THE BOOK 
 
 OF THE 
 
 INDIANS 
 
 OF 
 
 NORTH AMERICA: 
 
 ILLUSTRATING 
 
 THEIR MANNERS, CUSTOMS, AND PRESENT STATE 
 
 EDITED BY JOHN FROST, L. L. D. 
 
 AUTHOR OF THE "BOOK OF THE NAVY," "BOOK OF THE ARMY," ie.. See. 
 
 HARTFORD: 
 PUBLISHED BY W. J. HAMERSLEY 
 
.no 53 
 
 Entered, according' to the Act of Congress, in the year 1 844 by 
 D. APPLETON & CO., 
 
 in the office of the clerk of the district court of the United States in and 
 for the southern district of New York. 
 

 PREFACE. 
 
 THE intention of the following work is to furnish a correct 
 view of the present state of the Aborigines of this country ; 
 and especially of the wild Indians who are comparatively 
 ignorant of the white man and his arts of civilization. The 
 form chosen is that of familiar conversation between an in 
 telligent old hunter and a circle of young friends. The au 
 thorities, chiefly relied on, are Mr. Catlin, Prince Maximilian 
 of Wied and other recent travellers, with occasional anec 
 dotes and illustrations from older writers. The embellish 
 ments are taken chiefly from the fresh and graphic pictures 
 of Mr. Catlin and Prince Maximilian. Three of the draw 
 ings viz. : The Frontispiece, the Indian Buffalo Hunt and 
 Mr. Char don's Adventure were furnished by that accom 
 plished artist Mr. F. 0. C. Barley, after Mr. Catlin's designs. 
 
 The information contained in the volume having been 
 Wholly derived from authentic sources, it is believed that it 
 will prove useful and acceptable to the reading public. 
 
 (5) 
 
CONTENTS. 
 
 CHAPTER I. 
 THE subject introduced ---.--.. 13 
 
 CHAPTER II. 
 
 Some account of the fur trade The lakes, rivers, and mountains 
 of North America Indian hunters Courreurs des Bois 
 Voyageurs North men Comers and goers A decharge A 
 portage Trappers Beaver hunting Adventure with a bear 
 Peltries and furs Deer hunting A cache Fur companies- 
 Bisons, bears, deer, wolves, badgers, beavers^ minxes, martins, 
 foxes, racoons, lynxes, hares, rabbits, musk-rats, squirrels, and 
 stoats - - - -- - -'- - - -19 
 
 CHAPTER III. 
 
 Difficulty in ascertaining who were the Aborigines of America, 
 and from whence they came Various opinions on the subject 
 Catlin's publication on the " Manners, Customs, and Condition 
 of the North American Indians" Census of the different tribes 
 Locality of the Crows, Blackfeet, Sioux, and Creeks The 
 names of some of the Indian chiefs and remarkable characters 33 
 
 CHAPTER IV. 
 
 Wigwams Crow Indians quitting an encampment Villages 
 Food Pomme blanche Pemican Marrow fat Fruit Dress 
 Full dress of Mah-to-toh-pa, "the four bears" Bows and 
 arrows, quivers, tomahawks, spears, shields, and scalping knives 
 Scalping War clubs Indian warfare Warfare of white 
 men Language Names of the sun and moon, a buffalo, and 
 the Great Spirit, in different languages Indian method of 
 signing treaties -t :- ' = - " - - - - - 48 
 
 CHAPTER V. 
 
 The history of Black Hawk Na-na-ma-kee's dream Black 
 Hawk's birth place Becomes a brave Fights against the 
 
 vii 
 
viii CONTENTS. 
 
 Osages His father killed Destroys forty lodges of the Osages **& 
 Sac chiefs go to St. Louis Strong drink given them, and 
 they sign away land of the Sac's nation American whites de 
 ceive the Sacs, and Black Hawk joins the British His battles 
 He returns home Kee-o-kuk made chief Black Hawk again 
 goes to war He gives himself up to the Americans A buffalo 
 hunt -- 4 v>. . -.' . 64 
 
 CHAPTER VI. 
 
 Valleys and prairies A flat prairie Bluffs and square hills 
 Floyd's grave Blackbird's grave Fruit grounds in prairie 
 Prairie la Crosse Prairie du Chien Couteau des Prairies 
 Missouri prairies Swan Lake, River rice grounds Lover's 
 leap Salt meadows Savannahs Red Pipe-stone quarry - 79 
 
 CHAPTER VII. 
 
 The Seminole Indians King of the Red Hills Oceola A coun 
 cil Agreement to an exchange of land Oceola refuses to sign 
 the contract Made prisoner, and afterwards set at liberty His 
 message to the whites Made prisoner again His death Ad 
 ventures of Nikkanochee, prince of Econchatti 93 
 
 CHAPTER VIII. 
 
 The religion of the Red Indians Medicine, or Mystery Rain 
 making Marriage Flattening the heads of children Cradles 
 Practice of shaving the head Exposure of the aged The 
 Leaping Rock Catching white fish Fasts, feasts, and sacri 
 fices Runners Indian squaws Pipe smoking Dog feast A 
 common life scene among the Indians Smoking a shield 
 Pipes Pipe of peace Indian burial Resting-place for the 
 dead - - - * ,. ^- * : ;;t - ^ . . 104 
 
 CHAPTER IX. 
 
 Anecdotes of the Red Indians Indian observation and sagacity 
 Indian conscientiousness Indian honesty Indian ignorance 
 Indian shrewdness Indian cunning and deceit Indian hero 
 ism Adventures of an American trapper - - - 119 
 
 CHAPTER X. 
 
 Buffaloes Bisons A grand surround of buffaloes A buffalo wal 
 low Bears Adventure with a grizzly bear Anecdote of a 
 
CONTENTS. ix 
 
 common bear Wild horses Catching horses with the laso *** 
 Creasing horses Cougers Wolves White, black, and clouded 
 wolves Deer Moose deer Elk Common deer The wapiti 
 deer Black-tailed deer Cariboo Mountain sheep Prairie 
 dogs Musk rats Taking musk rats Fearful adventure of the 
 prairie on fire 134 
 
 CHAPTER XI. 
 
 Games Ball play among the Choctaws Ball play by the women 
 of the Prairie du Chien Horsemanship Foot races Canoe 
 races Wrestling The game of tchung-kee among the Man- 
 dans Archery The game of the arrow Swimming Mode 
 of swimming customary among the Indians Prank of the Min- 
 ataree children on the Knife river Buffalo dance The poor 
 Indian woman - - - 150 
 
 CHAPTER XII. 
 
 Musical instruments Whistles, lutes, rattles, and drums War 
 whistle and deer-skin flute The beggars' dance The doctors' 
 dance The pipe dance The black drink The green corn 
 dance The dog dance The discovery dance The slave dance 
 The scalp dance The sham scalp dance The eagle dance 
 The snow shoe dance The straw dance The bear dance 
 The war dance Sham fight - 167 
 
 CHAPTER XIII. 
 
 The mystery lodge of the Mandans, to appease the good and evil 
 spirits The Great Canoe The unknown man from the prairie 
 The old mystery man -The bull dance Preparing young 
 warriors for hardships and dangers The tortures inflicted 
 The self-possession of the young men The last run Fainting 
 and recovery of the tortured Indians The speech of Logan, an 
 Indian chief Address of the Seneca Indians to Governor 
 Clinton Address of the chiefs of the same tribe Speech of a 
 warrior Speech of Red Jacket ------ 181 
 
 CHAPTER XIV. 
 
 Poisoned arrows Poison, making The deadly power of the 
 poison Council of war Enlisting Preparation for battle 
 Indian mode of fighting A war party A night march A 
 surprise A village attacked The onset The resistance 
 The retreat False alarms Camanchee war party Their 
 
x CONTENDS. 
 
 chief in full dress The wounded Crow warriors The mystery * 
 man rHis useless attempts to restore the wounded Death of 
 Oceola, the Seminole chief The death of a Christian - - 195 
 
 CHAPTER XV. 
 
 A treaty of peace The tomahawk buried Pipe of peace dance 
 " Assinneboin chief Tribes who shave their heads Turning 
 in the toes in walking- Names of women Different modes of 
 building lodges Buffalo hunting in wolves' skins Begging 
 horses Medicine rock Hatching thunder Captain Smith 
 saved by a chief's daughter Horned frogs Mosquitoes Salt 
 water brooks ....._. 207 
 
 CHAPTER XVI. 
 
 Dreadful ravages of the small pox Loss sustained by the 
 Minetereers, Blackfeet, Crows, and Crees The Mandan people 
 
 all destroyed Death of Mah-to-toh-pa, "the four bears" 
 
 Attempts to introduce vaccination Narrative of Mr Catlin 
 John Eliot, the first Protestant missionary among the Red 
 Indians His progress and death Brainerd ; his Christian course 
 and death Character given of him Letter of the Oneida 
 chiefs Speech of Little Turtle Missionary trials Slaughter 
 of the Christian Indians Two Chippeways visit England - 220 
 
 CHAPTER XVII. 
 
 Trade of the Indians Visit of Mr Catlin to the Pawnees The 
 Council Exchange of Prisoners ------ 247 
 
 CHAPTER XVIII. 
 
 Buffalo Hunt American Board of Missions The United Brethren 
 The Church Missionary Society The Wesleyan Missionary 
 Society The American Presbyterian Board of Missions The 
 American Baptist Missions The American Methodist Mission 
 ary Society Stations, schools, missionaries, communicants, 
 scholars, etc. Missionary relations Conclusion. - 257 
 
THE 
 
 INDIANS OF NORTH AMERICA. 
 
 CHAPTER I. 
 
 The subject introduced. 
 
 ~~^ N a wild and gusty day, Austin 
 and Brian Edwards were return 
 ing home from a visit to their 
 uncle, who lived at a distance of 
 four or five miles from their father's dwell 
 ing, when the wind which was before suffi 
 ciently high, rose suddenly ; and the hea 
 vens, which had for some hours been overclouded, grew 
 darker, with every appearance of an approaching storm. 
 Brian was for returning back ; but to this, Austin would 
 by no means consent. Austin was twelve years of age, and 
 Brian about two years younger ; their brother Basil, who 
 was not with them, had hardly completed his sixth year. 
 
 2 13 
 
14 A LAND STORM. 
 
 The three brothers, though unlike in some things for 
 Austin was daring, Brian fearful, and Basil affectionate 
 very closely resembled each other in their love of books 
 and wonderful relations. What one read, the other would 
 read ; and what one had learned, the other wished to know. 
 
 Louder and louder blew the wind, and darker and darker 
 grew the sky, and already had a distant flash and growling 
 thunder announced the coming storm, when the two 
 brothers arrived at the rocky eminence where, though the 
 wood was above them, the river rolled nearly a hundred 
 fathom below. Some years before, a slip of ground jiad 
 taken place at no great distance from the spot, when a mass 
 of earth, amounting to well nigh half an acre, with the oak 
 trees that grew upon it, slid down all at once towards the 
 river. The rugged rent occasioned by the slip of earth, the 
 great height of the road above the river, the rude rocks 
 that here and there presented themselves, and the giant 
 oaks of the wood frowning on the dangerous path, gave it 
 a character at once highly picturesque and fearful. Austin, 
 notwithstanding the loud blustering of the wind, and the 
 remonstrance of his brother to hasten on, made a momen 
 tary pause to enjoy the scene. 
 
 In a short time the two boys had approached the spot 
 where a low, jutting rock of red sand-stone, around which 
 the roots of a large tree were seen clinging, narrowed the 
 path ; so that there was only the space of a few feet be 
 tween the base of the rock and an abrupt and fearful 
 precipice 
 
 Austin was looking down on the river, and Brian was 
 holding his cap to prevent it being blown from his head, 
 when, between the fitful blasts, a loud voice, or rather a 
 cry, was heard, " Stop, boys, stop ! Come not a foot farther 
 on peril of your lives !" Austin and Brian stood still, 
 neither knowing whence came the cry, nor what was the 
 danger that threatened them ; they were, however, soon 
 sensible of the latter, for the rushing winds swept through 
 the wood with a louder roar, and all at once, part of the 
 
THE HUNTER'S COTTAGE. 15 
 
 red sand-stone rock gave way with the giant oak whose 
 roots were wrapped round it, when the massy ruin, with a 
 fearful crash, fell headlong across the path, and right over 
 the precipice. Brian trembled with affright, and Austin 
 turned pale. In another minute, an active man, somewhat 
 in years, habited as a shepherd, with a crook in his hand, 
 was seen making his way with great agility over such parts 
 of the fallen rock as had not cleared the precipice. It was he 
 who had given the two brothers such timely notice of their 
 danger, and thereby saved their lives. Austin was about 
 to thank him, but hardly had he began to speak, when the 
 stranger stopped him. " Thank God, my young friends/' 
 said he, with much emotion, " and not me ; for we are all 
 in his hands. It is his goodness that has preserved you." 
 In a little time the stranger had led Austin and Brian, talk 
 ing kindly to them all the way, to his comfortable cottage, 
 which stood at no great distance from the bottom of the 
 wood. 
 
 Scarcely had they seated themselves in the cottage, when 
 the storm came on full of fury. As flash after flash seemed 
 to rend the dark clouds, and clap after clap shook the walls 
 of the cottage, the rain came down like a deluge, and the 
 two boys were thakful to find themselves in so comfortable 
 a shelter. Brian was too fearful to pay attention to any 
 thing except the storm ; but it did not escape the eye of 
 Austin, that the cottage walls were hung round with lances, 
 bows and arrows, quivers, tomahawks, and other weapons 
 of Indian warfare ; together with pouches girdles, and gar 
 ments of great beauty, such as he had never before seen. 
 A sight so unexpected both astonished and pleased him, 
 and made a deep impression on his mind. It was some 
 time before the storm had spent its rage, so that the two 
 brothers had some pleasant conversation with the stranger, 
 who talked to them cheerfully. He did not, however fail 
 to dwell much on the goodness of God in their preservation ; 
 nor did he omit to urge on them to read, on their return, 
 home, the first two verses of the forty-sixth Psalm, which 
 
16 THE HUNTER. 
 
 he said might dispose them to look upwards with thankful 
 ness and confidence, Austin and Brian left the cottage, 
 truly grateful for the kindness which had been showed 
 them ; and the former felt determined it should not be his 
 fault, if he did not, before long, make, another visit to the 
 place. 
 
 When the boys reached home, they related in glowing 
 colors, and with breathless haste, the adventure which had 
 befallen them. Brian dwelt on the black clouds, the vivid 
 lightning, and the rolling thunder ; while Austin described, 
 with startling effect, the sudden cry which had arrested 
 their steps near the narrow path, and the dreadful crash of 
 the red sand-stone rock, when it broke over the precipice, 
 with the big oak tree that grew above it. " Had we not 
 been stopped by the cry," said he, " we must, in another 
 minute, have been dashed into a thousand pieces." He 
 then, after recounting how kind the stranger had been to 
 them, entered on the subject of the Indian weapons. 
 
 Though the stranger who had rendered the boys so im 
 portant a service was dressed like a shepherd, there was 
 that in his manner so superior to the station he occupied, 
 that Austin, being ardent and somewhat romantic in his 
 notions, and wrought upon by the Indian weapons and 
 dresses he had seen, thought he must be some important 
 person in disguise. This belief he intimated with conside 
 rable confidence, and assigned several good reasons in sup 
 port of his opinion. 
 
 Brian reminded Austin of the two verses they were to 
 read ; and when the Bible was produced, he read aloud, 
 " God is our refuge and strength, a very present help in 
 trouble. Therefore will not we fear, though the earth be 
 removed, and though the mountains be carried into the 
 midst of the sea," Psa. xlvi. 1, 2. 
 
 " Ay," said Austin, " we had indeed a narrow escape ; 
 for if the mountains were not carried into the sea, the rock 
 fell almost into the river.'* 
 
 On the morrow Mr. Edwards was early on his way to 
 
THE HUNTER. 17 
 
 the cottage, to offer his best thanks, with those of Mrs. 
 Edwards, to the stranger who had saved the lives of his 
 children. He met him at the door, with his crook in his 
 hand. In an interview of half an hour, Mr. Edwards 
 learned that the cottager was the son of an English fur 
 trader; and that, after the death of his father in North 
 America, he had spent several years among the Indian 
 tribes, resting in their wigwams, hunting with them, and 
 dealing in furs ; but that, having met with an injury in his 
 dangerous calling, he had, at last, returned to his native 
 country. Being fond of solitude, he had resolved, having 
 the means of following out his plans, to purchase a cottage, 
 a small estate, and a few sheep ; he should then be employed 
 in the open air, and doubted not that opportunities would 
 occur, wherein he could make himself useful in the neigh 
 borhood. There was, also, another motive that much 
 influenced him in his plans. His mind had for some time 
 been deeply impressed with Divine things, and he yearned 
 for that privacy and repose, which, while it would not pre 
 vent him from attending God's house, would allow him 
 freely to meditate on God's holy word, which for some time 
 had been the delight of his heart. 
 
 He told Mr. Edwards, that he had lived in the cottage 
 for some months ; and that, on entering the wood the day 
 before, hard by the narrow path, he perceived by the 
 swaying of the oak tree and moving of the sand-stone rock, 
 that there was every probability of their falling : this had 
 induced him to give that timely warning which had been a 
 means, by the blessing of God, of preserving the young 
 gentlemen from their danger. 
 
 Mr. Edwards perceived, by the conversation and man 
 ners of the stranger, that he was evidently a respectable char 
 acter ; and some letters put into his hand by him, both from 
 missionaries abroad and ministers of the gospel in England, 
 addressed to the stranger, spoke loudly in favour of his 
 piety. After offering him his best thanks, in a warm 
 hearted manner, and expressing freely the pleasure it would 
 C 2* 
 
18 INVITATION TO THE COTTAGE. 
 
 give him, if he could, in any way, act a neighbourly pan 
 in adding to his comfort, Mr. Edwards inquired if his chil 
 dren might be permitted to call at the cottage, to inspect 
 the many curiosities that were there. This being readily 
 assented to, he took his departure with a very favourable 
 impression of his new neighbour, with whom he had so 
 unexpectedly been made acquainted. 
 
 Austin and Brian were, with some impatience, awaiting 
 their father's return, and when they knew that the stranger 
 who had saved their lives had actually passed years 
 among the Indians, on the prairies and in the woods : that 
 he had slept in their wigwams ; hunted with them, beavers, 
 bears, and buffaloes; shared in their games; heard their 
 wild war-whoop, and witnessed their battles, their delight 
 was unbounded. Austin took large credit for his penetra 
 tion in discovering that the cottager was not a common 
 shepherd, and signified his intention of becoming thoroughly 
 informed of all the manners and customs of the North 
 American Indians. 
 
 Nothing could have been more agreeable to the young 
 people than this unlooked-for addition to their enjoyment. 
 They had heard of the Esquimaux, of Negroes, Malays, 
 New Zealanders, Chinese, Turks, and Tartars; but very 
 little of the North American Indians. It was generally 
 agreed, as leave had been given them to call at the cottage, 
 that the sooner they did it the better. Little Basil was to 
 be of the party; and it would be a difficult thing to decide 
 which of the three brothers looked forward to the proposed 
 interview with the greatest pleasure. 
 
 Austin, Brian, and Basil, had at different times, found 
 abundant amusement in reading of parrots, humming birds, 
 and cocoa nuts; lions, tigers, leopards, elephants, and 
 horned rhinocerosses ; monkeys, racoons, opossums, and 
 sloths ; mosquitoes, lizards, snakes, and scaly crocodiles ; 
 but these were nothing, in their estimation, compared with 
 an account of Red Indians, bears and buffaloes, from the 
 mouth of one who actually lived among them. 
 
INDIAN SCENERY. 
 
 CHAPTER II. 
 
 Some account of the fur trade The lakes, rivers, and mountains of 
 North America Indian hunters Courreurs des Bois Voyageurs 
 North men Comers and goers A decharge A portage Trappers 
 Beaver hunting Adventure with a bear Peltries and furs Deer 
 hunting A cache Fur companies Bisons, bears, deer, wolves, 
 badgers, beavers, minxes, martins, foxes, racoons, lynxes, hares, 
 rabbits, musk-rats, squirrels, and stoats. 
 
 USTIN EDWARDS was too ardent in 
 his pursuits not to make the intended 
 visit, to the cottage near the wood, the 
 continued theme of his conversation 
 with his brothers, through the remain 
 der of the day ; and, when he retired to 
 rest, in his dreams he was either wan 
 dering through the forest defenceless, 
 having lost his tomahawk, or flying over the prairie on the 
 back of a buffalo, amid the yelling of a thousand Red 
 Indians. 
 
 The sun was bright in the skies when the three brothers 
 set out on their anticipated excursion. Austin was loud in 
 praise of their kind preserver, but he could not at all under- 
 
 19 
 
20 THE ROAD TO THE COTTAGE. 
 
 stand how any one, who had been a hunter of bears and 
 buffaloes, could quietly settle down to lead the life of a shep 
 herd : for his part, he would have remained a hunter for 
 ever. Brian thought the hunter had acted a wise part in 
 coming away from so many dangers ; and little Basil, not 
 being quite able to decide which of his two brothers was 
 right, remained silent. 
 
 As the two elder brothers wished to show Basil the place 
 where they stood when the oak tree, and the red sand 
 stone rock, fell over the precipice with a crash ; and as Ba 
 sil was equally desirous to visit the spot, they went up to it. 
 Austin helped his little brother over the broken fragments 
 which still lay scattered over the narrow path. It was a 
 sight that would have impressed the mind of any one ; and 
 Brian looked up with awe to the remaining part of the 
 rifted rock, above which the fallen oak tree had stood. 
 Austin was very eloquent in his description of the sudden 
 voice of the stranger, of the roaring wind as it rushed through 
 the wood, and of the crashing tree and falling rock. Basil 
 showed great astonishment ; and they all descended from 
 the commanding height, full of the arresting adventure of 
 the preceding day. 
 
 When they were come within sight of the wood, Brian 
 cried out that he could see the shepherd's cottage ; but Aus 
 tin told him that he ought not to call the cottager a shep 
 herd but a hunter. It was true that he had a flock of sheep, 
 but he kept them more to employ his time than to get a 
 living by them. For many years he had lived among the 
 Indians, and hunted buifaloes with them ; he was, there 
 fore, to all intents and purposes, a buffalo hunter, and ought 
 not to be called a shepherd. This important point being 
 settled, Brian and Basil having agreed to call him, in future, 
 a hunter, and not a. shepherd, they walked on hastily to the 
 cottage. 
 
 In five minutes after, the hunter, for such by Austin Ed 
 wards' express requirements he must, in future, be called, 
 was showing and explaining to his delighted young visitors 
 
INTERIOR OF THE HUNTER'S COTTAGE. 21 
 
 the Indian curiosities which hung around the walls of his 
 cottage, together with others which he kept with greater 
 care. These latter were principally calumets, or peace- 
 pipes ; mocassins, or Indian shoes ; war-eagle dresses, man 
 tles, necklaces, shields, belts, pouches, and war clubs of 
 superior workmanship. There was also an Indian cradle, 
 and several rattles and musical instruments ; these altogether 
 afforded the young people wondrous entertainment. Austin 
 wanted to know how the Indians used their war clubs; 
 Brian inquired how they smoked the peace-pipe ; -and little 
 Basil was quite as anxious in his questions about a rattle, 
 which he had taken up and was shaking to and fro. To all 
 these inquiries the hunter gave satisfactory replies, with a 
 promise to enter afterwards on a more full explanation. 
 
 In addition to these curiosities, the young people were 
 shown a few specimens of different kinds of furs : as those 
 of the beaver, ermine, sable, martin, fiery fox, black fox, 
 silver fox, and squirrel. Austin wished to know all at once, 
 where, and in what way these fur animals were caught ; 
 and with this end in view, he contrived to get the hunter 
 into a conversation oh the subject. " I suppose," said he, 
 " that you know all about beavers, and martins, and foxes, 
 and squirrels." 
 
 Hunter. I ought to know something about them, having 
 been in my time somewhat of a Voyageur , a Courreur des 
 bois, a Trapper, and a Freeman; but you will hardly 
 understand these terms without some little explanation. 
 
 Austin. What is a Courreur de bois ? 
 
 Brian. What is a Voyageur. 
 
 Basil. I want to know what a Trapper is. 
 
 Hunter. Perhaps it will be better if I give you a short 
 account of the way in which the furs of different animals 
 are obtained, and then I can explain the terms, Voyageur, 
 Courreur des bois, Trapper and Freeman, as well as a few 
 other things which you may like to know. 
 
 Brian. Yes, that will be the best way, 
 
 dustin. Please not to let it be a short account, but a long 
 
22 WHERE FURS COME FROM. 
 
 one. Begin at the very beginning, and go on to the very 
 end. 
 
 Hunter. Well, we shall see. It has pleased God, as we 
 read in the first chapter of the book of Genesis, to give man 
 " dominion over the fish of the sea, and over the fowl of the 
 air, and over the cattle, and over all the earth, and over 
 every creeping thing that creepeth upon the earth." The 
 meaning of which is, no doubt, not that he may cruelly abuse 
 them, but that he may use them for his wants and comforts, 
 or destroy them when they annoy and injure him. The 
 skins of animals have been used as clothing for thousands of 
 years 1 ; and furs have become so general in dresses and orna 
 ments, that, to obtain them, a regular trade has long been 
 carried on. In this traffic, the uncivilized inhabitants of 
 cold countries exchange their furs for useful articles, and 
 comforts, and luxuries, which are only to be obtained from 
 warmer climes and civilized people. 
 
 Austin. And where do furs come from ? 
 
 Hunter. Furs are usually obtained in cold countries. 
 The ermine and the sable are procured in the most northerly 
 parts of Europe and Asia ; but most of the furs in use come 
 from North America. 
 
 ftustin. Ay ! North America is very large, and some 
 parts of it are very cold. 
 
 Hunter. Yes. If you look at the map of North America, 
 you will find that between the Atlantic and the Pacific 
 Oceans the space is, in its greatest breadth, more than three 
 thousand miles; and from north to south, the country 
 stretches out, to say the least of it, a thousand miles 
 more than this. The principal rivers of North America, 
 are the Mackenzie, Missouri, Mississippi, Ohio, and St. 
 Laurence. The Mississippi is between three and four 
 thousand miles long. The Rocky or Stony mountains 
 stretch themselves the whole length of the land, from north 
 to south ; and another range of mountains, called the Apa- 
 lachian, extends through the United States. North America 
 abounds with lakes : Ontario and Winipeg are each near 
 
THE FUR TRADE. 23 
 
 two hundred miles long; Lakes Huron and Erie are 
 between two and three hundred ; Michigan is four hundred, 
 and lake Superior nearly five hundred miles long. 
 
 Brian. What a length ! Nearly five hundred miles ! 
 Why, it is more like a sea than a lake. 
 
 Hunter. Well, over a great part of the space that I have 
 mentioned, furry animals abound ; and different fur compa 
 nies send those in their employ, to boat up the river, to sail 
 through the lakes, to hunt wild animals, to trap beavers, 
 and to trade with the various Indian tribes which are 
 scattered throughout this extensive territory. 
 
 Austin. Oh ! how I should like to hunt and to trade 
 with the Indians. 
 
 Hunter. Better think the matter over before you set off 
 on such an expedition. Are you ready to sail by ship, 
 steam-boat, and canoe ; to ride on horseback, or to trudge 
 on foot, as the case may require ; to swim across brooks 
 and rivers ; to wade through bogs, and swamps, and quag 
 mires ; to live for weeks on flesh, without bread or salt to 
 it; to lie on the cold ground; to cook your own food; and 
 to mend your own jacket and mocassins ? Are you ready 
 to bear hunger and thirst, heat and cold, rain and solitude ? 
 Have you patience to bear the stings of tormenting mosqui 
 toes ; and courage to defend your life against the grizzly 
 bear, the buffalo, and the tomahawk of the red man, should 
 he turn out to be an enemy ? 
 
 Brian. No, no, Austin. You must not think of running 
 into such dangers. 
 
 Hunter. I will now give you a short account of the fur 
 trade. About two hundred years ago, or more, the French 
 made a settlement in Canada, and they soon found such 
 advantage in obtaining the furry skins of the various 
 animals wandering the woods and plains around them, that, 
 after taking all they could themselves, they began to trade 
 with the Red Indians, the original inhabitants of the coun 
 try, who brought from great distances skins of various 
 kinds. In a rude camp, formed of the bark of trees, these 
 
24 COURREURS DBS BO1S. 
 
 red men assembled, seated themselves in half circles, 
 smoked their pipes, made speeches, gave and received 
 presents, and traded with the French people for their skins. 
 The articles given in exchange to the Indian hunters, were 
 knives, axes, arms, kettles, blankets, and cloth : the brighter 
 the colour of the cloth, the better the Indians were pleased. 
 
 Austin. I think I can see them now. 
 
 Basil. Did they smoke pipes like those we have been 
 looking at ? 
 
 Hunter. Yes ; for almost all the pipes used by the red 
 men are made of red stone, dug out of the same quarry, 
 called pipe-stone quarry ; but about this I will tell you 
 some other time. One bad part of this trading system was, 
 that the French gave the Indians but a small part of the 
 value of their skins, besides which they charged their own 
 articles extravagantly high ; and a still worse feature in the 
 case was this, that they supplied the Indians with spirit 
 uous liquors, thereby bringing about great irregularities, 
 which the French did not fail to turn to their own account. 
 
 Basil. That was too bad on the part of the French. 
 
 Hunter. This system of obtaining furs was carried on 
 for many years, when another practice sprang up, which 
 was for such white men as had accompanied the Indians 
 in hunting, and made themselves 'acquainted with the 
 country, to paddle up the rivers in canoes, with a few arms 
 and provisions, and hunt for themselves. They were absent 
 sometimes for as much as a year, or a year and a half, and 
 then returned with their canoes laden with rich furs. These 
 white men were what I called Courreurs des bois, or wood- 
 rangers. 
 
 Austin. Ah ! I should like to be a Courreur des bois. 
 
 Hunter. Some of these Courreurs des bois became very 
 lawless and depraved in their habits, so that the French 
 government enacted a law whereby no one, on pain of 
 death, could trade in the interior of the country with the 
 Indians without a licence. Military posts were also estab 
 lished, to protect the trade, and to restrain the lawless 
 
VOYAGEURS NORTH-MEN. 25 
 
 rangers of the woods'. In process of time, too, fur compa 
 nies were established ; and men, called Voyageurs, or 
 canoe men, were employed, expressly to attend to. the 
 canoes carrying supplies up the rivers, or bringing back 
 cargoes of furs. 
 
 Basil. Now we know what a Voyageur is. 
 
 Hunter. You would hardly know me again, were you to 
 see me dressed as a voyageur. Let me see, I should have 
 on a striped cotton shirt, cloth trousers, a loose coat made 
 of a blanket, with perhaps leathern leggings and deer-skin 
 mocassins ; and then I must not forget my coloured worsted 
 belt, my knife, and tobacco pouch. 
 
 Austin. What a figure you would cut ! and yet, I dare 
 say, such a dress is best for a voyageur. 
 
 Hunter. Most of the Canadian voyageurs were good- 
 humoured, light-hearted men, who always sang a lively 
 strain as they dipped their oars into the waters of the lake or 
 rolling river ; but steam-boats are now introduced, so that 
 the voyageurs are but few. 
 
 Basil. What a pity ! 1 like those voyageurs. 
 
 Hunter. The voyageurs, who were out for a long period, 
 and navigated the interior of the country, were called 
 North-men, or Winterers; while the others had the name of 
 Goers and Comers. Any part of a river where they could 
 not row a laden canoe, on account of the rapid stream, they 
 called a Decharge ; and there the goods were taken from 
 the boats, and carried on their shoulders, while others 
 towed the canoes up the stream : but a fall of water, where 
 they were obliged not only to carry the goods, but also to 
 drag the canoes on land up to the higher level, they called 
 a Portage. 
 
 Austin. We shall not forget the North-men, and Comers 
 and Goers, nor the Decharges and Portagers. 
 
 Basil. You have not told us what a Trapper is. 
 
 Hunter. A Trapper is a beaver hunter. Those who 
 hunt beavers and other animals, for any of the fur compa- 
 D 3 
 
26 THE BEAVER. ^ * 
 
 nies, are called Trappers,; but such as hunt for themselves, 
 take the name of Freemen. 
 
 Austin. Yes, I shall remember. Please to tell us how 
 they hunt the beavers. 
 
 Hunter. Beavers build themselves houses, on the banks 
 of creeks or small rivers, with mud, sticks, and stones, and 
 afterwards cover them over with a coat of mud, which be 
 comes very hard. These houses are five or six feet thick 
 at the top ; and in one house, four old beavers, and six or 
 eight young ones, often live together. But, besides their 
 houses, the beavers take care to have a number of holes in 
 the banks, under water called washes, into which they can 
 run for shelter, should their houses be attacked. It is the 
 business of the trappers to find out all these washes, or holes; 
 and this they do in winter, by knocking against the ice, 
 and judging by the sound. Over every hole, they cut out 
 a piece of ice, big enough to get at the beaver. No sooner 
 is the beaver-house attacked, than the animals run into 
 
 THE BEAVER. 
 
 their holes, the entrances of which are directly blocked up 
 with stakes. The trappers then either take them through 
 the holes in the ice with their hands, or haul them out with 
 hooks fastened to the end of a pole or stick. 
 
 Austin. But why is a beaver hunter called a trapper? I 
 cannot understand that. 
 
 Hunter. Because beavers are caught in great numbers in 
 steel traps, which are set and baited on purpose for 
 
ADVENTURE WITH A BEAR. 
 
 27 
 
 Brian. Why do they not catch them in the summer ? 
 
 Hunter. The fur of the beaver is in its prime in the win 
 ter ; in the summer it is of inferior quality. 
 
 Austin. Do the trappers catch many beavers ? I should 
 think there could not be very many of them. 
 
 Hunter. In one year, the Hudson's Bay Company 
 alone, sold as many as sixty thousand beaver skins. 
 
 Austin. Sixty thousand ! I did not think there were so 
 many beavers in the world. 
 
 Hunter. I will tell you an anecdote, by which you will 
 see that hunters and trappers had need be men of courage 
 and activity. It is said, that a trapper, of the name of 
 Cannon, had just had the good fortune to kill a buifalo ; and 
 
 BUFFALO OR BISON. 
 
 as he was at a considerable distance from his camp, he cut 
 out the tongue and some of the choice bits, made them into a 
 parcel and slinging them on his shoulders by a strap passed 
 round his forehead, as the voyageurs carry packages of 
 
28 ADVENTURE WITH A BEAR. 
 
 goods, set out on his way to the camp. In passing through 
 a narrow ravine, he heard a noise behind him, and looking 
 round, beheld, to his dismay, a grizzly bear in full pursuit, ap 
 parently attracted by the scent of the meat. Cannon had heard 
 so much of the strength and ferocity of this tremendous ani 
 mal, that he never attempted to fire, but slipping the strap from 
 his forehead, let go the buffalo meat, and ran for his life. 
 The bear did not stop to regale himself with the game, but 
 kept on after the hunter. He had nearly overtaken him, 
 when Cannon reached a tree, and throwing down his rifle, 
 scrambled up into it. The next instant Bruin was at the 
 foot of the tree, but as this species of bear does not climb, 
 he contented himself with turning the chase into a blockade. 
 Night came on. In the darkness, Cannon could not per 
 ceive whether or not the enemy maintained his station; 
 but his fears pictured him rigorously mounting guard. He 
 passed the night, therefore, in the tree, a prey to dismal fan 
 cies. In the morning the bear was gone. Cannon warily 
 descended the tree, picked up his gun, and made the best 
 of his way back to the camp, without venturing to look 
 after his buifalo meat. 
 
 GRIZZLY BEAR. 
 
 Austin. Then the grizzly bear did not hurt him after all. 
 
 Brian. I would not go among those grizzly bears for all 
 in the world. We have no bears in England, and nothing 
 larger than a hare or. a fox in the woods, so we are safe 
 here. 
 
 Hunter. In some places, perhaps, a few deer might be 
 found, and they are larger than half a dozen foxes. 
 
DEER-TRAPPING. 29 
 
 Austin. Do they take deer in North America, as well as 
 other animals ? 
 
 Hunter. Deer, though their skins are not so valuable as 
 many furs, are very useful to hunters and trappers; for 
 they not only add to their stock of peltries, but also supply 
 them with food. When skins have been tanned on the 
 inside, they are called furs ; but, before they are tanned, 
 they are called peltries. . Deer are trapped much in the 
 same way as buffaloes are. A large circle is inclosed 
 with twisted trees and brushwood, with a very narrow 
 opening, in the neighbourhood of a well-frequented deer 
 path. The inside of the circle is crowded with small hedges, 
 in the openings of which are set snares of twisted thongs, 
 made fast at one end to a neighbouring tree. Two lines of 
 small trees are set up, branching off outwardly from the 
 narrow entrance of the circle ; so that the further the lines 
 of trees extend from the circle, the wider is the space 
 between them. As soon as the deer are seen moving in 
 the direction of the circle, the hunters get behind them, and 
 urge them on by loud shouts. The deer mistaking the 
 lines of trees set up for enemies, fly straight forward, till 
 they enter the snare prepared for them. The circle is then 
 surrounded, to prevent their quitting it, while some of the 
 hunters go into it blocking up the entrance, and kill the 
 deer with their bows and arrows, and their spears. 
 
 Basil. I am sorry for the poor deer. 
 
 Brian. And so am I, Basil. 
 
 Hunter. Hunters are often obliged to leave food in par 
 ticular places, in case they should be destitute on their 
 return that way. They sometimes, too, leave property 
 behind them, and for this purpose they form a cache. 
 
 Jiustin. Oh ! what is a cache ? 
 
 Hunter. A cache is a hole, or place of concealment ; and 
 when any thing is put in it, great care is required to conceal 
 it from enemies, and indeed from wild animals, such as 
 wolves and bears. 
 
 flustin, Well ! but if they dig a deep hole, and put the 
 
30 FUR COMPANIES. 
 
 things in it, how could any body find it? A wolf arid 
 a bear would never find it out, for they could not see 
 through the ground. 
 
 Hunter. Perhaps not ; but if they could not see the flesh 
 hidden in the cache, they might smell it. 
 
 Austin. Ay ! I forgot that. I must understand a little 
 more of my business before I set up for a hunter, or a trap 
 per ; but please to tell us all about a cache. 
 
 Hunter. A cache is usually dug near a stream, that 
 the earth taken out of the hole may be thrown into the 
 running water, otherwise it would tell tales. Then the 
 hunters spread blankets, or what clothes they have, over 
 the surrounding ground, to prevent the marks of their feet 
 being seen. When they have dug the hole, they line it with 
 dry grass and sticks, and bark, and sometimes with a dry 
 skin. After the things to be hidden are put in, they are 
 covered with another dry skin, and the hole is filled up with 
 grass, stones, and sticks, and trodden down hard, to prevent 
 the top from sinking afterwards : the place is sprinkled \vith 
 water to take away the scent ; and the turf, which was first 
 cut away, before the hole was dug, is laid down with care, 
 just as it was before it was touched. They then take up 
 their blankets and cloths, and leave the cache, putting a 
 mark at some distance, that when they come again they 
 may know where to find it. 
 
 ftustin. Capital ! capital ! I could make a cache now, 
 that neither a bear, nor a wolf, nor a Red Indian could 
 find out. 
 
 Brian. But if the bear did not find the cache, he might 
 find you ; and then what would become of you ? 
 
 Austin. Oh ! climb a tree, as Cannon did. I warrant 
 you that I should manage him, one way or another. 
 
 Hunter. The fur companies that have been established 
 at different times, are as far as I can remember, the Hud 
 son's Bay Company, the North-west Company, the Russian 
 American Fur Company, the Mackinaw Far Company, 
 the American Fur Company, the. South-west Company, 
 
HUNTER'S INVITATION. 31 
 
 the Pacific .Fur Company, Ashley's Fur Company, and 
 Bonneville's Fur Company. Of these, I think, the latter 
 two, with the Russian, the American, and the United Hud 
 son's Bay and North-west Companies, are all that now 
 remain. Most of the furs that are taken find their way to 
 London ; but every year the animals which produce them 
 become fewer. Besides the skins of larger animals, North 
 America supplies the furs of a great number of smaller 
 creatures ; and these, varying in their habits, require to be 
 taken in a different manner. The bison is found on the 
 prairies, or plains ; the beaver, on creeks and rivers ; the 
 badger, the fox, and the rabbit, burrow on the ground ; and 
 the bear, the deer, the minx, the martin, the racoon, the 
 lynx, the hare, the musk-rat, the squirrel, and the stoat (the 
 North American ermine) are all to be found in the woods. 
 In paddling up the rivers in canoes, and in roaming the 
 woods and prairies, in search of these animals, I have 
 mingled much with Indians of different tribes ; and if you 
 can, now and then, make a call at my cottage, you will, 
 perhaps, be entertained in hearing what I can tell you 
 about them. The Red Indians should be regarded by us 
 as brothers ; we ought to feel interested in their welfare 
 here, and in their happiness hereafter. We have the word 
 of God, and Christian sabbaths, and Christian ministers, 
 and religious ordinances in abundance, to direct and com 
 fort us ; but they are but scantily supplied with these advan 
 tages. Let us not forget to put them in our prayers, that 
 the Father of mercies may make known his mercy to them, 
 opening their eyes, and influencing their hearts, so that they 
 may become true servants of the " Lord of lords, and King 
 of kings." 
 
 The delight visible in the sparkling eyes of the young 
 people, as they took their leave, spoke their thanks much 
 better than the words that fell from their tongues. On their 
 way home, they talked of nothing else but fur companies, 
 lakes, rivers, prairies and rocky mountains; buffaloes, 
 wolves, bears, and beavers j and it was quite as much as 
 
32 
 
 THE RETURN HOME. 
 
 Brian and Basil could do, to persuade their brother Austin 
 from making up his mind at once to be a voyageur, a cour- 
 reur des bois, and a trapper. The more they were against 
 it, so much the more his heart seemed set upon the enter 
 prise ; and the wilder they made the buffaloes that would 
 attack him, and the bears and wolves that would tear him 
 to pieces, the bolder and more courageous he became. 
 However, though on this point they could not agree, they 
 were all unanimous in their determination to make another 
 visit to the cottage the first possible opportunity. 
 
 INDIAN CLOAK. 
 
CHIEFS OK DIFFERENT TRIBES. 
 
 CHAPTER III. 
 
 Difficulty in ascertaining who were the Aborigines of America, and 
 from whence they came Various opinions on the subject Catlin's 
 publication on the " Manners, Customs, and Condition of the North 
 American Indians'' 1 Census of the different tribes Locality of the 
 Crows, Blackfeet, Sioux, and Creeks The names of some of the 
 Indian chiefs and remarkable characters. 
 
