn."

The old man did not wait for a second invitation. He took his seat and cried and drank with the rest, weeping and lamenting as bitterly as any of them, and the strange scene was continued as long as they had power to articulate, or any portion of the whiskey was left.

CHAPTER XXIX.

STORY OF THE RED FOX.

The Indians, of whatever tribe, are exceedingly fond of narrating or listening to tales and stories, whether historical or fictitious. They have their professed storytellers, like the Oriental nations, and these go about, from village to village, collecting an admiring and attentive audience, however oft-told and familiar the matter they recite.

It is in this way that their traditions are preserved and handed down unimpaired from generation to generation. Their knowledge of the geography of their country is wonderfully exact. I have seen an Indian sit in his lodge, and draw a map, in the ashes, of the Northwestern States, not of their statistical but their geographical features, lakes, rivers, and mountains, with the greatest accuracy, giving their relative distances, by days' journeys, without hesitation, and even extending his drawings and explanations as far as Kentucky and Tennessee.

Of biography they preserve not only the leading events in the life of the person, but his features, appearance, and bearing, his manners, and whatever little trait or peculiarity characterized him.

The women are more fond of fiction, and some of their stories have a strange mingling of humor and pathos. I give the two which follow as specimens. The Indian names contained in them are in the Ottawa or "Courte-Oreilles" language, but the same tales are current in all the different tongues and dialects.

STORY OF THE RED FOX.

This is an animal to which many peculiarities are attributed. He is said to resemble the jackal in his habit of molesting the graves of the dead, and the Indians have a superstitious dread of hearing his bark at night, believing that it forebodes calamity and death. They say, too, that he was originally of one uniform reddish-brown color, but that his legs became black in the manner related in the story.

There was a chief of a certain village who had a beautiful daughter. He resolved upon one occasion to make a feast and invite all the animals.

When the invitation was brought to the red fox, he inquired, "What are you going to have for supper?"

"_Mee-dau-mee-nau-bo_," was the reply. (This is a porridge made of parched corn, slightly cracked.)

The fox turned up his little sharp nose. "No, I thank you," said he; "I can get plenty of that at home."