 PON the next occasion when 
 the three brothers paid a visit 
 to the cottage, they did not go 
 to the red sand-stone rock, 
 though the adventure which took 
 place there formed a part of their con 
 versation. They found the hunter at 
 home, and, being now on very friendly 
 and familiar terms with him, they 
 entered at once on the subject that was nearest their hearts, 
 namely, that of the North American Indians. " Tell us, if 
 you please," said Austin, as soon as they were seated 
 " about the very beginning of the red men. 
 
 E 33 
 
34 RED MEN. 
 
 "You are asking me to do that/' replied the hunter, 
 "which is much more difficult than you suppose. To 
 account for the existence of the original inhabitants, and of 
 the various tribes of Red Indians which are now scattered 
 throughout the whole of North America, has puzzled the 
 heads of the wisest men for ages ; and, even at the present 
 day, though travellers have endeavoured to throw light on 
 this subject, it still remains a mystery." 
 
 Jlustin. But what is it that is so mysterious ? What is it 
 that wise men and travellers cannot make out ? 
 
 Hunter. They cannot make out how it is, that the whole 
 of America, taking in, as it does, some parts which are 
 almost always covered with snow ; and other parts that 
 are as hot as the sun can make them ; should be peopled 
 with a class of human beings distinct from all others in the 
 world red men, who have black hair, and no beards. If 
 you remember, it is said, in the first chapter-of Genesis, " So 
 God created man in his own image, in the image of God 
 created he him ; male and femaleVreated he them." And, 
 in the second chapter , " And the Lord God planted a gar 
 den eastward in Eden ; and there he put the man whom he 
 had formed." Now, it is known, by the names of the 
 rivers which are mentioned in the chapter, that the garden 
 of Eden was in Asia ; so that you see our first parents, 
 whence the whole of mankind have spjung, dwelt in Asia. 
 
 Austin. Yes, that is quite plain. 
 
 Hunter. Well then, you recollect, I dare say, that 
 when the world was drowned, all mankind were destroyed, 
 except Noah and his family in the ark. 
 
 Brian. Yes ; we recollect that very well. 
 
 Hunter. And when the ark rested, it rested on Mount 
 Ararat, which is in Asia also. If you look on the map of 
 the world, you will see that the three continents, Europe, 
 Asia, and Africa are united together ; but America stands 
 by itself*, with an ocean rolling on each side of it, thousands 
 of miles broad. It is easy to suppose that mankind would 
 spread over the continents that are close together, but difficult 
 
RED INDIANS OF FORMER TIMES. 35 
 
 lo account for their passing over the ocean, at a time when 
 the arts of shipbuilding and navigation were so little under 
 stood. 
 
 Austin. They must have gone in a ship, that is certain. 
 
 Hunter. But suppose they did, how come it about that 
 they should be so very different from all other men? 
 America was only discovered about four hundred years 
 ago, or little more, and then it was well peopled with red 
 men, and had great cities. Besides, there have been dis 
 covered throughout America, monuments, ruins, and sites 
 of ancient towns, with thousands of inclosures and fortifi 
 cations. Articles, too, of pottery, sculpture, glass, and 
 copper, have been found at times, sixty or eighty feet under 
 the ground, and in some instances, with forests growing 
 over them, so that they must have been very ancient. The 
 people who built these fortifications and towers, and pos 
 sessed these articles in pottery, sculpture, glass, and copper, 
 lived at a remote period, and must have been, to a conside 
 rable degree cultivated. Who these people were, and how 
 they came to America, no one knows, though many have 
 expressed their opinions. But, even if we did know who 
 they were, how could we account for the present race of 
 Red Indians in- North America being barbarous, when their 
 ancestors were so highly civilized ? These are difficulties 
 which as I said, have puzzled the wisest heads for ages. 
 
 Austin. What do wise men and travellers say about 
 these things ? 
 
 Hunter. They think, that as the frozen regions of Asia^ in 
 one part, are so near the frozen regions of North America 
 it being only about forty miles across Behrings' Straits 
 some persons from Asia might have crossed over-there, and 
 peopled the country ; or that North America might have 
 once been joined to Asia, though it is not so now ; or that, 
 in ancient times, some persons might have drifted, or begn 
 blown there by accident, in boats or ships, across the wide 
 ocean. Some think these people might have been the 
 Phenicians, Carthagenians, Hebrews, or Egyptians ; while 
 
36 RED INDIANS OF PRESENT TIMES. 
 
 another class of reasoners suppose them to have been Hin 
 doos, Chinese, Tartars, Malays, or others. It seems, how 
 ever, to be God's will often to humble the pride of his crea 
 tures, by baffling their conjectures, and hedging up theii 
 opinions with difficulties. His way is in the sea, and his 
 path in the great waters, and his footsteps are not known, 
 Psa. Ixxvii. 1 9. He " maketh the earth empty, and maketh 
 it waste, and turneth it upside down, and scattereth abroad 
 the inhabitants thereof," Isa. xxiv. I. 
 
 Austin. Well, if you cannot tell us of the Red Indians in 
 former times, you can tell us of the Red Indians that are 
 in North America now, and that will be a great deal better. 
 
 Brian. Yes, that it will. 
 
 Hunter. You must bear in mind, that some years have 
 passed since I was hunting and trapping in the woods and 
 prairies, and that many changes have taken place since then 
 among the Red Indians. Some have been tomahawked by 
 the hands of the stronger tribes ; some have sold their 
 lands to the whites, and retired to the west of the Missis 
 sippi ; and tho.usands have been carried off by the small 
 pox, which has made sad- havoc among them. I must 
 therefore, speak of them as they were, except in such 
 instances wherein I may happen to know what changes 
 have taken place. Some of the tribes, since I left them, 
 have been utterly destroyed ; not one living creature among 
 them being left to speak of those who have gone before 
 them. 
 
 Jlustin. What a pity ! They want some good doctors 
 among them, and then the small pox would not carry them 
 off in that way. 
 
 Hunter. I will not pretend to give you an exact account 
 of the number of the different tribes, or the particular places 
 they now occupy ; for though my information may be gener 
 ally right, yet the changes which have taken place are many. 
 
 JLustin. Please to tell us what you remember, and what 
 you. know ; and that will quite satisfy us. 
 
 Hunter. An American, of the name of Catlin, has pub- 
 
INDIAN TRIBES. 37 
 
 lished a book called, " Letters and Notes on the Manners, 
 Customs, and Condition of the North American Indians ;" 
 and a most interesting and entertaining account it is. If 
 ever you can lay hold of it, it will afford you great amuse 
 ment. Perhaps no man who has written on the Indians 
 has seen so much of them as he has. 
 
 Brian. Did you ever meet Catlin ? 
 
 Hunter. Oh yes, many times ; and a most agreeable 
 companion I found him. The last time I took him by the 
 hand was at the Egyptian Hall, in London, where he had 
 the best collection of Indian curiosities that ever was 
 amassed together. If you can get a sight of his book, you 
 will soon see that he is a man of much knowledge, and pos 
 sessing great courage, energy and perseverance. I will 
 now, then, begin my narrative : and if you can find pleasure 
 in hearing a description of the Red Indians, with their 
 villages, wigwams, war-whoops, and warriors ; their man 
 ners, customs, and superstitions ; their dress, ornaments, and 
 arms; their mysteries, games, huntings, dances, war- 
 councils, speeches, battles, and burials ; with a fair sprink 
 ling of prairie dogs, and wild horses; wolves, beavers, 
 grizzly bears, and mad buffaloes ; I will do my best to give 
 you gratification. 
 
 Austin. These are the very things that we want to 
 know.- 
 
 Hunter. I shall not forget to tell you what the missiona 
 ries have done among the Indians ; but that must be 
 towards the latter end of my account. In the year 1836, 
 there was published at New York as correct a statement as 
 could then be drawn up of the numbers of the different 
 tribes. As I have it here, I will just read it over, that you 
 may see which are the most numerous of the tribes. 
 
 The names of the Indian tribes, with their numbers, 
 which have emigrated to the west of the Mississippi, are, 
 
 Chocktaws ^ ^ . ; *- .- .. ^ - - 15,000 
 Appalachicoles - - - - ^ . .. 265 
 Cherokees - - ' 5,000 
 
33 INDIAN TRIBES. 
 
 Creeks - - - - - - . - 2,459 
 
 Senecas and Shawanees - . - . . . 211 
 
 Senecas from Sandusky 231 
 
 Potowatemies ........ 141 
 
 Peorias and Kaskaskies - - - - - - 132 
 
 Pienkeshaws ... . . . 162 
 
 Wees - . - - 222 
 
 Ottowas 200 
 
 Kickapoos 470 
 
 Shawanees 1,250 
 
 Delawares 825 
 
 The names and numbers of the Indian tribes resident 
 west of the Mississippi, are, 
 
 loways 1,200 
 
 Sacs, of the Missouri 500 
 
 Omahas 1,400 
 
 Ottos and Missourias 1,600 
 
 Pawnees . 10,000 
 
 Camanchees 7,000 
 
 Mandans 15,000 
 
 Mirietereers 15,000 
 
 Assinaboins ........ 800 
 
 Crees 3,000 
 
 Grdsventres 3,000 
 
 Crows ......... 45,000 
 
 Sioux 27,000 
 
 Quapaws . . - - - - - 460 
 
 Caddoes 800 
 
 Poncas ^ 800 
 
 Osages 5,120 
 
 Kansas - J<J-*'_f^iSi8'::'"*8S &*;:. i. 1,471 
 
 Sacs -' - -I 'X^'MK>:>OJ Yfi;ilo fei!^'^:- 4,800 
 
 Arickaras 3,000 
 
 Charanes - - - - - - - - 2,000 
 
 Blackfeet . 30,000 
 
 Foxes .' 1,600 
 
 Arepehas and Keawas ...... 1,400 
 
 And there are yet remaining, east of the river in the 
 southren states, a considerable number ; the five principal 
 tribes, are the 
 
 Seminoles, yet remaining east ..... 2,420 
 
 Choctaws, ditto * - " - . ~ - 3,500 
 
MAP OF NORTH AMERICA. 39 
 
 Chickasaws, ditto _ - 5,429 
 Cherokees, ditto - ... - 10,000 
 Creeks 22,668 
 
 Those stated as western tribes extend along the whole 
 western frontier. The average number of an Indian 
 family is four. 
 
 Austin. The Crows and the Blackfeet are the most 
 numerous, and then come the Sioux and the Creeks. 
 
 Hunter. Though this account might be correct in 1836, 
 it is not correct at the present time ; for, in 1838, the Black- 
 feet lost twelve thousand by small pox. Should you meet 
 with an account of North American Indians that differs 
 from this, you must remember that some people include * 
 many of the smaller tribes under the general names of the 
 larger; this would make an apparent difference. Well, 
 now, I will lay before you a map of North America. See 
 how it stretches out north and south from Baffin's Bay to 
 the Gulf of Mexico, and east and west from the Atlantic to 
 the Pacific Ocean. What a wonderful work of the Almighty 
 is the rolling deep ! " The sea is his, and he made it : and 
 his hands formed the dry land." Here are the great Lakes 
 Superior, Michigan, Huron, Erie, and Ontario. 
 
 Basil. There is one up higher ; and yonder is another to 
 the left hand, bigger still, I think. 
 
 Hunter. That to the left is Slave Lake, and the other is 
 Lake Winipeg ; and here run the mighty rivers, the Mis 
 sissippi, the Mackenzie, the Missouri, the Ohio, and the St. 
 Lawrence : the Mississippi itself is between three and four 
 thousand miles long. 
 
 Basil. What a river ! Please to tell us what are all those 
 little hills running along there, one above another, from top 
 to bottom. 
 
 Hunter. They are the Rocky Mountains. Some regard 
 them as a continuation of the Andes of South America ; so 
 that, if both are put together, they will make a chain of 
 mountains little short of nine thousand miles long. North 
 America, with its mighty lakes, rivers, and mountains, its 
 
40 CHARACTER OF THE INDIANS. 
 
 extended valleys and prairies, its bluffs, caverns, and cata 
 racts, and, more than all, its Red Indian inhabitants, beavers, 
 buffaloes, and bisons, will afford us something to talk of 
 for some time to come ; but the moment you are tired of my 
 account, we will bring the matter to a close. 
 
 Austin. We shall never be tired ; no, not if you go on 
 telling us something every time we come, for a whole 
 year. 
 
 Hunter. You remember the Crow Indians are the most 
 numerous of all the tribes. You will find them at the head 
 waters of the Yellow Stone River. When a Crow meets 
 a Blackfoot there is a struggle, for they mortally hate each 
 Other. 
 
 Brian. Where are the Blackfeet? Are they near the 
 Crows? 
 
 Hunter. They are at the head of the Missouri river. 
 These are not such fine looking men as the Crows, for they 
 are low in stature ; however, they are strong, broad-chested 
 men, and have usually plenty of arms. The Sioux, or 
 Dahc6ta, occupy a large tract of country in the upper part 
 of the Mississippi and Missouri rivers, stretching out to the 
 rocky mountains on the west ; while the Creeks are 
 divided, part being on the east of the Mississippi, and part 
 on the west. 
 
 Austin. How did these tribes behave to you, when you 
 were among them ? 
 
 Hunter. I have not a word of complaint to make. The 
 Red Indians have been represented as treacherous, dis 
 honest, reserved, and sour in their disposition ; but, instead 
 of this, I have found them generally, though not in all 
 cases, frank, upright, hospitable, light-hearted, and friendly. 
 Those who have seen Indians smarting under wrongs, and 
 deprived, by deceit and force, of their lands, hunting grounds, 
 and the graves of their fathers, may have found them other 
 wise : and no wonder ; the worm that is trodden on, will 
 writhe ; and man, unrestrained by divine grace, when 
 treated with injustice and cruelty, will turn on his oppressor, 
 
STU-MICH-O-SUCKS, CHIEF OF THE BLACKFEKT INDIANS. 
 
 41 
 
INDIAN CHIEFS. 43 
 
 Austin. Say what you will, I like the Red Indians. 
 
 Hunter. That there is much of evil among Indians, is 
 certain : much of ignorance, unrestrained passions, cruelty, 
 and revenge : but they have been misrepresented in many 
 things. I had better tell you the names of some of the 
 chiefs of the tribes, or of some of the most remarkable men 
 among them. 
 
 Austin. Yes ; you cannot do better. Tell us the names of 
 all the chiefs, and the warriors, and the conjurors, and all 
 about them. 
 
 Hunter. The Blackfeet Indians are a very warlike peo 
 ple ; they inhabit, or did inhabit, a tract of land at the head 
 waters of the river Missouri, stretching off to the west as 
 far as the Rocky Mountains. Stu-mich-o-suks \ was the 
 name of their chief. 
 
 Austin. Stu-mich-o-sucks ! What a name ! Is there any 
 meaning in it ? 
 
 Hunter. Oh yes. It means, " the back fat of the buffalo ;" 
 and if you had seen him and Peh-to-pe-kiss, " the ribs of 
 the eagle," chief of the Blood Band, dressed, up in their 
 splendid mantles, buffaloes' horns, ermine tails, and scalp 
 locks, you would not soon have removed your eyes from 
 them. 
 
 Brian. Who would ever be called by such a name as 
 that ? The back fat of the buffalo ! 
 
 Hunter. The Camanchees are famous on horseback. 
 There is no tribe among the Indians that can come up to 
 them, to my mind, in the management of a horse, and the 
 use of the lance : they are capital hunters. If you pay 
 them a visit, you will find them, part in the provinces of 
 Mexico, and part farther north, near the Rocky Mountains. 
 The name of their chief is Ee-shah-kd-nee, or " the bow 
 and quiver." I hardly ever saw a larger man among the 
 Red Indians than Ta-w<ih-que-nah, the second chief in 
 power. Ta-wah-que-nah, means " the mountains of rocks ;" 
 a very fit name for a huge Indian living near the Rocky 
 Mountains. When I saw Kots-o-ko-ro-ko, or " the hair of 
 
44 INDIAN CHIEFS. 
 
 the bull's neck ;" who is, if I remember right, the third chief ; 
 he had a gun in his right hand, and his warlike shield on 
 his left arm. 
 
 Austin. If I go among the Indians, I shall stay a long 
 time with the Camanchees; and then I shall, perhaps, become 
 one of the most skilful horsemen, and one of the best hun 
 ters in the world. 
 
 Brian. And suppose you get thrown off your horse, cr 
 killed in hunting buffaloes, what shall you say to it then ? 
 
 Austin. Oh, very little, if I get killed ; but no fear of that. 
 I shall mind what I am about. Tell us who is the head of 
 the Sioux ? 
 
 Hunter. When I was at the upper waters of the Missis 
 sippi and Missouri rivers, where the Sioux, or Dah-c6-ta, 
 reside, Ha-w6n-je-tah, or "the one horn," was chief; but 
 since then, being out among the buffaloes, a buffalo bull set 
 on him, and killed him. 
 
 Basil. There, Austin ! If an Indian chief was killed 
 by a buffalo, what should you do among them ? Why they 
 would toss jou over their heads like a shuttlecock. 
 
 Hunter. Wee-ta-ra-sha-ro, the head chief of the Paw 
 nee Picts, is dead now, I dare say ; for he was a very old, 
 as well as a very venerable looking man. Many a buffalo 
 hunt with the Camanchees had he in his day, and many a 
 time did he go forth with them in their war parties. He 
 had a celebrated brave of the name of Jlh'-sho-cole, or 
 " rotten foot," and another called *fl.h'-re-kah-na-c6-chee, 
 "the mad elk." Indians give the name of brave, to 
 a warrior distinguished for courage. 
 
 Brian. I wonder that they should choose such long 
 names. It must be a hard matter to remember them. 
 
 Hunter. There were many famous men among the 
 Sacs. Kee-o-kuk was the chief. Kee-o-kuk means " the 
 running fox." One of his boldest braves was Ma-ka-tai- 
 me-stie-kia-ki&k, " the black hawk." The history of this 
 renowned warrior is very curious. It was taken down 
 from his own lips, and has been published. If you should 
 
INDIAN NAMES. 45 
 
 .ike to listen to the adventures of Black Hawk, I will 
 relate them to you some day, when you have time to hear 
 them, as well as those of young Nik-ka-no-chee, a 
 Serninole. 
 
 Austin. We will not forget to remind you of your pro 
 mise. It will be capital to listen to these histories. 
 
 Hunter. When I saw Wa-s&w-me-saw, or, " the roaring 
 thunder," the youngest son of Black Hawk, he was in cap 
 tivity. Nah-se-us-kuk, " the whirling thunder," his eldest 
 son, was a fine looking man, beautifully formed, with 
 a spirit like that of a lion. There was a war called The 
 Black Hawk war, and Black Hawk was the leader and 
 conductor of it ; and one of his most famous warriors was 
 Wah-pe-kee-suck, or " white cloud ;" he was, however, as 
 often called The Prophet as the White Cloud. Pam-a-ho, 
 "the swimmer;" Wah-pa-ko-Ids-kuk, "the track of the 
 bear;" and Pash-ce-pa-ho, "the little stabbing chief;" 
 were, I think, all three of them warriors of Black Hawk. 
 
 Basil. The Little Stabbing Chief! He must be a very 
 dangerous fellow to go near, if we judge by his name 
 keep away from him, Austin, if you go to the Sacs. 
 
 Austin. Oh ! he would never think of stabbing me. I 
 should behave well to all the tribes, and then I dare sa^ 
 they would all of them behave well to me. You have not 
 said any thing of the Crow Indians. 
 
 Hunter. I forget who was at the head of the Crows, 
 though I well remember several of the Warriors among 
 them. They were tall, well-proportioned, and dressed 
 with a great deal of taste and care. Pa-ris-ka-ro6-pa, 
 called "the two crows," had a head of hair that swept the 
 ground after him as he walked along. 
 
 Austin. What do you think of that, Basil ? No doubt 
 the Crows are fine fellows. Please to mention two or 
 three more. 
 
 Hunter. Let me see; there was Ee-hee-a-duck-chee-a, 
 or, " he who binds his hair before ;" and Ho-ra-to-ah, 
 "a warrior;" and Chah-ee-ch6pes, " the four wolves ;" the 
 
46 INDIAN NAMES. 
 
 hair of these was as long as that of Pa-ris-ka-ro6-pa. 
 Though they were very tall, Ee-hee-a-duck-chee-a being at 
 least six feet high, the hair of each of them readied and 
 rested on the ground. 
 
 Austin. When I go to North America, the Crow 
 Indians shall not be forgotten by me. I shall have plenty 
 to tell you of, Brian", when I come back. 
 
 Brian. Yes, if you ever do come back ; but what with 
 the sea, and the rivers, and the swamps, and the bears, and 
 the buffaloes, you are sure to get killed. You will never 
 tell us about the Crows, or about any thing else. 
 
 Hunter. There was one of the Crows called The Red 
 Bear, or Duhk-jrits-o-ho-shee. 
 
 Brian. Duhk-pitch a Duck-pits I cannot pronounce 
 the word why that is worse to speak than any. 
 
 Austin. Hear me pronounce it then, Duhk-pits-o-hoot- 
 she. No ; that is not quite right, but very near it. 
 
 Basil. You must not go among the Crows yet, Austin ; 
 you cannot talk well enough. 
 
 Hunter. Oh, there are much harder names among some 
 of the tribes than those I have mentioned ; for instance, 
 there is Jlu-nah-kwet-to-hau-pfy-o, " the one sitting in the 
 clouds ;" and Eh-tohk-pay-she-pee-shah, k < the black mocas 
 sin ;" and Lay-lo6-ah-pee-&i-shee-kaw, or " grass, bush, and 
 blossom ;" and Kay-ee-qua-da-Mm-ee-gish-kum, " he who 
 tries the ground with his foot;" and Shon-ga-ton-ga-chtsh- 
 en-day, " the horse dung ;" and Mah-to-rah-rish-nee-veh- 
 ee-rah, "the grizzly bear that runs without regard." 
 
 Brian. Why, these names are as long as from here to 
 yonder. Set to work, Austin ! set to work ! For, if there 
 :.re many such names as these among the Indians, you will 
 have enough to do, without going buffalo hunting. 
 
 Austin. I never dreamed that there were such names as 
 those in the world. 
 
 Basil. Ay, you will have enough of them, Austin, 
 if you go abroad. You will never be able to learn them, 
 do what you will. Give it up, Austin ; give it up at once. 
 
INDIAN NAMES. 
 
 47 
 
 Though Brian and Basil were very hard on Austin, on 
 their way home, about the long names of the Indians, and 
 the impossibility of his ever being able to learn them by 
 heart, Austin defended himself stoutly. "Very likely/' 
 said he," after all, they call these long names in short, 
 just as we do ; Nat for Nathaniel, Kit for Christopher, and 
 Elic for Alexander." 
 
WIGWAMS. 
 
 CHAPTER IV. 
 
 Wigwams Crow Indians quitting an encampment Villages Food 
 Pomme blanche Pemican Marrow fat Fruit Dress Full 
 dress of Mah-to-toh-pa, " the four bears" Bows and arrows, quiv 
 ers, tomahawks, spears, shields, and scalping knives Scalping 
 War clubs Indian warfare Warfare of white men Language 
 Names of the sun and moon, a buffalo, and the Great Spirit, in dif 
 ferent languages Indian method of signing treaties. 
 
 HORTLY after the interview which 
 we have just described Austin, Brian, 
 and Basil were again listening to the 
 interesting accounts given by their 
 friend, the hunter; and it would 
 have been a difficult point to decide 
 if the listeners derived most pleasure 
 from their occupation, or the narrator. Austin began with 
 out delay to speak of the Red Indians, the Aborigines of 
 North America. " We want to know," said he, " a little 
 more about what these people were, when they were first 
 found out." 
 48 
 
WIGWAMS. 49 
 
 Hunter. When America was first discovered, the inhab 
 itants, though for the most part partaking of one general 
 character, were not without variety. The greater part, as 
 I told you, were, both in hot and cold latitudes, red men, 
 with black hair, and without beards. They, perhaps, 
 might have been divided into four parts : the Mexicans and 
 Peruvians, who were, to a considerable extent, civilized ; 
 the Caribs, who inhabited the fertile soil and luxuriant 
 clime of the West Indies ; the Esquimaux, who were then 
 just the same people as they are now, living in the same 
 manner by fishing ; and tfte Red Men, or North American 
 Indians. 
 
 Jiustin. Then the Esquimaux are not Red Indians. 
 
 Hunter. No ; they are .more like the people who live in 
 Lapland, and in the north of Asia ; and for this reason, and 
 because the distance across Behring's Straits is so short, it is 
 thought they came from Asia, and. are a part of the same 
 people. The red men are, however, different ; and as we 
 agreed that I should tell you about the present race of them, 
 perhaps I may as well proceed. 
 
 Austin. Yes. Please to tell us first of their wigwams, 
 and their villages, and how they live. 
 
 Brian. And what they eat, and what clothes they wear. 
 
 Basil. And how they talk to one another. 
 
 Austin. Yes ; and all about their spears and toma- 
 nawks. 
 
 Hunter. The wigwams of the Red Indians are of differ 
 ent kinds : some are extremely simple, being formed of 
 high sticks or poles, covered with turf or the bark of trees ; 
 while others are very handsome. The Sioux, the Assinne- 
 boins, the Blackfeet, and the Crows, form their wigwams 
 nearly in the same manner ; that is, by sewing together the 
 skins of buffaloes, after properly dressing them, and making 
 them into the form of a tent. This covering is then sup 
 ported by poles. The tent has a hole at the top, to Jet out 
 the smoke, and to let in the light. 
 
 G 5 
 
50 INDIAN ENCAMPMENT. 
 
 Austin. Ay, that is a better way of making a wigwam 
 than covering over sticks with turf. 
 
 Hunter. The wigwams, or lodges, of the Mandans are 
 round. A circular foundation is dug about two feet deep ; 
 timbers six feet high are set up all round it, and on these 
 are placed other long timbers, slanting inwards, and 
 fastened together in the middle, tent fashion, leaving 
 space for light, and for the smoke to pass. This tent-like 
 roof is supported by beams and upright posts, and it is 
 covered over outwardly by willow boughs and a thick 
 coating of earth ; then comes 'the last covering of hard 
 tough clay. The sun bakes this, and long use makes it 
 solid. The outside of a Mandan lodge is almost as useful 
 as the inside ; for there the people sit, stand, walk and 
 take the air. These lodges are forty, fifty, or sixty feet 
 wide. 
 
 Brian. The Mandan wigwam is the best of all. 
 
 Hunter Wigwams, like those of the Mandans, which 
 are always in the same place, and are not intended to be 
 removed, are more substantial than such as may be erected 
 and taken down at pleasure. Some of the wigwams of the 
 Crow Indians, covered as they are with skins dressed 
 almost white, and ornamented with paint, porcupine quills, 
 and scalp-locks, are very beautiful. 
 
 Austin. Yes ; they must look even better than the Man- 
 dan lodges, and they can be taken down and carried away. 
 
 Hunter. It would surprise you to witness an encamp 
 ment of Crows or Sioux strike their tents or wigwams. 
 Before now, I have seen an encampment of several hun 
 dred lodges all standing ; which, in two or three minutes 
 after, were flat upon the prairie. 
 
 Austin. Why, it must be like magic. 
 
 Hunter. The time has been fixed, preparations made, 
 the signal given, and all at once the poles and skin coverings 
 have been taken down. 
 
 Brian. How do they carry the wigwams away with 
 them? 
 
INDIAN VILLAGES. 51 
 
 Hunter. The poles are dragged along by horses and by 
 dogs ; the smaller ends being fastened over their shoulders, 
 while on the larger ends, dragging along on the ground, are 
 placed the lodge-coverings, rolled up together. The dogs 
 pull along two poles, each with a load, while the horses are 
 taxed according to their strength. Hundreds of horses and 
 dogs, thus dragging their burdens, may be seen slowly 
 moving over the prairie, with attendant Indians on horse 
 back, and women and girls on foot heavily laden, 
 
 Brian. What a sight ! and what a length they must 
 stretch out ; such a number of them ! 
 
 Hunter. Some of their villages are large, and fortified 
 with two rows of high poles round them. A Pawnee 
 Pict village on the Red River, with its five or six hundred 
 beehive-like wigwams of poles, thatched with prairie grass, 
 much pleased me. Round the village there were fields of 
 maize, melons, and pumpkins growing. The villages of 
 the Camanchees, the Kiawas, and the Wico's, were inter 
 esting objects ; and the dome-like wigwams of the Mandan 
 villages, and the tent-like lodges of the Crows, had a most 
 picturesque effect. The Red Indians hunt, fish, and some of 
 them grow corn for food; but the flesh of the buffalo is 
 what they most depend upon, unless it be the tribes which 
 are nearest the white men; these, such as the Creeks, 
 Osages, Otaways, Otawas, Winnebagoes, and especially the 
 Cherokees, are losing the character of Indians every day 
 more and more, and adopting the manners and customs of 
 the whites. 
 
 Austin. How do the Indians cook their food ? 
 
 Hunter. They broil or roast meat and fish, by laying 
 them on the fire, or on sticks raised above the fire. They 
 boil meat, also, making of it a sort of soup. I have often 
 seated myself, squatting down on a robe spread for me, to a 
 fine joint of buffalo ribs, admirably roasted ; with, perhaps, 
 a pudding-like paste of the " pomme blanche," or prairie 
 turnip, flavoured with buffalo berries. 
 
52 DRESS OF A WARRIOR. 
 
 Austin. That is a great deal like an English dinner 
 roast beef and a pudding. 
 
 Hunter. The Indians eat a great deal of green corn, 
 pemican, and marrow fat. The pemican is buffalo meat, 
 dried hard, and pounded in a wooden mortar. Marrow fat 
 is what is boiled out of buffalo bones ; it is usually kept in 
 bladders. They eat, also, the flesh of the deer and other 
 animals : that of the dog is reserved for feasts and especial 
 occasions. They have, also, beans and peas, peaches, 
 melons and strawberries, pears, pumpkins, chincapins, wal 
 nuts and chestnuts. These things they can get when set 
 tled in their villages ; but when wandering, or on their 
 war parties, they take up what they can get. They never 
 eat salt with their food. 
 
 Basil. And what kind of clothes do they wear ? 
 
 Hunter. Principally skins, unless they trade with the 
 whites, in which case they buy cloths of different kinds. 
 Some wear long hair, some cut their hair off and shave the 
 head. Some dress themselves with very few ornaments, 
 but others have very many. Shall I describe to you the full 
 dress of M&h-to-toh-pa, "the four bears." 
 
 ftustin. Oh, yes ; every thing belonging to him. 
 
 Hunter. You must imagine, then, that he is standing up 
 before you, while I describe him, not a little proud of his 
 costly attire. 
 
 ftustin. I fancy that I can see him now. 
 
 Hunter. His robe was the soft skin of a young buffalo 
 bull. On one side was the fur ; on the other, the victories 
 he had won were set forth. His shirt, or tunic, was made 
 of the skins of mountain sheep, ornamented with porcupine 
 quills and paintings of his battles. From the edge of his 
 shoulder-band hung the long black locks that he had taken 
 with his own hand from his enemies. His head-dress was 
 of war-eagle quills, falling down his back to his very feet ; 
 on the top of it stood a pair of buffalo horns, shaven thin, 
 and polished beautifully. 
 
 Brian. What a figure he must have been ! 
 
MAH-TO-TOH-PA, SECOND CHIEF OF THE MANDANS. 
 
 53 
 

DRESS OF A WARRIOR. 55 
 
 Hunter. His leggings were tight, decorated with porcu 
 pine quills and scalp locks : they were made of the finest 
 deer skins, and fastened to a belt round the waist. His mo 
 cassins, or shoes, were buckskin, embroidered in the richest 
 manner ; and his necklace, the skin of an otter, had on it fifty 
 huge claws, or rather talons, of the grizzly bear. 
 
 Austin. What a desperate fellow f bold as a lion, I will 
 be bound for it. Had he no arms about him ? 
 
 Hunter. Oh, yes! He held in his left hand a two-edged 
 spear of polished steel, with a shaft of tough ash, and orna 
 mented with tufts of war-eagle quills. His bow, beautifully 
 white, was formed of bone, strengthened with the sinews of 
 deer, drawn tight over the back of it ; the bow-string was 
 a three-fold twist of sinews. Seldom had its twang been 
 heard, without an enemy or a buffalo falling to the earth ; 
 and rarely had that lance been urged home, without finding 
 its way to some victim's heart. 
 
 Austin. I thought he was a bold fellow. 
 
 Hunter. He had a costly shield of the hide of a buffalo, 
 stiffened with glue and fringed round with eagle quills and 
 antelope hoofs ; and a quiver of panther skin, well filled 
 with deadly shafts. Some of their points were flint, and 
 some were steel, and most of them were stained with blood. 
 He carried a pipe, a tobacco sack, a belt, and a medicine 
 bag ; and in his right hand he held a war club like a sling, 
 being made of a round stone wrapped up in raw hide and 
 fastened to a tough stick handle. 
 
 Austin. What sort of a pipe was it ? 
 
 Basil. What was in his tobacco sack ? 
 
 Brian. You did not say what his belt was made of. 
 
 Hunter. His pipe was made of a red pipe-stone, and it 
 had a stem of young ash, full three feet long, braided with 
 porcupine quills in the shape of animals and men. It was 
 also ornamented with the beaks of woodpeckers, and hairs 
 from the tail of the white buffalo. One thing I ought not 
 to omit; on the lower half of the pipe which was painted 
 red, were notched the snows, or years of his life. By this 
 
56 SCALPING. 
 
 simple record of their lives, the red men of the forest ar 1 
 the prairie may be led to something like reflection. " \\ ^ 
 are but of yesterday, and know nothing, because our days 
 upon earth are a shadow," Job viii. 9. 
 
 JBasil. What was in his tobacco sack ? 
 
 Hunter. His flint and steel, for striking a light ; as well 
 as his tobacco, which was nothing more than bark of the 
 red willow. His medicine bag was beaver skin, adorned 
 with ermine and hawks' tills; and his belt, in which he 
 carried his tomahawk and scalping knife, was formed 
 of tough buckskin, firmly fastened round his loins. 
 
 Austin. Please to tell us about the scalping knife. It 
 must be a fearful instrument. 
 
 Hunter. All instruments of cruelty, vengeance, and de 
 struction are fearful, whether in savage or civilized life. 
 What are we, that wrath, and revenge, and covetousness 
 should be fostered in our hearts ! What is man, that he 
 should shed the blood of his brother ! Before the Indians had 
 dealing with the whites, they made their own weapons : 
 their bows were strung with the sinews of deer; their 
 arrows were headed with flint ; their knives were of 
 sharpened bone ; their war-clubs were formed of wood, cut 
 into different shapes, and armed with sharp stones; and 
 their tomahawks, or hatchets, were of the same materials : 
 but now, many of their weapons, such as hatchets, spear 
 heads, and knives, are made of iron, being procured from 
 the whites, in exchange for the skins they obtain in 
 the chase. A scalping knife is oftentimes no other than a 
 rudely formed butcher's knife, with one edge, made in 
 England and sold to the Indians; others are made in 
 America; and the Indians wear them in beautiful scab 
 bards under their belts. 
 
 Austin. How does a Red Indian scalp his enemy ? 
 
 Hunter. The hair on the crown of the head is seized 
 with the left hand; the knife makes a circle round it 
 through the skin, and then the hair and skin together, some 
 times with the hand, and sometimes with the teeth, 
 
CLUBS AND TOMAHAWKS. 
 
 57 
 
 are forcibly torn off. The scalp may be, perhaps, as broad 
 as my hand. 
 
 Brian. Terrible ! Scalping would be sure to kill a man, 
 I suppose. 
 
 Hunter. Scalps are war trophies, and are generally 
 regarded as proofs of the death of those who wore them ; 
 but an Indian, inflamed with hatred and rage, and excited 
 by victory, will not always wait till his foe has expired be 
 fore he scalps him. The hair, as well as the scalp, of 
 a fallen foe is carried oif by the victorious Indian, and with 
 it his clothes are afterwards ornamented. It is said, that, 
 during the old French war, an Indian slew a Frenchman 
 who wore a wig. The warrior stooped down, and seized 
 the hair for the purpose of securing the scalp. To his 
 great astonishment, the wig came off, leaving the head 
 bare. The Indian held it up, and examining it with great 
 wonder, exclaimed, in broken English, "Dat one big lie." 
 
 Brian. How the Indian would stare ! 
 
 Basil. He had never seen a wig before, I dare say. 
 
 cr., Scalping knife. 6, Ditto, in sheath. 
 c, <7, War clubs, e, e t Tomahawks, g, Whip. 
 
 Hunter. The arms of Indians, offensive and defensive 
 
 are, for the most part, those which I have mentioned the 
 
 club, the tomahawk, the bow and arrow, the spear, the 
 
 shield, and the scalping knife ; but the use of fire-arms is 
 
 H 
 
58 TOMAHAWKS, ARROWS, AND SHIELDS. 
 
 gradually extending among some of their tribes. Some of 
 their clubs are merely massy pieces of hard, heavy wood, 
 nicely fitted to the hand, with, perhaps, a piece of hard 
 bone stuck in the head part ; others are curiously carved 
 into fanciful and uncouth shapes ; while, occasionally, may 
 be seen a frightful war club, knobbed all over with brass 
 nails, with a steel blade at the end of it a span long. 
 
 Austin. What a terrible weapon, when wielded by 
 a savage ! 
 
 Brian. I would not go among the Indians, with their 
 clubs and tomahawks, for a thousand pounds. 
 
 Basil. Nor I either : they would be sure to kill me. 
 
 Hunter. The tomahawk is often carved in a strange 
 manner ; and some of the bows and arrows are admirable. 
 The bow formed of bone and strong sinews is a deadly 
 weapon ; and some Indians have boasted of having sent 
 an arrow from its strings right through the body of 
 a buffalo. 
 
 Austin. What a strong arm that Indian must have had ! 
 Through a buffalo's body? 
 
 Hunter. The quiver is made of the skin of the panther, 
 or the otter ; and some of the arrows it contains are usually 
 poisoned. 
 
 Brian. Why, then, an arrow is sure to kill a person, if 
 it hits him. 
 
 Hunter. It is not likely that an enemy, badly wounded 
 with a poisoned arrow, will survive ; for the head is set on 
 loosely, in order that, when the arrow is withdrawn, the 
 poisoned barb may remain in the wound. How opposed 
 are these cruel stratagems of war to the precepts of 
 the gospel of peace, which says, " Love your enemies, 
 bless them that curse you, do good to them that hate you, 
 and pray for them which despitefully use you, and perse 
 cute you !" Matt. v. 44. 
 
 Basil. What will you do, Austin, if you go among the 
 Indians, and they shoot you with a poisoned arrow ? 
 
MODE OF WARFARE. 59 
 
 Austin. Oh, I shall carry a shield. You heard that the 
 Indians carry shields. 
 
 Hunter. The shields of the Crows and Blackfeet are 
 made of the thick skin of the buffalo's neck: they are 
 made as hard as possible, by smoking them, and by putting 
 glue upon them obtained from the hoofs of animals; so 
 that they will not only turn aside an arrow, but a musket 
 ball, if they are held a little obliquely. 
 
 Jiustin. There, Basil ! You see that I shall be safe, after 
 all ; for I shall carry a large shield, and the very hardest I 
 can get anywhere. 
 
 Hunter. Their spears have long, slender handles, with 
 steel heads : the handles are as much as a dozen feet long, 
 or more, and very skilful are they in the use of them ; and 
 yet, such is the dread of the Indian when opposed to a 
 white man, that, in spite of his war horse and his eagle 
 plumes, his bow and well-filled quiver, his long lance, toma 
 hawk, and scalping knife, his self-possession forsakes him. 
 He has heard, if not seen, what the white man has done ; 
 and he thinks there is no standing against him. If he can 
 surprise him, he will ; but, generally, the red man fears to 
 grapple with a pale face in the strife of war, for he con 
 siders him clothed with an unknown power. 
 
 Austin. I should have thought that a Red Indian would 
 be more than a match for a white man. 
 
 Hunter. So long as he can crawl in the grass or brush 
 wood, and steal silently upon him by surprise, or send a 
 shaft from his bow from behind a tree, or a bullet from his 
 rifle from the brow of a bluff, he has an advantage ; but, 
 when he comes face to face with the white man, he is super- 
 stitiously afraid of him. The power of the white man, in 
 war, is that of bravery and skill; the power of the red man 
 consists much in stratagem and surprise. Fifty white men, 
 armed on an open plain, would beat off a hundred red 
 men. 
 
 Brian. Why is it that the red men are always fighting 
 
60 INDIAN NAMES. 
 
 one against another ? They are all brothers, and what is the 
 use of their killing one another ? 
 
 Hunter. Most of the battles among the Red Indians, are 
 brought about by the belief that they are bound to revenge 
 an injury to their tribe. There can be no peace till 
 revenge is satisfied ; they are almost always retaliating one 
 on another. Then, again, the red men have too often been 
 tempted, bribed, and, in some cases, forced to fight for the 
 white man. 
 
 Brian. That is very sad, though. 
 
 Hunter. It is sad; but when you say red men are 
 brothers, are not white men brothers too ? And yet, though 
 they have been instructed in the truths of Christianity, and 
 the gospel of peace, which red men have not, how ready 
 they are to draw the sword ! War springs from sin ; and 
 until sin is subdued in the human heart, war will ever be 
 dear to it. 
 
 ftustin. What do the Indians call the sun ? 
 
 Hunter. The different tribes speak different languages, 
 and therefore you must tell me which of them you mean. 
 
 Austin. Oh ! I forgot that. Tell me what two or three 
 of the tribes call it. 
 
 Hunter. A Sioux calls it wee ; a Mandan, menahka ; a 
 Tuskarora, hiday ; and a Blackfoot, cristeque ahtose. 
 
 Austin. The Blackfoot is the hardest to remember. I 
 should not like to learn that language. 
 
 Brian. But you must learn it, if you go among them ; 
 or else you will not understand a word they say. 
 
 Jlustin. Well I shall manage it somehow or other. 
 Perhaps some of them may know English; or we may 
 make motions one to another. What do they call the 
 moon ? 
 
 Hunter. A Blackfoot calls it coque ahtose ; a Sioux, on 
 wee ; a Riccaree, wetah ; a Mandan, esto menahka ; and 
 a Tuskarora, autsunyehaw. 
 
 Brian. I wish you joy of the languages you have to 
 learn, Austin, if you become a wood-ranger, or a trapper. 
 
INDIAN NAMES. 61 
 
 Remember, you must learn them all ; and you will have 
 quite enough to do, I warrant you. 
 
 ftustin. Oh ! I shall learn a little at a time. We cannot 
 do every thing at once. What do the red men call a 
 buffalo ? 
 
 Hunter. In Riccaree, it is watash ; in Mandan, ptem- 
 day ; in Tuskarora, hohats ; in Blackfoot, eneuh. 
 
 Basil. What different names they give them ! 
 
 Hunter. Yes. In some instances they are alike, but 
 generally they differ. If you were to say " How do you 
 do ?" as is the custom in England ; you must say among the 
 Indians, How ke che wa ? Chee na e num ? Dati yoothay 
 its ? or Tush hah thah mah kah hush ? according to the 
 language in which you spoke. I hardly think these lan 
 guages would suit you so well as your own. 
 
 Brian. They would never suit me ; but Austin must 
 learn every bit of them. I never heard such outlandish 
 talk before. 
 
 Austin. I want to know the names that the Indians give 
 to the Great Spirit. 
 
 Hunter. The names given by the Sioux, the Tuskaroras, 
 the Mandans, and the Riccarees, are Wokon shecha ; Ye 
 wunni yoh ; Mah ho peneta ; and Ka ke wa rooh teh. 
 
 Austin. Please to tell us a few more words of different 
 kinds ; such as bear and beaver, bow and lance, pipe and 
 tobacco, and a brave. 
 
 Hunter. In Tuskarora, a bear is jotakry yukuh ; a 
 bow awrow ; and a quiver, yonats ronar hoost pah. In 
 Sioux, a beaver is chapa ; a pipe, tehon de oopa ; and 
 tobacco, tchondee. In Mandan, a wigwam is ote ; a brave, 
 numohkharica ; and a lance, monna etorook shoka. In 
 Riccaree, a white buffalo is tohn hah tah ka ; a wolf, 
 steerich ; and a war eagle, nix war roo. And now, I think 
 that I have told you quite as much of the Indian languages 
 as you will remember. 
 
 Brian. We shall never remember one half of it ; no, nor 
 a quarter ! ' 
 
 6 
 
62 INDIAN WRITING. 
 
 Basil. I can only remember that chapa is a beaver. 
 
 Austin. Well done, Basil ; I had forgotten that. But 
 please to tell us how 1 to count Ten, and then we will ask 
 you no more about languages. Let it be in the language of 
 the Riccarees. 
 
 Hunter. Yery well. Jlsco, pitco, tow wit, tehee tish, 
 tehee hoo, tcha pis, to tcha pis, to tcha pis won, nah e ne, 
 ivon, nah en. I will just add, that weetah, is twenty ; 
 nahen tehee hoo, is fifty ; nah en te tcha pis won, is eighty ; 
 shok tan, is a hundred ; and sho tan tera hoo, is a thou 
 sand. 
 
 Austin. Can the Red Indians write ? 
 
 Hunter. Oh, no ; they have no use for pen and ink, ex 
 cepting some of the tribes near the whites. In many 
 of the different treaties which have been made between the 
 white and the red man, the latter has put, instead of his 
 name, a rough drawing of the animal or thing after which 
 he had been called. If the Indian chief was named " War 
 hatchet," he made a rough outline of a tomahawk. If his 
 name was " The great buffalo," then the outline of a 
 buffalo was his signature. 
 
 Basil. Well, how curious ! 
 
 Hunter. The Big turtle, the Fish, the Scalp, the 
 Jirrow, and the Big canoe, all drew the form represented 
 by their names in the same manner. If you were to see 
 these signatures, you would not run into the error of 
 thinking that these Indian chiefs had ever taken lessons in 
 the art of drawing. 
 
 Brian. I dare say their fish, and arrows, and hatchets, 
 and turtles, and buffaloes, are comical things. 
 
 Hunter. Yes : but the hands that make thSse feeble 
 scrawls are strong, when they wield the bow or the toma 
 hawk. A white man in the Indian country, according to a 
 story that is told, met a Shawanos riding a horse, which he 
 recognised as his own, and claimed it from him as his pro 
 perty. The Indian calmly answered : "Friend, after a little 
 while I will call on you at your house, when we will talk 
 
INDIAN AND HIS HORSE 63 
 
 this matter over." A few days afterwards, the Indian 
 came to the white man's house, who insisted on having his 
 horse restored to him. The other then told him : " Friend, 
 the horse which you claim belonged to my uncle, who 
 lately died ; according to the Indian custom, I have become 
 heir to all his property." The white man not being satis 
 fied, and renewing his demand, the Indian immediately 
 took a coal from the fire-place, and made two striking 
 figures on the door of the house ; the one representing the 
 white man taking the horse, and the other himself in the 
 act of scalping him: then he coolly asked the trembling 
 claimant whether he could read this Indian writing. The 
 matter was thus settled at once, and the Indian rode oft'. 
 
 Austin. Ay ; the white man knew that he had better 
 give up the horse than be scalped. 
 
 After the hunter had told Austin and his brothers that he 
 should be sure to have something to tell them on their next 
 visit, they took their departure, having quite enough to 
 occupy their minds till they reached home. 
 
 INDIAN CHIEF. 
 
BLACK HAWK. 
 
 CHAPTER V. 
 
 The history of Black Hawk Na-nd-ma-kee's dream Black Hawk's 
 birth place Becomes a brave Fights against the Osages His 
 father killed Destroys forty lodges of the Osages Sac chiefs go 
 to St. Louis Strong drink given them, and they sign away land 
 of the Sacs' nation American whites deceive the Sacs, and Black 
 Hawk joins the British His battles He returns home Kee-o-kuk 
 made chief Black Hawk again goes to war He gives himself up to 
 the Americans A buffalo hunt. 
 
 OUDLY did Austin Ed 
 wards exclaim " Black 
 Hawk ! Black Hawk !" as 
 he came in sight of the hunter, 
 who was just returning to his cottage 
 as Austin and his brothers reached 
 it. " You promised to tell us all 
 about Black Hawk, and we are come 
 to hear it now." 
 
HISTORY OF BLACK HAWK. 65 
 
 The hunter told the boys that it had been his intention to 
 talk with them about the prairies and bluffs, and to have 
 described the wondrous works of God in the wilderness, of 
 which it might literally be said, strown as they were with 
 fruits and flowers, " The wilderness and the solitary place 
 shall be glad for them; and the desert shall rejoice, and 
 blossom as the rose," Isa. xxxv. 1. It appeared, however, 
 that Austin's heart, was too much set on hearing the history 
 of Black Hawk, to listen patiently to any thing else ; and 
 the hunter, perceiving this, willingly agreed to gratify him. 
 He told them, that, in reading or hearing the history 
 of Indian chiefs, they must not be carried away by false 
 notions of their valour, for that it was always mingled with 
 much cruelty. The word of God said truly, that the dark 
 places of the earth are full of the habitations of cruelty," 
 Psa. Ixxiv. 20. " With untaught Indians," continued he, 
 " revenge is virtue ; and to tomahawk an enemy, and tear 
 away his scalp, the noblest act he can perform in his own 
 estimation ; whereas Christians are taught, as 1 said before, 
 to forgive and love their enemies. But I will now begin 
 the history of Black Hawk." 
 
 Austin. Suppose you tell us his history just as he would 
 tell it himself. Speak to us as if you were Black Hawk, 
 and we will not utter a single word. 
 
 Hunter. Very well. Then for a while, I will be Black 
 Hawk, and what I tell you will be true, only the words 
 will be my own, instead of those of the Indian chief. Now, 
 then, I will be Black Hawk, and speak as if I spoke to 
 American white men. " I am an old man, the changes of 
 many moons and the toils of war have made me old. I 
 have been a conqueror, and I have been conquered : many 
 moons longer I cannot hope to live. 
 
 " I have hated the whites, but have been treated well by 
 them when a prisoner. I wish, before I go my long jour 
 ney, at the command of the Great Spirit, to the hunting 
 grounds of my fathers in another world, to tell my history ; 
 it will then be seen why I hated the whites. Bold and 
 I 6* 
 
66 HIS PARENTAGE. 
 
 proud was I once, in my native forests, but the pale faces 
 deceived me ; it was for this that I hated them. 
 
 "Would you know where I was born? I will tell you. 
 It was at the Sac village on Rock River. This was accor 
 ding to white man's reckoning, in the year 1767, so that I 
 am fifty years old, and ten and seven. 
 
 My father's name was Py-e-sa ; the father of his father 
 was Na-na-ma-kee, or thunder. I was a brave, and after 
 wards a chief, a leading war-chief, carrying the medicine 
 bag. I fought against the Osages. Did I fear them? No. 
 Did I often win the victory ? I did. 
 
 " The white men of America said to the Sacs and Foxes, 
 to the Sioux, the Chippewas, and Winnebagoes, < Go you 
 to the other side of the Mississippi ;' and they said, < Yes.' 
 But I said, i No : why should I leave the place where our 
 wigwams stand, where we have hunted for so many moons, 
 and where the bones of our fathers have rested ? Ma-ka- 
 tai-me-she-kia-kiak, or Black Hawk, will not go. 5 
 
 " My heart told me that my great white father, the chief 
 of America, would not do wrong ; would not make me go 
 to the other side of the river. My prophet also told me the 
 same. I felt my arm strong, and I fought. Never did the 
 hand of Black Hawk kill woman or child. They were 
 warriors that Black Hawk fought with. 
 
 " Many moons before I or my father hunted in the forest, 
 or on the prairie, Na-na-ma-kee, my great grandfather, had 
 a dream many times, that he should some day meet with a 
 white father. He believed the dream, and went with his 
 brothers Pau-ka-hum-ma-wa, or Sun-fish, and Na-mah, or 
 Sturgeon, to meet with his white father. 
 
 " They went on for five days to the left of sunrise, and 
 then Na-na-ma-kee told them to go on and listen, and if 
 they heard any thing to set up a pole with grass on it. They 
 went on, heard a noise, set up the pole, and came back for 
 Na-na-ma-kee, who went with them. He then went on 
 alone, and met his great white father. 
 
 He was much astonished, for his white father told him 
 
BLACK HAWK BECOMES A BRAVE. 67 
 
 that he was son of the king of France, and gave him pre 
 sents ; and said that on their return to their tribe, he must 
 be their chief, and his brothers under chiefs. He gave Na- 
 na-ma-kee guns, and powder and lead, and spears ; and told 
 him how the guns were to be used against enemies and in 
 hunting ; and he gave his brothers cooking vessels and other 
 things. It is the will of the Great Spirit/ said his great 
 white father, < that Na-na-ma-kee shall be chief of his peo 
 ple, and a great general/ 
 
 " When Na-ria-ma-kee went back with his brothers, his 
 tribe made him their chief, and gave him the medicine bag ; 
 and for many moons they had dealings with their, great 
 white French father, giving him their peltries and furs, and 
 taking for them arms, and vessels, and other things. 
 
 "At last the British white men beat away the French, 
 and our people had a British white father, who gave them 
 goods. But the other tribes went to war with our people, 
 and the tomahawk, and the spear, and the gun had plenty 
 to do. Our people joined with the Foxes, and at last, after 
 being beaten to the river Wisconsin, they went down the 
 Rock River, drove away the Kas-kas-kias, and built a vil 
 lage ; in that village Black Hawk was born. 
 
 "Though I came down from the chief Na-na-ma-kee, 
 yet my people would riot let me dress like a chief. I did 
 not paint myself ; I did not wear feathers ; but I was bold 
 and not afraid to fight, so I became a brave. 
 ' " The Osages were our enemies, and I went with my 
 father and many more to fight. I saw my father kill an 
 enemy, and tear away the scalp from his head. I felt deter 
 mined to do the same. I pleased my father ; for, with my 
 tomahawk and spear, I rushed on an enemy. I brought 
 back his scalp in my hand. 
 
 " 1 next led on seven of our people against a hundred 
 Osages, and killed one. After that, I led on two hundred, 
 when we killed a hundred, and took many scalps. In a 
 battle with the Cherokees my father was killed. I painted 
 my face black, and prayed to the Great Spirit, and did not 
 
68 BLACK HAWK AND THE AMERICANS. 
 
 fight any more for five years ; all that I did was to hunt 
 and to fish. 
 
 " The Osages had done us great wrong, so we were de 
 termined to destroy them. I set off, in the third moon, at the 
 head of five hundred Sacs and Foxes, and one hundred 
 loways. We fell upon forty lodges. I made two of their 
 squaws prisoners, but all the rest of the people in the lodges 
 we killed. Black Hawk killed seven men himself. In a 
 battle with the Cherokees, I killed thirteen of their bravest 
 with my own hand. 
 
 " One of our people killed a pale-face American, and he 
 was put in prison ; so we sent Quash-qua-me, Pa-she-pa-ho, 
 06-che-qua-ka, and Ha-she-quar-hi-qua to St. Louis, to pay 
 for the killed man, and to cover the blood. Did the pale 
 faces do well ? No, they did not ; they set our man free, 
 but when he began to run they shot him down ; and they 
 gave strong drink to our four people, and told them to give 
 up the best part of our hunting ground for a thousand dol 
 lars every twelve moons. What right had they to give our 
 men strong drink, and then cheat them ? None. 
 
 "American white faces came with great, big gun, to 
 build a fort, and said it was to trade with us. They treated 
 the Indians ill : we went against the fort. I dug a hole in 
 the ground with my knife, so that I could hide myself with 
 some grass. I shot with my rifle and cut the cord of their 
 flag, so that they could not pull it up to fly in the air ; and 
 we fired the fort, but they put out the fire. 
 
 "The American pale faces and the British pale faces 
 went to war. I knew not what to do when the British 
 held talks with us. We did not like the Americans ; they 
 never did the same as they said ; but the British did better. 
 
 " One of our people killed a white, and was taken. He 
 was to die, but asked leave to go and see his squaw and 
 children. They let him go, but he ran back through the 
 prairies next day, in time to be shot down. He did not say 
 he would come back and then stay ; he was an Indian, and 
 
BLACK HAWK AND THE BRITISH. 69 
 
 not an American. I hunted and fished for his squaw and 
 children when he was dead. 
 
 " Why was it that the Great Spirit did not keep the white 
 men where he put them ? Why did he let them come among 
 my people with their fire-drink, sickness, and guns ? It had 
 been better or red men to be by themselves. 
 
 Now hearken to Black Hawk, for he speaks the truth. 
 Our great American father told some of our people, who 
 went to him in Washington, that he wished us neither to 
 fight for him, nor for the British. They told him that the 
 British let them have goods at the fall, that we might be able 
 to hunt and pay for them after. < You shall have goods/ 
 said he, < at Fort Madison, in the way the British let you 
 have them.' But, when we went to the fort, they would 
 not let us have any. 'What could we do? Was not this de 
 ceiving us ? Was not this making us go over to the British ? 
 It was. 
 
 " A British trader landed at Rock Island, and sent us 
 word that he had presents and good news for us, and he 
 sent us pipes and tobacco. Often has Black Hawk seen the 
 prairie on fire : this news was just like it ; it ran fast. We 
 went to the trader, he was not like the Americans ; he did 
 what he said ; he gave us a keg of rum, and let us have a^ 
 his goods, to be paid for with furs and peltries when the 
 spring came. Guns were fired, the British flag was then 
 run up high, flying in the wind. 
 
 u We went fo a great English brave, Colonel Dixon, at 
 Green Bay : there were many Potowatemies, Kickapoos, 
 Ottowas, and Winnebagoes there. The great brave gave 
 us pipes, tobacco, new guns, powder and clothes. I held a 
 talk with him in his tent; he took my hand. General 
 Black Hawk,' said he, and he put a medal round my neck, 
 ' you must now hold us fast by the hand ; you will have 
 the command of all the braves to join our own braves at 
 Detroit.' I was sorry, because I wanted to go to Missis 
 sippi. But he said, ( No ; you are too brave to kill women 
 and children : you must kill braves/ 
 
70 WAR EXCURSIONS. 
 
 < We had a feast, and I led away five hundred braves to 
 join the British. Sometimes, we won, and sometimes we 
 lost. The Indians were killing the prisoners, but Black 
 Hawk stopped them. He is a coward who kills a brave 
 that has no arms and cannot fight. I did not like so often 
 to be beaten in battle, and to get no plunder. I left the 
 British, with twenty of my braves, to go home, and see 
 after my wife and children. 
 
 I found an old friend of mine sitting on a mat in 
 sorrow; he had come to be alone, and to make himself 
 little before the Great Spirit : he had fasted long, he was 
 hardly alive ; his son had been taken prisoner, and shot and 
 stabbed to death. I put my pipe to my friend's mouth : he 
 smoked a little. I took his hand, and said, < Black Hawk 
 would revenge his son's death.' A storm came on; I 
 wrapped my old 'friend in my blanket. The storm gave 
 over ; I made a fire. It was too late ; my friend was dead. 
 I stopped with him the balance of the night ; and then my 
 people came, and we buried him on the peak of the bluff. 
 
 " I explained to my people the way the white men fight. 
 Instead of stealing on each other, quietly and by surprise, 
 to kill their enemies, and save their own people ; they all 
 fight in the sun-light, like braves ; not caring how many of 
 their people fall. They then feast and drink as if nothing 
 had happened, and write on paper that they have won, 
 whether they have won or been beaten. And they do not 
 write truth, for they only put down a part of the people 
 they have lost. They would do to paddle a canoe, but not 
 to steer it. They fight like braves, but they are not fit to 
 be chiefs, and to lead war parties. 
 
 " I found my wife well, and my children, arid would 
 have been quiet in my lodge ; for, while I was away, Kee- 
 o-kuk had been made a chief: but I had to revenge the 
 death of the son of my old friend. I told my friend 
 so when he was dying. Why should Black Hawk speak a 
 lie? I took with me thirty braves, and went to Fort 
 Madison ; but the American pale faces had gone. I was 
 
PEACE MADE WITH THE AMERICANS. 71 
 
 glad, but still followed them down the Mississippi. I went 
 on their trail. I shot the chief of the party with whom we 
 fought. We returned home, bringing two scalps. Black 
 Hawk had done what he said. 
 
 " Many things happened. Old Wash-e-own, one of the 
 Potowatemies, was shot dead by a war chief. I gave 
 Wash-e-own's relations two horses and my rifles, to keep 
 the peace. A party of soldiers built a fort at Prairie 
 du Chien. They were friendly to us, but the British came 
 and took the fort. We joined them ; we followed the 
 boats and shot fire-arrows, and the sails of one boat was 
 burned, and we took it. 
 
 " We found in the boats we had taken, barrels of whis 
 key : this was bad medicine. We knocked in the heads of 
 the barrels, and emptied them of the bad medicine. We 
 found bottles and packages, which we flung into the river, 
 as bad medicine too. We found guns and clothes, which I 
 divided with my braves. The Americans built a fort; 
 I went towards it with my braves. I had a dream, 
 in which the Great Spirit told me to go down the bluff to a 
 creek, and to look in a hollow tree cut down, and there I 
 should see a snake ; close by would be the enemy un 
 armed. I went to the creek, peeped into the tree, saw the 
 snake, and found the enemy. One man of them was 
 killed, after that we returned home : peace was made 
 between the British and Americans, and we were to bury 
 the tomahawk too. 
 
 " We went to the great American chief at St. Louis, and 
 smoked the pipe of peace. The chief said our great 
 American father was angry with us, and accused us 
 of crimes. We said this was a lie ; for our great father 
 had deceived us, and forced us into a war. They were 
 angry at what we said ; but we smoked the pipe of peace 
 again, and I first touched the goose quill ; but I did not 
 know that, in doing so, I gave away my village. Had I 
 known it, I would never have touched the goose quill. 
 
 " The American whites built a fort on Rock Island ; this 
 
72 WHITES SEIZE THE HUNTING GROUNDS. 
 
 made us sorry, for it was our garden, like what the white 
 people have near their big villages. It supplied us with 
 plums, apples, and nuts; with strawberries and blackber 
 ries. Many happy days had I spent on Rock Island. 
 A good spirit had the care of it ; he lived under the rock, 
 in a cave. He was white, and his wings were ten times 
 bigger than swan's wings: when the white men came 
 there, he went away. 
 
 " We had corn, and beans, and pumpkins, and squashes. 
 We were the possessors of the valley of the Mississippi, 
 full seven hundred miles from the Ouisconsin to the Portage 
 des Sioux, near the mouth of the Missouri. If another 
 prophet had come to us in those days, and said, i The white 
 man will drive you from these hunting grounds, and from 
 this village, and Rock Island, and not let you visit the 
 graves of your fathers ;' we should have said, < Why 
 should you tell us a lie ?' 
 
 " It was good to go to the graves of our fathers. The 
 mother went there to weep over her child : the brave went 
 there to paint the post where lay his father. There was no 
 place in sorrow like that where the bones of our forefathers 
 lay. There the Great Spirit took pity on us. In our 
 village, we were as happy as a buffalo on the plains ; but 
 now we are more like the hungry and howling wolf in the 
 prairie. 
 
 "As the whites came nearer to us, we became more 
 unhappy. They gave our people strong liquor, and 1 
 could not keep them from drinking it. My eldest son, and 
 my youngest daughter died. I gave away all I had ; 
 blackened my face for two years, lived alone with my 
 family to humble myself before the Great Spirit. I had 
 only a piece of buffalo robe to cover me. 
 
 "White men came and took part of our lodges; and 
 Kee-o-kuk told me I had better go west, as he had done. 
 I said I could not forsake my village ; the prophet told me 
 I was right. I thought then that Kee-o-kuk was no brave, 
 
FRAUDS BY THE WHITE MEN. 73 
 
 but a coward, to give up what the Great Spirit had 
 given us. 
 
 " The white men grew more and more ; brought whiskey 
 among us ; cheated us out of our guns, our horses, and our 
 traps, and ploughed up our grounds. They treated us 
 cruelly ; and while they robbed us, said that we robbed 
 them. They made right look like wrong, and wrong like 
 right. I tried hard to get right, but could not. The white 
 man wanted my village, and back I must go. Sixteen thou 
 sand dollars every twelve moons are to be given to the 
 Potowatemies for a little strip of land, while one thousand 
 dollars only was set down for our land signed away, worth 
 twenty times as much. White man is too great a cheat for 
 red man. 
 
 "A great chief, with many soldiers, came to drive us 
 away. I went to the prophet, who told me not to be afraid. 
 They only wanted to frighten us, and get our land without 
 paying for it. I had a talk with the great chief. He said 
 if I would go ; well. If I would not ; he would drive me. 
 'Who is Black Hawk?' said he. <I am a Sac/ said I; 
 < my forefather was a Sac ; and all the nation call me a Sac.' 
 But he said I must go. 
 
 " I crossed the Mississippi with my people, during the 
 night, and we held a council. I touched the goose quill 
 again, and they gave us some corn, but it was soon gone. 
 Then our women and children cried out for the roasting 
 ears, the- beans, and squashes they had been used to. And 
 some of our braves went back in the night, to steal some 
 corn from our own fields : the whites saw them, and fired 
 upon them. 
 
 " I wished our great American father to do us justice. I 
 wished to go to him with others, but difficulties were 
 thrown in the way. I consulted the prophet, and recruited 
 my bands to take my village again ; for I knew that it had 
 been sold by a few, without the consent of the many. It 
 was a cheat. I said, ( I will not leave the place of my 
 fathers.' 
 
 K 7 
 
74 WAR REiNEWED DOG FEAST. 
 
 " With my braves and warriors, on s horseback, I moved 
 up the river, and took with us our women and children in 
 canoes. Our prophet was among us. The great war 
 chief White Beaver, General Atkinson, sent twice to tell 
 us to go back ; and that, if we did not, he would come and 
 drive us. Black Hawk's message was this, < If you wish 
 to fight us, come on.' 
 
 " We were soon at war ; but I did not wish it : I tried to 
 be at peace ; but when I sent parties with a white flag, 
 some of my parties were shot down. The whites behaved 
 ill to me, they forced me into war, with five hundred war 
 riors, when they had against us three or four thousand. I 
 often beat them, driving back hundreds, with a few 
 braves, not half their number. We moved on to the Four 
 Lakes. 
 
 " I made a dog feast before I left my camp. Before my 
 braves feasted, I took my great medicine bag, and made a 
 speech to my people ; this was my speech : 
 
 " ' Braves and warriors ! these are the medicine bags of 
 our forefather, Muk-a-ta-quet, who was the father of the 
 Sac nation. They were handed down to the great war 
 chief of our nation, Na-na-ma-kee, who has been at war 
 with all the nations of the lakes, and all the nations of the 
 plains, and they have never yet been disgraced. I expect 
 you all to protect them.' 
 
 " We went to Mos-co-ho-co-y-nak, Apple River, where 
 the whites had built a fort. We had several battles ; but 
 the whites so much outnumbered us, it was in vain. We 
 had not enough to eat. We dug roots, and pulled the bark 
 from trees, to keep us alive ; some of our old people died of 
 hunger. I determined to remove our women across the 
 Mississippi, that they might return again to the Sac nation. 
 
 We arrived at the Ouisconsin, and had begun crossing 
 over, when the enemy came in great force. We had either 
 to fight, or to sacrifice our women and children. I was 
 mounted on a fine horse, and addressed my warriors, encour 
 aging them to be brave. With fifty of them I fought long 
 
BLACK HAWK AT WASHINGTON. 75 
 
 enough to let our women cross the river, losing only six 
 men : this was conduct worthy a brave. 
 
 " It was sad for us that a party of soldiers from Prairie 
 du Chien were stationed on the Ouisconsin, and these fired 
 on our distressed women: was- this brave? No. Some 
 were killed, some taken prisoners, and the balance escaped 
 into the woods. After many battles, I found the white men 
 too strong for us ; and thinking there would be no peace 
 while Black Hawk was at the head of his braves, I gave 
 myself up, and my great medicine bag. i Take it/ said I. - 
 ' It is the soul of the Sac nation : It has never been dishon 
 oured in any battle. Take it ; it is my life, dearer than life ; 
 let it be given to the great American chief. 
 
 " I understood afterwards, a large party of Sioux set 
 upon our women, children, and people, who had crossed 
 the Mississippi, and killed sixty of them : this was hard, 
 and ought not to have been allowed by the whites. 
 
 " I was sent to Jefferson Barracks, and afterwards to my 
 great American father at Washington. He wanted to know 
 why I went to war with his people. I said but little, 
 for I thought he ought to have known why before, and 
 perhaps he did ; perhaps he knew that I was deceived and 
 forced into war. His wigwam is built very strong. I think 
 him to be a good little man, and a great brave. 
 
 " I was treated well at all the places I passed through , 
 Louisville, Cincinnati, and Wheeling ; and afterwards at 
 Fortress Monroe, Baltimore, Philadelphia, and the big vil 
 lage New York ; and I was allowed to return home again 
 to my people, of whom Kee-o-kuk, the Running Fox, is 
 now the chief. I sent for my great medicine bag, for I 
 wished to hand it down unsullied to my nation. 
 
 " It has been said that Black Hawk murdered women 
 and children among the whites ; but it is not true. When 
 the white man takes my hand, he takes a hand that has 
 only been raised against warriors and braves. It has 
 always been our custom to receive the stranger, and to use 
 him well. The white man shall ever be welcome among 
 
76 A NEW CHIEF. 
 
 us as a brother. What is done is past; we have buried 
 the tomahawk, and the Sacs, and Foxes, and Americans 
 will now be friends. 
 
 "As I said, I am an old man, and younger men must 
 take my place. A few more snows, a few more sun-downs, 
 and I shall go after my fathers to where they are. It is the 
 wish of the heart of Black Hawk, that the Great Spirit 
 may keep the red men and pale faces in peace, and that the 
 tomahawk may be buried for ever." 
 
 Austin. Poor Black Hawk ! He went through a great 
 deal. And"Kee-o-kuk, the Running Fox, was made chief 
 instead of him. 
 
 Hunter. Kee-o-kuk was a man more inclined to peace 
 than war ; for, while Black Hawk was righting, he kept 
 two thirds of the tribe in peace. The time may come, 
 when Indians may love peace as much as they now love 
 war; and the "peace of God which passeth all understand 
 ing," may " keep their hearts and minds in the knowledge 
 and love of God, and of his Son Jesus Christ our Lord." 
 
 Austin. Now, just before we go, will you please to tell 
 us a little about a buffalo hunt ; just a little, and then we 
 shall talk about it, and about Black Hawk, all the way 
 home. 
 
 Hunter. Well, it must be a short account now ; perhaps 
 I may describe another hunt, more at length, another time. 
 In hunting the buffalo, the rifle, the lance, and the bow and 
 arrow are used, as the case may be. 1 have hunted with 
 the Camanchees in the Mexican provinces, who are famous 
 horsemen ; with the Sioux on the Mississippi ; the Crows 
 on the Yellow-stone River; and the Pawnees at the Rocky 
 Mountains. One morning, when among the Crows, a 
 muster took place for a buffalo hunt : you may be sure that 
 I joined them, for at that time I was almost an Indian 
 myself. 
 
 Austin. How did you prepare for the hunt ? 
 
 Hunter. As soon as we had notice, from the top of a 
 bluff in the distance, that a herd of buffaloes were seen on 
 
PREPARING FOR A BUFFALO HUNT. 77 
 
 BUFFALOES OR BISONS. 
 
 th* rairie, we prepared our horses ; while some Indians 
 we, ; directed to follow our trail, with one-horse carts, to 
 brinv; home the meat. 
 
 Bi \ in. You made sure, then, that you should kill some 
 buffau.es. 
 
 Hu v l er. Yes ; we had but little doubt on that head. 1 
 threw D\T my cap; stripped off my coat; tying a handker 
 chief i )und my nead,.and another round my waist ; rolled 
 up my sleeves ; hastily put a few bullets in my mouth, and 
 mountc d a fleet horse, armed with a rifle, and a thin long 
 spear : but most of the Crows had also bows and arrows. 
 
 Basil. Your thin spear would soon be broken. 
 
 ^unt^r. No ; these thin long spears are sometimes used, 
 in buffalo hunting, for years without breaking. When an 
 Indian chases a buffalo, if he does not use his rifle or bow 
 and arrow, he rides on fast till he comes up with his game, 
 and makes his horse gallop just the same pace as the buffalo. 
 
78 BUFFALO HUNTING. 
 
 Every bound his horse gives, the Indian keeps moving his 
 spear backwards and forwards across the pommel of his 
 saddle, with the point sideways towards the buffalo. He 
 gallops on in this way, saying, "Whish! whish !" every 
 time he makes a feint, until he finds himself in just the 
 situation to inflict a deadly wound ; then, in a moment with 
 all his strength, he plunges in his lance, quick as lightning, 
 near the shoulders of the buffalo, and withdraws it at the 
 same instant : the lance, therefore, is not broken, though 
 the buffalo may be mortally wounded. 
 
 Brian. The poor buffalo has no chance at all. 
 
 Austin. Well ! you mounted your horse, and rode off at 
 full gallop 
 
 Hunter. No ; we walked our steeds all abreast, until we 
 were seen by the herd of buffaloes. On. catching sight of 
 us, in an instant they set off, and we after them as hard as 
 we could drive, a cloud of dust rising from the prairie, 
 occasioned by the trampling hoofs of the buffaloes. 
 
 Basil. What a scamper there would be ! 
 
 Hunter. Rifles were flashing, bowstrings were twang 
 ing, spears were dashed into the fattest of the herd, and 
 buffaloes were falling in all directions. Here was seen an 
 Indian rolling on the ground, and there a horse gored to 
 death by a buffalo bull. I brought down one of the big 
 gest of the herd with my rifle, at the beginning of the 
 hunt ; and, before it was ended, we had as many buffa 
 loes as we knew what to do with. Some of the party had 
 loaded their rifles four or five times, while at full gallop, 
 bringing down a buffalo at every fire. 
 
 Very willingly would Austin have lingered long enough 
 to hear of half a dozen buffalo hunts; but, bearing in 
 mind what had been said about a longer account at another 
 time, he cordially thanked the hunter for all he had told 
 them, and set off home, with a light heart, in earnest con 
 versation with his brothers. 
 
BUFFALO HUNT. 
 
 CHAPTER VI. 
 
 Valleys and prairies A flat prairie Bluffs and square hills 
 Floyd's grave Blackbird's grave Fruit grounds in prairie 
 Prairie la Crosse Prairie du Chien Couteau des Prairies 
 Missouri prairies Swan Lake, River rice grounds Lover's leap 
 Salt meadows Savannahs Red Pipe-stone quarry. 
 
 ASTING was the impression 
 made on the minds of the 
 young people by the hun 
 ter's description of the buf 
 falo hunt ; and the manner 
 of using the long, thin lance called 
 forth their wonder, and excited their 
 emulation. Austin became a Caman- 
 chee, from the Mexican provinces, the 
 Camanchees being among the most 
 expert lancers and horsemen ; Brian" called himself a 
 Sioux, from the Mississippi ; and Basil styled himself a 
 Pawnee, from the Rocky Mountains. 
 
 Many were the plans and expedients to get up a buflalo 
 
 79 
 
80 BUFFALO HUNTING. 
 
 hunt upon a large scale, but the difficulty of procuring buf 
 faloes was insurmountable. Austin, it is true, did suggest 
 an inroad among the flock of sheep of a neighbouring far 
 mer, maintaining that the scampering of the sheep would 
 very much resemble the flight of a herd of buffaloes ; but 
 this suggestion was given up. on the ground that the 
 farmer might not think it so entertaining an amusement as 
 they did. 
 
 It was doubtful at one time, whether, in their extremity, 
 they should not be compelled to convert. the chairs and 
 tables into buffaloes ; but Austin, whose heart was in the 
 thing, had a bright thought, which received universal ap 
 probation. This was to make buffaloes of their playfellow 
 Jowler, the Newfoundland dog, and the black torn cat. 
 Jowler, with his shining shaggy skin, was sure to make a 
 capital buffalo ; and Black Tom would do very well, as buf 
 faloes were not all of one size. To work they went imme 
 diately, to prepare themselves for their adventurous underta 
 king, dressing -themselves up for the approaching enterprise ; 
 and, if they did not succeed in making themselves look like 
 Red Indians, they certainly did present a most grotesque 
 appearance. 
 
 In the best projects, however, there is oftentimes an over 
 sight, which bids fair to ruin the whole undertaking; 
 and so it was on this occasion ; for it never occurred to 
 them, until they were habited as hunters, to secure the 
 attendance of Jowler and Black Tom. Encumbered with 
 their lances, bows, arrows, and hanging dresses, they had 
 to search the whole house, from top to bottom, in quest of 
 Black Tom, and when he was found, it was equally neces 
 sary to sally forth in search of Jowler ; but as young peo 
 pie very seldom lack perseverance in their sports, and as 
 perseverance usually attains 'its end, both Jowler and Black 
 Tom were at length found, and they were led forth to the 
 lawn, which was considered to be an excellent prairie. 
 
 No sooner was the signal given for the hunt to com 
 mence, than Black Tom, being set at liberty, instead of ac- 
 
BUFFALO HUNTING. 81 
 
 ting his part like a buffalo, ^ he ought to have done, 
 scampered across the lawn to the shrubbery, and ran up. an 
 acacia tree ; while Jowler made a rush after him; so that 
 the hunt appeared to have ended almost as soon as it was 
 begun. Jowler was brought back again to the middle 
 of the lawn, but no device could prevail on Black Tom to 
 descend from the eminence he had attained. 
 
 Once more Jowler, the buffalo, was set at liberty ; 
 and Austin, Brian, and Basil, the Carnanchee, Sioux, and 
 Pawnee chieftains, brandished their long lances,*preparing 
 for the chase : but it seemed as though they were to be dis 
 appointed, for Jowler, instead of running away, as he was 
 bound to do, according to the plan of the hunters, pro 
 voking] y kept leaping up, first at one, and then at another 
 of them; until, having overturned the Pawnee on the 
 lawn, and put the Sioux and Camanchee out of all pa 
 tience, he lay down panting, with his long red tongue out 
 of his mouth, looking at them just as though he had acted 
 his part of the affair capitally. 
 
 At last, not being able to reduce the refractdry Jowler to 
 obedience, no other expedient remained than that of one of 
 them taking the part of a buffalo on himself. Austin was 
 very desirous that this should be done by Brian or Basil ; 
 but they insisted that he, being the biggest, was most like a 
 buffalo. The affair was at length compromised, by each 
 agreeing to play the buffalo in turn. A desperate hunt 
 then took place, in the course of which their long lances 
 were most skilfully and effectually used; three buffaloes 
 were slain, and the Camanchee, Sioux, and Pawnee return 
 ed in triumph from the chase, carrying a buffalo-hide (a rug 
 mat from the hall) on the tops of their spears. 
 
 On their next visit to the hunter, they reminded him that, 
 the last time he saw them, he had intended to speak about 
 the prairies ; but that the history of Black Hawk, and the 
 account of the buffalo hunt, had taken up all the time. 
 They told him that they had come early, on purpose 
 
82 VALLEYS AND PRAIRIES. 
 
 to hear a long account ; and, perhaps, he would be able to 
 tell them all about Nikkanochee into the bargain. 
 
 The hunter replied, if that was the case, the sooner he 
 began his narrative the better ; so, without loss of time, he 
 thus commenced his account. 
 
 Hunter. Though in North America there are dull mono 
 tonous rivers, with thick slimy waters, stagnant swamps, 
 and pine forests almost immeasurable in extent ; yet, still, 
 some of the most beautiful and delightful scenes in the 
 whole wdfcd are there 
 
 Austin. How big are the prairies ? I want to know more 
 about them. 
 
 Hunter. They extend for thousands of miles, though not 
 without being divided and diversified with other scenery 1 . 
 Mountains, and valleys, and forests, and rivers, vary the 
 appearance of the country. The valley of Connecticut is 
 very fertile and beautiful ; though oftentimes, in March or 
 April, there is a freshet there, occasioned by the melting 
 of the snow. The waters thus formed, swell suddenly, 
 break loose from the valley, and sweep away every thing 
 before them. 
 
 Basil. I shall remember the valley of Connecticut. 
 
 Hunter. The valleys of Missouri, Red River, Housa- 
 tonic, Mohawk, Hudson, Susquehannah, and others are full 
 of intereresting scenes ; but the valley of Mississippi, with 
 the exception of that of the Amazon, in South America, is 
 the largest in the world, It reaches from cold Canada to 
 the sunny tropics, and from Ohio eastward to Missouri 
 westward. You must remember that a prairie is a. plain. 
 What are called, in the southern states, savannahs; in 
 South America, pampas ; in Europe, heaths ; in Asia, 
 steppes ; and in Africa, deserts ; in North America are 
 called prairies. 
 
 Austin. Ay ; we cannot forget that now. Remember, 
 Brian and Basil, that in future we shall caH Furse Common ? 
 Furse Prairie. 
 
 Hunter. The name prairie was given to the plains of 
 
BLUFFS AND CRAGS. 83 
 
 North America by the French settlers. Prairie is the French 
 word for meadow. I will describe some prairie scenes 
 which have particularly struck me. These vast plains are 
 sometimes flat ; sometimes undulated, like the large waves 
 of the sea ; sometimes barren ; sometimes covered with 
 flowers and fruit ; and sometimes there is grass growing on 
 them eight or ten feet high. 
 
 Brian. I never heard of such grass as that. 
 
 Hunter. A prairie on fire is one of the most imposing 
 spectacles you can imagine. The flame is urged on by the 
 winds, running and spreading out with swiftness and fury, 
 roaring like a tempest, and driving before it deer, wolves, 
 horses, and buffaloes, in wild confusion. 
 
 Austin. How I should like to see a prairie on fire ! 
 
 Hunter. In Missouri, Arkansas, Indiana, and -Lousiana, 
 prairies abound ; and the whole state of Illinois is little els 
 than a prairie altogether. From the Falls of the Missouri 
 to St. Louis, a distance of between two and three thousand 
 miles, a constant succession of prairie and river scenes, of 
 the most arresting kind, meet the eye. Here the rich green 
 velvet turf spreads out immeasurably wide ; breaking 
 towards the river into innumerable hills and dales, bluffs 
 and ravines, where mountain goats, and wolves, and ante 
 lopes, and elks, and buffaloes, and grizzly bears roam in 
 unrestrained liberty. At one time, the green bluff slopes 
 easily down to the water's edge ; while, in other places, the 
 ground at the edge of the river presents to the eye an end 
 less variety of hill and bluff, and crag, taking the shapes of 
 ramparts and ruins, of columns, porticoes, terraces, domes, 
 towers, citadels, and castles ; while here and there rises a 
 solitary spire, which might well pass for the work of human 
 hands. But the whole scene varying in colour, and lit up 
 and gilded by the mid-day sun, speaks to the heart of the 
 spectator, convincing him that none but an Almighty hand 
 could thus clothe the wilderness with beauty. 
 
 Jlustin. There, Brian ! Do you not wish now to see the 
 prairies of North America ? 
 
84 JOURNEY OVER A PRAIRIE. 
 
 Brian. Yes ; if I could see them without going among 
 the tomahawks and scalping knives. 
 
 Hunter. I remember one part, where the ragged cliffs 
 and cone-like bluffs, partly washed away by the rains, and 
 partly crumbled down by the frosts, seemed to be composed 
 of earths of a mineral kind, of clay of different colours, 
 and of red pumice stone. The clay was white, brown, yel 
 low, and deep blue ; while the pumice stone, lit up by the 
 sunbeam, was red as vermilion. The loneliness, the wild- 
 ness, and romantic beauty of the scene I am not likely to 
 forget. 
 
 Basil. I should like to see those red rocks very much. 
 
 Hunter. For six days I once continued my course, with 
 a party of Indians, across the prairie, without setting my 
 eyes on a single tree, or a single hill affording variety to the 
 scene. Grass, wild flowers, and strawberries, abounded 
 more or less through the whole extent. The spot where 
 we found ourselves at sun-down, appeared to be exactly 
 that from which we started at sunrise. There was little 
 variety, even in the sky itself ; and it would have been a 
 relief, so soon are we weary even of beauty itself, to have 
 walked a mile over rugged rocks, or to have forced our way 
 through a gloomy pine wood, or to have climbed the sides 
 of a steep mountain. 
 
 Brian. I hardly think that I should ever be tired of 
 green grass, and flowers, and strawberries. 
 
 Hunter. Oh yes, you would. Variety in the works of 
 creation is a gift of our bountiful Creator, for which we are 
 not sufficiently thankful. Look at the changing seasons ; 
 how beautifully they vary the same prospect ! and regard 
 the changing clouds of heaven ; what an infinite and plea 
 surable variety they aflbrd to us ! If the world were all 
 sunshine, we should long for the shade ; and were we to 
 feed on nothing but honey, we should soon dislike it as 
 much as the bitterest gall. 
 
 Austin. What is it that you mean by bluffs ? 
 
 Hunter. Round hills, or huge clayey mounds, often 
 
FLOYD'S GRAVE. 85 
 
 covered with grass and flowers to the very top. Some 
 times they have a verdant turf on their tops, while their 
 sides display a rich variety of many coloured earths, and 
 thousands of gypsum crystals imbedded in the clay. The 
 romantic mixture of bluffs, and square hills, with summits 
 of green grass as level as the top of a table, with huge 
 fragments of pumice stone and cinders, the remains of 
 burning mountains, and granite sand, and layers of different 
 coloured clay, and cornelian, and agate, and jaspar-like 
 pebbles; these, with the various animals that graze or 
 prowl among them, and the rolling river, and bright blue 
 sky, altogether are almost enough to make a spectator of 
 quick feeling scream with joy. Few sights have afforded 
 me more bewildering delight. 
 
 Austin. I should scream out I -am sure. 
 
 Basil. And then perhaps you would have a grizzly bear 
 after you. 
 
 Hunter. Some of the hunters -and trappers believe that 
 the great valley of the Missouri was once level with the 
 tops of the table hills, and that the earth has been washed 
 away by the river, and other causes ; but the subject is 
 involved in much doubt. It has pleased God to put a boun 
 dary to the knowledge of man in many things. " We are 
 but of yesterday, and know nothing, because our days upon 
 earth are a shadow," Job viii. 9. I think I ought to tell 
 you of Floyd's grave. 
 
 Austin. Oh, yes ! Who was Floyd ? 
 
 Hunter. You shall hear. In the celebrated expedition 
 of Clark and Lewis to the Rocky mountains, they were 
 accompanied by Serjeant Floyd, who died on the way. His 
 body was carried to the top of a high, green-carpeted bluff, 
 on the Missouri river, and there buried, and a cedar post 
 was erected to his memory. As I sat on his grave, and 
 looked around me, the stillness and the extreme beauty of 
 the scene much affected me. I had endured much toil, both 
 in hunting and rowing ; sometimes being in danger from 
 the grizzly bears, and, and at others, with difficulty escaping 
 
 8 
 
86 BLACKBIRD'S GRAVE. 
 
 the war parties of the Indians. My rifle had been busy, 
 and the swan and the pelican, the antelope and the elk, had 
 supplied me with food ; and as I sat on the grassy and wild 
 flower-grave, in that beautiful bluff in the wilderness the 
 enamelled prairie, the thousand grassy hills that were visible, 
 with their golden heads, and long deep shadows for the 
 sun was setting, the Missouri winding its serpentine course, 
 and the whole scene together was of the most beautiful and 
 tranquil kind. The soft whispering of the evening breeze, 
 and the distant, subdued and melancholy howl of the 
 wolf, were the only sounds that reached my ears. It was a 
 very solitary, and yet a very delightful scene. 
 
 Basil. I should not like to be by myself in such a place 
 as that. 
 
 Hunter. There is another high bluff not many miles 
 from the cedar post of poor Floyd, that is well known as 
 the burial-place of Blackbird, a famous^ chief of the 0-ma- 
 haw tribe ; the manner of his burial was extremely strange. 
 
 Brian. Now for the burial of Blackbird, the chief of the 
 0-ma-haws. 
 
 Hunter. As I was pulling up the river, a voyageur told 
 me the story ; and, when I had heard it, we pushed our 
 canoe into a small creek, that I might visit the spot ; climb 
 ing up the velvet sides of the bluff, I sat me down by the 
 cedar post on the grave of Blackbird. 
 
 Austin* But what was the story ? what was there strange 
 in the burial of the chief? 
 
 Hunter. Blackbird, on his way home from the city of 
 Washington, where he had been, died with the small-pox. 
 Before his death, he desired his warriors to bury him on 
 the bluff, sitting on the back of his favourite war-horse, that 
 he might see, as he said, the Frenchmen boating up and 
 down the river. His beautiful white steed was led up to 
 the top of the bluff, and there the body of Blackbird was 
 placed astride upon him. 
 
 Brian. What a strange thing ! 
 
 Hunter. Blackbird had his bow in his hand, his beautiful 
 
RED RIVER PRAIRIES. 87 
 
 head dress of war-eagle plumes on his head, his shield and 
 quiver at his side, and his pipe and medicine bag. His 
 tobacco pouch was filled, to supply him on his journey to 
 the hunting grounds of his fathers ; and he had flint and 
 steel wherewith to light his pipe by the way. Every war 
 rior painted his hand with vermillion, and then pressed it 
 against the white horse, leaving a mark behind him. After 
 the necessary ceremonies had been performed, Blackbird 
 and his white-horse were covered over with turf, till they 
 were no more seen. 
 
 Jlustin. But was the white horse buried alive? 
 
 Hunter. He was. The turfs were put about his feet, 
 then piled up his legs, then placed against his sides, then 
 over his back, and lastly over Blackbird himself and his 
 war-eagle plumes. 
 
 Brian. That was a very cruel deed ! They had no busi 
 ness to smother that beautiful white horse in that way. 
 
 Basil. And so I say. It was a great shame, and I do 
 not like that Blackbird. 
 
 Hunter. Red Indians have strange customs. Now I am 
 on the subject of prairie scenes, I ought to speak a word of 
 the prairies of the Red River. 1 had been for some time 
 among the Creeks and Choctaws, crossing, here and there, 
 ridges of wooded lands, and tracts of rich herbage, with 
 blue mountains in the distance, when I came to a prairie 
 scene of a new character. For miles together the ground 
 was covered with vines, bearing endless clusters of large 
 delicious grapes ; and then, after crossing a few broad 
 valleys of green turf, our progress was stopped by hun 
 dreds of acres of plum trees, bending to the very ground 
 with their fruit. Among these were interspersed patches 
 of rose trees, wild currants, and gooseberries, with prickly 
 pears, and the most beautiful and sweet-scented wild 
 flowers. 
 
 Austin. I never heard of so delightful a place. What 
 do you think of the prairies now, Basil ? Should you not 
 like to gather some of those fruits and flowers, Brian ? 
 
88 BEAUTIFUL PRAIRIES. 
 
 Hunter. And then, just as I was stretching out my hand 
 to gather some of the delicious produce of that paradise of 
 fruit and flowers, I heard the shake of a rattlesnake, that 
 was preparing to make a spring, and I saw the glistening 
 eyes of a copper-head, which I had disturbed beneath the 
 tendrils and leaves. 
 
 Basil. What do you think of the prairie now, Austin ? 
 
 Brian. And should you not like to gather some of those 
 fruits and flowers ? 
 
 Austin. I never expected that, there would be snakes 
 among them. 
 
 Hunter. The wild creatures of these delightful spots 
 may be said to live in a garden ; here they pass their lives, 
 rarely disturbed by the approach of man. The hunter and 
 the trapper, however thoughtlessly they pursue their 
 calling, are at times struck with the amazing beauty of the 
 scenes that burst upon them. God is felt to be in the 
 prairie. The very solitude disposes the mind to acknow 
 ledge him ; earth and skies proclaim his presence ; the 
 fruits of the ground declare his bounty ; and, in the 
 flowers, ten thousand forget-me-nots bring his goodness to 
 remembrance. " Great .is the Lord, and greatly to be 
 praised; and his greatness is unsearchable," Psa. cxlv. 3. 
 
 Austin. I could not have believed that there had been 
 such beautiful places in the prairies. 
 
 Hunter. Some parts are varied, and others monotonous. 
 Some are beautiful, and others far from being agreeable. 
 The Prairie la Crosse, the Prairie du Chien, and the Cou- 
 teau des Prairies on the Mississippi, with the prairies on the 
 Missouri, all have some points of attraction. I did intend 
 to say a little about Swan Lake, the wild rice grounds, 
 Lover's Leap, the salt meadows on the Missouri, the 
 Savannah in the Florida pine woods, and Red Pipe-stone 
 quarry ; but as I intend to give you the history of Nik- 
 kanochee, perhaps I had better begin with it at once. 
 
 Austin. We shall like to hear of Nikkanochee, but it is 
 
LOVER'S LEAP. 89 
 
 so pleasant to hear about the prairies, that you must, if you 
 please, tell us a little more about them first. 
 
 Basil. I want to hear about those prairie dogs. 
 
 Brian. And I want to hear of Lover's Leap. 
 
 Austin. What I wish to hear the most is about the Red 
 Pipe-stone quarry. Please just to tell us a little about 
 them all. 
 
 Hunter. Well ! So that you will be satisfied with a 
 little, I will go on. Swan Lake is one of the most beauti 
 ful objects in the prairies of North America : it extends for 
 many miles; and the islands with which it abounds are 
 richly covered with forest trees. Fancy to yourselves 
 unnumbered islands with fine trees, beautifully grouped to 
 gether, and clusters of swans on the water in every direc 
 tion. If you want to play at Robinson Crusoe, one of the 
 islands on Swan Lake will be just the place for you. 
 
 Basil. Well it may be called Swan Lake. 
 
 Hunter. The first time that I saw wild rice gathered, it 
 much surprised and amused me. A party of Sioux Indian 
 women were paddling about, near the shores of a large 
 lake, in canoes made of bark ; while one woman paddled 
 the canoe, the other gathered the wild rice, which flourished 
 there in great abundance, by bending it over the canoe 
 with one stick, and then striking it with another ; the grains 
 of rice fell in profusion into the canoe. In this way they 
 proceeded, till they obtained full cargoes of wild rice 
 to consume as food. 
 
 Brian. I wish we had wild rice growing in our pond. 
 
 Hunter. What I have to say of Lover's Leap, is a little 
 melancholy. On the east side of Lake Pepin, on the Missis 
 sippi, stands a bold rock, lifting up its aspiring head some six 
 or seven hundred feet above the surface of the lake. Some 
 years since, as the story goes, an Indian chief wished * 
 his daughter to marry a husband that she did not like. 
 The daughter declined, but the father insisted ; and the 
 poor, distracted girl, to get rid of her difficulty, threw her- 
 
 M 8* 
 
90 SALT SPRINGS AND PRAIRIES. 
 
 self, in the presence of her tribe, from the top of the rock, 
 and was dashed to pieces. 
 
 Basil. Poor girl ! Her father was a very cruel man. 
 
 Hunter. The chief was cruel, and his daughter rash ; 
 but we must not be severe in judging those who have no 
 better standard of right and wrong than the customs 
 of their uncivilized tribe. Had that Indian chief and his 
 daughter known the gospel of peace, and been influenced 
 by the principles of Christianity, he would have been kind- 
 hearted and merciful ;" " Blessed are the merciful : for they 
 shall obtain mercy," Matt. v. 7 : and she would have been 
 patient and obedient. " If, when ye do well, and suifer for 
 it, ye take it patiently, this is acceptable with God," 1 Pet. 
 ii. 20. The best use to which we can put this account, is 
 to look up for strength and grace, to enable us to avoid 
 their errors. It was on the Upper Missouri river, towards 
 the mouth of the Teton river, that I came all at once on a 
 salt meadow. You would have thought that it had been 
 snowing for an hour or two, for the salt lay an inch or two 
 thick on the ground. 
 
 Austin. What could have brought it there ? 
 
 Hunter. The same Almighty hand that spreads out the 
 wild prairie, spreads the salt upon its surface. There are 
 salt springs in many places, where the salt water floods over 
 the prairie. The hot sun evaporates the water, and the salt 
 is left behind. 
 
 Brian. Well, that is very curious. 
 
 Hunter. The buffaloes and other animals corne by thou 
 sands to lick the salt, so that what with the green prairie round, 
 the white salt, and the black buffaloes, the contrast in colour 
 is very striking. Though Florida is, to a great extent, a 
 sterile wilderness; yet for that very reason, some of its 
 beautiful spots appear the more beautiful. There are swamps 
 enough, and alligators enough, lo make the traverser of 
 those weary wilds cheerless and disconsolate ; but when, 
 after plodding, day after day, through dreary morasses and 
 interminable pine woods, listening to nothing but the cry 
 
RED PIPE-STONE QUARRY. 91 
 
 of cranes and the howling of wolves, he comes suddenly 
 into an open savannah of grouped palmettos, and a carpet 
 of grass and myriads of wild flowers, his eye brightens, and 
 he recovers his cheerfulness and strength. He again feels 
 that God is in the prairie, 
 
 Basil. Remember the alligators, Austin ! 
 
 Brian. And the howling wolves ! What do you think 
 of them ? 
 
 Austin. And what do you think of the savannah of 
 grass, and flowers, and tall palmettos ? 
 
 Hunter. The Red Pipe-stone Quarry is in the Couteau 
 du Prairie ; it may be a hundred miles or more from the St. 
 Peter's river, between the Upper Mississippi and the Upper 
 Missouri. It is the place where the Red Indians of North 
 America procure the red stone with which they make all 
 their pipes. The place is considered by them to be sacred. 
 They say that the Great Spirit used to stand on the rock, 
 and that the blood of the buffaloes which he ate there ran 
 into the rocks below, and turned them red. 
 
 Austin. That is the place I want to see. 
 
 Hunter. If you go there, you must take great care of 
 yourself; for the Sioux will be at your heels. As I said, they 
 hold the place sacred, and consider the approach of a white 
 man a kind of profanation. The place is visited by all the 
 neighbouring tribes for stone with which to make their 
 pipes, whether they are at war or peace ; for the Great 
 Spirit, say they, always watches over it, and the war-club 
 and scalping knife are there harmless. There are hun 
 dreds of old inscriptions on the face of the rocks ; and the 
 wildest traditions are handed down, from father to son, 
 respecting the place. Some of the Sioux say, that the 
 Great Spirit once sent his runners abroad, to call together 
 all the tribes that were at war, to the Red Pipe-stone Quarry.* 
 As he stood on the top of the rocks, he took out a piece of 
 red stone, and made a large pipe ; he smoked it over them, 
 and told them, that, though at war, they must always be at 
 peace at that place, for that it belonged to one as much as 
 
92 RED PIPE-STONE QUARRY. 
 
 to another, and that they must all make their pipes of the 
 stone. Having thus spoken, a great cloud of smoke from 
 his great red pipe rolled over them, and in it he vanished 
 away. Just at the moment that he took the last whiif of his 
 great, long, red pipe, the rocks were wrapped in a blaze of 
 fire, so that the surface of them was melted. Two squaws, 
 then, in a flash of fire, sunk under the two medicine rocks, 
 and no one can take away red stone from the place without 
 their leave. Where the gospel is unknown, there is nothing 
 too improbable to be received. The day will, no doubt, 
 arrive when the wild traditions of Red Pipe-stone Quarry 
 will be done away by the spread of the gospel of the 
 Redeemer. 
 
 Here the hunter, having to attend his sheep, left the 
 three brothers, to amuse themselves for half an hour with 
 the curiosities in his cottage ; after which, he returned to 
 redeem his pledge, by relating the history he had promised 
 them. 
 
 INDIAN 
 
CHAPTER VII. 
 
 The Seminole Indians King of the Red Hills Oceola A counci* 
 Agreement to an exchange of land Oceola refuses to sign the 
 contract, and dashes his dagger through it Oceola made prisoner, 
 and afterwards set at liberty His message to the whites Oceola 
 treacherously made prisoner again His death Adventures of 
 Nikkanochee^ prince of Econchatti. 
 
 UICELY after they were 
 seated the hunter began (( and 
 now," said he, "for my ac 
 count of Nikkanochee, prince 
 of Econchatti. I met with him in 
 Florida, his own country, when he 
 was quite a child; indeed he is even 
 now but a boy, not being more 
 than twelve or thirteen years of age. 
 i;I saw him latterly in London. His 
 history will, I think, interest and amuse you. The Semi 
 nole Indians, a mixed tribe, from whom prince Nikkanochee 
 is descended, were a warlike people, settled on the banks 
 
 93 
 
94 THE CHIEF OCEOLA. 
 
 of the Chattahoochee and Coaeta, in Florida. In a battle 
 which took place between the Indians and a party of 
 whites, under Major Dade, out of a hundred and fourteen 
 white men, only two escaped the tomahawks of tbeir oppo 
 nents. A Seminole was about to despatch one of these two, 
 when he suddenly called to mind that the soldier had once 
 helped him in fitting a handle to his axe : this arrested his 
 uplifted weapon, and the life of the soldier was spared." 
 
 Austin. Noble ! noble ! If all the Seminoles were like 
 him, they were a noble people. 
 
 Hunter. The tribe had good and bad qualities ; but I tell 
 you this anecdote, because it affords another proof that the 
 hardy Indian warrior, in the midst of all his relentless ani 
 mosity against his enemy, is still alive to a deed of kind 
 ness. On another occasion, when the Seminoles, to avenge 
 injuries which their tribe had received, wasted the neigh 
 borhood with fire and tomahawk, they respected the dwell 
 ing of one who had shown kindness to some of their tribe. 
 Even though they visited his house, and cooked their food 
 at his hearth, they did no injury to his person or his property. 
 Other dwellings around it were burned to the ground, but 
 for years his habitation remained secure from any attack on 
 the part of the grateful Seminoles. 
 
 Basil. When I go abroad, I will always behave kindly 
 to the poor Indians. 
 
 Hunter. That is right ; " do unto others as you would 
 they should do unto you." But I will go on with my 
 relation. The father of Nikkanochee was king of the Red 
 Hills, in the country of the Seminoles ; but not being very 
 much distinguished as a warrior, he gave up the command 
 of his fighting men to his brother Oceola, a chief famous for 
 bodily strength and courage. Before*the war broke out 
 between the Seminoles, Oceola was kind and generous ; but 
 when once the war-cry had rung through the woods, and 
 the tomahawk had been raised, he became stern and im 
 placable. He was the champion of his nation, and the ter 
 ror of the pale faces opposed to him. 
 
THE CHIEF OCEOLA. 95 
 
 Brian. He must have made terrible work with his toma 
 hawk ! 
 
 Hunter. No doubt he did, for he was bold, and had 
 never been taught to control his passions ; the command of 
 the Saviour had never reached his ears, " Love your enemies, 
 bless them that curse you, do good to them that hate you, and 
 pray for them which despitefully use you, and persecute you," 
 Matt. v. 44. The red man of the forest and the prairie has 
 had much to embitter his spirit against his enemies; but I 
 wi! I proceed. It was in the year 1835, that between two and 
 three hundred red warriors assembled at Camp King, to 
 hold a "talk," or council. They were met by a battalion 
 of white soldiers, whp had two generals with them. At this 
 council, it was proposed by the whites that a contract 
 should be made between the two parties, wherein the Semi- 
 noles should give up their lands in Florida in exchange for 
 other lands at a great distance from the place. Some of 
 the red warriors were induced to make a cross on the con 
 tract as their signature, showing that they agreed therewith ; 
 but Oceola saw that such a course was bartering away his 
 country, and sealing the ruin of his nation. 
 
 Austin. I hope he did not put his cross to it. 
 
 Brian. And so do I. . I hope he persuaded all the rest of 
 the red warriors not to sign it. 
 
 Hunter. When they asked him in his turn to sign the 
 contract, his lip began to curl with contempt, and his eye to 
 flash with fiery indignation. "Yes!" said he, drawing a 
 poinard from his bosom, with a haughty frown on his brow, 
 " Yes !'' said he, advancing and dashing his dagger while he 
 spoke, not only through the contract, but also through the 
 table on which it lay ; " There is my mark !" 
 
 tftustin. Well ddne, brave Oceola ! 
 
 Brian. That is just the way that he ought to have 
 acted. 
 
 Basil. He was a very bold fellow. But what did the 
 generals say to him ? 
 
 Hunter. His enemies the whites, for they were enemies, 
 
96 OCEOLA'S REVENGE. 
 
 directly seized him, and bound him to a tree. This was 
 done in a cruel manner, for the* cords cut deep into his 
 flesh. After this he was manacled and kept as prisoner in 
 solitary confinement. When it was thought that his spirit 
 was sufficiently tamed, and that what he had suffered 
 would operate as a warning to his people, he was set at 
 liberty. 
 
 Austin. The whites acted a cruel part, and they ought 
 to have been ashamed of themselves. 
 
 Brian. Yes, indeed. But what did Oceola do when he 
 was free ? 
 
 Hunter. Revenge is dear to every one whose heart God 
 has not changed; no wonder that it should burn in the 
 bosom of an uneducated Indian. He had never heard the 
 words of Holy Scripture, " Vengeance is mine ; I will 
 repay, saith the Lord/ 7 Rom. xii. 19 ; but rather looked on 
 revenge as a virtue. Hasting to his companions, he made 
 the forest echo with the wild war-whoop that he raised in 
 defiance of his enemies. 
 
 Brian. I thought he would ! That is the very thing 
 that I expected he would do. 
 
 Hunter. Many of the principal whites fell by the rifles 
 of the Indians ; and Oceola sent a proud message to Gene 
 ral Clinch, telling him that the Seminoles had a hundred 
 and fifty barrels of gunpowder, every grain of which 
 should be consumed before they would submit to the whites. 
 He told him, too, that the pale faces should be led a 
 dance for five years for the indignities they had put upon 
 him. Oceola and the Seminoles maintained the war until 
 the whites had lost many hundred men, and expended 
 vast sums of money. At last, the brave chieftain was 
 made prisoner by treachery. 
 
 Austin. How was it ? How did they take him prisoner. 
 
 Hunter. The whites, under General Hernandez, in 
 vited Oceola to meet them, that a treaty might be made, 
 and the war brought to an end. Oceola went with 
 his warriors; but no sooner had he and eight of his 
 
OCEOLA MADE PRISONER. Q* 
 
 warriors placed their rifles against a tree, protected as they 
 thought by the flag of truce, than they were surrounded by 
 a large body of soldiers, and made prisoners. 
 
 Brian. That General Hernandez was an unjust and 
 treacherous man : he had no business to have touched one 
 of them while the flag of truce was there. Oceola ought 
 to have kept away from them. 
 
 Basil. And what did they do to Oceola ? Did they 
 kill him? 
 
 Hunter. They at first confined him in the fort at St. 
 Augustine, and afterwards in a dungeon at Sullivan's 
 Island, near Charleston. It was in the latter place that he 
 died, his head pillowed on the faithful bosom of his 
 wife, who never forsook him, and never ceased to regard 
 him with homage and affection. He was buried at Fort 
 Moultrie, where he has a monument, inscribed " Oceola." 
 His companions, had they been present at his grave, would 
 not have wept. They would have been glad that he had 
 escaped from his enemies. 
 
 " We do not weep 
 
 The red man hath no tear to shed for thee 
 Smiling 1 , we gaze upon the dreamless sleep, 
 The fortress broken, and the captive free." 
 
 Austin. Poor Oceola ! 
 
 Hunter. This is only one instance among thousands, in 
 which the red man has fallen a victim to the treachery and 
 injustice of the whites. It is a solemn thought, that when 
 the grave shall give up its dead, and the trumpet shall call 
 together, face to face, the inhabitants of all nations to judg 
 ment ; solemn is the thought, that the deceitful, the unjust, 
 and the cruel will have to meet those whom their de 
 ceit, their injustice, and cruelty have^ destroyed. Well may 
 the oppressor tremble. " The Lord of hosts hath purposed, 
 and who shall disannul it ? and his hand is stretched out, 
 and who shall turn it back ?" Isa. xiv. 27. 
 
 N 
 
98 FLIGHT OF NIKKANOCHEE. 
 
 Basil. But you have not yet told us of Nikkanochee 
 Please to let us hear all about him. 
 
 Brian. Ay ; we have forgotten Nikkanochee. 
 
 Hunter. I will now tell you all that I know of him ; 
 but I thought you would like to hear of his uncle, he being 
 so famous a warrior. Nikkanochee is called Oceola Nik 
 kanochee, prince of Econchatti ; in order that he may bear 
 in mind Oceola, his warlike uncle, and Econchatti-mico, 
 king of the Red Hills, in Florida, his father. It is thought 
 that Nikkanochee was born on . the banks of the river 
 Chattahoochee. He can just remember the death of his 
 mother, when he was left alone with her in a wigwam ; 
 but whether his father died in battle or captivity he cannot 
 tell. What I have to tell you about Nikkanochee took 
 place during the lifetime of his father, and his uncle Oceola. 
 The white men, the Americans, being at war with the Sem- 
 inoles, the war-men of the latter were obliged to band 
 themselves together to fight, leaving their squaws (wives) 
 and children to travel as- well as they could to a place 
 of safety. Nikkanochee, child as he was, travelled with 
 the women through the pine forests night and day ; 
 but a party of horse soldiers overtook them, and drove 
 them as captives towards the settlements of the whites. 
 
 Brian. Ay! now Nikkanochee is a prisoner ! What is 
 to become of him now ? 
 
 Hunter. The mothers \vere almost frantic. The wig 
 wams they saw on the road had been destroyed by fire, 
 and the whole country had been devastated. At nightfall 
 they came to a village ; and here, when'it grew dark, Nik 
 kanochee, a little girl, and two Indian women, make their 
 escape. For some days they fled, living on water melons 
 and Indian corn, till they fell in with a party of their 
 own war-men. 
 
 Austin. I hope they were safe then. 
 
 Hunter. Not being numerous, they were obliged tc 
 retreat. Pursued by their enemies, they fled, sometimes on 
 horseback, and sometimes on foot. A part of the way, 
 
WANDERINGS OF NIKKANOCHEE. 99 
 
 through the swamps, thickets, and pine forests, Nik 
 kanochee rode on the back of his father. At night, while 
 the party were sitting round a fire, in the act of preparing 
 for refreshment some dried meat, and a wild root of 
 the woods reduced into flour, an alarm was given. In a 
 moment they were obliged once more' to fly, for their 
 enemies were upon their track, accompanied with blood 
 hounds. 
 
 Basil. Bloodhounds ! 
 
 Hunter. Yes, bloodhounds ! fierce and strong dogs, bred 
 up on purpose to hunt the Red Indians. 
 
 Brian. Dreadful ! dreadful ! 
 
 Hunter. The fire was put out by the Indians, their 
 blankets hastily rolled up, and the squaws and children sent 
 to hide themselves in the tangled reeds and brushwood of a 
 swamp, while the war-men turned against the dogs and sol 
 diers. The Indians beat off their enemies, but Econchatti- 
 mico was wounded in the wrist, a musket ball having passed 
 through it. Nikkanochee found his father, faint from loss 
 of blood, lying on the ground. 
 
 Basil. What sad work it is to have so much fighting 
 between white men and red men ! Why cannot they live 
 at peace, and not act so cruelly ? 
 
 Brian. You must not interrupt the story, -Basil. I want 
 to know how it all ended. Did Econchatti die of his wound ? 
 
 Hunter. No ; but he and the war-men, expecting that 
 their enemies would return in greater numbers, were again 
 forced to fly : the dreary pine forest, the weedy marsh, and 
 the muddy swamp were once more passed through. Brooks 
 and rapid rivers were crossed by Econchatti, wounded as 
 he was, with his son on his back. He swam with one hand, 
 for the other was of little use to him. 
 
 Austin. Econchatti seems to be as brave a man as 
 Oceola. Did they escape from their enemies ? 
 
 Hunter. While they were sitting down to partake of 
 some wild turkey and deer, with which their bows and 
 arrows had furnished them during their flight, their enemies 
 
100 NIKKANOCHEE CAPTURED. 
 
 again burst upon them. The Seminoles had, perhaps, alto 
 gether two thousand warriors, with Oceola at their head ; 
 but then the whites had at least ten thousand, to say nothing 
 of their being much better armed. Besides, there were 
 also their ferocious bloodhounds. No wonder that the 
 Seminoles were compelled to fly, and only to fight when 
 they found a favourable opportunity. But I must not dwell 
 longer than necessary on my account ; suffice it to say, that, 
 after all the bravery of the warriors, and all the exertions of 
 Econchatti, Nikkanochee once more fell into the hand of 
 the enemy. 
 
 Basil. Oh, that was terrible ! I hoped he would get 
 away safe. 
 
 Brian. So did I. I thought the white men would be 
 tired of following them into those dreary forests and muddy 
 swamps. 
 
 Hunter. The human heart is bitter and implacable, until 
 it is changed by Divine grace. Then, and not before, the 
 lion becomes the lamb, and cruelty gives way to kindness. 
 If all men truly feared God, and humbly obeyed the injunc 
 tions of the Redeemer, there would be no more heart burn 
 ings, and strife, and bloodshed; but human beings would, 
 in thought, word, and deed, "love one another." 
 
 Austin. Hew was it that Nikkanochee was taken ? 
 
 Hunter. He was captured on the 25th of August, 1836, 
 by some soldiers who were scouring the country, and 
 brought by them the next day to Colonel Warren, at New- 
 nansville. Poor little fellow, he was so worn, emaciated, 
 and cast down, that he could not be looked upon without 
 pity. For several weeks he hardly spoke a word. No 
 tear, no sob, nor sigh escaped him ; but he appeared to be 
 continually on the watch to make his escape. The soldiers 
 who had taken him prisoner, declared that they had fol 
 lowed his track full forty miles before they came up to him. 
 From the rising to the setting of the sun they hurried on, 
 and still he was before them. Nikkanochee must then have 
 been only about five or six years old. 
 
ACCOUNT OF HIS FLIGHT. 101 
 
 Basil. Why, I could not walk so far as forty miles to save 
 my life. How did he manage it ? 
 
 Hunter. You have not been bicught up ,ike an Indian. 
 Fatigue, and hardship, and danger are endured by red men 
 from their earliest youth. The back to the burden, Basil. 
 You have heard the saying, " God tempers the wind to the 
 shorn lamb." When the soldiers came up to Nikkanochee, 
 he darted into the bushes and long grass, where they found 
 him. At first, he uttered a scream ; but, soon after, he 
 offered the soldiers a peach which he had in his hand, that 
 they might let him go. Placed on horseback behind one of 
 the troopers, he was brought to the military station at New- 
 nansville 
 
 Brian. They have him now, then, fast enough. I won 
 der what became of Econchatti-mico, his father. 
 
 Hunter. That is not known. I should have told you 
 that, in the Seminole language, "Econ," means hill or hills; 
 "Chatti," is red; and the signification of "mico," is king : 
 so that Econchatti-mico is, all together, King of the Red 
 Hills. The soldiers who captured Nikkanochee disputed 
 among themselves whether he ought not to be killed. Most 
 of them were for destroying every Indian man, woman, or 
 child they met ; but one of them, named James Shields, was 
 determined to save the boy's life, and it was owing to his 
 hnmanity that Nikkanochee was not put to death. 
 
 Brian. That man deserves to be rewarded. I shall not 
 forget James Shields. 
 
 Hunter. When Nikkanochee had afterwards become a 
 little more reconciled to his situation, he gave some account 
 of the way in which he was taken. He said, that as he 
 was travelling with his father and the Indians, the white 
 men came upon them. According to Indian custom, when 
 a party is surprised, the women and children immediately 
 fly in different directions, to hide in the bushes and long 
 grass, till the war-men return to them after the fight or 
 alarm is over. Poor little Nikkanochee, in trying to cross 
 a rivulet, fell back again into it, Besides this misfortune, 
 
 9* 
 
102 ACCOUNT OF HIS FLIGHT. 
 
 he met with others, so that h'e could not keep up with the 
 party. He still kept on, for he saw an old coffee pot 
 placed on a log; and Indians, in their flight, drop or place 
 things in their track, as well as break off twigs from the 
 bushes, that others of their tribe may know how to follow 
 them. Nikkanochee came to a settlement of whites, but 
 he struck out of the road to avoid it. He afterwards 
 entered a peach orchard, belonging to a deserted house, and 
 here he satisfied his hunger. It was then getting dark, but 
 the soldiers saw him, and set off after him at full gallop. 
 In vain he hid himself in the grass, and lay as still as a 
 partridge, for they discovered him and took him away. 
 
 Austin. I wonder that Econchatti-mico, his father, or the 
 brave Oceola, his uncle, did not rescue him. 
 
 Hunter It is thought that they did return upon the back 
 trail, for Newnansville was shortly after surrounded by In 
 dians with Oceola at their head ; but just then a reinforcement 
 of soldiers arrived, and the Indians were obliged to retire. 
 Had not the soldiers come up just in time, the whole 
 garrison might have fallen by the rifles and scalping knives 
 of enraged Semmoles. Nikkanochee passed a year with 
 the family of Colonel Warren, and was beloved by them 
 all. There was, no doubt, much sympathy felt for him, 
 as the Nephew of a well-known warrior, and the son 
 of the king of a warlike people. Nikkanochee was after 
 wards taken under the protection of a gentleman, who 
 became much attached to him. He was educated with 
 other children and taught to bend his knee in prayer, and to 
 offer praise to the King of kings and Lord of lords. Thus 
 in the providence of God, was Nikkanochee brought from 
 being a heathen to be a worshipper of the true God and 
 Jesus Christ. 
 
 Brian. How much longer did he remain in America ? 
 
 Hunter. A very few years, during which he became ex 
 pert in climbing, swimming, loading the rifle, arid using the 
 spear. He was bold enough to attack the racoon and otter, 
 and was not afraid even of the alligator ; few of his years 
 
N1KKANOCHEE. 
 
 103 
 
 were more hardy, or could bear an equal degree of fatigue 
 His kind protector, who adopted him as his own child, 
 brought him over to England in the year 1840, since which 
 time he has written an interesting history of his young 
 charge In the first page is an animated figure of Nikkan- 
 ochee, dressed up as a Seminole warrior, with his cap, 
 feathers, shield, bow, arrows, quiver, pendent ornaments, 
 and mocassins. You cannot look at it, without feeling an 
 interest in the welfare of the young Seminole. But I have 
 given you a long account. May Nikkanochee grow up to 
 know Him whom to know is life eternal, and become as 
 celebrated for virtue and piety as his ancestors and relations 
 were fo> valour and war. 
 
RESTING-PLACE FOR THE DEAD. 
 
 CHAPTER VIII. 
 
 The religion of the Red Indians Medicine, or Mystery Rain 
 making Marriage Flattening the heads of children Cradles 
 Practice of shaving the head Exposure of the aged The Leaping 
 Rock Catching white fish Fasts, feasts, and sacrifices Runners 
 Indian squaws, with their customary employments Pipe smoking 
 Dog feast A common life scene among the Indians Smoking 
 a shield Pipes Pipe of peace Indian burial Resting-place for 
 the dead. 
 
 PON the next visit of the three 
 brothers to the hunter, he pointed 
 out to them the great influence that 
 religion had on the character of a 
 people and a country. A false re 
 ligion brought with it a train of un 
 numbered evils ; while a knowledge 
 of the true God, and a living faith in the Saviour who died 
 for sinners, continually promoted among mankind princi 
 ples of justice and kindness, and communicated to their 
 hearts the blessings of peace and joy. " True it is," said 
 he, " that among professedly Christian people there is much 
 104 
 
RELIGION OF THE RED INDIANS. 105 
 
 of evil ; much of envy, hatred, malice, and uncharitable- 
 ness ; of injustice, covetousness, and cruelty : but this pro 
 ceeds not from Christianity, but from the fallen state of 
 human nature, which nothing but the grace of God can 
 renew, and from the great number of those who profess to 
 be Christians, while they are uninfluenced by the gospel of 
 the Redeemer. Christianity will neither allow us to dishonour 
 God by bowing down to idols, nor to injure man by injustice 
 and oppression. The Red Indians of North America are not 
 found bowing down to numberless idols, as the inhabitants 
 of many countries are : they worship what they call < the 
 Great Spirit,' with a deep reverence, humbling themselves 
 before him, and undergoing self-imposed torments, to gain 
 his good will, which the generality of Christians, in the 
 manifestation of their faith, would find it hard to endure. 
 They believe also in an Evil Spirit, as well as in a future 
 state; and that they shall be happy or unhappy, just as they 
 have done good or evil, according to their estimate of those 
 qualities ; but this belief is mixed up with mysteries and 
 superstitions without number. I speak of Red Indians in 
 the forest and the prairie, who know nothing of God's word, 
 and who have never heard the voice of a missionary." 
 
 Austin. You told us what the Sioux, the Riccarees, the 
 Tuskaroras, and the Mandans called the Great Spirit. 
 Please to tell us again. 
 
 Hunter. The Mandans call him Mah-ho-peneta ; the 
 Riccarees, Ka-ke-iva-rooh-teh ; the Sioux, Wo-kon-she-cha ; 
 and the Tuskaroras, Ye-wun-ni-yoh. The different tribes 
 believe, that if they are expert in the chase, bold in battle, 
 and slay many of their enemies, they shall live forever, after 
 death, in beautiful hunting grounds, enjoying the pleasures 
 of the chase continually. You know that we, as Christians, 
 are enjoined to forgive our enemies ; but untutored Indians 
 delight in revenge : they love to boast, and to shed blood ; 
 but we are taught, by God's holy word, to be humble and 
 merciful. There is one thing that mingles much with the 
 
 
106 THE MEDICINE BAG. 
 
 Indian character ; and that is, medicine, or mystery I must 
 try if I can make you understand it. 
 
 Austin. Yes ; I should like to know all about that very 
 well. 
 
 Hunter. Go where you may, among the Ojibbe ways and 
 Assinneboins of the north, the Choctaws and the Seminoles 
 of the south, or the Crows, the Blackfeet, and the Shiennes 
 of the west, every Indian has his me'dicine or mystery bag, 
 which he regards with reverence, and will not part with for 
 any price. He looks upon it as a kind of charm, or guar 
 dian spirit, that is to keep him from evil. He takes it with 
 him to battle, and when he dies it is his companion. 
 
 Austin. But what is it ? Is there any thing in the bag ? 
 What is it that makes medicine ? 
 
 Hunter. Every thing that is mysterious or wonderful to 
 an Indian, he regards as medicine. I do not mean such 
 medicine as you get from a doctor ; but he regards it as 
 something awful, and connected with spirits. This is a 
 strong superstition, which has laid hold of the red man 
 throughout the whole of North America. 
 
 Brian. But is there any thing in the medicine bag ? 
 
 Hunter. The medicine bag is usually the skin of some 
 animal, such as the beaver, otter, polecat, and weazel ; or 
 of some bird, as the eagle, the magpie, and hawk ; or of 
 some reptile, as the snake and the toad. This skin is stuffed 
 with any thing the owner chooses to put into it, such as dry 
 grass, or leaves ; and it is carefully sewn up into some curi 
 ous form, arid ornamented in a curious manner. Some 
 medicine bags are very large, and form a conspicuous part 
 of an Indian's appendages ; while others are very small, 
 and altogether hidden. 
 
 Basil. Why, it is very foolish for the red men to carry 
 such things about with them. 
 
 Hunter. It certainly is so ; but their fathers and their 
 tribes have done so for many generations, and it would be 
 a disgrace to them, in the <r own estimation, if they neglected 
 to do the same. A young Indian, before he has his medi- 
 
MEDICINE MAN. 107 
 
 . 4 
 
 cine bag ) goes, perhaps, alone on the prairie, or wanders in 
 the forest, or beside some solitary lake. Day after day, and 
 night after night, he fasts, and calls on the Great Spirit to 
 help him to medicine. When he sleeps, the first animal, or 
 bird, or reptile that he dreams of, is his medicine. If it be 
 a weazel, he catches a weazel, and it becomes his medicine 
 forever. If it be a toad or snake, he kills whichever it may 
 be ; and if it be a bird, he shoots it, and stuffs its skin. 
 
 Austin. This is one of the most wonderful things you 
 have told us yet. 
 
 Hunter. What is called a medicine man, or a mystery 
 man, is one who ranks high in his tribe for some supposed 
 knowledge : he can either make buffaloes come, or cure dis 
 eases, or bring rain, or do some other wonderful things, or 
 persuade his tribe that he can do them. Indeed, among^ 
 Red Indians, hardly any thing is done without the medicine 
 man. A chief in full dress, would as soon think of making 
 his appearance without his head as without his medicine 
 bag. There is a saying among the Indians, that " a man 
 lying down, is medicine to the grizzly bear;" meaning, that 
 in such a position, a bear will not hurt him. 
 
 Basil. Is it true ? Will not the grizzly bear hurt a man 
 when he is lying down ? 9 
 
 Hunter. So many people say; but I should be very sorry 
 to trust the grizzly bear. I am afraid that he would be 
 paying his respects to me in a very rough way. 
 
 Austin. What was it that you said about the medicine 
 man bringing rain ? 
 
 Hunter. Some of the mystery men are famous for bring 
 ing rain in a dry season. 
 
 Austin. But they cannot really bring rain. 
 
 Hunter. The matter is managed in this way. When 
 once they undertake to bring rain, they keep up their super 
 stitious ceremonies, day after day, till the rain comes. 
 Oftentimes it is very long before they succeed. It was in a 
 time of great drought, that I once arrived at the Mandan 
 village on the Upper Missouri. At the different Indian vil 
 
108 MEDICINE MAN. 
 
 lages, peas and beans, wild rice, corn, melons, squashes, 
 pumpkins, peaches, and strawberries were often found in 
 abundance ; but, on this occasion, the Mandans had a very 
 poor prospect of gathering any thing that required rain to 
 bring it to perfection. The young and the old were crying 
 out that they should have no green corn. 
 
 Austin. Why did they not tell the medicine men to make 
 the rain come ? 
 
 Hunter. They did so : but it was not quite convenient to 
 the medicine men ; for they saw clearly enough that there 
 was not the slightest appearance of rain. After putting it 
 off, day after day, the sky grew a little cloudy to the west, 
 when the medicine men assembled together in great haste 
 to make it rain. 
 
 Brian. Ay ! they were very, very cunning. 
 
 Hunter. No sooner was it known that the medicine men 
 were met together in the mystery lodge, than the vil 
 lage was all in commotion. They wanted rain, and they 
 were very sure that their medicine men could bring it when 
 they pleased. The tops of the wigwams were soon 
 crowded. In the mystery lodge a fire was kindled, round 
 which sat the rain makers, burning sweet-smelling herbs, 
 ^smoking the medicine pipe, and calling on the Great Spirit 
 to open the door of the skies, and to let out the rain. 
 
 Basil. That is the way they make it rain, is it ? 
 
 Hunter. At last, one of the rain makers came out of the 
 mystery lodge, and stood on the top of it with a spear in his 
 hand, which he brandished about in a commanding and 
 threatening manner, lifting it up as though he were about 
 to hurl it up at the heavens. He talked aloud of the power 
 of his medicine, holding up his medicine bag in one hand, 
 and his spear in the other ; but it was of no use, neither his 
 medicine nor his spear could make it rain ; and, at the set 
 ting of the sun, he came down from his elevated position in 
 disgrace. 
 
 Austin. Poor fellow ! He had had enough of rain mak 
 ing for one day. 
 
THE RAIN MAKER. 109 
 
 Hunter. For several days the same ceremony was carried 
 on, until a rain maker, with a head-dress of the skins of 
 birds, ascended the top of the mystery lodge, with a bow in 
 his hand, and a quiver at his back. He made a long 
 speech, which had in it much about thunder and*lightning, 
 and black clouds, and drenching rain ; for the sky was 
 growing dark, and it required no great knowledge of the 
 weather to foretell rain. He shot arrows to the sun-rise and 
 thesun-down pointsof the heavens, and others to the north and 
 the south, in honour of the Great Spirit who could send the rain 
 from all parts of the skies. A fifth arrow he retained, until 
 it was almost certain that rain was at hand. Then, sending 
 up the shaft from his bow, with all his might, to make a 
 hole, as he said, in the dark cloud over his head, he cried 
 aloud for the waters to pour down at his bidding, and to 
 drench him to the skin. He was brandishing his bow in 
 one hand, and his medicine in the other, when the rain came 
 down in a torrent. The whole village was clamorous with 
 applause, he was regarded as a great mystery man, whose 
 medicine was very powerful, and he rose to great distinc 
 tion among his tribe. You see, then, the power of a mys 
 tery man in bringing rain. Does it not astonish you ? 
 
 Jlustin. No, not a bit. I see that it was all a cheat. 
 
 Brian. I could make it rain myself as well as he did, for 
 he never shot his arrow to pierce the cloud till it was over 
 his head. 
 
 Hunter. To be a mystery man is regarded as a great 
 honour; and some Indians are said to have suspended them 
 selves from a pole, with splints through their flesh, and 
 their medicine bags in their hands, looking towards the sun, 
 for a whole day, to obtain it. I have here a copy of one 
 of Mr. Catlin's portraits, the " looks and very resemblance" 
 of an aged chief, who combines with his high office, the 
 envied title of mystery or medicine man, i. e. doctor magi 
 cian prophet soothsayer jongleur and high priest, all 
 combined in one person, who necessarily is looked upon as 
 "Sir Oracle" of the nation. The name of this distinguished 
 
 10 
 
110 A STRANGE CUSTOM. 
 
 functionary is Wun-nes-ton, the white buffalo ; and on his 
 left arm he presents his mystery-drum or tambour, in which 
 are concealed the hidden and sacred mysteries of his healing 
 art. He belongs to the Blackfoot tribe. 
 
 AustirP. When I go among the Red Indians, I will not 
 be a mystery man. 
 
 Hunter. There is very little ceremony in an Indian mar 
 riage. The father may be seen sitting among his friends, 
 when the young Indian comes in '.vith presents, to induce 
 him to give him his daughter for a wife. If the presents 
 are not liked, they are not accepted ; if they are approved, 
 the father takes the hand of his daughter, and the hand of 
 the young Indian, and slaps them together ; after which a 
 little feasting takes place. 
 
 Austin. Why, that is like buying a wife. 
 
 Hunter. It is ; but the young Indian has already gained 
 the good will of his intended wife : not by his fine clothes 
 and his wealth, for he has neither the one nor the other, 
 but by showing her the skins of the bears he has killed, and 
 the scalps and scalp-locks of the foes he has slaughtered ; 
 and by telling her that he will hunt for her, that she may 
 be kept from want, and fight for her, that she may be pro 
 tected from the enemies of her tribe. Indians have strange 
 customs: the Chinock Indians flatten the heads of their 
 young children, by laying them in a cradle, with a pillow 
 for the back of the head, and then pressing the forehead, 
 day after day, with a board, that lets down upon it, till the, 
 nose and forehead form a straight line. 
 
 Brian. I should not like my head to be flattened in that 
 manner. 
 
 Hunter. Children are carried about in these cradles on 
 the backs of their mothers, wherever they go ; and when 
 children die, they are often left, in their cradles, floating on 
 the water of a brook or pool, which their superstition teaches 
 them to regard as sacred. A cluster of these little arks or 
 cradles, or coffins as they may be called, of different forms, 
 in a lone pool, is a very picturesque and affecting sight. 
 

 WUN-NES-TON BLACKFOOT CHIEF AND CONJURER. 
 
 Ill 
 
EXPOSURE OF THE AGED. 113 
 
 Basil. I shall often think of the pool, and the little cra 
 dles swimming on it. Why, it is just like the picture of 
 Moses in the bulrushes. 
 
 Hunter. The Kowyas, the Pawnees, the Sacs ana 
 Foxes, the Osages, and the loways, all shave their heads, 
 leaving a tuft on the crown two or three inches in length, 
 and a small lock in the middle of it, as long as they can 
 get it to grow. By means of this small lock of hair braided, 
 they ornament the tuft with a crest of the deer's tail dyed 
 scarlet, and sometimes add to it a war-eagle's feather. 
 
 flustin. How different to the Crow Indians ! They do 
 not shave off their hair ; but let it grow till it hangs down 
 to the very ground. 
 
 Hunter. You have not forgotten that, I see. There is a 
 cruel custom among the Red Indians, of exposing their 
 aged people, that is, leaving them alone to die. If a party 
 are obliged to remove from one place to another in search 
 of food, and there is among them an aged man, who can no 
 longer fight, nor hunt, nor fish, nor do any thing to support 
 himself, he is liable, although in his time he may have been 
 a war chief, to be left alone to die. I have seen such a one 
 sitting by a little fire left him by his tribe, with perhaps a 
 buffalo skin stretched on poles over his head, and a little 
 water and a few bones within his reach. I have put my 
 pipe to his mouth, given him a pemican, and gathered sticks, 
 that he might be able to recruit his fire ; and when, months 
 after, I have returned to the spot, there has been nothing 
 left of him but his skeleton, picked clean by the wolves, 
 bleaching in the winds that blew around. 
 
 Austin. This is one of the worst things we have heard 
 of the Red Indians. 
 
 Basil. Oh, it is very sad inceed ! 
 
 Hunter. You would not forsake your father, in old age, 
 in that manner, would you ? 
 
 Austin. No ! As long as we could get a bit or a drop he 
 should have part of it, and we would die with him rather 
 than desert him. 
 
 P 10* 
 
114 SACRIFICES. 
 
 Brian and Basil. Yes ; that we would ! 
 
 Hunter. I hope so. This is, I say, a cruel custom ; but 
 it forms a part of Indian manners, so that the old men 
 expect it, and, indeed, would not alter it. Indians have not 
 been taught, as we have, to honour their parents, at least 
 not in the same way ; but I can say nothing in favour of 
 so cruel and unnatural a custom. Among the Sioux oi 
 the Mississippi, it is considered great medicine to jump on 
 the Leaping Rock, and back again. This rock is a huge 
 column or block, between thirty and forty feet high, divided 
 from the side of the Red Pipe-stone Quarry. It is about 
 seven feet broad, and at a distance from the main rock 
 of about six or eight feet. Many are bold enough to take 
 the leap, and to leave their arrows sticking in one of its 
 crevices ; while others, equally courageous, have fallen from 
 the top in making the attempt, and been dashed to pieces at 
 its base. 
 
 Brian. When you go to Pipe-stone Quarry, Austin, have 
 nothing to do with the Leaping Rock. You must get your 
 medicine in some other way. 
 
 Austin. I shall leave the Leaping Rock to the leaping 
 Indians, for it will never suit me. 
 
 Hunter. There is a very small fish caught in the river 
 Thames, called white bait, which is considered a very great 
 luxury ; but, to my taste, the white fish of which the Chip- 
 peways take great abundance in the rapids near the Sault 
 de St. Mary's, are preferable. The Chippeways catch them 
 in the rapids with scoop-nets, in the use of which they are 
 very expert. The white fish resemble silmon, but are 
 much less in size. 
 
 Austin. The white fish of the Chippeways will suit me 
 better than the Leaping Rock of the Sioux. 
 
 Hunter. Among the Red Indians, feasting, fasting, and 
 sacrifices of a peculiar kind, form a part of their religious or 
 superstitious observances. Some of the Pawnees, in former 
 times, offered human sacrifices; but this cruel custom is 
 now no more. The Mandans frequently oifered a finger to 
 
SMOKING THE PIPE. 115 
 
 the God, or Evil Spirit : and most of the trioes offer a norse, 
 a dog, a spear, or an arrow, as the case may be. Over the 
 Mandan mystery lodge used to hang the skin of a white 
 buffalo, with blue and black cloth of great value. These 
 were intended as a sacrifice or an offering to the Good and 
 Evil Spirits, to avert their anger and to gain their favour. 
 
 Brian. How many things you do remember ! 
 
 Hunter. All the chiefs of the tribes keep runners : men 
 swift of foot, who carry messages and commands, and 
 spread among the people news necessary to be communi 
 cated. These runners sometimes go great distances in a 
 very short space of time. 
 
 Brian. You must have your runners, Austin. 
 
 Austin. Oh, yes, I will have my runners : for I shall 
 want pipe-stone from Red Pipe-stone Quarry, and -white 
 fish from the Chippeways ; and then I shall send messages 
 to the Cherokees and Choctaws, the Camachees, the Black- 
 feet, and the Crows. 
 
 Hunter. The squaws, or wives of the Indians, labour 
 very contentedly, seeming to look on servitude as their 
 proper calling. They get in wood and water; theyvprepare 
 the ground for grain, cook victuals, make the dresses of their 
 husbands, manufacture pottery, dress skins, attend to the 
 children, and malce themselves useful in a hundred other 
 ways. 
 
 Brian. I think the squaws behave themselves very well. 
 
 Hunter. The smoking of the pipe takes place on all 
 great occasions, just as though the Indians thought it was 
 particularly grateful to Good and Evil Spirits. In going to 
 war, or in celebrating peace, as well as on all solemn occa 
 sions, the pipe is smoked. Oftentimes, before it is passed 
 round, the stem is pointed upwards, and then offered to the 
 four points east, west, north, and south. In the hands of 
 a mystery man, it is great and powerful medicine. If 
 ever you go among the red men, you must learn to smoke ; 
 for to refuse to draw a whiff through the friendly pipe 
 offered to you, would be regarded as a sad affront. 
 
116 A DOG FEAST. 
 
 Basil. What will you do now, Austin ? You never 
 smoked a pipe in your life. 
 
 Austin. Oh, I should soon learn; beside, I need only 
 take a very little whiff. 
 
 Hunter. You must learn to eat dog's flesh, too ; for when 
 the Indians mean to confer a great honour on a chief or a 
 stranger, they give him a dog feast, in which they set before 
 him their most favourite dogs, killed and cooked. The 
 more useful the dogs were, and the more highly valued, the 
 greater is the compliment to him in whose honour the feast 
 is given ; and if he were to refuse to eat of the dog's flesh, 
 thus prepared out of particular respect to him, no greater 
 offence could be offered to his hospitable entertainers. 
 
 Brian. You have something to do now, however, Austin, 
 to learn to eat dog's flesh. 
 
 Austin. You may depend upon it, that I shall keep out 
 of the way of a dog feast. I might take a little whiff at 
 their big pipe ; but I could not touch their dainty dogs. 
 
 Hunter. In some of the large lodges, I have seen very 
 impressive common life scenes. Fancy to yourselves a 
 large round lodge, holding ten or a dozen beds of buffalo 
 skins, with a high post between every bed. On these posts 
 hang the shields, the war clubs, the spears, the bows and 
 quivers, the eagle-plumed head dresses, "and the medicine 
 bags, of the different Indians who sleep there ; and on the 
 top of each post the buffalo mask, with its horns and tail, 
 used in the buffalo dance. Fancy to yourselves a group of 
 Indians in the middle of the lodge, with their wives and 
 their little ones around them, smoking their pipes, and relat 
 ing their adventures, as happy as ease and the supply of 
 all their wants can make them. While you gaze on the 
 scene, so strange, so wild, so picturesque, and so happy, a 
 rush of friendly feeling for the red man thrills through your 
 bosom, a tear of pleasure starts into your eye ; and, before 
 you are aware, an ejaculation of thankfulness has escaped 
 your lips, to the Father of mercies, that, in his goodness 
 
MODES OF BURIAL. 117 
 
 and bounty to mankind, he has not forgotten the inhabitants 
 of the forest and the prairie. 
 
 Austin. It is worth going to North America to see such 
 a scene ! 
 
 Hunter. The Indians have a method of hardening their 
 shields, by smoking them over a fire, in a hole in the ground ; 
 and, usually, when a warrior thus smokes his shield, he 
 gives a feast to his friends. Some of the pipes of the Red 
 Indians are beautiful. The bowls are all of the red stone, 
 from Pipe-stone Quarry, cut into all manner of fantastic 
 forms ; while the stems, three or four feet long, are orna 
 mented with braids of porcupine's quills, beaks of birds, 
 feathers, and red hair. The calumet, or, as it is called, 
 " the peace pipe," is indeed, as I have before said, great 
 medicine. It is highly adorned with quills of the war-eagle, 
 and never used on any other occasion than that of making 
 and solemnizing peace, when it is passed round to the 
 chiefs. It is regarded as altogether a sacred utensil. An 
 Indian's pipe is his friend through the pains and pleasures 
 of life ; and when his tomahawk and his medicine bag are 
 placed beside his poor, pallid remains, his pipe is not for 
 gotten. 
 
 Austin. When a Red Indian dies, how do they bury him : 
 
 Hunter. According to the custom of his tribe. Some 
 Indians are buried under the sod ; some are left in cots, or 
 cradles, on the water ; and others are placed on frames 
 raised to support them. You remember that I told you of 
 Blackbird's grave. 
 
 Austin. Ay ! he was buried on horseback, on the top of 
 a high bluff, sitting on his horse. He was covered all over 
 with sods. 
 
 Hunter. And I told you of the Chinock children floating 
 on the solitary pool. 
 
 Basil. Yes, I remember them very well. 
 
 Hunter. Grown, up Chinocks are left floating in cradles, 
 just in the same manner ; though oftener they are tied up 
 in skins, and laid in canoes, with paddles, pipes, and pro- 
 
118 INDIAN BURYING-PLACE. 
 
 visions, and then hoisted up into a tree, and left there to 
 decay. In the Mandan burial place, the dead were ranged 
 in rows, on high slender frames, out of the way of the 
 wolf, dressed in their best robes, and wrapped in a fresh 
 buffalo skin, with all their arms, pipes, and every necessary 
 provision and comfort to supply their wants in their journey 
 to the hunting grounds of their fathers. In English burial 
 grounds, there are always some monuments grander than 
 the rest, to set forth the wealth, the station, or the talents 
 of those who slumber below ; and, as human nature is the 
 same every where, so in the resting place of the Red In 
 dians, here and there are spread out a few yards of red or 
 blue cloth, to signify that beneath it a chief, or u superior 
 brave, is sleeping. The Mandan dead occupied a spot on 
 the prairie. Here they mouldered, warrior lying by the 
 side of warrior, till they fell to the ground from their 
 frames, when the bones were buried, and the skulls 
 ranged with great care, in round rings, on the prairie, with 
 two buffalo skulls and a medicine pole in the centre. 
 
 Austin. Ay ! it would be of no use for the wolf to come 
 then, for there would be nothing for him. I should very 
 much like to see an Indian burying place: 
 
 Hunter Were you to visit one, you would see that heart 
 and affections are at work under a red skin, as well as 
 under a white one ; for parents and children, husbands 
 and wives, go there to lament for those who are dear to 
 them, and to humble themselves before the Great Spirit, 
 under whose care they believe their departed relatives to 
 be. The skulls, too, are visited, and every one is placed 
 carefully, from time to time, on a tuft of sweet-smelling 
 nerb or plant. Life is but a short season with both the 
 white and the red man, and ought to be well spent. It is 
 as a flower that flourishes : " For the wind passeth over it, 
 and it is gone ; and the place thereof shall know it no 
 more/' Psa. ciii. 16. But I have now told you enough for 
 the present. Come again, as soon as you will ; I shall have 
 some anecdotes of Red Indians ready for you. 
 
INDIAN WARRIOR. 
 
 CHAPTER IX. 
 
 Anecdotes of the Red Indians Indian observance and sagacity J/t- 
 dian conscientiousness Indian honesty Indian ignorance Indian 
 shrewdness Indian cunning and deceit Indian heroism Adven 
 ture of an American trapper. 
 
 OUNG Austin and his two brothers 
 with willing feet, sparkling eyes, 
 and beating hearts, again set off for 
 the cottage near the wood On an 
 ordinary occasion, they might have 
 found time for a little pleasant loiter 
 ing but the Indian anecdotes they 
 expected to hear, excited their curiosity too much to allow 
 a single minute to be lost. A pin might have been heard 
 falling on the ground, when, seated in the cottage, they 
 listened to the following anecdotes of the hunter. 
 
 Hunter. It has pleased God to endue Indians with quick 
 perceptions. They are amazingly quick in tracing an 
 enemy, both in the woods and the prairie a broken twig or 
 
 119 
 
1^0 OBSERVATION AND SAGACITY. 
 
 leaf, or the faintest impression on the grass, is sufficient to 
 attract their attention. The anecdotes I am about to relate 
 are believed to be true, but I cannot myself vouch for their 
 correctness, having only read them, or heard them related 
 by others. 
 
 An Indian, upon his return home to his hut, one day, dis 
 covered that his venison, which had been hung up to dry, 
 had been stolen. After going some distance, he met some 
 persons, of whom he inquired if they had seen a little, old, 
 white man, with a short gun, and accompanied by a small 
 dog with a bob tail. They replied in the affirmative ; and, 
 upon the Indian's assuring them that the man thus described 
 had stolen his venison, they desired to be informed how he 
 was able to give such a minute description of a person 
 whom he had not seen. The Indian answered thus : 
 
 " The thief I know is a little man, by his having made 
 a pile of stones in order to reach the venison, from the 
 height I hung it standing on the ground ; that he is an old 
 man, I know by his short steps, which I have traced over 
 the dead leaves in the woods ; that he is a white man, I 
 know by his turning out his toes when he walks, which an 
 Indian never does ; his gun I know to be stibrt, by the mark 
 which the muzzle made by rubbing the bark of the tree on 
 which it leaned; that the dog is small, I know by his tracks; 
 and that he has a bob tail, I discovered by the mark of it 
 in the dust where he was sitting at the time his master was 
 taking down the meat." 
 
 Brian. Well done, Indian ! Why, nothing could escape 
 a man like that. 
 
 Austin. A European would never have been able to 
 describe the thief without seeing him. 
 
 Hunter. You shall have another instance of the quick 
 perceptions of the red men. A most atrocious and shock 
 ing murder was once committed, by a party of Indians, on 
 fourteen white settlers, within five miles of Shamokin. The 
 surviving whites, in their rage, determined to take their re 
 venge by murdering a Delaware Indian, who happened to 
 
OBSERVATION AND SAGACITY. 121 
 
 be in those parts, and who was far from thinking himself 
 in any danger. He was a great friend to the whites, was 
 loved and esteemed by them, and, in testimony of their 
 regard, had received from them the name of Duke Holland, 
 by which he was generally known. 
 
 This Indian, satisfied that his nation were incapable of 
 committing such a foul murder in a time of profound peace, 
 told the enraged settlers that he was sure the Delawares 
 were not in any manner concerned in it, and that it was the 
 act of some wicked Mingoes or Iroquois, whose custom it 
 was to involve other nations in wars with each other, by 
 secretly committing murders, so that they might appear to 
 be the work of others. But all his representations were 
 vain ; he could not convince exasperated men, whose minds 
 were fully bent on revenge. 
 
 At last, he offered that, if they would give him a party 
 to accompany him, he would go with them in quest of the 
 murderers, and was sure that he could discover them by 
 the prints of their feet, and other marks well known to him, 
 by which he would convince them that the real perpetrators 
 of the crime belonged to the Six Nations. 
 
 His proposal was accepted. He marched at the head of 
 a party of whites, and led them into the tracks. They soon 
 found themselves in the most rocky part of a mountain, 
 where not one of those who accompanied him could dis 
 cover a single track, nor would they believe that men had 
 ever trodden on this ground, as they had to jump from rock 
 to rock, or to crawl over them. They began to believe that 
 the Indian had led them across these rugged mountains in 
 order to give the enemy time to escape. They threatened 
 him with instant death the moment they should be con 
 vinced of the fraud. 
 
 The Indian, true to his promise, took pains to make them 
 perceive that an enemy had passed along the places through 
 which he was leading them. Here, he showed them that 
 the moss on the road had been trodden down by the weight 
 of a human foot ; there, that it had been torn and dragged 
 Q 11 
 
122 CONSCIENTIOUSNESS. 
 
 forward from its place. Again, he would point out to them, 
 that pebbles, or small stones on the rocks, had been removed 
 from their beds by the foot hitting against them ; that dry 
 sticks, by being trodden upon, were broken ; and, in one 
 particular place, that an Indian's blanket had been dragged 
 ever the rocks, and had removed or loosened the leaves lying 
 there, so that they did not lie flat, as in other places. All 
 these marks the Indian could perceive as he walked along, 
 without even stopping. 
 
 At last, arriving at the foot of the mountain, on soft 
 ground, where the tracks were deep, he found that the 
 enemy were eight in number ; and, from the freshness of 
 the foot prints, he concluded that they must be encamped 
 at no great distance. 
 
 This proved to be the exact truth ; for, after gaining the 
 eminence on the other side of the valley, the Indians were 
 seen encamped : some having already lain down to sleep, 
 while others were drawing off their leggings, or Indian 
 stockings, for the same purpose, and the scalps they had 
 taken were hanging up to dry. 
 
 " See," said Duke Holland to his astonished companions, 
 " there is the enemy ; not of my nation, but Mingoes, as I 
 truly told you. They are in our power. In less than half 
 an hour they will be all fast asleep. We need not fire a 
 gun, but go up and tomahawk them. We are nearly two 
 to one, and need apprehend no danger. Come on, and you 
 will now have your full revenge." 
 
 But the whites, overcome with fear, did not choose to 
 follow the Indian's advice, but desired him to take them 
 back by the nearest and best way. This he did ; and 
 when they arrived at home, they reported the enemy to 
 have been so great that they 'durst not venture to attack 
 them. 
 
 ftustin. This instance is quite as wonderful as the other. 
 
 Brian. I would not have an Indian after me for the 
 world ; he would be sure to find me out. 
 
 Hunter. Red men often act very conscientiously. One 
 
HONESTY. 123 
 
 day, an Indian solicited a little tobacco of a white man, to 
 fill his pipe. Having some loose in his pocket, the white 
 man gave him a handful. The next day, the Indian 
 returned in search of the man who had given him the 
 $obacco. 
 
 " Me wish to see him," said the Indian. 
 
 "Why so?" inquired some one. 
 
 " Why, me find money with the tobacco." 
 
 " Well ! what of that ? Keep it ; it was given to you." 
 
 "Ah !" said the Indian, shaking his head, "me got good 
 man and bad man here," pointing to his breast. " Good 
 man say, < Money not yours ; you must return it :' bad man 
 say, (J Tis yours; it was given to you/ Good man say, 
 ' That not right ; tobacco yours, money not yours.' Bad 
 man say, * Never mind, nobody know it; go buy rum.' 
 Good man say, < Oh no ; no such thing.' So poor Indian 
 know not what to do. Me lie down to sleep, but no sleep ; 
 good man and bad man talk all night, and trouble me. So 
 now, me bring money back : now, me feel good." 
 
 Basil. I like that Indian very much. 
 
 Brian. No one could have acted more honestly. 
 
 Hunter. Whatever the Red Indians may be, when 
 oppressed, wronged, and deceived by the whites ; and 
 however they may act towards their enemies ;.,they are 
 usually honest towards their own tribe. While I was resi 
 ding on the Big Beaver, says one who lived much among 
 them, I passed by the door of an Indian, who was a trader, 
 and had, consequently, a quantity of goods in his house. 
 He was going with his wife to Pittsburg, and they were 
 shutting up the house ; as no person remained in it during 
 their absence. This shutting up was nothing else than 
 putting a large hominy pounding-block, with a few sticks 
 of wood, outside against the door, so as to keep it closed. 
 As I was looking at this man with attention, while he was 
 so employed, he addressed me in these words : 
 
 "See, my friend, this is an Indian lock that I am putting 
 to my door." 
 
.124 IGNORANCE AND SUPERSTITION. 
 
 I answered, " Well enough ; but I see you leave much 
 property in the house : are you not afraid that those articles 
 will be stolen while you are gone ?" 
 
 "Stolen! by whom?" v 
 
 " Why, by Indians, to be sure." 
 
 " No, no," replied he, " no Indian would do such a thing. 
 Unless a white man, or .white people, should happen to 
 come this way, I shall find all safe on my return." 
 
 Basil. If we were to leave our doors in that way, our 
 houses would be sure to be robbed. 
 
 * 
 
 Hunter. No doubt they would ; but Indians have good 
 and bad qualities. The Holy Scriptures say, that " the 
 heart is deceitful above all things, and desperately wicked," 
 Jer. xvii. 9 ; and, therefore, we must not expect too much 
 from the poor red men, especially as they have been brought 
 up in ignor'ance of Gogi's word and will : but such instances 
 as those I have related are by no means uncommon. The 
 notion entertained by the Iroquois Indians, respecting the 
 creation of mankind, will show how ignorant they are with 
 respect to the Creator of all things; but, indeed, if the 
 blessed book of truth were not in our hands, we should be 
 equally ignorant ourselves. Before man existed, say they, 
 there were three great and good spirits ; of whom one was 
 superior jjo the other two, and is emphatically called the 
 Great Spirit, and the Good Spirit. At a certain time, this 
 exalted being said to one of the others, " Make a man." 
 He obeyed ; and, taking chalk, formed a paste of it, and 
 moulding it into the human form, infused into it the animat 
 ing principle, and brought it to the Great Spirit. He, after 
 surveying it, said, " This is too white." 
 
 He then directed the other to make a trial of his skill. 
 Accordingly, taking charcoal, he pursued the same process, 
 and brought the result to the Great Spirit ; who, after sur 
 veying it, said, " It is too black." 
 
 Then said the Great Spirit, " I will now try myself;" 
 and taking red earth, he formed an Indian. On surveying 
 tt, he said, "This is a proper, or perfect man." 
 
SHREWDNESS. 125 
 
 After relating the strange opinion of the Iroquois Indians, 
 the hunter advised the young people, on their return home, 
 to look over the account of the creation of the world and 
 mankind, in the first chapter of Genesis; telling them that 
 they could not be too thankful for the opportunity of read 
 ing God's word, which was not only sufficient to keep them 
 from error in such things, but was able also to make them 
 " wise unto salvation through faith which is in Christ Jesus," 
 2 Tim. iii. 15. He told them, that though the Red Indians 
 were ignorant in holy things, they did not want shrewdness 
 and sagacity. " When General Lincoln/' said he, " went 
 to make peace with the Creek Indians, one of the chiefs 
 asked him to sit down on a log ; he was then desired to 
 move, and, in a few minutes, to move still farther. The 
 request was repeated, until the general got to the end of the 
 log. The Indian still said, < Move ^ farther ;' to which the 
 general replied, k ' I can move no farther/ ' Just so it is 
 with us,' said the chief. * You have moved us back to the 
 water, and then ask us to move farther.' ' 
 
 Austin and his brothers were so pleased with the Indian's 
 shrewdness, that the hunter went on thus : 
 
 Hunter. " Why do you not go to work, and get some 
 thing to purchase some clothes with ?" said Colonel Dudley, 
 one day, to an idle, ragged Indian, who, like himself, was 
 standing observing some men employed upon a house 
 which he was erecting. 
 
 " And why you do no work, if you please, Mr. Gover 
 nor ?" asked the Indian, by way of reply. 
 
 " I no work ! I do work," answered the governor. 
 
 " I'm sure you no work," said the Indian. " You see 
 others work." 
 
 " But I work with my head," said the governor ; at the 
 same time laying his finger upon his forehead. 
 
 " Well," said the Indian, " me work too, if any one em 
 ploy me." 
 
 " Go, then," said the governor, " and kill me a calf, and 
 you shall have a shilling." 
 
 11* 
 
126 CUNNING AND DECEIT. 
 
 The Indian seemed well pleased, and having killed the 
 animal, came and wanted his pay. 
 
 "But you have not skinned and dressed it." 
 
 " Calf killed, governor," said the Indian. " Me kill calf 
 for a shilling ; give another shilling, and me skin and dress 
 it." 
 
 The governor did so ; and after skinning and dressing 
 the animal, the Indian repaired to a neighbouring tavern, 
 and laid out a part of his money in rum. He then came 
 back, and told the governor that one of the shillings which 
 he had given him was bad, and the man no take it. 
 
 The governor, though satisfied of the cheat, gave the 
 Indian another shilling, and he departed. 
 
 In a few days, the Indian came again to see the workmen. 
 The governor, in the mean time, had written a letter to the 
 keeper of the Bridewell in Boston, requesting him to give 
 the bearer of it a sound whipping. 
 
 While the Indian was idly looking at the workmen, as 
 in the former instance, the governor drew the letter from 
 his pocket, and offered the Indian half a crown to carry and 
 deliver it. 
 
 " Will you carry it?" inquired the governor. 
 
 " Me will/' said the Indian, quite pleased ; and, at the 
 same time, holding out his hand for the letter and the 
 money. 
 
 Pretty soon after starting, he met another Indian, who 
 lived with the governor as a servant. 
 
 " Here," said he to the servant, " here a letter." 
 
 " Well, what of that ?" asked the servant. 
 
 " Why," said the Indian, " governor say me meet you 
 give you the letter you carry it to Boston." 
 
 Taking the letter as directed, the servant turned back, 
 and, on delivering it, took the flogging himself, much to his 
 surprise and indignation. 
 
 On his return, he complained most bitterly. The gover 
 nor bit his lips, told him how the matter was, and deter 
 mined some day to have the lazy fellow punished. 
 
A PAWNEE WARRIOR. 127 
 
 But the Indian took good care to keep out of the way. 
 At length, however, happening to see him, the governor 
 inquired why he served him such a trick. 
 
 "Oh!" said the Indian, looking him full in the face, 
 " governor say me no work, but he work he work with 
 the head ; me think me work with the head too." 
 
 " Famous ! famous !" cried out Austin. 
 . <* Famous ! famous !" echoed Brian and Basil. But the 
 hunter told them that the conduct of the Indian did not ap 
 pear to him at all commendable. " We should always dis 
 tinguish," said he, " between the sagacity of an upright in 
 tention, and the low cunning of deceit and dishonesty. 
 < Bread of deceit is sweet to a man ; but afterwards his 
 mouth shall be filled with gravel.' " Prov. xx. 17. The 
 following instance of heroism in a Pawnee brave, related 
 by the hunter, highly delighted Austin. 
 
 Hunter. In the account of his expedition to the foot of 
 the Rocky Mountains, in 1821, Major Long relates the fol 
 lowing anecdote of a Pawnee brave, son of Red Knife, 
 who, the succeeding winter, visited the city of Washington, 
 during the session of Congress. 
 
 This brave, of fine size, figure, and countenance, is now 
 about twenty-five years old. At the age of twenty-one, 
 his heroic deeds had acquired for him in his nation the rank 
 of the bravest of the braves. The savage practice of tor 
 turing and burning to death their prisoners, existed in this 
 nation. An unfortunate female, of the Paduca nation, 
 taken in war, was destined to this horrid death. 
 
 The fatal hour had arrived. The trembling victim, far 
 from her home and her friends, was fastened to the stake. 
 The whole tribe was assembled on the surrounding plains 
 to witness the awful scene. 
 
 Just when the funeral pile was to be kindled, and the 
 whole multitude of spectators were on the tiptoe of expec 
 tation, this young warrior, having, unnoticed, prepared two 
 fleet horses, with the necessary provisions, sprang from his 
 seat, rushed through the crowd, liberated the victim, seized 
 
128 HEROIC CONDUCT. 
 
 her in his arms, placed her on one of the horses, mounted 
 the other himself, and made the utmost speed towards the 
 nation and friends of the captive. 
 
 The multitude, dumb and nerveless with amazement at 
 the daring deed, made no effort to rescue their victim from 
 her deliverer. They viewed it as the immediate act of the 
 Great Spirit, submitted to it without a, murmur, and quietly 
 retired to their village. 
 
 The released captive was accompanied three days through 
 the wilderness, towards her home. Her deliverer then gave 
 her the horse on which she rode, and the necessary provi 
 sions for the remainder of the journey, and they parted. 
 
 On his return to the village, such was his popularity, that 
 no inquiry was made into his conduct, and no censure was 
 passed upon it. Since this transaction, no human sacrifice 
 has been offered in this or any other of the Pawnee tribes ; 
 the practice is abandoned. How influential is one bold act 
 in a good cause ! 
 
 The publication of this anecdote at Washington, led 
 some young ladies, in a manner highly creditable to their 
 good sense and good feeling, to present this brave and 
 humane Indian with a handsome silver medal, with appro 
 priate inscriptions, as a token of their sincere commenda 
 tion of the noble act of rescuing one of their sex, an inno 
 cent victim, from a cruel death. Their address, delivered on 
 this occasion, is sensible and appropriate, closing as follows: 
 
 "Brother Accept this token of our esteem; always 
 wear it for our sakes ; and when again you have the power 
 to save a poor woman from death and torture, think of this, 
 and of us, and fly to her relief and rescue." 
 
 To this the Pawnee made the following reply : 
 
 " Brothers and sisters This, the medal, will give me 
 ease more than I ever had ; and I will listen more than I 
 ever did to white men. 
 
 " I am glad that my brothers and sisters have heard of 
 the good deed that I have done. My brothers and r 
 
ADVENTURE OF TWO TRAPPERS. 129 
 
 think that I have done it in ignorance, but I know what I 
 have done. 
 
 " I did it in ignorance, and I did not know that I did good ; 
 but by giving me this medal I know it." 
 
 The cruelty of torturing and burning a captive, the great 
 danger of the female Indian, and the noble daring of the 
 Pawnee brave, formed the subject of conversation for some 
 time among the young people ; and Austin was unbounded 
 in his approbation of the Pawnee. Willingly would he 
 have contributed towards another silver medal for him, and 
 Brian and Basil would not have been backward in doing 
 their part ; but the affair appeared hardly practicable, inas 
 much as a reasonable doubt existed whether the Pawnee 
 brave was still alive ; and, even if he were, there seemed 
 to be no direct way of communicating with him. The 
 hunter proposed to conclude his anecdotes for the present, 
 by relating some adventures of an American trapper. This 
 proposal being warmly seconded by the young people, the 
 hunter thus proceeeded: 
 
 Hunter. On the arrival of the exploring party of Lewis 
 and Clarke at the head waters of the Missouri, one of their 
 number, of the name of Colter, was desirous of joining a 
 trapper, of the name of Potts, who was in that neighbour 
 hood for the purpose of hunting beaver, an abundance of 
 which were to be found in that part of the country. The 
 offer was a very advantageous one; and, as Colter had 
 always performed his duty, it was agreed that he might go. 
 Accordingly, he was supplied with ammunition, and took 
 leave of the party for the solitude of the woods. 
 
 Aware of the hostility of the Blackfoot Indians, Colter 
 and his companion set their traps at night, and took them 
 up early in the morning, remaining concealed during the 
 day. They were examining their traps early in the morn 
 ing, in a creek about six miles from that branch of the Mis 
 souri called Jefferson's Fork, and were ascending in a canoe, 
 when they suddenly heard a great noise, resembling the 
 trampling of animals; but they could not ascertain the fact, 
 R 
 
130 ADVENTURE OF TWO TRAPPERS. 
 
 as the high perpendicular banks on each side of the river 
 impeded their view. 
 
 Colter immediately pronounced it to be occasioned by 
 Indians, and advised an instant retreat, but was accused of 
 cowardice by Potts, who insisted that the noise was occa 
 sioned by buffaloes, and they proceeded on. In a few 
 minutes afterwards their doubts were removed, by a party 
 of Indians making their appearance on both sides of the 
 creek, to the amount of five or six hundred, who beckoned 
 them to come on shore. 
 
 As retreat was now impossible, Colter turned the head of 
 the canoe to the shore, and, at the moment of its touching 
 an Indian seized the rifle belonging to Potts ; but Colter, 
 who was a remarkably strong man, immediately retook it, 
 and handed it to Potts, who remained in the canoe, and, on 
 recovering it, pushed off into the river. He had scarcely 
 quitted the shore, when an arrow was shot at him, and he 
 cried out, " Colter, I am wounded." 
 
 Colter remonstrated with him on the folly of attempting 
 to escape, and urged him to come on shore. 
 
 Instead of complying, he instantly levelled his rifle at an 
 Indian, and shot him dead on the spot. This conduct, sit 
 uated as he was, may appear to have been an act of mad 
 ness ; but it was doubtless the effect of sudden but correct 
 reasoning ; for, if taken alive, he must have expected to 
 have been tortured to death, according to the Indian custom. 
 
 They now seized Colter, stripped him entirely, and began 
 to consult on the mariner in which he should be put to death. 
 They were first inclined to set him up as a mark to shoot 
 at; but the chief interfered, and, seizing him by the shoulder, 
 asked him if he could run fast. Colter, who had been some 
 time among the Kee Catsa, or Crow Indians, had, in a con 
 siderable degree, acquired the Blackfoot language, and was 
 also acquainted with Indian customs ; he knew that he had 
 now to run for his life, with the dreadful odds of five or six 
 hundred against him, and these armed Indians. He cun- 
 
A NARROW ESCAPE. 131 
 
 ningly replied, that he was a very bad runner, although he 
 was considered by the hunters as remarkably swift. 
 
 The chief now commanded the party to remain sta 
 tionary, led Colter out on the prairie three or four hundred 
 yards, and released him, bidding him save himself if he 
 could. At that instant the war whoop sounded in the ears 
 of poor Colter, who, urged with the hope of preserving 
 life, ran with a speed at which he was himself surprised. 
 
 He proceeded towards Jefferson's Fork, having to travel 
 a plain six miles in breadth, abounding with the prickly 
 pear, on which he was every instant treading with his naked 
 feet. He ran nearly half way across the plain before he 
 ventured to look over his shoulder, when he perceived that 
 the Indians were very much scattered, and that he had 
 gained ground to a considerable distance from the main 
 body ; but one Indian, who carried a spear, was much 
 before all the rest, and not more than a hundred yards from 
 him. 
 
 A faint gleam of hope now cheered the heart of Colter ; 
 he derived confidence from the belief that escape was within 
 the bounds of possibility ; but that confidence was nearly 
 fatal to him, for he exerted himself to such a degree, that 
 the blood gushed from his nostrils, and soon almost covered 
 the fore part of his body. He had now arrived within a 
 mile of the river, when he distinctly heard the appalling 
 sound of footsteps behind him, and every instant expected 
 to feel the spear of his pursuer. 
 
 Again he turned his head, and saw the savage not twenty 
 yards from him. Determined, if possible, to avoid the 
 expected blow, he suddenly stopped, turned round, and 
 spread out his arms. The Indian, surprised by the sudden 
 ness of the action, and, perhaps, by the bloody appearance 
 of Colter, also attempted to stop ; but, exhausted with run 
 ning, he fell while endeavouring to throw his spear, which 
 stuck in the ground, and broke in his hand. Colter instantly 
 snatched up the pointed part, with which he pinned him to 
 the earth, and then continued his flight. 
 
132 A NARROW ESCAPE. 
 
 The foremost of the Indians, on arriving at the place, 
 stopped till others came up to join him, when they set up a 
 hideous yell. Every moment of this time was improved 
 by Colter, who, although fainting and exhausted, succeeded 
 in gaining the skirting of the cotton-wood trees on the bor 
 der of the Fork, to which he ran, and plunged into the 
 river. Fortunately for him, a little below this place there 
 was an island, against the upper part of which a raft of 
 draft timber had lodged. He dived under the raft, and 
 after several efforts got his head above water, amongst the 
 trunks of trees, covered over with smaller wood to the depth 
 of several feet. 
 
 Scarcely had he secured himself, when the Indians arrived 
 on the river, screeching andyellingin a most frightful manner. 
 They were frequently on the raft during the day, and were 
 seen through the chinks by Colter, who was congratulating 
 himself on his escape, till the idea arose that they might set 
 the raft on fire. In horrible suspense, he remained until 
 night; when, hearing no more of the Indians, he dived 
 from under the raft, and swam down the river to a consid 
 erable distance, when he landed, and travelled all night. 
 
 Although happy in having escaped from the Indians, hisr 
 situation was still dreadful. He was completely naked, 
 under a burning sun ; the soles of his feet were filled with 
 the thorns of the prickly pear; he was hungry, and had no 
 means of killing game, although he saw abundance around 
 him ; and he was at a great distance from the nearest set 
 tlement. 
 
 Almost any man but an American hunter would have 
 despaired under such circumstances. The fortitude of 
 Colter, however, remained unshaken. After seven days' 
 sore travel, during which he had nothing but roots for his 
 sustenance, he at length arrived in safety at Lisa's Fort, on 
 the Bigthorn branch of the Roche Jaime river. 
 
 During the walk home of the young people, an animated 
 discussion arose among them respecting the Indians. Brian 
 and Basil urged many things against them, especially their 
 
A NARROW ESCAPE. 
 
 133 
 
 cruelty ; but Austin, who seemed to see every thing with 
 an Indian eye, upheld them through thick and thin. They 
 had, to be sure, he said, some bad qualities, which he 
 doubted not might soon be corrected ; but as for honesty, 
 quickness of perception, and bravery, he would match them 
 against all the world. 
 
 INDIAN CHIEF. 
 
 12 
 
INDIAN HORSEMANSHIP. 
 
 CHAPTER X. 
 
 Buffaloes Bisons A grand surround of buffaloes A buffalo wal 
 low Bears Adventure with a grizzly bear Anecdote of a com 
 mon bearWild horses Catching horses with the laso Creasing 
 horses Cougers Wolves White, black, and clouded, wolves- 
 Deer Moose deer Elk Common deer The wapiti deer Black- 
 tailed deer Cariboo Mountain sheep Prairie dogs Musk rats 
 Taking musk rats Fearful adventure of the prairie onjire. 
 
 EMEMBER, said Austin, as he 
 urged his brothers to quicken their 
 pace on their way to the cottage, 
 " we have hardly heard any thing 
 yet about buffaloes and grizzly bears, 
 and other animals which are found 
 in the woods and the prairie. Let us 
 make haste, that we may hear all about them." 
 
 Brian and Basil, being almost as anxious as their 
 brother* to hear all about bears and buffaloes, quickened 
 their pace as he desired them, so that no long period had 
 passed, before the hunter, at the request of his youthful 
 visitors, was engaged in giving them the desired account. 
 
 " The different animals and birds," said he, " that inhabit 
 134 
 
THE BUFFALO AND BISON. 135 
 
 different countries, for the most part roam backwards and 
 forwards, according to the season. Creatures that love the 
 cold move northerly in summer, and such as delight in a 
 warmer clime, move southerly in winter. It is, however, 
 principally to obtain food that they remove from one place 
 to another. I must here explain to you, that though I 
 have, in common with most others who talk of North 
 America, spoken of buffaloes, the animal which abounds in 
 the prairie is not the buffalo, but the bison. 
 
 <ftustin. But if they are bisons, why are they called 
 buffaloes ? 
 
 Hunter. That is a question that I hardly know how to 
 answer. From whatever cause it may have arisen, certain 
 it is, that the name of buffalo has become common ; and, 
 that being the case, it is used in conversation, and often^ 
 times in books, as being more easily understood. 
 
 Brian. What is the difference between a buffalo and a 
 bison ? 
 
 Hunter. A buffalo is an animal that abounds in Africa, 
 resembling an ugly cow, with a body long, but rather low ; 
 it has very long horns. There is also a European buffalo, 
 or bison, here is a picture of one attacked by wolves. 
 The bison stands very high in front, has a hump on 
 the back part of the neck covered with long hair, short 
 horns, and a profusion of long shaggy hair hanging from 
 its head, neck, and fore legs. 
 
 Austin. A bison must look much fiercer than a buffalo. 
 
 Hunter. He does, and from the circumstance of his fore 
 parts standing high, while he carries his head low, he al 
 ways appears as if he were about to run at you. Bisons 
 abound throughout the whole of North America, west of 
 the Mississippi ; but the reckless way in which they are 
 slaughtered, and the spread of civilization, are likely, in a 
 few years, greatly to diminish their numbers. Indians 
 suffer much from hunger, but they are very reckless when 
 buffaloes are plentiful. On one occasion, when among the 
 Minatarees, I witnessed a grand surround of buffaloes. 
 
136 
 
 BUFFALO HUNT. 
 
 EUROPEAN BUFFALO ATTACKED BY WOLVES. 
 
 This was effected by different parties taking different di 
 rections, and then gradually approaching each other ; the 
 buffalo herd was thus hemmed in on all sides, and the 
 slaughter was terrible. The unerring rifle, the sharp spear, 
 and the winged arrow, had full employ ; and so many 
 buffaloes were slain, that, after taking their tongues and 
 other choice parts of them for food, hundreds of carcases 
 were left for the prairie wolves to devour. Thus it is that 
 man, whether savage or civilized, too often becomes prod 
 igal of the abundance he enjoys, and knows not the value 
 of what he possesses, till taught it by that want into which 
 his thoughtless waste has plunged him. 
 
 Austin. Ay, they will soon kill all the buffaloes, if they 
 go on in that manner. 
 
 Hunter. At present, they are to be seen on the prairie 
 in droves of many thousands ; the woods, also, abound 
 
THE GRIZZLY BEAR. 137 
 
 THE AMERICAN BISON. 
 
 with them ; and often, in the heat of summer, an incal 
 culable number of heads and horns are visible in the rivers, 
 the bodies of the bisons being under the water. 
 
 Brian. What, because they are so hot ? 
 
 Hunter. Yes : the bison suffers very much from heat. 
 It is no uncommon thing to see a bison bull lay himself 
 down in a puddle of water, and turn himself round and 
 round in it, till he has half covered his body with mud. 
 The puddle hole which he thus makes is called a bison 
 wallow, or more commonly a buffalo wallow. The puddle 
 cools him while he is in it, and when he quits it, the mud 
 plastered on his sides defends him from the burning heat 
 of the sun. 
 
 Basil. What a figure a bison bull must cut, with his 
 shaggy hair, and his sides plastered all over with mud ! 
 
 Hunter. Bears are often most formidable foes to the 
 hunter ; but there is this striking difference between the 
 common bear and the grizzly bear, that while the former 
 eats mostly vegetables, and will do his best to get out of 
 your way, the latter eats nothing but flesh, and is almost 
 sure to attack you. Hunters and Indians make a rule never 
 to fire at a grizzly bear, unless in self-defence : except in 
 cases when they have a strong party, or can fire from a 
 tree ; for, when he is wounded, his fury knows no bounds. 
 
 Jlustin. How can you escape from a grizzly bear, if he 
 is so very terrible ? 
 
 S 12* 
 
138 ADVENTURE WITH A GRIZZLY BEAR. 
 
 THE COMMON BLACK BEAR. 
 
 Hunter. The common bear, such as is represented in this 
 picture, can climb a tree, as I have already told you ; but 
 the grizzly bear is no climber. If you have time to get up 
 into a tree, you are safe : if not, you must reserve your shot 
 till the animal is near you, that you may take a steady aim. 
 You must then fight it out in the best way you can. Grizzly 
 bears are sometimes of a very large size, measuring from 
 nine to ten feet in length. It was on the Upper Missouri 
 that I was once chased by one of these terrible fellows, and 
 a narrow escape I had. 
 
 Austin. How was it? Tell us all about it. 
 
 Hunter. I had just fired off my rifle at a bird which I 
 took for an eagle, little thinking how soon my wasted bullet, 
 for I did not strike the bird, would be wanted in defence of 
 my life. The crack of my piece reverberated among the 
 rocky fragments, and blocks of pumice stone, that lay scat 
 tered on the broken ground, between the green-topped 
 bluffs that rose from the prairie ; and I suppose it was this 
 that brought Sir Bruin upon me. He came on with huge 
 strides, and I had nothing but a hunting knife lo use in rny 
 
THE BEAR AND THE COW. 139 
 
 defence, my discharged rifle being of no use. There was 
 no tree near, so, throwing down my piece, I drew my knife 
 as a forlorn hope in my extremity. 
 
 flustin. A hunting knife against a grizzly bear ! 
 
 Hunter. When the huge monster was within a few yards 
 cf me, to my amazement, I heard the report of two rifles, 
 and in the same instant my tremendous foe fell, with two 
 bullets in his head. This timely assistance was rendered 
 me by two of our party, who, having followed my track, 
 were near me when I thought myself alone. 
 
 Austin. Never was any one in greater danger. 
 
 Hunter. I will tell you an anecdote that I have read of 
 a common bear. A boy, about eight years old, was sent 
 by his mother into the woods, to bring home the old cow. 
 At the distance of somewhat more than half a mile, he 
 found her, attended by some young cattle. He began to 
 drive them home ; but he had not proceeded far when a 
 bear came out of the bushes, and seemed disposed to make 
 his acquaintance. 
 
 The boy did not like his company ; so he jumped upon 
 the old cow's back, and held on by her horns. She set out 
 at full speed, and the bear after her. The young cattle, 
 lifting their tails in the air, brought up the rear. Thus they 
 proceeded, the young ones behind frequently coming up to 
 the bear, and giving him a thrust with their horns. 
 
 This compelled him to turn round, and thus the old cow, 
 with her brave rider, got somewhat in advance. The bear 
 then galloped on, and approaching the boy, attempted to 
 seize him ; but the old cow cantered along, and finally 
 brought the boy to his mother's house in safety. The bear, 
 thinking he should not be welcome there, after approaching 
 the house, turned about, and scampered back to the forest. 
 Sir Bruin knew when he was well off*; a whole skin is the 
 best covering a bear can have ; but, if he ventures among 
 mankind, he is likely to have it stripped over his ears. 
 
 JZustin. Famous ! famous ! That was a capital old cow, 
 for she saved the boy's life. 
 
140 CATCHING WILD HORSES. 
 
 Basil. But the young cattle helped her, for they pushed 
 the bear with their horns. 
 
 Brian. Please to tell us about wild horses. 
 
 Hunter. The hordes or bands of wild horses that abound 
 in some of the prairies, are not considered to be natives of 
 America, but the offspring of Spanish horses brought to 
 Mexico by Europeans. They are extremely shy, keen in 
 their sight, and swift of foot, so that to come up with them, 
 except by surprise, is no easy thing. I have seen them iu 
 great numbers from the brow of a bluif, or when peeping 
 at them cautiously from a ravine. 
 
 Austin. What kind of horses are they ; and of what 
 colour? 
 
 Hunter. Some of them are fine animals, but in general 
 they are otherwise. Stunted and coarse in appearance, they 
 are of various colors bay, chestnut, cream, grey, piebald, 
 white, and black, with long tails, fetlocks, top-knots, and 
 manes. 
 
 Brian. How do they catch them ? 
 
 Hunter. In different ways. Sometimes a well-mounted 
 Indian, armed with his rifle, follows a horde of horses, 
 until he can get a fair shot at the best among them. He 
 aims at the top of the neck, and if he succeeds in striking 
 the high gristle there, it stuns the animal for a moment, 
 when he falls to the ground without being injured. This 
 is called creasing a horse ; but a bad marksman would kill, 
 and not crease the noble animal he seeks to subdue. 
 
 Austin. What other way is there of catching wild 
 horses ? for that seems a very bad one. 
 
 Basil. It is a very bad way. They ought not to shoot 
 them. 
 
 Hunter. They are much more commonly taken with the 
 laso; which is a thong at least a dozen yards long, ending 
 in a noose. This the Indians throw, at full gallop, over the 
 head of the flying steed they wish to secure. Rarely do 
 they miss their aim. When a horse is thus caught, the 
 hunter leaps from his steed, and lets out the laso gradually, 
 
THE COUGER. i4l 
 
 choking his captive till he is obliged to stop : he then con 
 trives to hopple or tie his fore legs ; to fasten the laso round 
 his lower jaw ; to breathe in his nostrils, and to lead him 
 home. 
 
 Austin. Breathe in his nostrils ! Why, what does he do 
 that for ? 
 
 Hunter. Because experience has taught him, that it does 
 much towards rendering his captive more manageable. It 
 is said, that if an Indian breathes freely into the nostrils of a 
 wild young buffalo on the prairie, the creature will follow 
 him with all the gentleness and docility of a lamb. 
 
 Brian. Well ! that does appear strange ! 
 
 Hunter. There is one animal, which the Indians, the 
 hunters, and trappers sometimes meet with, that I have not 
 mentioned. It is the couger, or panther, or painter, or 
 
 THE COUGER. 
 
 American lion ; for it goes by all these names. Now and 
 then, it is to be seen in the thick forests of the west ; but, 
 being a sad coward, it is not so much dreaded as it other 
 wise would be. 
 
 Brian. I should not much like to meet a couger. 
 
 Hunter. The common wolf of America is as big as a 
 Newfoundland dog,. and a sulky, savage-looking animal he 
 is. So long as he can feed in solitary places he prefers to 
 do so, but, when hunger-pressed, he attacks the fold ; after 
 which Mr. Grizzly-skin loses no time in getting to a place 
 of shelter, for he knows that should he outrun the staunch 
 hounds that will soon be on his track, yet will a rifle ball 
 outrun him. 
 
142 
 
 PRAIRIE WOLF. RED DEER. 
 
 THE COMMON WOLF. 
 
 Brian. Yes, yes ; Mr. Grizzly-back is very cunning. 
 
 Hunter. The prairie wolf is smaller than the common 
 wolf. Prairie wolves hunt after deer, which they generally 
 overtake ; or k;eep close to a buffalo herd, feeding on such 
 as die, or on those who are badly wounded in fighting with 
 one another. The white, black, and clouded wolves are in 
 the northern parts. 
 
 Austin. I cannot bear those wolves. 
 
 THE RED DEER OF EUROPE. 
 
VARIOUS KINDS OF DEER. 143 
 
 Hunter. There are many kinds of deer. Here is a pic 
 ture of the common red deer of Europe. I told you, that 
 sometimes a deer hunt took place on a large scale, by en 
 closing a circle, and driving the deer into it. In shooting 
 antelopes, the hunter has only to stick up his ramrod in 
 their neighbourhood, and throw over it his handkerchief; 
 while he, with his rifle ready loaded, lies on the grass near 
 at hand. The antelopes will soon approach the handker 
 chief to see what it is, when the hunter may send a bullet 
 through two or three of them. The largest deer is the 
 moose deer, which is often seen seven feet high. He is an 
 
 THE MOOSE DEER. 
 
 awkward, overgrown-looking creature, with broad horns; 
 but, awkward as he is, I question if any of you could out 
 run him. Mountain and valley, lake and river, seem alike 
 to him, for he crosses them all. In the snow, to be sure, 
 the unwearied and persevering hound will overtake him ; 
 but let him beware of his horns, or he will be flying head 
 over heels in the air in a twinkling. The moose deer, 
 however, cannot successfully strive with the hunter, for a 
 bullet from his rifle overtakes him, and brings him to the 
 ground. 
 
 Austin. Nothing can stand against man. 
 
 Hunter. And yet what is man opposed to his Maker? 
 His strength is perfect weakness ! In a moment, in the 
 
144 VARIOUS KINDS OF DEER. 
 
 twinkling of an eye, he " changes his countenance, and 
 sends him away." Job xiv. 20. 
 
 Basil. What other kinds of deer do Indians catch ? 
 
 THE WAPITI DEER. 
 
 Hunter. The elk, with his large branching horns, who 
 wouid despise a palace as a dwelling place. Nothing less 
 than the broad sky above his head, and the ground of the 
 boundless forest beneath his feet, will satisfy him. After 
 the elk, come the Virginia, or common deer, the wapiti 
 deer, the black tailed deer, and the cariboo. All these are 
 the prey of the hunter. Their savoury flesh supplies him 
 with food, and their soft skins are articles of merchandise. 
 On the rugged edge of pumice stone rocks, and the wild 
 front of precipitous clayey cliffs, may often be seen moun 
 tain sheep skipping from one ledge to another, giving life to 
 the solitary place, and an added interest to the picturesque 
 beauty of lonely spots. 
 
 Austin. You have mentioned all the animals now, I 
 think, that the hunter chases ; for you spoke before about 
 beavers, badgers, foxes, racoons, squirrels, and some others. 
 
PRAIRIE FIRES. 145 
 
 Basil. You have never told us, though, how they catch 
 the muskrat. I should like to know that, 
 
 Hunter. Well, then, I will tell you how they take the 
 muskrat, and speak a word about the prairie dog. Prairie 
 dogs are a sort of marmot, but their bark is somewhat 
 like that of a small dog. Rising from the level prairie, 
 you may sometimes see, for miles together, small hillocks 
 of a conelike form, thrown up by the prairie dogs, which 
 burrow some eight or ten feet in the ground. On a fine 
 day, myriads of these dogs, not much unlike so many rats, 
 run about, or sit barking on the tops of their hillocks. The 
 moment any one approaches them, they disappear, taking 
 shelter in their burrows. 
 
 Basil. Oh, the cunning little rogues. 
 
 Hunter. The muskrat builds his burrow, which looks 
 like a haystack of wild rice stalks ; so that, while he has a 
 dry lodging, a hole at the bottom enables him, when he 
 pleases, to pass into the shallow water beneath his burrow 
 or lodge. In taking a muskrat, a person strikes the top of 
 the burrow, and out scampers the tenant within ; but no 
 sooner does he run through his hole into the shallow water, 
 than he is instantly caught with a spear. Myriads of these 
 little animals are taken in this manner for their fur. 
 
 Brian. They must be a good deal like prairie dogs, 
 though one has his house on the land, and the other in the 
 water. 
 
 Hunter. These wide prairies, on which roam bisons, and 
 horses, and deer innumerable ; and these shallow waters, 
 where muskrats abound; will most likely, in succeeding 
 years, assume another character. White men will possess 
 them; civilized manners and customs will prevail, and 
 Christianity spread from the Mississippi to the Rocky 
 Mountains; for the kingdoms of the world are to become 
 the kingdoms of the Lord and of his Christ. 
 
 Austin. You have told us a great deal indeed, to-day, 
 about the prairies. 
 
 Hunter. I have already spoken of the prairie fires; I 
 T 13 
 
146 A PRAIRIE ON FIRE. 
 
 mean the burning grass, set on fire by accident, or purposely, 
 for the double advantage of obtaining a clearer path and 
 an abundant crop of fresh grass ; but I must relate an ad 
 venture of my own, of a kind not likely to be forgotten. 
 
 Austin. Now for a flare up ! 
 
 Hunter. So long as a prairie fire is confined to the high 
 grounds, there is very little danger from it ; for, in such 
 situations, the grass being short, the fire never becomes 
 large, though the line of flame is a long one. Birds and 
 beasts retire before it in a very leisurely manner ; but in 
 places where the grass is long, it is very different. 
 
 Austin. I should like to see one of those great, high 
 round bluffs on fire. There must be a fine bonfire then. 
 
 Hunter. There you are mistaken, for, as I have already 
 told you, the grass is short on the bluffs. To be sure, the 
 sight of a bluff on fire, on a dark night, is very singular ; 
 for as you can only see the curved line of flame, the bluff 
 being hidden by the darkness, so it seems as though the 
 curved lines of flame were up in the air, or in the sky. 
 
 Basil. They must look very beautiful. 
 
 Hunter. They do : but when a fire takes place in a low 
 bottom of long grass, sedge, and tangled dry plants, more 
 than six feet high ; and when a rushing wind urges on the 
 fiery ruin, flashing like the lightning and roaring like the 
 thunder ; the appearance is not beautiful, but terrible. I 
 have heard the shrill war-whoop, and the clash of contend 
 ing tomahawks in the fight, .when no quarter has been 
 given. I have witnessed the wild burst, where Niagara, a 
 river of waters, flings itself headlong down the Horseshoe 
 Fall ; and I have been exposed to the fury of the hurricane. 
 But none of these are half so terrible, as the flaming ocean 
 of a long-grass prairie fire. 
 
 Austin. Oh ! it must be terrible. 
 
 Hunter. The trapper is bold, or he is not fit for nis call 
 ing ; the hunter is brave, or he could never wage war as he 
 does with danger ; and the Indian from his childhood is 
 familiar with peril : yet the Indian, the hunter, and the 
 
A PRAIRIE ON FIRE. 147 
 
 trapper tremble, as well they may, at a prairie meadow are. 
 But I must relate my adventure. 
 
 Basil. I am almost afraid to hear it. 
 
 Austin. Pooh ! nonsense ! It will never hurt you. 
 
 Hunter. A party of five of us, well mounted, and ha\ ing 
 with us our rifles and lances, were making the best of our 
 way across one of the low prairie bottoms, where the thick 
 coarse grass and shrubs, even as we sat on our horses, were 
 often as high as our heads ; when we noticed, every now 
 and then, a flight of prairie hens, or grouse, rapidly winging 
 their way by us. Two, of our party were of the Blackfoot 
 tribe ; their names were Ponokah (elk) and Moeese (wig 
 wam). These Indians had struck into a buffalo trail, and 
 we had proceeded for a couple of hours as fast as the 
 matted grass and wild pea-vines would allow, when sud 
 denly the wind that was blowing furiously from the east 
 became northerly, and in a moment, Moeese, snuffing the 
 air, uttered the words,- " Pah kapa," (bad ;) and Ponokah, 
 glancing his eyes northward, added, " Eehcooa pah kaps," 
 (very bad.) 
 
 Austin. I guess what was the matter. 
 
 Brian. And so do I. 
 
 Hunter. In another instant, a crash was heard, and Po 
 nokah, who was a little ahead,cried out, " Eneuh !" (buffalo !) 
 when three bisons came dashing furiously along another 
 trail towards us. No sooner did they set eyes on us, than 
 they abruptly turned southward. By this time, we all un 
 derstood that, to the north, the prairie was on fire ; for the 
 air smelt strong. Deer, and bisons, and other animals,' 
 sprang forward in different directions from the prairie, and 
 a smoke, not very distant, like a cloud, was visible. 
 
 Austin. I hope you set off" at full gallop. 
 
 Hunter. We were quite disposed to urge our horses on 
 ward ; but the trail took a turn towards the burning prairie 
 and we were obliged to force our way into another, in 
 doing which my horse got his feet entangled, and he fell, 
 pitching me over his head some yards before him. I was 
 
148 A PRAIRIE ON FIRE. 
 
 not hurt by the fall, for the thick herbage protected me ; 
 but the worst of it was, that my rifle, which had been care 
 lessly slung, fell from my shoulder among the long grass, 
 and being somewhat confused by my -fall, I could not 
 find it. 
 
 Brian. You ought not to have stopped a moment. 
 
 Hunter. Perhaps not ; but, to a hunter, a rifle is no tri 
 fling loss, and I could not make up my mind to lose mine. 
 Time was precious, for the smoke rapidly increased ; and 
 both Ponokah and Moeese, who knew more about burning 
 prairies than I did, and were therefore more alive to our 
 danger, became very impatient. By the time my rifle was 
 found, and we were ready to proceed, the fire had gained 
 upon us in a crescent form, so that before and behind we 
 were hemmed in. " The only point clear of the smoke was 
 to the south ; but no trail ran that way, and we feared that, 
 in forcing a road, another accident might occur like that 
 which had befallen us. 
 
 Austin. I cannot think what you could do in such a 
 situation. 
 
 Hunter. Our disaster had come upon us so unexpected 
 ly, and the high wind had so hurried on the flaming ruin, 
 that there seemed to be no time for a moment's thought. 
 Driven by necessity, we plunged into the thick grass to the 
 south ; but our progress was not equal to that of the fire, 
 which was now fast approaching, blackening the air with 
 smoke, and roaring every moment louder and louder. Our 
 destruction seemed almost certain ; when Ponokah, judging, I 
 suppose, by the*comparative thinness of the smoke eastward, 
 that we were not far from the boundary of the prairie bottom, 
 dashed boldly along a trail in that direction, in the face of the 
 fire, crying out to us to follow. With the daring of men in 
 extremity, we put our horses to their speed, broke through 
 the smoke, fire, grass, and flame, and found ourselves almost 
 instantly, on a patch of ground over which the fire had 
 passed ; but, as the grass had evidently been scanty, we 
 were free from danger. From a neighbouring bluff, which 
 
A PRAIRIE ON FIRE. 149 
 
 the smoke had before hidden from our view, we saw the 
 progress of the flame a spectacle that filled me with 
 amazement. The danger we had escaped seemed increased 
 by the sight of the fearful conflagration, and I know not 
 whether terror, amazement, or thankfulness most occupied 
 my mind. 
 
 Austin. That was, indeed, a narrow escape. 
 
 Hunter. As we stood on the blurT, dismounted, to gaze on 
 the flying flames which appeared in the distance like a huge 
 fiery snake of some miles in length, writhing in torture my 
 wonder increased. The spectacle was fearful and sublime, 
 and the conflagration nearest to us resembled the breakers of 
 the deep that dash on a rocky shore, only formed of fire, 
 roaring and destroying, preceded by thick clouds, of smoke. 
 Before then, I had been accustomed to sights and scenes of 
 peril, and had witnessed the burning of short grass to some 
 extent ; but this was the first time I had been in such fearful 
 danger the first time I felt the awfulness of such a situa 
 tion the first time that I had really seen the prairie on fire. 
 
 Brian. There is nothing in the world that is like a burn 
 ing prairie, unless it be a burning mountain. 
 
 Hunter. A burning prairie, when we are near it, is a 
 vast and overwhelming spectacle ; but every rising and 
 setting sun exhibits Almighty wisdom, power, and good 
 ness, on a scale infinitely beyond that of a hundred burning 
 prairies. It is a good thing to accustom ourselves to re 
 gard the works of creation around us with that attention 
 and wonder they are calculated to inspire, and especially to 
 ponder on the manifestation of God's grace set forth in his 
 holy word. When burning prairies and burning mountains 
 shall be all extinguished ; when rising and setting suns and 
 all earthly glory shall be unknown ; then shall the follow 
 ers of the Redeemer gaze on the brighter glories of heaven, 
 and dwell forever with their Leader and their Lord. 
 
 13* 
 
BUFFALO DANCE. 
 
 CHAPTER XL 
 
 Games Ball play among the Choctaws Ball play by the women of 
 the Prairie du Chien Horsemanship Foot races Canoe races 
 Wrestling The game of tchung-kee among the Mandans Arch 
 ery The game of the arrow Swimming Mode of swimming 
 customary among the Indians Prank of the Minataree children 
 on the Knife rivei Buffalo dance The Poor Indian women. 
 
 PON their return home, 
 buffaloes, bears, wild 
 horses, wolves, deer, prai 
 rie dogs, and muskrats, 
 were a fruitful source of conversation 
 to the young people in their leisure 
 hours, until such time as they 
 could again visit their interesting 
 friend at the cottage. Various plans 
 were formed to attack grizzly bears, to catch wild horses, 
 and to scare away half famished wolves ; in all of which, 
 Jowler, notwithstanding his bad behaviour at the buffalo 
 150 ^~ 
 
BEAR HUNT. 151 
 
 hunt, was expected to act a distinguished part. Black Tom 
 was scarcely considered worth thinking about, he being too 
 wild by half for a wild horse, and too faint-hearted for a 
 grizzly bear. At one time, it was so far determined for 
 him to play the part of a prairie dog, that Austin set about 
 digging a hole for him : before it was finished, however, 
 the plan was abandoned ; Brian and Basil both feeling pos 
 itive that, let Austin dig a hole as deep as he would, Black 
 Tom would never be persuaded to run into it. 
 
 After much deliberation, catching wild horses being given 
 up on the score that Black Tom would run away too 
 fast, and Jowler would not run away at all a bear hunt 
 was resolved on, having, as Brian observed, two especial 
 advantages : the first, that all of them could enjoy the sport 
 at once ; and the second, that Jowler would be sure to 
 attack them all, just like a grizzly bear. 
 
 No time was lost in preparing their long spears, and in 
 dressing themselves as much like renowned chiefs as their 
 knowledge and resources would allow. And, in order that 
 Jowler might the more closely resemble a grizzly bear, a 
 white pinafore was spread over his broad back, and lied 
 round his neck. The lawn was, as before, the scene of 
 their high exploits, the prairie on which the fearful monster 
 was to be overcome ; and, to the credit of their courage be 
 it spoken, neither Austin, Brian, nor Basil, manifested the 
 slightest token of fear. 
 
 Jowler was led by them among the bushes of the shrub 
 bery, that he might burst out upon them all at once ; and 
 this part of the arrangement answered excellently well, only 
 that Jowler arrived on the prairie first instead of last ; add 
 to which, the bushes having so far despoiled him of his 
 grizzly hide, the white pianfore, as to have pulled it off his 
 back, he set to work mouthing and tearing at it, to get it 
 from his neck. At last, in spite of a few untoward and un- 
 bearlike actions on the part of Jowler, the attack took place. 
 With undaunted resolution, Austin sustained Jowler's most 
 furious charges; Brian scarcely manifested less bravery; 
 
152 BALL PLAY OF THE CHOCTAWS. 
 
 and little Basil, though he had broken his lance, and twice 
 fallen to the earth, made a desperate and successful attack 
 on his fearful antagonist, and caught him fast by the tail. 
 It was on the whole a capital adventure ; for though they 
 could not with truth say that they had killed the bear, 
 neither could th-j bear say that he had killed them. 
 
 The bear hunt being at.. an end, they set off for the cot 
 tage ; for the hunter had promised to describe to them some 
 of the games of the Indian tribes. He was soon engaged 
 in giving them an account of the ball play of the Choctaws. 
 " The Choctaws," said he, "are perhaps, about fifteen thou 
 sand in number ; they were removed from the northern 
 parts of Alabama, and from the Mississippi, and are now 
 south of the Arkansas. At the Choctaw ball play thou 
 sands of spectators attend, and sometimes a thousand young 
 men are engaged in the game/' 4 
 
 Austin. A thousand men playing at ball! What a sight! 
 
 Hunter. The game is played in the open prairie, and the 
 players have no clothes on but their breech-clothes, a beau 
 tiful belt formed of beads, a mane of dyed horse hair of 
 different colours, and a tail sticking out behind like the tail 
 of a horse ; this last is either formed of white horse hair or 
 of quills. 
 
 Brian. And how do they play ? 
 
 Hunter. Every man has two sticks, with a kind of hoop 
 at the end, webbed across, and with these they catch and 
 strike the ball. The goal on each side, consisting of two 
 upright posts arid a pole across the top, is set up twenty-five 
 feet high ; these goals are from forty to fifty rods apart. 
 Every time either party can strike the ball through their 
 goal, one is reckoned, and a hundred is the game. 
 
 Basil. What a scuffle there must be among so many of 
 them ! 
 
 Hunter. When every thing is ready for the game to 
 begin, a gun is fired ; and some old men, who are to be the 
 judges, fling up the ball in the middle, halfway between the 
 two goals. 
 
INDIAN HORSEMANSHIP. 153 
 
 Brian. Now for the struggle. 
 
 Hunter. One party being painted white, every man 
 knows his opponent. No sooner is the ball in the air, than 
 a rush takes place. Every one with his webbed stick raised 
 above his head; no one is allowed to strike or to touch the 
 ball with his hands. They cry out aloud at the very top 
 of their voices, rush on, leap up te strike the ball, and do all 
 they can to help their own side and hinder their opponents. 
 They leap over each other, dart between their rivals' legs, 
 trip them up, throw them down, grapple with two or three 
 at a time, and often fall to fisty cuffs in right earnest. There 
 they are, in the midst of clouds of dust, running, striking, 
 and struggling with all their might ; so that, what with the 
 rattle of the sticks, the cries, the wrestling, the bloody noses, 
 the bruised shins, the dust, uproar, and confusion, such a 
 scene of excitement is hardly to be equalled by any other 
 game in the world. 
 
 Brian. How long does the game last ? 
 
 Hunter. It begins about eight or nine o'clock in the 
 morning, and sometimes is scarcely finished by sunset. A 
 minute's rest is allowed every time the ball is urged beyond 
 the goal, and then the game goes on again till it is finished. 
 There, is another ball play somewhat resembling this, which 
 is played by the women of the Prairie du Chien, while the 
 men watch the progress of the game, or lounge on the 
 ground, laughing at them. 
 
 Austin. Do they ever run races ? 
 
 Hunter. Yes, and very expert they are ; "many of the 
 tribes are extravagantly fond of horses. When you see a 
 Red Indian, with his shield and quiver, his ornamented 
 shirt, leggins, and mocassins ; his long hair flowing behind 
 him, or his head-dress of the war-eagle falling gracefully 
 nearly to his heels ; his lance in his hand ; and his dress 
 ornamented with ermine, shells, porcupine quills, and a 
 profusion of scalp locks. When you see him thus standing 
 on the ground, you see him out of character. He should 
 spring on a horse wild as the winds j and then, as he 
 U 
 
154 DESCRIPTION OF A CHIEF. 
 
 orandishes his lance, with his pendant plumes, and hair and 
 scalp-locks waving in the breeze, you see him in his proper 
 element. Horse racing among the Indians is an exciting 
 scene. The cruel custom, of urging useful and noble ani 
 mals beyond their strength, is much the same in savage as 
 in civilized life ; but the scene is oftentimes more wild, 
 strange, and picturesque than you can imagine. 
 
 Austin. Ay, I remember that the Camanchees are capital 
 riders. I was a Camanchee in our buffalo hunt. Brian, 
 you have not forgotten that ? 
 
 Brian. But you had no horse to ride. I was a Sioux ; 
 and the Sioux are capital riders too. 
 
 Basil. And so are the Pawnees. I was a Pawnee in 
 the buffalo hunt. 
 
 Hunter. It was told me that the Camanchees and, in 
 deed, some of the Pawnees also were able, while riding a 
 horse at full gallop, to lie along on one side of him, with an 
 arm in a sling from the horse's neck, and one heel over the 
 horse's back ; and that, while the body was thus screened 
 from an enemy, they could use their lances with effect, and 
 throw their arrows with deadly aim. The Camanchees are 
 so much on their horses, that they never seem so much at 
 their ease as when they are flying across the prairie on 
 horseback. 
 
 ftustin. It would be worth going to the prairies, if it 
 were only to see the Camanchees ride. 
 
 Hunter. I will now read to you Mr. Catlin's own de 
 scription which accompanies in his work this fine picture : 
 
 " No part of the human race can present a more pic 
 turesque and thrilling appearance on horseback than a party 
 of Crows, rigged out in all their plumes and trappings 
 galloping about and yelping, in what they call a war- 
 parade, i. e. in a sort of tournament or sham fight, passing 
 rapidly through the evolutions of battle, and vaunting forth 
 the wonderful character of their military exploits. This is 
 an amusement, of which they are excessively fond; and 
 
CHIEF OF THE CROWS. 
 
 155 
 
DESCRIPTION OF A CHIEF. 157 
 
 great preparations are invariably made for these occasional 
 shows. 
 
 " No tribe of Indians on the Continent is better able to 
 produce a pleasing and thrilling effect in these scenes, nor 
 any more vain, and consequently, better prepared to draw 
 pleasure and satisfaction from them, than the Crows. They 
 may be justly said to be the most beautifully clad of all the 
 Indians in these regions, and bringing from the base of the 
 Rocky Mountains a fine and spirited breed of wild horses, 
 have been able to create a great sensation among the Mina- 
 tarees, who have been paying them all attentions and all 
 honours for some days past. From among these showy 
 fellows who have been entertaining us and pleasing them 
 selves with their extraordinary feats of horsemanship, I 
 have selected one of the most conspicuous, and transferred 
 him and his horse, with arms and trappings as faithfully as 
 I could to the canvass, for the information of the world, 
 who will learn vastly more from the picture than they could 
 from oral or written delineations. 
 
 " I have painted him as he sat for me, balanced on his 
 leaping wild horse, with his shield and quiver slung on his 
 back, and his long lance decorated with the eagle's quills, 
 trailed in his right hand. His shirt, and his leggings, and 
 moccasins, were of the mountain goats skins, beautifully 
 dressed ; and their seams every where fringed with a pro 
 fusion of scalp-locks, taken from the heads of his enemies, 
 slain in battle. His long hair, which reached almost to. the 
 ground while he was standing on his feet, was now lifted 
 in the air, and floating in black waves over the hips of his 
 leaping charger. On his head, and over his shining black 
 locks, he wore a magnificent crest or head-dress, made of 
 the quills of the war-eagle and ermine skins ; and on his 
 horse's head also, was another of equal beauty, and pre 
 cisely the same pattern and material. A'dded to these or 
 naments, there were yet many others which contributed to 
 his picturesque appearance, and among them a beautiful 
 netting of various colours, that completely covered and 
 
 14 
 
158 INDIAN GAMES. 
 
 almost obscured the horse's head and neck, and extended 
 over its back and its hips, terminating in a most extrava 
 gant and magnificent crupper, embossed with rows of beau 
 tiful shells and porcupine quills of various colours. 
 
 "With all these picturesque ornaments and trappings 
 upon and about him ; with a noble figure, and the bold 
 stamp of a wild gentleman on his face, added to the rage 
 and spirit of his wild horse, in time with whose leaps he 
 issued his startling (though smothered) yelps, as he grace 
 fully leaned to and fro, leaving his plumes and his plumage, 
 his long locks and his fringes, to float in the wind, he gal 
 loped about, and felt exceeding pleasure in displaying the 
 extraordinary skill which a lifetime of practice and experi 
 ment had furnished him in the beautiful art of riding and 
 managing his horse, as well as in displaying to advantage 
 his weapons and ornaments of dress, by giving them the 
 grace of motion, as they were brandished in the air and 
 floating in the wind." Besides horse races, the Indians 
 have foot races, and canoe races, arid wrestling. Among 
 the Mandans, the game of tchung-kee was very popular^ 
 quite .as much so as cricket is on fine summer days in 
 England. 
 
 Austin. Tchung-kee ! What a name that is for a pastime ! 
 I wish they would have more common names. 
 
 Brian. Oh, the name of tchung-kee is nothing to what 
 you will have to learn, Austin. Do you remember Duhk- 
 pits-o-ho-shee, "the red bear;" arid Mah-to-rah-rish-nee- 
 eeh-ee-rah, or something like it, " the grizzly bear that runs 
 without regard ?" 
 
 Austin. Yes ; those names are much harder. How do 
 the Indians play at tchon-tee, or thung-kee, or whatever 
 it is? 
 
 Hunter. The game is played by one rolling a stone ring 
 along, and then running after it, and sliding his tchung-kee 
 for it to fall upon. 
 
 Basil. But what is a tchung-kee, for I cannot think ? 
 
 Hunter. A tchung-kee is a stick ; it may be, perhaps, six 
 
ARCHERY. 159 
 
 or seven feet long, on which are fastened bits of leather ; 
 and he who slides his tchung-kee along the ground, tries so 
 to place it, that the ring, when it stops, may fall with one 
 of the bits of leather through it. Perhaps, you might not 
 find much amusement in the game, but the Mandans used 
 to practise it continually* 
 
 Brian. I think we might soon make some tchung-kees, 
 and bowl the ring across the lawn, Austin. 
 
 Hunter. That would never do ; the game is played on a 
 hard clayey ground ; for neither the ring nor the tchung-kee 
 would run far enough along the grass. 
 
 Brian. Then it must be on the broad gravel walk ; that 
 will do capitally. 
 
 Hunter. The Indians are very fond of archery, in which, 
 using their bows and arrows so much as they do, it is no 
 wonder they are very clever. The game of the arrow is a 
 very favourite amusement with them. 
 
 Basil. That game has a much easier name than the 
 tchung-kee. How is it played ? 
 
 Hunter. It is played on the open prairie, where the best 
 bowmen assemble, to strive one with another. There is no 
 target set up to shoot at, as there is in English archery ; but 
 every archer sends his first arrow as high as . he can into 
 the air. 
 
 Jlustin. Ay, I see ! He who shoots the highest in the air 
 is the winner. 
 
 Hunter. Not exactly so. It is not he who shoots highest, 
 that is the victor ; but he who can get the greatest number 
 of arrows into the air at the same time. Picture to youj- 
 selves a hundred well made, active young men, on the open 
 prairie, each carrying a bow, with eight or ten arrows, in 
 his left hand. He sends an arrow into the air with all his 
 strength, and then, instantly, with a rapidity that is truly 
 surprising, shoots arrow after arrow upwards, so that, before 
 the first arrow has reached the ground, half a dozen others 
 have mounted into the air. Often have I seen seven or 
 eight shafts from the same bow in the air at once. 
 
160 EXPERTNESS IN SWIMMING. 
 
 Austin. Brian, we will try what we can do to-morrow , 
 but we shall never have so many as seven or eight up at 
 once. 
 
 Hunter. The Indians are famous swimmers, and, indeed, 
 if they were not, it would often go hard with them. They 
 are taught when very young to make their way through 
 the water, arid though they do it usually in a mariner differ 
 ent from that adopted by white men, I hardly think many 
 white men would equal them, either as to their speed, or 
 the length of time they will continue in the water. 
 
 Austin. But how do they swim, if their way is different 
 to ours? lean swim a little, and I should like to learn 
 their way, if it is the best. 
 
 Hunter. I am not quite prepared to say that ; for, though 
 red men are more expert swimmers than white men, that 
 may be owing to their being more frequently in the water. 
 They fish a great deal in the lakes ; and they have often to 
 cross brooks and rivers in too much haste to allow them to 
 get into a canoe. A squaw thinks but very little of plung 
 ing into a rolling river with a child on her back ; for the 
 women swim nearly, or altogether, as well as the men. 
 
 Austin. But you did not tell us wherein their way of 
 swimming is different from ours. 
 
 Hunter. Whites swim by striking out their legs and both 
 arms at the same time, keeping their breasts straight against 
 the water ; but the Indian strikes out with one arm only, 
 turning himself on his side every stroke, first on one side 
 and then oil the other, so that, instead of his broad chest 
 breasting the water in front, he cuts through it sideways, 
 finding less resistance in that way than the other. Much 
 may be said in favour of both these modes. I always 
 considered myself to be a good swimmer, but I was no 
 match for the Red Indians. I shall not soon forget a prank 
 that was once played me on the Knife River, by some of the 
 Minatarees; it convinced me of their adroitness in the 
 water. 
 
INDIAN DANCES. 161 
 
 Basil. What was it ? Did they dip your head under the 
 water ? 
 
 Hunter. No ; but you shall hear. I was crossing the 
 river in a bull boat, which is nothing more than a tub, made 
 of buffalos' skin, stretched on a framework of willow 
 .Doughs. The tub was just big enough to hold me, and the 
 few things which I had with me ; when suddenly a group 
 of young swimmers, most of them mere children, surrounded 
 me, and began playfully to turn my tub round and round 
 in the stream. Not being prepared to swim, on account of 
 my dress, I began to manifest some fear lest my poor tub 
 should be overturned ; but the more fearful I was, the 
 better pleased were my mirthful tormentors. 
 
 Austin. Ah! ah ! ah ! 1 can see it spinning round like a 
 peg top, in the middle of the river. 
 
 Brian. And did they upset the tub ? 
 
 Hunter. No. After amusing themselves for some time 
 at my expense, now and then diving under the tub, and 
 then pulling down the edge of it level with the water, on 
 receiving a few beads, or other trifles which I happened to 
 have with me, they drew me and my bull boat to the shore 
 in safety. They were beautiful swimmers, and, as I told 
 you, not soon shall I forget them. The dances among the 
 Indians are very numerous ; some of them are lively 
 enough, while others are very grave ; and, then, most of 
 the tribes are fond of relating adventures. 
 
 Basil. Please to tell us the names of all the dances. 
 
 Hunter. That would not be a very easy undertaking. 
 Let me see ; there are the buffalo dance, the bear dance, 
 the dog dance, and the eagle dance. And then there are 
 the ball play dance, the green corn dance, the beggars' dance, 
 the slave dance, the snow-shoe dance, and the straw dance ; 
 and, besides these, there are the discovery dance, the brave 
 dance, the war dance, the scalp dance, the pipe of peace 
 dance, and many others that I do not at this moment 
 remember. 
 
 Brian* You must please to tell us about them all. 
 V 14* 
 
162 THE BUFFALO DANCE. 
 
 Austin. But not all at once, or else we shall have too 
 short an account. Suppose you tell us of two or three of 
 them now. 
 
 Hunter. To describe every dance at length would be 
 tiresome, as many of them have the same character. It 
 will be better to confine ourselves to a few of the principal 
 dances. I have known a buffalo dance continue for a fort 
 night or longer, day and night, without intermission. When 
 I was among the Mandans, every "Indian had a buffalo 
 mask ready to put on whenever he required it. It was 
 composed of the skin of a buffalo's head, with the horns 
 to it ; a long thin strip of the buffalo's hide, with the tail at 
 the end of it, hung down from the back of the mask. 
 
 Austin. What figures they would look with their masks 
 on ! Did you say that they kept up the dance day and 
 night ? 
 
 Hunter. Yes. The Mandans were strong in their vil 
 lage, but comparatively weak whenever they left it, for 
 then they were soon in the neighbourhood of their powerful 
 enemies. This being the case, when the buffaloes of the 
 prairie wandered far away from them, they were at times 
 half starved. The buffalo dance was to make buffaloes 
 come back again to the prairies near them. 
 
 Brian. But how could that bring them back again ? 
 
 Hunter. The buffalo dance was a kind of homage paid 
 to the Great Spirit, that he might take pity on them, and 
 send them supplies. The dancers assembled in the middle 
 of the village, each wearing his mask, with its horns and long 
 tail, and carrying in his hand a lanceror a bow and arrows. 
 The dance began, by about a dozen of them, thus attired, 
 starting, hopping, jumpmg, and creeping in all manner of 
 strange uncouth forms ; singing, yelping, and making odd 
 sounds of every description, while others were shaking rat 
 tles and beating drums with all their might ; the drums, 
 the rattles, the yelling, the frightful din, with the uncouth 
 antics of the dancers, altogether presented such a scene, 
 
STORY OF AN INDIAN WOMAN. 163 
 
 that, were you once to be present at a buffalo dance, you 
 would talk of it after, all the days of your lives. 
 
 Basil. And do they keep that up for a fortnight ? 
 
 Hunter. Sometimes much longer, for they never give 
 over dancing till the buffaloes come. Every dancer, when 
 he is tired, and this he makes known by crouching down 
 quite low, is shot with blunt arrows, and dragged away, 
 when his place is supplied by another. While the dance is 
 going on, scouts are sent out to look for buffaloes, and as 
 soon as they are found, a shout of thanksgiving is raised to 
 the Great Spirit, to the medicine man, and to the dancers, 
 and preparation is made for a buffalo hunt. After this, a 
 great feast takes place ; all their sufferings from scarcity are 
 forgotten, and they are as prodigal, and indeed wasteful, 
 of their buffalo meat, as if they had never known the want 
 of it. 
 
 Austin. Well, I should like to see the buffalo dance. 
 Could not we manage one on the lawn, Brian ? 
 
 Brian. But where are we to get the buffalo masks from ? 
 The Buffalo hunt did very well, but I hardly think we 
 could manage the dance. Please to tell us of the bear 
 dance. 
 
 Hunter. I think it will be better to tell you about that, 
 and other dances, the next time that you visit me ; for I 
 want to read you a short account, which I have here, of a 
 poor Indian woman of the Dog-ribbed tribe. I have not 
 said much of Indian women, and I want you to feel kindly 
 towards them. It was Hearne, who went with a party 
 from Hudson's Bay to the Northern Ocean, many years 
 ago, who fell in with the poor woman. 
 
 Basil. Oh, yes ; let us hear all fcbout her ; and you can 
 tell us of the dances when we come again. 
 
 Hunter. Now, then, I will begin. One day in January, 
 when they were hunting, they saw the track of a strange 
 snow shoe, which they followed, and at a considerable dis 
 tance came to a little hut, where they discovered a young 
 woman sitting alone. On examination, she proved to be 
 
164 STORY OP AN INDIAN WOMAN. 
 
 one of the Dog-ribbed Indians, who had been taken priso 
 ner by the Athapus-cow Indians, in the summer of 1770, 
 and, in the following summer, when the Indians that took 
 her prisoner were near this place, she had escaped from 
 them, intending to return to her own country. But the dis 
 tance being so great, and having, after she was taken 
 prisoner, been carried in a canoe the whole way, the 
 turnings and windings of the rivers and lakes were so 
 numerous that she forgot the track ; so she built the hut in 
 which she was found, .to protect her from the weather 
 during the winter, and here she had resided from the first 
 setting in of the fall. 
 
 Brian. What, all by herself! How lonely she must have 
 been ! 
 
 Hunter. From her account of the moons passed since 
 Her escape, it appeared that she had been nearly seven 
 months without seeing a human face ; during all which 
 time she had supplied herself very well, by snaring par 
 tridges, rabbits, and squirrels : she had also killed two or 
 three beavers, and some porcupines. She did not seem to 
 have been in want, and had a small stock of provisions by 
 her when she was discovered. She was in good health and 
 condition, and one of the finest Indian women in North 
 America. 
 
 Austin. I should have been afraid that other Indians 
 would have come and killed her. 
 
 Hunter. The methods practised by this poor creature to 
 procure a livelihood were truly admirable, and furnish proof 
 that necessity is, indeed, the mother of invention. When 
 the few deer sinews that she had an opportunity of taking 
 with her were expended, in making snares and sewing her 
 clothing, she had nothing to supply their place but the 
 sinews of the rabbits' legs and feet. These she twisted 
 together for that purpose with great dexterity and success. 
 The animals which she caught in those snares, not only fur 
 nished her with a comfortable subsistence, but of the skins 
 she made a suit of neat and warm clothing for the winter 
 
STORY OF AN INDIAN WOMAN. 165 
 
 It is scarcely possible to conceive that a person in her forlorn 
 situation could be so composed as to be capable of contriv 
 ing and executing any thing that was not absolutely neces 
 sary to her existence ; but there was sufficient proof that 
 she had extended her care much farther, as all her clothing, 
 besides being calculated for real service, showed great taste, 
 and exhibited no little variety of ornament. The materials, 
 though rude, were very curiously wrought, and so judi 
 ciously placed, as to make the whole of her garb have a 
 very pleasant, though rather romantic appearance. 
 
 Brian. Poor woman ! I should have liked to have seen 
 her in the hut of her own building, and the clothes of her 
 own making. 
 
 Hunter. Her leisure hours from hunting had been em 
 ployed in twisting the inner rind, or bark, of willows into 
 small lines, like net-twine, of which she had some hundred 
 fathoms by her. With these she intended to make a fishing 
 net, as soon as the spring advanced. It is of the inner bark 
 of the willows, twisted in this manner, that the Dog-ribbed 
 Indians make their fishing nets ; and they are much pre 
 ferable to those made by the Northern Indians. 
 
 Basil. I like that poor woman very much, indeed. 
 
 Hunter. Five or six inches of an iron hoop, made into a 
 knife, and the shank of an arrow head of iron, which served 
 her as an awl, were all the metals this poor woman had 
 with her when she eloped ; and with these implements, she 
 had made herself complete snow shoes, and several other 
 useful articles. 
 
 Austin. Capital ! capital ! Why, she seems able to do 
 every thing. 
 
 Hunter. Her method of making a fire was equally sin 
 gular and curious, having no other materials for that pur 
 pose than two hard sulphureous stones. These, by long 
 friction and hard knocking, produced a few sparks, which 
 at length communicated to some touch- wood. But as 
 this method was attended with great trouble, and not al- 
 
166 
 
 INDIAN CANOES. 
 
 ways successful, she did not suffer her fire to p out all the 
 winter. 
 
 Brian. That must have been a trouble to her. I hardly 
 know how she could have managed that. 
 
 Hunter. When the Athapus-cow Indians took this woman 
 prisoner, they, according to the universal custom of those 
 savages, surprised her and her party in the night, and killed 
 every person in the tent, except herself and three other 
 young women. Among those whom they killed were her 
 father, mother, and husband. Her young child, four or 
 five months old, she concealed in a bundle of clothing, and 
 took it with her undiscovered in the night. But when she 
 arrived at the place where her captors had left their wives, 
 which was not far distant, they began to examine the bun 
 dle, and finding the child, one of the women took it from 
 her, and killed it on the spot. 
 
 Basil. That was very terrible indeed. 
 
 Hunter. This last piece of barbarity gave her such a 
 disgust to those Indians, that, notwithstanding the man who 
 took care of her treated her in every respect as his wife, and 
 was, she said, remarkably kind to her, and very fond of her, 
 she was so far from being able to reconcile herself to any 
 of the tribe, that she rather chose to expose herself to want 
 and misery, than to live in ease and affluence among 
 persons who had so cruelly murdered her infant. 
 
 INDIAN CANOES. 
 
C, DRUM. d, d, RATTLES. , DRUM. /, MYSTERY WHISTLE. 
 g, DEER- SKIN FLUTE. 
 
 CHAPTER XII. 
 
 Musical instruments Whistles, lutes, rattles, and drums War 
 whistle and deer-skin Jlute The beggars' dance The doctors' 
 dance The pipe dance The black drink The green corn dance 
 The dog dance The discovery dance The slave dance The scalp 
 dance The sham scalp dance The eagle dance The snow shoe 
 dance The straw dance The bear dance The war dance Sham 
 fight of the Mandan boys. 
 
 EVER, sure, did young people cut a 
 more grotesque appearance, than did 
 Austin, Brian, and Basil Edwards, in 
 their attempt to get up a buffalo 
 dance. Each had a mat over his shoul 
 ders, and a brown paper mask over his 
 face ; two wooden pegs on a string made a 
 very respectable pair of horns ; bows and 
 arrows were in abundance ; a child's rattle and drum, with 
 the addition of an iron spoon and a wooden trencher, sup- 
 plied them with music; and neither Mandan, Pawnee, 
 Crow, Sioux, Blackfoot, nor Camanchee, could have 
 reasonably complained of the want of either noise or 
 
 confusion. 
 
 167 
 
168 MUSICAL INSTRUMENTS. 
 
 Then, again, they were very successful in bringing buffa. 
 loes, without which the dance, excellent as it was, would 
 have been but an unsatisfactory affair. Black Tom had 
 been prudently shut up in the tool house, and Jowler tied 
 up to a* tree hard by, so that, when it became expedient for 
 buffaloes to appear, the prison house of Black Tom was 
 opened, .and Jowler was se't at liberty. All things con 
 sidered, the affair went off remarkably well. 
 
 " We are come to hear of the bear dance, and the dog 
 dance, and the beggars' dance, and the green corn dance,' ' 
 said Austin to the hunter, on the following day, when a 
 visit was paid to the cottage. The hunter, with his accus 
 tomed kindness to the young people, lost no time in en 
 tering on his narrative. You must not forget/' said he, 
 "that many of the dances of the Indians partake of a reli 
 gious character, for in them reverence and adoration are 
 freely offered. The Indian's worship o. the Great Spirit, 
 as I have already told you, is mingled with much of 
 ignorance and superstition, whether in dances or in other 
 observances; yet do they, at times, so heartily humble 
 themselves before him, as to leave a deep impression of 
 their sincerity. I have not as yet described their music, 
 and therefore will do it now." 
 
 Austin. Yes. Now for the music of the Red Indians. 
 
 Hunter. If you ever go among them, and mingle in 
 their dances, you must not expect to have a band of music 
 such as you have in England. Whist I; s, flutes, rattles, and 
 drums are almost all their musical instruments. You would 
 be surprised at the music that some of the young Indians 
 produce with the mystery whistle. 
 
 Austin. Why is it called the mystery whistle? 
 
 Hunter. I have already told you that the red man calls 
 everything mystery, or medicine, that is surprising ; and as 
 the notes of this whistle are particularly sweet, it may be 
 called mystery whistle on this account. There is another 
 whistle that is very much in request among the Indians, and 
 that is the war whistle. The onset and the retreat in 
 
MODES OF DANCING. 169 
 
 battle are sounded on this instrument by the leading chief, 
 who never goes on an expedition without it. It is made 
 of bone, and sometimes it is formed of the leg bone of a 
 large bird. The shrill scream-like note which is the signal 
 for rushing on an enemy, would make you start. 
 
 Brian. What sort of a drum do they use ? Is it a kettle 
 drum ? 
 
 Hunter. No. It is merely a piece of raw hide, stretched 
 as tight as it can be pulled over a hoop. Some of their 
 drums have but one end, or surface to beat upon, while 
 others have two. What they would do in their dances 
 without their drums 1 do not know, for in them you hear 
 the rub, dub, dub, dub continually. Their rattles are of 
 different kinds, some much larger than others ; but the 
 principle on which they are formed is the same, that is, of 
 inclosing stones of different sizes in hard, dry, raw hide. 
 
 Austin. Have they no trumpets, and cymbals,, and clar 
 ionets, and violins ? 
 
 Hunter. No, nothing of the kind. They have a deer 
 skin flute, on which very tolerable music is made ; but after 
 all, it must be admitted that Red Indians are much better 
 buffalo hunters than they are musicians. 
 
 Austin. Ay ; they are quite at home in hunting buffaloes. 
 
 Hunter. Yes ; and they are at home, too, in danc 
 ing, being extremely agile. Some of their dances are so 
 hideous that you would be disgusted with them, while others 
 would keep you laughing till you knew not what to do 
 with yourselves. 
 
 Brian. You must please to tell us about these dances. 
 
 Hunter. Dancing is a very favourite amusement of the 
 Indians ; though it is, for the most part, of a character so 
 different from that of dancing in civilized life, that few 
 people, ignorant of its meaning and allusions, would like it. 
 The body is so continually in a stooping attitude, and the 
 gestures and grimaces appear to be so unmeaning, that at 
 first it leaves an impression that they are making game of 
 dancing, rather than entering into it in right earnest. There 
 W 15 
 
170 BEGGARS' DANCE. 
 
 is such creeping, and jumping, and starting, that a spectator 
 can make but little of it. 
 
 Austin. I can fancy that I see a party joining in the 
 buffalo dance now, with their masks over theii faces. Please 
 to tell us of the bear dance. 
 
 Hunter. By and by. I will describe a few other dances 
 first. The beggars' dance is undertaken to prevail on such 
 of the spectators as abound in comforts to offer gifts to those 
 who are more scantily provided with them. It is danced 
 by the young men who stand high in the tribe. These 
 shake their rattles, hold up their pipes, and brandish their 
 lances, while they dance ; chanting an odd strain, at the top 
 of their voices, in praise of the Great Spirit, and imploring 
 him to dispose the lookers-on to give freely. The dancers 
 are all naked, with the exception of a sort of kilt formed 
 of quills and feathers ; and a medicine man keeps on all 
 the time beating furiously on a drum with a rattle, and hal 
 looing out as loud as he can raise his voice. 
 
 Austin. That ought to be called the begging dance, and 
 not the beggars* dance; for the dancers do not beg for them 
 selves, but for others. 
 
 Hunter. You see that the object of the dance is a good 
 one ; for many a skin, or pouch, or pipe, or other necessary 
 article is given by the spectators to those of their tribe who 
 need them. It is not common among the Indians for 
 their aged men arid mystery men to mingle in the dance, 
 and yet I have seen, on especial occasions, a score of them 
 jumping and capering in a way very creditable to their 
 agility. The Sioux have a dance that ought to be called 
 the doctors' dance, or the dance of the chiefs. 
 
 Brian. What, do the doctors dance in it ? 
 
 Hunter. Yes ; while a medicine man beats his drum, and 
 a party of young women sing, the chiefs of the tribe and 
 ttfe doctors make their appearance, splendidly attired in 
 their costliest head dresses, carrying a spear in one hand 
 and a rattle in the other. Every movement is strictly regu 
 lated by the beat of the drum, and the dance by degrees 
 
THE PIPE DANCE. 171 
 
 becomes more and more spirited, until you would suppose 
 the party must be exhausted ; but men so much in the open 
 air, and whose limbs are so little restrained by bandages 
 and tight clothing, can bear a great deal of fatigue. The 
 pipe dance of the Assinneboins is one of their most animated 
 amusements. 
 
 Basil. Oh ! do tell us about the pipe dance. 
 
 Hunter. In the ground in the centre of the village, a fire 
 is lighted, and a party assemble round it ; every one smok 
 ing his pipe, as he sits on his buffalo skin, as though nothing 
 was farther from his thoughts than dancing. While these 
 are whiffing away at a distance from the fire, a mystery 
 man, who sits nearer to the flame, smokes a longer pipe, 
 grunting at the same time a kind of tune. Suddenly is 
 heard the rub-a-dub of a drum, or the beat of some other 
 instrument of the same kind ; when instantly starts to his 
 feet one of the smokers v hopping like a parched pea, spin 
 ning round like a top, and starting and jumping, at every 
 beat of the drum, in a very violent manner. In this way 
 he goes round the smokers, seemingly threatening them all, 
 and at last pounces upon one of them, whom he compels to 
 dance in the same manner as himself. The new dancer 
 acts his part like the former one, capering and jumping 
 round the smokers, and compelling another to join them. 
 Thus the dance continues till all of them are occupied, 
 when the hopping, the jumping* the frightful postures 
 into which they throw themselves, together with the grunt 
 ing, growling, singing, hooting, and hallooing, are beyond 
 all belief. There are few dances of the Red Indians more 
 full of wild gestures and unrestrained turbulence than the 
 pipe dance. 
 
 Basil. I hope you have a good many more dances to tell 
 us of. 
 
 Hunter. The green corn dance of the Minatarees must 
 be described to you. Among Indian tribes, green corn is 
 a great luxury, and the time when it arrives is a time of 
 rejoicing. Dances, and songs of thanksgiving, are abun- 
 
172 THE GREEN CORN DANCE. 
 
 dant ; and the people give way not only to feasting, but 
 also to gluttony; so that often, by abusing the abundance 
 in their possession, they bring upon themselves the mise 
 ries of want. The Red Indians have very little forethought , 
 to enjoy the present, and to trust the future to the Great 
 Spirit, is their constant practice. 
 
 Austin. How long does the green corn dance last ? 
 
 Hunter. For eight or ten days, during which time there 
 is the most unbounded prodigality. Among many of the 
 tribes, the black drink, a very powerful medicine, is taken 
 two or three days before the feast, that the green corn may 
 be eaten with a sharp appetite and an empty stomach. 
 
 Brian. In what way does the green corn dance begin ? 
 
 Hunter. As soon as the corn is in a proper state and 
 this is decided by the mystery men runners are despatched 
 through the village, that all may assemble on the following 
 day to dance and feast. Sufficient corn for the required 
 purpose is gathered by the women, who have the fields 
 under their care, and a fire is made, over which a kettle, 
 with green corn in it, is kept boiling ; while medicine men, 
 whose bodies are strangely painted, or bedaubed with clay 
 of a white colour, dance round it in very uncouth attitudes, 
 with corn-stalks in their hands. 
 
 Austin. I dare say, while the pot is boiling, they are all 
 longing to begin the feast. 
 
 Hunter. The first kettle full is not for themselves, it is 
 an offering to the Great Spirit. There are many customs 
 among the Red Indians which cannot but bring the Jews to 
 our remembrance ; and this offering of the first kettle-full 
 of green corn does so very forcibly. The medicine men 
 round the fire shake their rattles, hold up their corn-stalks, 
 and sing loudly a song of thanksgiving, till the corn is suffi 
 ciently boiled ; it is then put over the fire, and consumed to 
 a cinder. Before this offering is made, none of the Indians 
 would dare to taste of the luxurious fare ; but, afterwards, 
 their appetite is unrestrained. 
 
 Austin. Then they begin to boil more corn, I suppose. 
 
THE DISCOVERY DANCE. 173 
 
 Hunter. A fresh fire is made, a fresh kettle of corn is 
 prepared, and the dance goes on ; the medicine men keep 
 ing close round the fire, and the others capering and shout 
 ing in a larger circle, their energy increasing as the feast 
 approaches nearer and nearer. The chiefs and medicine 
 men then sit down to the feast, followed by the whole of 
 the tribe, keeping up their festivity day after day, till the 
 corn-field has little more grain remaining in it than what is 
 necessary for seed. You have heard the saying, " Wilful 
 waste brings woful want.' 1 The truth of this saying is 
 set forth, not only in civilized life, but also among the Red 
 Indians of North America. 
 
 Basil. I wonder what dance will come next. 
 
 Hunter. I need not describe many others. If I run rap 
 idly through half a dozen more, and dwell a little on the 
 bear dance and the war dance, you will then have heard 
 quite enough about dances. One of the most favourite 
 dances of the Sioux is the dog dance, though I shall say 
 but a few words on the subject, for it is a disgusting scene. 
 The hearts and livers of dogs, cut into shreds, are hung up, 
 bleeding, about as high as a man's mouth ; and the dancers, 
 after boasting loudly of their courage, and valorous exploits, 
 approach the livers and hearts, biting off a piece and eating 
 it, every action agreeing to the time beat by the music. 
 None but such as have taken scalps from their enemy, are 
 allowed to join in this dance. They boast that they have 
 eaten of the hearts of their foes, as they then do of the heart 
 and liver of the dogs. 
 
 Brian. I do riot like that dance at all. It is all cruel, 
 from one end of it to the other. 
 
 Basil. They have no business to kill their poor dogs in 
 that way. 
 
 Hunter. The discovery dance of the Sacs and Foxes is 
 of a different kind, for that is agreeable. While the dance 
 is going on, the dancers pretend to discover an enemy, or 
 some kind of game, such as a buffalo, a bear, or a deer ; 
 ancL their attitudes, in such cases, are very striking and 
 
 15 * 
 
174 THE SCALP DANCE. 
 
 appropriate. It is also among the Sacs and Foxes that the 
 slave dance prevails. 
 
 Austin. What ! have the Red Indians slaves among 
 them? 
 
 Hunter. Not exactly in the way in which you imagine ; 
 but there are slavish duties to be performed for the tribe, 
 and such young men as wish to be free from the perform 
 ance of them, agree to become slaves for the space of two 
 years, after which time they are exempt from such servi 
 tude, and are allowed to join in war parties. The slave 
 dance is performed by young men of this description. The 
 scalp dance is in use among the Sioux or Dahcotas. 
 
 Brian. I am afraid the scalp dance is a very terrible one. 
 
 Hunter. It is rather a fearful exhibition ; for women, in 
 the centre of a circle, hold up and wave about the scalps 
 which have been torn from the slaughtered foes of the tribe, 
 while the warriors draw around them in the most furious 
 attitudes, brandishing their war clubs, uttering the most 
 hideous howls and screams. The Red Indians have many 
 good qualities, but cruelty seems to mingle with their very 
 nature ; every thing is done among them that can be done, 
 to keep alive the desire to shed blood. The highest act a 
 red man can perform, and that which he thinks the most 
 useful to his tribe, and the most acceptable to the Great 
 Spirit, is to destroy an enemy, and to tear away his scalp 
 as a trophy of his valour. If it were only for this one trait 
 in the Indian character, even this would be sufficient to con 
 vince every humane person, and especially every Christian, 
 of the duty and great advantage of spreading among them 
 the mercy-loving principles of Christianity. A holy influ 
 ence is necessary to teach the untutored red man to forgive 
 his enemies, to subdue his anger, to abate his pride, and to 
 stay his hand in shedding human blood. The new com 
 mandment must be put in his heart : " A new command 
 ment I give unto you, That ye love one another." John 
 xiii. 34. The Mandan boys used to join in a sham scalp 
 dance, in which they conducted themselves just like war- 
 
THE STRAW DANCE. 175 
 
 riors returning from a victorious enterprise against their 
 enemies. 
 
 Basil. They are all sadly fond of righting. 
 
 Hunter. In the brave dance of the Ojibbeways, there is 
 plenty of swaggering : the dancers seem as if they knew 
 not how to be proud enough of their warlike exploits. The 
 eagle dance, among the Choctaws, is an elegant amusement; 
 and the snow shoe dance, of the Ojibbeways, is a very 
 amusing one. 
 
 Brian. Please tell us about them both. 
 
 Hunter. I must not stay to describe them particularly : it 
 will be enough to say, that, in the one, the dancers are 
 painted white, and that they move about waving in their 
 hands the tail of the eagle ; in the other which is per 
 formed on the first fall of snow, in honour of the Great 
 Spirit the dancers wear snow shoes, which, projecting far 
 before" and behind their feet, give them in the dance a most 
 strange and laughable appearance. 
 
 Brian. I should very much like to see that dance ; there 
 is nothing cruel in it at all. 
 
 Basil. And I should like to see the eagle dance, for there 
 is no cruelty in that either. 
 
 Hunter. The straw dance, is a Sioux dance of a very 
 curious description. Loose straws are tied to the bodies of 
 naked children ; these straws are then set on fire, and the 
 children are required to dance, without uttering any expres 
 sion of pain. This practice is intended to make them hardy > 
 that they may become the better warriors. 
 
 Basil. That is one of the strangest dances of all. Why, 
 the poor children must be sadly burned ! 
 
 Hunter. I will now say a little about the bear dance, An4 
 the* war dance. The bear dance is performed by the Sioux 
 before they set off on a bear hunt. If the bear dance were 
 left unperformed they would hardly hope for success. The 
 Bear spirit, if this honour were not paid to him, would be 
 offended, and prevent their success in the chase. 
 
 Austin. What! do the Sioux think there is a Bear spirit? 
 
176 THE WAR DANCE. 
 
 BEAR DANCE. 
 
 Hunter. Yes. The number of spirits of one kind or 
 other, believed in by the Indians, is very great. In the 
 bear dance, the principal performer has a bear skin over 
 him, the head of it hanging over his head, and the paws 
 over his hands. Others have masks of bears' faces ; and 
 all of them, throughout the dance, imitate the actions of a 
 bear. They stoop down, they dangle their hands, arid 
 make frightful noises, besides singing to the Bear spirit. If 
 you can imagine twenty bears dancing to the music of the 
 rattle, whistle, and drum, making odd gambols, and yelling 
 out the most frightful noises, you will have some notion of 
 the bear dance among the Dahcotas. 
 
 Brian. Now for the war dance : that is come at last. 
 
 Hunter. It is hardly possible to conceive a more arrest 
 ing spectacle than that of the war dance among the Sioux : 
 it exhibits Indian manners on the approach of war. As, 
 among civilized people, soldiers are raised either by recruit 
 ing or other means ; so, among the Red Indians, something 
 like recruiting prevails. The red pipe is sent through the 
 tribe, and every one who draws a whiff up the stem, thereby 
 declares he is willing to join the war party. The warriors 
 then assemble together, painted vermilion and other colours, 
 
DIFFICULT LESSON. IT* 
 
 and dressed in their war clothes, with their weapons and 
 their war-eagle head dresses. 
 
 ftustin. What a sight that must be ! 
 
 Hunter. When the mystery man has stuck up a red post 
 in the ground, and begun to beat his drum, the warriors 
 advance, one after another, brandishing their war clubs, and 
 striking the red post a violent blow, while the mystery man 
 sings their death song. When the warriors have struck the 
 post, they blacken their faces, and all set to dancing around 
 it. The shrill warwhoop is screamed aloud, and frantic 
 gestures and frightful yells show, but too plainly, that there 
 will be very little mercy extended to the enemy that falls 
 into their hands. 
 
 Brian. That war dance would make me tremble. 
 
 Hunter. The Mandan boys used to assemble at the back 
 of their village, every morning, as soon as the sun was in 
 the skies, to practise sham fighting. Under the guidance 
 and directions of their ablest and most courageous braves 
 and warriors, they were instructed in all the mysteries of 
 war. The preparation, the ambush, the surprise, the 
 combat and the retreat, were made familiar to them : thus 
 were they bred up from their youth to delight in warfare, 
 and to long for opportunities of using their tomahawks and 
 scalping knives against their foes. 
 
 When you next come to the cottage, I will give you an 
 account of the cruel customs of the mystery lodge of the 
 Mandans ; with the hope that it will increase your abhor 
 rence of cruelty and bloodshed, render you more than ever 
 thankful for the blessings of peace, and more anxious for 
 that peace of God that passeth all understanding. The 
 hardest of all lessons, now, to a red man, is, as 1 have 
 before intimated, to forgive his enemies ; but when, through 
 Divine mercy, his knowledge is extended, and his heart 
 opened to receive the truths of the gospel, he will be enabled 
 to understand, to love, and to practise the injunction of the 
 Saviour, " Love your enemies, bless them that curse you, 
 
178 DESCRIPTION OF PE-TO H-PEE-KISS. 
 
 do good to them that hate you, and pray for them which 
 despite fully use you, and persecute you," Matt. v. 44. Be 
 fore you leave me, pray look -at this sketch which Mr 
 Catlin gave me, Pe-toh-pee-kiss, the eagle ribs, a brave of 
 the Blackfeet tribe. He boasted of eight scalps which he 
 said he had taken from the heads of trappers and traders 
 with his own hands. His dress was covered with scalp 
 locks of white men and Indians. His head dress is of ermine 
 skins with ornaments of buffalo horns. The buffalo horns 
 are shaved thin so as to be light. They are a badge of 
 courage and distinction. Is he not a fierce looking fellow ? 
 
PE-TOH-PEE-KISS, A. BLACKFOOT BRAVE. 
 
 179 
 
INTERIOR OF A MYSTERY LODGE. 
 
 , 
 
 CHAPTER XIII. 
 
 The mystery lodge of the Mandans, to appease the good and evil spirits 
 The Great Canoe The unknown man from the prairie The old 
 mystery man The bull dance Preparing young warriors for 
 hardships and dangers The tortures inflicted The self-possession 
 of the young men The last run Fainting and recovery of the 
 tortured Indians The speech of Logan, an Indian chief- Address 
 of the Seneca Indians to Governor Clinton Address of the chiefs 
 of the same tribe Speech of a warrior Speech of Red Jacket, in 
 reply to a missionary. 
 
 NDOUBTEDLY it**was well 
 for Austin Edwards and his 
 brothers, that their acquaint 
 ance with their friend, the 
 hunter, commenced during one 
 of their holidays, so that they were 
 enabled to pay him a visit more fre 
 quently than they otherwise could 
 have done. The life led by the 
 hunter would have been far too soli 
 tary for most people; but his long wanderings in the 
 
 16 181 
 
182 INDIFFERENCE TO PAIN. 
 
 extended praires, and his long sojournings in places remote 
 from society, had rendered the quiet tranquillity of country 
 scenes pleasant to him : yet. still, as variety has its charms, 
 it afforded him a pleasant change, whenever the three 
 brothers visited the cottage. 
 
 In his younger days, he had entered on the life of a 
 hunter and trapper with much ardour. To pursue the 
 buffalo, or more properly speaking the bison, of the prairie, 
 the deer, and other animals, and to mingle with the differ 
 ent tribes of Red Indians, was his delight. With wild ani 
 mals and wild men he became familiar, and even the very 
 dangers that beset his path gave an added interest to his 
 pursuits : but his youth was gone, his manhood was declin 
 ing into years, and the world that he once looked upon as 
 an abiding dwelling place, he now regarded as the pathway 
 to a better home. 
 
 Time was, when to urge the arrow or the spear into the 
 heart of the flying prey for mere diversion, and to join in 
 the wild war-whoop of contending tribes, was congenial to 
 his spirit ; but his mind had been sobered, so that now to 
 practise forbearance and kindness was far more pleasant, 
 than to indulge in cruelty and revenge. He looked on 
 mankind as one great family, which ought to dwell in 
 brotherly love; and he regarded the animal creation as 
 given by a Heavenly Hand, for the use, and not the abuse, 
 of man. 
 
 In relating the scenes in which he had mingled in earlier 
 years, he was aware that he could not avoid calling up, in 
 some measure, in the youthful hearts of his auditors, the 
 natural desire to see what was new, and strange, and won 
 derful, without reflecting a moment on the good or the evil 
 of the thing set before them : but he endeavoured to blend 
 with his descriptions, such remarks as would lead them to 
 love what was right, and to hate what was wrong. Re 
 garding the Indian tribes as an injured people, he sought to 
 set before his young friends the wrongs and oppressions 
 
THE GREAT CANOE. 183 
 
 practised on the red man ; that they might sympathise with 
 his trials, and feel interested for his welfare. 
 The few words' that had dropped from his lips, about the 
 ordeal through which the Red Indians pass before they are 
 allowed to join war parties, had awakened Austin's curi 
 osity. Nor was it long before, seated with his brothers in 
 the cottage, he was listening to the whole account. "Please 
 to begin at the very beginning/' said he, " and I shall not 
 lose a single word." 
 
 Hunter. The Sioux, the Crows, the Sacs, the Ojibbe- 
 ways, the Camanchees, and the Chippeways, all exhibit 
 astonishing proofs of patience and endurance under pain ; 
 but in none of the tribes has ever such torture been inflicted, 
 or such courage witnessed, in enduring torment, as among 
 the . Mandans. 
 
 Brian. Now we shall hear. 
 
 Hunter. The Mandans, who, as I have already told you, 
 lived, when I was a hunter, on the Upper Missouri, held a 
 mystery lodge every year; and this was, indeed, a very- 
 solemn gathering of the tribe. I was never present in the 
 lodge on this occasion, but will give you the description of 
 an eye-witness. 
 
 Basil. Why did they get together ? What did they do ? 
 
 Hunter. You shall hear. The mystery lodge, or it may 
 be called the religious meeting,, was held, first, to appease 
 the wrath, and secure the protection, of the good and the 
 evil spirits ; secondly, to celebrate the great flood, which 
 they believed took place a long time ago ; thirdly, to per 
 form the bull dance, to bring buffaloes ; and, fourthly, to 
 try the strength, courage, and endurance of their young 
 men* that they might know who were the most worthy 
 among them, and the most to be relied on in war parties. 
 
 Austin. How come the Mandans to know any thing 
 about the flood, if they have no Bibles ? 
 
 Hunter. That I cannot tell. Certain it is, that they had 
 a large high tub, called the Great Canoe, in the centre of 
 their village, set up in commemoration of the flood ; and 
 
184 THE MANDAN MYSTERY LODGE. 
 
 that they held the mystery lodge when the willow leaves 
 were in their prime under the river bank, because, they 
 said, a bird had brought a willow bough in full leaf to the 
 Great Canoe in the flood. 
 
 Austin. Why, it is just as if they had read the Bible. 
 
 Hunter. The fact of the deluge, however they came by 
 it, had undoubtedly been handed down among- them by 
 tradition for many generations : but I must go on with my 
 account of the Mandan gathering. The mystery lodge was 
 opened by a strange looking man, whom no one seemed to 
 know, and who came from the prairie. This odd man 
 called for some edge tool at every wigwam in the village ; 
 and all these tools, at the end of the ceremonies, were cast 
 into the river from a high bank ; as an offering, I suppose, 
 to the Water spirit. After opening the mystery lodge, and 
 appointing a medicine man to preside, he once more disap 
 peared on the prairie. 
 
 Brian. What an odd thing ! 
 
 Hunter. There were two or three score young men in 
 the lodge, candidates for reputation among the tribe, having 
 presented themselves to undergo the prescribed tortures. 
 As they reclined in the lodge, every one had hung up over 
 his head, his shield, his bow and quiver, and his medicine 
 bag. The young men were painted different colours. The 
 old mystery man appointed to superintend the ceremonies, 
 sat by a fire in the middle of the lodge, smoking leisurely 
 with his medicine pipe, in honour of the Great Spirit ; and 
 there he sat for four days, and as many nights, during which 
 the young men neither tasted bit nor drop, nor were they 
 allowed to close their eyes. 
 
 Basil. It was enough to kill them all. 
 
 Hunter. On the floor of the lodge were buffalo and 
 human skulls, and sacks filled with water, shaped like tur 
 tles, or rather tortoises, with sticks by them. During each 
 of the four days, the bull dance was performed over and 
 over again, by Indians painted, and wearing over them 
 whole buffalo skins, with tails, and hoofs, and horns, while 
 
DREADFUL TORTURES. 185 
 
 A 
 
 iu their hands they carried rattles and long thin white 
 wands, and bore on their backs bundles of green boughs 
 of the willow. Some of the dancers were painted red, to 
 represent the day ; and others black, with stars, to resemble 
 the night. During these bull dances, which took place 
 round the Great Canoe, the tops of the wigwams were 
 crowded with people. 
 
 Austin. I want to hear about the young Indians in the 
 lodge, and that old fellow the mystery man. 
 
 Hunter. The superstitious and cruel practices of the 
 mystery lodge, are too fearful to dwell upon. I shall only 
 just glance at them, that you may knovy, in some degree, 
 the kind of trials the young Indians have to endure. 
 While the bull dances were going on, mystery men, inside 
 the lodge, were beating on the water sacks with sticks, and 
 animating the young men to act courageously, telling them 
 that the Great Spirit was sure to support them. Splints, 
 or wooden skewers, were then run through the flesh on the 
 back and breasts of the young warriors, and they were 
 hoisted up, with cords fastened to the splints, towards the 
 top of the lodge. Not a muscle of their features expressed 
 fear or pain. 
 
 Basil. Shocking! shocking! 
 
 Brian. That must be very bad, indeed. 
 
 Hunter. After this, other splints were run through their 
 arms, thighs, and legs ; and on these were hung their shields, 
 arms, and medicine bags. In this situation they were 
 taunted, and turned round with poles till they fainted ; and 
 when, on being let down again, they recovered, each of 
 them had the little finger of his left hand chopped off on the 
 skull of a buffalo. After this, they were hurried along 
 between strong and fleet runners : this was called " the last 
 race," round and round the Great Canoe, till the weight of 
 their arms having pulled the splints from their bodies, they 
 once more fainted, and in this state, apparently dead, they 
 were left to themselves, to live or die, as the Great Spirit 
 might determine. 
 
 Y 16* 
 
186 INDiAN SPEECHES. 
 
 Austin. I should think that hardly any of them would 
 ever come to life again. 
 
 Hunter. Nor would they, under common circumstances ; 
 but, when we consider that these young men had fasted for 
 four days, and lost much blood in their tortures, there was 
 not much danger of inflammation from their wounds, and 
 their naturally strong constitutions enabled them to recover. 
 All these tortures were willingly undertaken ; nor would any 
 one of those who endured them, on any account whatever, 
 have evaded them. , To propitiate the Great Spirit, and to 
 stand well in the estimation of his own tribe, are the two 
 highest objects in the mind of a Red Indian. 
 
 Brian. I do not think that white men could endure so 
 much. 
 
 Hunter. We may at least learn, from these superstitious 
 cruelties, to feel shame when we manifest loss of temper 
 and want of patience, under our lighter trials. Surely, we 
 should blush, with all our advantages, to be outdone by an 
 unlettered Indian. The pale faces ought not to be severe 
 in condemnation of red men, in the midst of all their super 
 stition ; for they have been brought up in ignorance of 
 better things. With them, revenge is virtue ; and the white 
 man, instead of teaching them better, has taken advantage 
 of their failings, setting them one against another, and rob 
 bing them and oppressing them without mercy. 
 
 Austin. I should like to be a friend to the red men. 
 
 Hunter. We may all be friends to them, by encouraging 
 in our hearts a desire to serve them, and by putting that 
 desire into practice whenever we have the opportunity. I 
 believe, that you had rather pray for a red man than cheat 
 him of his lands, and would send him a Bible rather than a 
 tomahawk. The time may come, when he will be better 
 instructed, forsaking his wild superstitions, and embracing 
 the truths of Christianity. Should you like to hear two or 
 three speeches of the Red Indians ? Many of them, in their 
 wild way, are very eloquent. 
 
 ftustin. The very thing. That will just please me. 
 
SPECIMEN OF INDIAN ELOQUENCE. 187 
 
 Brian. Yes ; I shall like that very well. 
 
 Basil. And I too. I shall fancy them dressed up in all 
 their finery. 
 
 Hunter. I will, then, first read to you a specimen of 
 Indian eloquence. Logan, the celebrated Indian chief, who 
 had long been a zealous partisan of the English, arid had 
 often distinguished himself in their service, was taken pris 
 oner, and brought before the General Assembly of Virginia, 
 who hesitated whether he should be tried before a court 
 martial, or at the criminal bar for high treason. Logan 
 interrupted their deliberations, and stated to the assembly 
 that they had no jurisdiction to try him ; that he owed no 
 allegiance to the king of England, being an Indian chief, 
 independent of every nation. In answer to their inquiries, 
 as to his motives for taking up arms against the English, he 
 is said thus to have addressed the assembly : 
 
 "I appeal to any white man, to say if ever he entered 
 Logan's cabin hungry, and he gave him not meat ; if ever 
 he came cold and naked, and he clothed him not. During 
 the course of the last long and bloody war, Logan remained 
 idle in his cabin, an advocate for peace. Such was my love 
 for the whites, that my countrymen pointed as they passed, 
 and said, < Logan is the friend of white men.' I had even 
 thought to have lived with you, but for the injuries of one 
 man. Colonel Cresap, the last spring, in cold blood, and 
 unprovoked, murdered all the relations of Logan, not even 
 sparing my women and children. There runs not a drop 
 of my blood in the veins of any living creature. This 
 called on me for revenge. I have sought it : I have killed 
 many : I have fully glutted my vengeance. For my coun 
 try, I rejoice at the beams of peace : but do not harbour a 
 thought that mine is-the joy of fear. Logan never felt fear: 
 he will not turn oji his heel to save his life. Who is there 
 to mourn for Loga^ Not one." 
 
 This pathetic and affecting speech touched the sensibility 
 of all who heard him. The General Assembly applauded 
 nis noble sentiments, and immediately set him at liberty. 
 
188 ADDRESS OF THE SENECA INDIANS. 
 
 Every family in Virginia vied with each other which should 
 entertain him the best, or show him the most respect ; arid 
 he returned to his native country, loaded with presents and 
 honours. 
 
 ftustin. That is a famous speech, however. 
 
 Brian. Poor Logan ! I am glad he was set at liberty. 
 
 Basil. And so am I. 
 
 Hunter. Here is an address of the Seneca Indians, to 
 Governor Clinton, that I have in print. I will read it to you. 
 
 " Father We feel that the hand of our God has long 
 been heavy on his red children. For our sins, he has 
 brought us low, and caused us to melt away before our 
 white brothers, as snow before the fire. His ways are per 
 fect ; he regardeth not the complexion of men. God is ter 
 rible in judgment. All men ought to fear before him. He 
 putteth down and buildeth up, and none can resist him. 
 
 " Father The Lord of the whole earth is strong ; this is 
 our confidence. He hath power to build up, as well as to 
 put down. Will he keep his anger forever ? Will he pursue 
 to destruction the workmanship of his own hands, and strike 
 off a race of men from the earth, whom his care had so long 
 preserved from so many perils ? 
 
 " Father We thank you, that you feel anxious to do all 
 you can for the perishing ruins of your red children. We 
 hope, father, you will make a fence, strong and high, 
 around us, that the wicked white men may not devour us 
 at once, but let us live as long as we can. We are persuaded 
 you will do this for us, because our field is laid waste and 
 trodden down by every beast ; we are feeble, and cannot 
 resist them. 
 
 "Father We are persuaded you will do this, for the 
 sake of our white brothers, lest God, who has appeared so 
 strong in building up white men and putting down Indians, 
 should turn his hand and visit our white brothers for their 
 sins, and call them to an account for all the wrongs they 
 have done them, and all the wrongs they have not prevented, 
 
ADDRESS OF THE SENECA INDIANS. 189 
 
 that it was in their power to prevent, to their poor red 
 brothers, who have no helper." 
 
 Brian. I like those speeches very much indeed. 
 
 Hunter. The following is an address of the chiefs of the 
 same people, the Seneca tribe. I have it, you see, in the 
 same printed book. 
 
 " The sachems, chiefs, and warriors of the Seneca nation, 
 to the sachems and chiefs assembled about the great council 
 fire of the state of New York. 
 
 " Brothers As you are once more assembled in council, 
 for the purpose of doing honour to yourselves and justice 
 to your country, we, your brothers, the sachems, chiefs, and 
 warriors of the Seneca nation, request you to open your 
 ears, and give attention to our voice and wishes. 
 
 " Brothers You will recollect the late contest between 
 you and your father, the great king of England. This con 
 test threw the inhabitants of this whole island into a great 
 tumult and commotion, like a raging whirlwind, which 
 tears up the trees, and tosses to and fro the leaves, so that 
 no one knows from whence they come, or where they will 
 fall. 
 
 " Brothers This whirlwind was so directed, by the Great 
 Spirit above, as to throw into our arms, two of your infant 
 children, Jasper Parrish and Horatio Jones. We adopted 
 them into our families, and made them our children. We 
 loved them, arid nourished them. They lived with us many 
 years. At length, the Great Spirit spoke to the whirlwind ; 
 and it was still. A clear and uninterrupted sky appeared. 
 The path of peace was opened, and the chain of friendship 
 was once more made bright. Then those, our adopted 
 children, left us to seek their relations. We wished them 
 to remain among us, and promised, if they would return 
 and live in our country, to give each of them a seat of land, 
 for them and their children to sit down upon. 
 
 "Brothers They have returned, and have for several 
 years past been serviceable to us as interpreters. We 
 still feel our hearts beat with affection for them, and now 
 
190 SPEECH OF A WARRIOR. 
 
 wish to fulfil the promise we made them, and to reward 
 them for their services. We have, therefore, mado up our 
 minds to give them a seat of two square miles of land, lying 
 on the outlet of Lake Erie, about three miles below Black 
 Rock. 
 
 "Brothers We have now made known to you our minds. 
 We expect, and earnestly request, that you will permit our 
 friends to receive this our gift, and will make the same good 
 to them, according to the laws and customs of your nation. 
 
 " Brothers Why should you hesitate to make our minds 
 easy, with regard to this our request ? To you it is but a 
 little thing ; and have you not complied with the request, 
 and confirmed the gift of our brothers the Oneidas, the 
 Onondagas, and the Cayugas, to their interpreters ? and 
 shall we ask, and not be heard ? 
 
 Brothers We send you this our speech, to which we 
 expect your answer before the breaking up of your great 
 council fire." 
 
 Austin. They seem to me to speak as well as white men 
 do. How I should like to hear one of those speeches from 
 a noble looking chief, with his robes and war-eagle plumes, 
 holding in his hand his spear or his bow and arrow ! 
 
 Hunter. I will now read you the speech of a warrior to 
 a party of his tribe, who were with him among the whites, 
 when his chief died. It has long been known to the public. 
 
 " Do not grieve. Misfortunes will happen to the wisest 
 and best of men. Death will come, and always comes out 
 of season. It is the command of the Great Spirit, and. all 
 nations and people must obey. What has passed, and can 
 not be prevented, should not be grieved for. Be not dis 
 couraged or displeased, then, that, in visiting your father 
 here, you have lost your chief. A misfortune of this kind 
 may never again befall you ; but this would have attended 
 you, perhaps, at your own village. Five times have I 
 visited this land, and never returned with sorrow or pain. 
 Misfortunes do not flourish particularly in our path. They 
 grow every where. What a misfortune for me, that I could 
 
SPEECH OF RED JACKET. 191 
 
 not have died this day, instead of the chief that lies before 
 us ! The trifling loss my nation would have sustained in 
 my death, would have been doubly paid for by the honours 
 of my burial. They would have wiped off every thing 
 like regret. Instead of being covered with a cloud of sor 
 row, my warriors would have felt the sunshine of joy in 
 their hearts. To me it would have bee'n a most glorious 
 occurrence. Hereafter, when I die at home instead of a 
 noble grave and a grand procession, the rolling music and 
 the thundering cannon, with a flag waving at my head I 
 shall be wrapped in a robe, an old robe, perhaps, and hoisted 
 on a slender scaffold to the whistling winds, soon to be blown 
 to the earth, my flesh to be devoured by the wolves, and 
 my bones rattled on the plain by the wild beasts. 
 
 " Chief of the soldiers Your labours have not been in 
 vain. Your attention shall not be forgotten. My nation 
 shall know the respect that is paid over the dead. When I 
 return, I will echo the sound of your guns." 
 
 Austin. Capital ! capital ! 
 
 Hunter. The speech about to be given you must be the 
 last. It is said to have been spoken by the chief called 
 Red Jacket, in reply to a missionary, and has been printe^ 
 in many books. 
 
 "Friend and brother It was the will of the Great 
 Spirit that we should meet together this day. He orders 
 all things, and has given us a fine day for our council. He 
 has taken his garment from before the sun, and caused it to 
 shine with brightness upon us. Our eyes are opened, that 
 we see clearly; our ears are unstopped, that we have 
 been able to hear distinctly the words you have spoken. 
 For all these favours we thank the Great Spirit, and him 
 only. 
 
 " Brother Listen to what we say. There was a time 
 when our forefathers owned this great island. Their seats 
 extended from the rising to the setting sun. The Great 
 Spirit had made it for the use of Indians. He had created 
 the buffalo, deer, and other animals, for food. He had 
 
192 SPEECH OF RED JACKET. 
 
 made the bear and the beaver. Their skins served us for 
 clothing. He had scattered them on the earth, and taught 
 us how to take them. He had caused the earth to produce 
 corn for bread. All this he had done for his red children, 
 because he loved them. But an evil day came upon us. 
 Your forefathers crossed the great water, and landed on this 
 island. Their numbers were small. They found friends, 
 and not enemies. They told us they fled from their own 
 country for fear of wicked men, and had come here to enjoy 
 their religion. They asked for a small seat. We took pity 
 on them, and granted their request; and they sat down 
 among us. We gave them corn and meat ; they gave us 
 poison in return. 
 
 " The white people had now found our country. Tidings 
 were carried back, and more came among us. Yet we did 
 not fear them. We took them to be friends. They called 
 us brothers. We believed them, and gave them a larger seat. 
 At length, their numbers had greatly increased. They 
 wanted more land. They wanted our country. Our eyes 
 were opened, and our minds became uneasy. Wars took place. 
 Indians were hired to fight against Indians, and many of our 
 people were destroyed. They also brought strong liquor 
 among us. It was strong and powerful, and has slain thou 
 sands. 
 
 " Brother Our seats were once large, and yours were 
 small. You have now become a great people and we 
 have scarcely a place left to spread our blankets. You 
 have got our country, but are not satisfied ; you want to 
 force your religion among us. 
 
 "Brother Continue to listen. You say, that you are 
 sent to instruct us how to worship the Great Spirit agreea 
 bly to his mind ; and, if we do not take hold of the religion 
 which you white people teach, we shall be unhappy here 
 after. You say that you are right, and we are lost. How 
 do you know this to be true ? We understand that your 
 religion is written in a book. If it was intended for us as 
 well as you why has not the Great Spirit given to us, and 
 
SPEECH OF RED JACKET. 193 
 
 not only to us, but why did he not give to our forefathers, 
 the knowledge of that book, with the means of understand 
 ing it rightly ? We only know what you tell us about it. 
 How shall we know when to believe, being so often 
 deceived by the white people ? 
 
 "Brother You say, there is but one way to worship and 
 serve the Great Spirit. If there is but one religion, why 
 do you white people differ so much about it ? Why not all 
 agreed, as you can all read the book ? 
 
 " Brother We do not understand these things. We are 
 told that your religion was given to your forefathers, and 
 has been handed down from father to son. We also have 
 a religion, which was given to our forefathers, and was 
 handed down to their children. We worship in that way. 
 It teaches us to be thankful for all the favours we receive, 
 to love each other, and to be united. We never quarrel 
 about religion. 
 
 " Brother The Great Spirit made us all ; but he has 
 made a great difference between his w^hite and red 
 children. He has given us different complexions and dif 
 ferent customs. To you he has given the arts. To these 
 he has not opened our eyes. We know these things to be 
 true. Since he "has made so great a difference between us 
 in other things, why may we not conclude that he has given 
 us a different religion, according to our understanding? The 
 Great Spirit does right : he knows what is best for his chil 
 dren. We are satisfied. 
 
 " Brother We do not wish to destroy your religion, or 
 vake it from you. We only wish to enjoy our own. 
 
 " Brother We are told that you have been preaching to 
 the white people in this place. These people are our neigh 
 bours. We are acquainted with them. We will wait a 
 little while, and see what effect your preaching has upon 
 them . If we find it does them good, makes them honest, 
 and less disposed to. cheat Indians ; we will then consider 
 again of what you have said. 
 
 "Brother You have now heard our answer to your 
 Z 17 
 
194 PROPER MOTIVES. 
 
 talk. This is all we have to say at present. As we are 
 going to part, we will come and take you by the hand, and 
 hope the Great Spirit will protect you in your journey, and 
 return you safe to your friends." 
 
 flustin. I could not have believed that a Red Indian 
 could have made such a speech. 
 
 Hunter. You see by this speech, how deep an impression 
 the bad conduct of the whites had made on the minds of 
 the Indians ; and yet, with all this, there is a spirit of for 
 bearance and uprightness in the remarks of Red Jacket 
 that we cannot but respect. The next time you visit me, I 
 shall have a great deal to tell you about braves, and war 
 parties, and encampments, and other things. In th'j mean 
 time, think kindly of red men, and learn what you can 
 from them, showing as much patience, courage, and 
 untiring perseverance in the discharge of your duties, as they 
 do in the observance of their superstitions. Christians ought 
 not to come behind heathens in any good quality, but to go 
 before them, setting them an example ; for, where much is 
 given, much will be required. The higher the motive, the 
 better should be the act. Let our motive be the good of our 
 kind, and the glory of the Redeemer. Had this been the 
 end and object of all who have visited North America, the 
 red man would not have had the reasons he now has to look 
 on white men with suspicion arid hatred, and to regard 
 them with desire of revenge. 
 
A WAR PARTY. 
 
 CHAPTER XIV. 
 
 Poisoned arrows Poison making The deadly power of the poison 
 Council of war Enlisting Preparation for battle Indian mode 
 f fighting A war party A night march A surprise A village 
 attacked 'The onset The resistance The retreat False alarms 
 Camanchee war party Their chief in full dress, on his war horse 
 The wounded Crow warriors The mystery man His useless at 
 tempts to restore the wounded Particulars of the death of Oceola, 
 the Seminole chief- The death of a Christian. 
 
 HE .day after that on 
 which Austin and his 
 brothers heard from the 
 hunter the account of the mys 
 tery lodge, and the sufferings of 
 the young Mandans before they 
 were thought equal to engage in a 
 war party, two or three little acci 
 dents occurred. In the first place, 
 Austin, in making a new bow, cut a deep gash in his fin 
 ger: and, in the next, Brian and Basil, in scrambling 
 among the hedges in quest of straight twigs for arrows, met 
 
 195 
 
196 POISONED ARROWS. 
 
 with their mishaps ; for Brian got a thorn in his thumb, 
 while Basil had a roll down the bank into a dry ditch. 
 
 It is always a good sign in young people,, when they put 
 into practice any real or supposed good quality of which 
 they hear or read. The patience and endurance of the 
 young Mandans had called forth high commendations from 
 Austin, and it was evident, in the affair of the cut finger, 
 that he made a struggle, and a successful one too, in con 
 trolling his feelings. With an air of resolution, he wrapped 
 the end of his pocket handkerchief tightly round the wound, 
 and passed off the occurrence as a matter of no moment. 
 Not a word escaped little Basil when he rolled into the 
 ditch ; nor Did Brian utter a single " oh !" when the thorn 
 was extracted from his thumb. 
 
 Then again, besides these acts of heroism, some very 
 creditable speeches were made by the three brothers, espe 
 cially by Austin, who, in the character of a Red Indian, 
 feelingly lamented his wrongs in being driven from the 
 hunting grounds of his fathers, and very freely and indig 
 nantly condemned the white man's oppression and cruelty. 
 
 " You may depend upon it," said Austin, after some 
 conversation with Brian and Basil, on the subject of the 
 young Mandans, " that the next time we see the hunter, we 
 shall hear something about the way in which red men go 
 to war. The sham fight, and the preparation of the young 
 warriors, will be followed by some account of their battles." 
 In this shrewd supposition he was quite correct ; for, when 
 they next visited the cottage, the hunter proposed to speak 
 a little about councils, and encampments, and alarms, and 
 surprises, and attacks. The conversation was carried on in 
 the following manner. 
 
 JLustin. How do the Indians poison their arrows ? 
 
 Hunter. By dipping the point of the arrow head into the 
 poison prepared. The head of the arrow, as I told you, is 
 put on very slightly, so that it remains in the wound when 
 the arrow is withdrawn. 
 
INDIAN MODE OF WARFARE. 197 
 
 Brian. Where do they get their poison? What is it 
 made of? 
 
 Hunter. No doubt there is some difference in the man 
 ner of preparing poison among the different tribes. But, 
 usually, it is, I believe, composed of deadly vegetable sub 
 stances, slowly boiled together, sometimes mingled with the 
 mortal poison of snakes and ants. This is prepared with 
 great care. Its strength is usually tried on a lizard, or 
 some other cold-blooded, slow-dying animal. It is rapid in 
 its effects; for, if a fowl be wounded with a poisoned wea 
 pon, it dies in a few minutes ; a cat dies in five minutes ; 
 a bison, in five or six ; and a horse, in ten. Jaguars anct 
 deer live but a short time after they are thus wounded. If, 
 then, horses and bisons are so soon destroyed by the poison, 
 no wonder that men should be unable to endure its fatal 
 effects. Before war is determined on among the Indians, 
 a council is held with great solemnity. The chiefs, and 
 braves, and medicine men are assembled. Then the enlist 
 ing takes place, which I have already described ; the war 
 dance is engaged in ; and the weapons are examined and 
 repaired. The chief, arrayed in full dress, leads on his 
 band. They march with silence and rapidity, and encamp 
 with great caution, appointing sentinels in every necessary 
 direction. Thus, lurking, skulking, and marching, they, 
 reach the place of their destination. Another war council 
 is held, to decide on the mode of attack ; and then, with 
 rifles, war clubs, scalping knives, and bows and poisoned 
 arrows, they fall upon their unsuspecting foes. 
 
 Brian. It is very sad to fight with such weapons as 
 poisoned arrows. 
 
 Hunter. It is sad to fight with any kind of weapons ; 
 but, when once anger enters the heart, and the desire to 
 shed blood is called forth, no mode is thought too cruel that 
 will assist in obtaining a victory. The continual warfare 
 that is being carried on between Indian tribes, must be 
 afflictive to every humane and Christian spirit. None but 
 the God of peace can destroy the love of war in the hearts 
 
198 A WAR PARTY. 
 
 of either red or white men. Indians fight in a way very 
 different to civilized people ; for they depend more on cun 
 ning, stratagem, and surprise, than on skill and courage. 
 Almost all their attacks are made under cover of night, or 
 when least expected. A war party will frequently go great 
 distances, to fall upon a village or encampment on a quarter 
 most accessible. To effect their object, they will hide for 
 any length of time in the forest, sleep in the long grass, 
 lurk in the ravine, and skulk at nightfall around the place 
 to be attacked. 
 Austin. Did you ever go out with the Indians to fight ? 
 
 Hunter, Yes. For some time I was treated very hospi 
 tably among the Crows, near the Rocky Mountains ; and 
 as they had determined to go on one of their war parties, 
 which I could not prevent, I resolved to go along with them, 
 to watch their way of proceeding. 
 
 ftustin. Do tell us all about it. 
 
 Hunter. It was a thoughtless and foolish affair, when I 
 was young and rash ; but I wished to be a spectator of all 
 their customs. It was, as I said, one of those foolish under 
 takings into which the ardour of my disposition led me, 
 and for which I was very near paying the price of my life. 
 A council was held, wherein it was decided to send a strong 
 -war party on foot to surprise a Blackfoot village. Every 
 stratagem had been used to lull the enemy into security. 
 
 Brian. Ay ; that is just like the Indians. 
 
 Hunter. The red pipe was sent through the tribe, for the 
 warriors to smoke with it, much after the manner of the 
 Sioux ; the red post was struck, and the braves and atten 
 dants painted their faces. When the plan of attack was 
 agreed on, every warrior saw to his weapons ; neither bow 
 nor arrow, war club nor scalping knife, was left unexam- 
 ined. There was an earnestness in their preparation, as 
 though they were all animated with one spirit ; a high- 
 wrought energy was visible through the whole tribe. 
 
 Austin. Ay ; I will be bound for it they would fight like 
 lions. 
 
DESPERATE RESISTANCE. 199 
 
 Hunter. It was some time after sundown, that we left 
 the village at a quick pace. Runners were sent out in all 
 directions, to give notice of an enemy. We hastened along 
 a deep valley, rounded the base of a bluff, and entered the 
 skirt of a forest, following each other in files beneath the 
 shadowy branches. We then passed through some deep 
 grass, and stole silently along several defiles and ravines. 
 The nearer we drew to the Blackfoot village, the more 
 silently and stealthily we proceeded. Like the panther, 
 creeping with noiseless feet on his prey, we stole along the 
 intricate pathways of the prairie bottoms, the forest, the 
 skirt of the river, and the hills and bluffs. At last we made 
 a halt, just as the moon emerged from behind a cloud. 
 
 Austin. Then there was terrible work, I dare say. 
 
 Hunter. It was past midnight, and the Blackfoot village 
 was wrapped in slumber. The Crow warriors dispersed 
 themselves, to attack the village at the same instant from 
 different quarters. The leader had on his full dress, his 
 medicine bag, and his head-dress of war-eagle plumes. All 
 was hushed in silence, nearly equal to that of the grave ; 
 when suddenly the shrill war-whistle of the Crow chief 
 rung through the Blackfoot lodges, and the wild war-whoop 
 burst at once from a hundred throats. The chief was in 
 the thickest of the fight. There was no pity for youth or 
 age ; the war club spared not, and the tomahawk was 
 merciless. Yelling like fiends, the Crow warriors fled from 
 hut to hut, from victim to victim. Neither women nor 
 children were spared. 
 
 Brian. Dreadful ! dreadful ! 
 
 Hunter. Though taken thus by surprise, the Blackfoot 
 braves, in a little time,began to collect together,clutching their 
 weapons firmly, and rushing on their enemies, determined 
 to avenge their slaughtered friends. The panic into which 
 they had been thrown subsided, and like men accustomed 
 to danger, they stood not only in self-defence, but attacked 
 their foes with fury. 
 
200 THE CROW AND BLACKFOOT INDIANS. 
 
 Austin. I wonder that every one in the Blackfoot vil 
 lage was not killed. 
 
 ' Hunter. In civilized life, this would very likely have 
 been the case ; but in a savage state, men from their child 
 hood are trained up to peril. They may lie down to 
 slumber on their couches of skins, but their weapons are 
 near at hand ; and though it be the midnight hour when an 
 attack is made on them, and though, awoke by the con 
 fusion, they hear nothing but the war-cry of their enemy, 
 they spring to their feet, snatch up their arms, and rush on 
 to meet their foes. It was thus with the Blackfoot braves. 
 Hand to hand, and foot to foot, they met their assailants : 
 brave was opposed to brave ; and the horrid clash of the 
 War club and the murderous death-grapple succeeded each 
 other. Even if I could describe the horrors of such a 
 scene, it would not be right to do so. As I was gazing on 
 the conflict, I suddenly received a blow that struck me 
 bleeding to the ground. You may see the scar on my 
 temple still. The confusion was at its height, or my scalp 
 would have been taken. 
 
 Brian. How did you get away ? 
 
 Hunter. Stunned as I was, I recovered my senses before 
 a retreat took place, and was just able to effect my escape. 
 The Crows slaughtered many of their enemies; but the 
 Blackfoot warriors and braves were at last too strong for 
 them. Then was heard the shrill whistle that sounded a 
 retreat. With a dozen scalps in their possession, the Crows 
 sought the shelter of the forest, and afterwards regained 
 their own village. 
 
 ftustin. Are the Crow tribe, or the Blackfoot tribe the 
 strongest ? 
 
 Hunter. The Crow Indians, as I told you, are taller and 
 more elegant men than the Blackfeet ; but the latter have 
 broader chests and shoulders. The Blackfeet, some think, 
 take their name from the circumstance of their wearing 
 black, or very dark brown leggings and mocassins. Whether, 
 as a people, the Crows or the Blackfeet are the strongest, 
 
A CAMANCHEE CHIEF. 201 
 
 there is a diversity of opinion. The Blackfeet consist of 
 four kinds, or families, of Indians the Blood, the Blackfoot, 
 the Peagan, and the Small Robes. They are almost always 
 at war with the Crows. 
 
 Austin. What battling there must be among them ! 
 
 Hunter. Their war parties are very numerous, and their 
 encampments are very large : and, whether seen in the day, 
 in the midst of their lodges ; or at night, wrapped in their 
 robes, with their arms in their hands, ready to leap up if 
 attacked by an enemy ; they form a striking spectacle. 
 Sometimes, in a night encampment, a false alarm takes 
 place. A prowling bear, or. a strayed horse, is taken for a 
 foe ; and sometimes a real alarm, occasioned by spies 
 crawling on their hands and knees up to their very encamp 
 ment, to ascertain their strength. On these occasions, the 
 shrill whistle is heard, every man springs up armed, and 
 rushes forth, ready to resist his assailing enemy. I have 
 seen war parties among the Crows and Blackfeet, the Man- 
 dans and Sioux, the Shawanees, Poncas, Pawnees, and Sem- 
 inoles. But a Camanchee war party, mounted on wild 
 horses, with their shields, bows, and lances, which I once 
 witnessed, was the most imposing spectacle of the kind 1 
 ever saw. The chief was mounted on a beautiful war horse, 
 wild as the winds, and yet he appeared to manage him 
 with ease. He was in full dress, and seemed to have as 
 much fire in his disposition as the chafed animal on which 
 he rode. In his bridle hand, he clutched his bow and seve 
 ral arrows ; with his other hand, he wielded his long lance ; 
 while his quiver and shield were slung at his back, and his 
 rifle across his thigh. 
 
 Austin. I can see him now. But what colour was his 
 war horse ? 
 
 Hunter. Black as a raven ; but the white foam lay in 
 thick flakes on his neck and breast, for his rider at every 
 few paces stuck the sharp rowels of his Spanish spurs into 
 his sides. He had a long flowing mane and tail, and his full 
 and fiery eyes seemed ready to start out of his head The 
 2 A 
 
202 THE MYSTERY MAN. 
 
 whole Camanchee band seemed ready to rush into any 
 danger. At one time, they were flying over the prairie in 
 single file ; and at another, drawn up all abreast of each 
 other. The Camanchees and the Osages used to have cruel 
 battles one with another. The Mandans and the Riccarees, 
 too, were relentless enemies. 
 
 Brian. And the Sacs and Foxes were great fighters, for 
 Black Hawk was a famous fellow. 
 
 Hunter. Yes, he was. I have never told you, I believe, 
 how the medicine man, or mystery man, conducts himself 
 when called in to a wounded warrior. 
 
 Austin. Not a word of it. Please to tell us every 
 particular. 
 
 Hunter. In some cases cures are certainly performed ; in 
 others, the wounded get well of themselves : but, in most 
 instances, the mystery man is a mere juggler. 
 
 Basil. Now we shall hear of the mystery man. 
 
 Hunter. The Crow war party that I joined, brought 
 away two of their wounded warriors when they retreated 
 from the Blackfoot village, but there seemed to me to be 
 no hope of saving their lives. However, a mystery man 
 was called on to use his skill. 
 
 Austin. Ay; I want to know how the mystery man 
 cures his patients. 
 
 Hunter. If ever you should require a doctor, I hope you 
 will have one more skilful than the mystery man that I am 
 going to describe. The wounded warriors were in ex 
 tremity, and I thought that one of them was dying before 
 the mystery man made his appearance ; but you shall hear. 
 The wounded men lay groaning on the ground, with 
 Indians round them, who kept moaning even louder than 
 they did ; when all at once, a scuffle of feet, and a noise 
 like that of a low rattle, were heard. 
 
 Austin. The mystery man was coming, I suppose. 
 
 Hunter. He was ; and a death-like silence was instantly 
 preserved by all the attendant Indians. On came the mys 
 tery man, covered over with the shaggy hide of a yellow 
 
THE CHIEF OCEOLA. 203 
 
 bear, so that, had it not been that his mocassins, leggings, 
 and hands were visible, you might have supposed a real 
 bear was walking upright, with a spear in one paw, and a 
 rattle formed like a tambourine in the other. 
 
 Basil. He could never cure the dying man with his 
 tambourine. 
 
 Hunter. From the yellow bear-skin hung a profusion of 
 smaller skins, such as those of different kinds of snakes^ 
 toads, frogs, and bats ; with hoofs of animals, beaks and 
 tails of birds, and scraps and fragments of other things ; a 
 complete bundle of odds and ends. The medicine man 
 came into the circle, bending his knees, crouching, sliding 
 one foot after the other along the ground, and now and 
 then leaping and grunting. You could not see his face, for 
 the yellow bear-head skin covered it, and the paws dangled 
 before him. He shuffled round and round the wounded 
 men, shaking his rattle, and making all kinds of odd noises ; 
 he then stopped to turn them over. 
 
 dustin. He had need of all his medicine. 
 
 Hunter. Hardly had he been present more than a minute, 
 before one of the men died ; and, in ten minutes more his 
 companion breathed his last. The medicine man turned 
 them over, shook his rattle over them, howled, groaned, 
 and grunted ; but it would not do, the men were dead, and 
 all his mummery would not bring them back to life again ; 
 so, after a few antics of various kinds, he shuffled off with 
 himself, shaking his rattle, and howling and groaning louder 
 than ever. You may remember, that I told you of the 
 death of Oceola, the Seminole chief: he who struck his 
 dagger through the treaty that was to sign away the 
 hunting grounds of his tribe, in exchange for distant lands. 
 
 Austin. Yes. You said that he dashed his dagger not 
 only through the contract, but also through the table on 
 which it lay. 
 
 Brian, And you told us that he was taken prisoner by 
 treachery, and died in captivity. 
 
 Hunter. Now I will tell you the particulars of his 
 
204 DEATH OF OCEOLA. 
 
 death; for I only said before, that he died pillowed on the 
 faithful bosom of his wife. He had his two wives with 
 him when he died, but one was his favourite. 
 
 ftustin. Please to let us know every thing about him. 
 
 Hunter. Finding himself at the point of death, he made 
 signs that the chiefs and officers might be asssembled, and 
 his wishes were immediately complied with. The next 
 thing he desired was, that his war dress, that dress in which 
 he had so often led his tribe to victory, might be brought to 
 him. His wife waited obediently upon him, and his war 
 dress was placed before him. 
 
 Basil. What could he want with his war dress when he 
 was going to die ? 
 
 Austin. Wait a little, Basil, and you will hear all about 
 it, 1 dare say. 
 
 Hunter. It was an affecting sight, to see him get up from 
 his bed on the floor, once more to dress himself as a chief 
 of his tribe, just as if he was about to head an expedition 
 against the whites. Well, he put on his rich mocassins, 
 his leggings adorned with scalp-locks, his shirt, and his 
 ornamental belt of war. Nor did he forget the pouch that 
 carried his bullets, the horn that held his powder, nor the 
 knife with which he had taken so many scalps. 
 
 Brian. How very strange, for a dying man to dres's 
 himself in that way. 
 
 Hunter. In ail this he was as calm and as steady as though 
 about to hunt in the woods with his tribe. He then made 
 signs, while sitting up in his bed, that his red paint should 
 be given him, and his looking glass held up, that he might 
 paint his face. 
 
 Austin. And did he paint his face himself? 
 
 Hunter. Only one half of it; after which his throat, 
 neck, wrists, and the backs of his hands were made as 
 red as vermilion would make them. The very handle of 
 his knife was coloured over in the same way. 
 
 Basil. What did he paint his hands and his knife 
 handle for? 
 
DEATH OF A CHRISTIAN. 205 
 
 Hunter. Because it was the custom of his tribe, and of 
 his fathers before him, to paint themselves and their weap 
 ons red, whenever they took an oath of destruction to their 
 enemies. Oceola did it, no doubt, that he might die 
 like a chief of his tribe ; that he might show those around 
 him, that even in death, he did not forget that he was a 
 Seminole warrior. In that awful hour he put on his splen 
 did turban with its three ostrich feathers, and then, being 
 wearied with the effort he had made, he laid down for a 
 little space to recover his breath and his strength. 
 
 Austin. How weak he must have been ! 
 
 Hunter. In a short time he rose up again, sitting in his 
 full dress like the leader of a warlike tribe, and calmly and 
 smilingly extended his hand to the chiefs and officers, to his 
 wives and his children. But this, his last effort, exhausted 
 his remaining strength. He beckoned his wives to lower 
 him^down on the bed, calmly drew his scalping knife from 
 its sheath under his war-belt, where it had been placed, and 
 grasped it with firmness and dignity. With his hands 
 crossed on his manly breast, and with a smile on his face, 
 he breathed his last. Thus passed away the spirit of 
 Oceola. 
 
 Austin. Poor Oceola ! He died like a chief, at last. 
 
 Hunter. He did : and, very likely, when he grasped his 
 scalping knife, before his last breath forsook him, some glow 
 ing vision of successful combat was before him. In the pride 
 of his heart, perhaps, he was leading on his braves to 
 mingle in the clash of battle, and the death-grapple with his 
 enemies. But is this a fit state of mind for a man to die 
 in ? Much as we may admire the steady firmness and un 
 subdued courage of an Indian warrior in death, emotions 
 of pride and highmindedness, and thoughts of bloodshed 
 and victory, are most unsuitable to a dying hour. Humility, 
 forgiveness, repentance, hope, faith, peace, and joy, are 
 right in such a season ; arid the time will no doubt come, 
 when Indians, taught better by the gospel, will think so as 
 well as ourselves. With Christian hopes before us, let us 
 
 18 
 
200 
 
 DEATH OF A CHRISTIAN. 
 
 prepare to die like Christians. " Let me die the death of 
 the righteous, and let my last end be like his!" Numb, 
 xxiii. 10. "Mark the perfect man, and behold the upright : 
 for the end of that man is peace," Psa. xxxvii. 37. " Yea, 
 though I walk through the valley of the shadow of death, 
 I will fear no evil : for thou art with me ; thy rod and thy 
 staff they comfort me," Psa. xxiii. 4. " Our Saviour Jesus 
 Christ hath abolished death and brought life and immor 
 tality to light through the gospel/' 2 Tim. i. 10. " Blessed 
 are the dead which die in the Lord/' Rev. xiv. 13. 
 
MOUNTED CHIEF. 
 
 t 
 
 CHAPTER XV. 
 
 A treaty of peace The tomahawk buried Pipe of peace dance 
 Assinneboin chief Tribes who shave their heads Turning in the 
 toes in walking Names of women Different modes of building 
 lodges Buffalo hunting in wolves' skins Begging horses Medi 
 cine rock Hatching thunder Captain Smith saved by a chiefs 
 daughter Horned frogs Mosquitoes Salt water brooks. 
 
 T was now the time when the holi 
 days of the three brothers were draw 
 ing to a close ; and this circumstance 
 rendered them the more anxious to 
 secure one or two more visits to the 
 cottage, before they settled down in 
 right earnest to their books. Brian 
 and Basil talked much about poisoned arrows, and the 
 mystery man : but Austin's mind was too much occupied 
 
 207 
 
208 RECAPITULATION. 
 
 with the Camanchee chief on his black war-horse, arid the 
 death of the Seminole chief Oceola, to think much of any 
 thing else. He thought there was something very noble in 
 the valour of the chief leading on his tribe to conquest ; and 
 something almost sublime in a warrior dressing himself up in 
 his war-dress to die. Like many other young people of ardent 
 dispositions, he seemed to forget, that when a victory is en 
 joyed, a defeat must be endured ; and that before any one can 
 rejoice in taking a scalp, some one must be rendered misera 
 ble by losing it. The remarks of the hunter respecting the 
 death of a true Christian, had not been made altogether in 
 vain ; yet still he dwelt on the image of Oceola grasping 
 his scalping knife, crossing his hands over his breast, and 
 dying with a smile on his countenance. 
 
 On their next walk to the cottage, the way was beguiled 
 by Austin endeavouring to call to mind all that had been 
 told them on their last visit ; and, to do him justice, he ac 
 quitted himself uncommonly well. It is true, that now and 
 then his brothers refreshed his memory on some points which 
 had escaped him ; but, on the whole, his account was full, 
 connected, and clear. 
 
 "And what must I tell you now?" said the hunter, 
 as soon as he and the young people had exchanged saluta 
 tions. "Do you not know enough about the Red Indians ?" 
 
 To this inquiry, Brian replied that what they had heard 
 had only increased their curiosity to hear more. 
 
 " Well ; let me consider," said the hunter. " I have told 
 you about the different tribes of the Red Indians, and 
 where many of them reside. You have heard about their 
 religion, languages, manners, and customs ; their villages, 
 wigwams, food, dress, arms, and musical instruments. 
 I have described to you the fur trade ; and dwelt on the 
 scenery of North America, the mountains, rivers, lakes, 
 prairies, and many remarkable places. I have related the 
 adventures of Black Hawk and Nikkanochee, and read to 
 you the speeches of several chiefs. And, besides these 
 things, you have had a tolerably full account of buffaloes, 
 
PIPE OF PEACE DANCE. 209 
 
 bears, wild horses, wolves, deer, and other animals, with 
 the manner of hunting them ; as well as a relation of 
 Indian amusements, dances, sham fights, war parties, 
 encampments, alarms, attacks, scalping, and retreats. Let 
 me now, then, dwell a little on the Red Indian way of con 
 cluding a treaty of peace, and on a few other matters ; 
 after which, 1 will conclude with the best account I can 
 give you, of what the missionaries have done among the 
 different tribes." 
 
 Austin. I shall be very sorry when you have told 
 us all. 
 
 Brian. And so shall I : for it is so pleasant to come here, 
 and listen to what you tell us. 
 
 Hunter. Oh, we shall always find something to talk of 
 when you come, no doubt. After a battle has been fought, 
 the scalp dance, which has already been described, is 
 usually performed, the women holding up the scalps which 
 have been taken. 
 
 Basil. I do not like that scalp dance at all. 
 
 Hunter. When it is agreed between hostile tribes that a 
 treaty of peace shall be made, the chiefs and medicine men 
 of the adverse tribes meet together, and the calumet, or 
 peace pipe, ornamented with eagle quills, being produced, 
 every one smokes a few whiffs through it. It is then under 
 stood by them that the tomahawk is to be buried ; which 
 means the same thing as when we say, the sword of war 
 shall be put in its scabbard. The pipe of peace dance is 
 then performed by the warriors, to the beat of the 
 Indian drum and rattle, every warrior holding his pipe in 
 his hand. 
 
 Brian. That pipe of peace dance is a capital dance, for 
 then bloodshed is at an end. 
 
 Hunter. Unfortunately, war is apt soon to break out 
 again, and then the buried tomahawk becomes as busy as 
 ever. 
 
 Austin. Well, I do like the Red Indians, in spite of all 
 their faults ; they have been used cruelly by the whites 
 2B 18* 
 
210 SPLENDOUR OF THE CHIEFS. 
 
 Hunter. As a general remark, those Indians who have 
 had least to do with civilized life are the most worthy of 
 regard. Such as live near white men, or such as are 
 frequently visited by them, seem to learn quickly the vices 
 of others, without giving up their own. To observe the 
 real character of red men, it is necessary to trace the turn 
 ings and windings of the Yellow Stone River, or the yet 
 more remote sinuosities of the Upper Missouri. The nearer 
 the United States, the more servile is the Indian character ; 
 and the nearer the Rocky Mountains, the more independent 
 and open-hearted. 
 
 Austin. If I ever go among the red men, the Yellow 
 Stone River, or the Upper Missouri, will be the place 
 for me. 
 
 Hunter. Many of the chiefs of the tribes near the Rocky 
 Mountains may be said to live in a state of splendour. 
 They have the pure air of heaven around them, and rivers 
 abounding in fish. The prairie yields them buffaloes in 
 plenty ; and, as for their lodges and dress, some of them 
 may be called sumptuous. Sometimes, twenty or thirty 
 buffalo skins, beautifully dressed, are joined together to 
 form a covering for a lodge ; and their robes and different 
 articles of apparel are so rich with ermine, the nails and 
 claws of birds and animals, war-eagle plumes, and embroi 
 dery of highly coloured porcupine .quills, that a monarch 
 in his coronation robes is scarcely a spectacle more im 
 posing. 
 
 Austin. Ay, I remember the dress of Mah-to-toh-pa, 
 " the four bears," his buffalo robe, his porcupine quilled 
 leggings, his embroidered buck-skin moccassins, his otter 
 necklace, his buffalo horns, and his splendid head dress of 
 war-eagle plumes. 
 
 Hunter. In a state of war, it is the delight of a chief to 
 leap on the back of his fiery steed, decorated as the leader 
 of his tribe, and armed with his glittering lance and 
 unerring bow, to lead on his band to victory. In the chase, 
 he is as ardent as in the battle ; smiling at danger, he 
 
AN ASSINNEBOIN CHIEF. 211 
 
 plunges, on his flying . steed, among a thousand buffaloes, 
 launching his fatal shafts with deadly effect. "Thus has the 
 Indian of the far west lived, and thus is he living still. But 
 the trader, and the gin bottle, and the carbine, and the 
 white man are on his track ; and, like his red brethren who 
 once dwelt east of the Mississippi, he must fall back yet 
 farther, and gradually decline before the approach of 
 civilization. 
 
 Austin. It is a very strange thing that white men will 
 not let red men alone. What right have they to cheat them 
 of their hunting grounds ? 
 
 Hunter. I will relate to you an account, that appeared 
 some time ago in most of the newspapers, of an Assinne- 
 boin chief, who, though he was respected by his tribe 
 before he went among the whites, had very little respect 
 paid to him afterwards. 
 
 Brian. I hope it is a long account. 
 
 Hunter. Not very long : but you shall hear. " In order 
 to assist the officers of the Indian department, in their 
 arduous duty of persuading remote tribes to quit their 
 lands, it has. been found advisable to incur the expense of 
 inviting one or two of their chiefs three thousand or four 
 thousand miles to Washington, in order that they should 
 see with their own eyes, and report to their tribes, the irre 
 sistible power of the nation with which they are arguing. 
 This speculation has, it is said in all instances, more or less 
 effected its object. For the reasons and for the objects we 
 have stated, it was deemed advisable that a certain chief 
 should be invited from* his remote country to Washington; 
 and accordingly, in due time, he appeared there." 
 
 Austin. Three or four thousand miles ! What a distance 
 for him to go ! 
 
 Hunter. " After the troops had been made to manoguvre 
 before him ; after thundering volleys of artillery had 
 almost deafened him ; and after every department had dis 
 played to him all that was likely to add to the terror and 
 astonishment he had already experienced, the president, in 
 
212 AN ASSINNEBOIN CHIEF. 
 
 lieu of the Indian's clothes, presented him with a colonel's 
 uniform ; in which, and with many other presents, the 
 bewildered chief took his departure." 
 
 Brian. He would hardly know how to walk in a 
 colonel's uniform. 
 
 Hunter. " In a pair of white kid gloves ; tight blue coat, 
 with gilt buttons, gold epaulettes, and red sash ; cloth 
 trowsers with straps ; high-heeled boots ; cocked hat, and 
 scarlet feather ; with a cigar in his mouth, a green umbrella 
 in one hand, and a yellow fan in the other ; and with the 
 neck of a whiskey bottle protruding out of each of the two 
 tail-pockets of his regimental coat ; this f monkey that had 
 seen the world' suddenly appeared before the chiefs and 
 warriors of his tribe ; and as he stood before them straight as 
 a ramrod, in a high state of perspiration, caused by the tight 
 ness of his finery, while the cool fresh air of heaven blew 
 over the naked, unrestrained limbs of the spectators, it might, 
 perhaps not unjustly, be said of the costumes, Which is 
 the savage ?' In return for the presents he had received, 
 and with a desire to impart as much real information as 
 possible to his tribe, the poor jaded traveller undertook to de 
 liver to them a course of lectures, in which he graphically 
 described all that he had witnessed." 
 
 Austin. An Indian in white kid gloves, blue coat high- 
 heeled boots, and cocked hat and feather ! Why his tribe 
 would all laugh at him in spite of his lectures. 
 
 Hunter. " For a while he was listened to with attention ; 
 but as soon as the minds of his audience had received 
 as much as they could hold, they began to disbelieve him. 
 Nothing daunted, however, the traveller still proceeded." 
 
 ftustin. I thought they would laugh at him. 
 
 Hunter. "He told them about wigwams, in which a 
 thousand people could at one time pray to the Great Spirit ; 
 of other wigwams, five stories high, built in lines, facing 
 each other, and extending over an enormous space : he told 
 them of war canoes that would hold twelve hundred 
 warriors." 
 
HEAD-DRESS OF THE CHIEFS 213 
 
 Austin. They would be sure never to believe him. 
 
 Hunter. " Such tales, to the Indian mind, seemed an 
 insult to common sense. For some time he was treated 
 merely with ridicule and contempt ; but, when, resolutely 
 continuing to recount his adventures, he told them that he 
 had seen white people, who, by attaching a great ball to a 
 canoe, could rise in it into the clouds, and travel through 
 the heavens, the medicine, mystery, or learned men of his 
 tribe pronounced him to be an imposter ; and the multitude 
 vociferously declaring that he was too great a liar to live, a 
 young warrior, in a paroxysm of anger, levelled a rifle at 
 his head, and blew his brains out/' 
 
 Austin. Well, I am very sorry ! It was very silly to be 
 dressed up in that way ; but they ought not to have killed 
 him, for he told them the truth, after all. 
 
 Brian. I could never have thought that an Indian chief 
 would have dressed himself in a blue coat and gilt buttons. 
 
 Basil. And, then, the fan and green umbrella ! 
 
 Austin. Ay, and the whiskey bottles sticking out of his 
 tail-pockets. He would look a little different to Mah- 
 to-toh-pa. 
 
 Hunter. I have frequently spoken of the splendid head 
 dress of the chiefs of some tribes. Among the Mandans, 
 and you know Mah-to-toh-pa was a Mandan, they would 
 not part with one of their head-dresses of war-eagle 
 plumes at a less price than two horses. The Konzas, 
 Osages, Pawnees, Sacs, Foxes, and loways shave their 
 heads ; but all the rest, or at least as far as I know of the 
 Indian tribes, wear long hair. 
 
 Brian. Yes ; we remember the Crows, with their hair 
 sweeping the ground. 
 
 Hunter. Did I tell you, that some of the tribes glue 
 other hair to their own to make it long, as it is considered 
 so ornamental? 
 
 Basil. I do not remember that you told us that. 
 
 Hunter. There are a few other things respecting the 
 Indians that I wish to mention, before I tell you what the 
 
214 MANNER OF WALKING. 
 
 missionaries have done among them. In civilized countries, 
 people turn out their toes in walking ; but this is not the 
 case among the Red ftdians. When the toes are turned 
 out, either in walking or running, the whole weight of the 
 body falls sadly too much on the great toe of the foot that 
 is behind, and it is mainly owing to this circumstance, that 
 so many have a deformity at the joint of the great toe : 
 when the foot is turned in, the weight of the body is 
 thrown equally on all the toes, and the deformity of the 
 great toe joint is avoided. 
 
 Austin. What, do the Red Indians know better how to 
 walk than we do ! If theirs is the best way to walk, why 
 do not we all walk so ? 
 
 Hunter. I suppose, because it is not so elegant in appear 
 ance to walk so. - But many things are done by civilized 
 people on account of fashion. Hundreds and hundreds of 
 females shorten their lives by tight lacing ; but the Red 
 Indians do not commit such folly. 
 
 Brian. There is something to be learned from Red 
 Indians, after all. 
 
 Hunter. I told you the Crow Indians were some of the 
 finest men of all the Indians ; but I rather think that the 
 Osages are the tallest. Most of them are six feet high, and 
 some of them nearly seven. 
 
 Austin. They must be fine men, indeed ! Do they live 
 near the Crows ? 
 
 Hunter. Oh no ; at least a thousand miles from them. 
 They are much nearer the Konzas and the Pawnee Picts. 
 They inhabit a part that is six or seven hundred miles 
 nearer the Rocky mountains than the river Mississippi. I 
 ibrget, when I gave you the names of several remarkable 
 men among'the tribes, whether I gave the names of any of 
 the women. The wife of the chief of the Ponca tribe was 
 called Hee-lah-dee, " the pure fountain ;" and one of the 
 wives of his son went by the name Mong-shong-sha, " the 
 bending willow." 
 
BORROWING HORSES. 215 
 
 Basil. Those are very good names indeed. The Pure 
 Fountain, and the Bending Willow. 
 
 Hunter. There was a modest-looking girl among the 
 Crows, named Seet-se-be-a, "the mid-day sun;" and 
 another among the Shawnees, called Ka-te-quaw, " the 
 female eagle." You must remember that the Red Indians 
 build their lodges in different ways : the Mandan and Ric- 
 caree mode is to cover their lodges with earth ; the Chippe- 
 ways roof theirs with birch bark ; the Pawnees thatch theirs 
 with prairie grass ; and the Camanchees, Crows, and Black- 
 feet cover their lodges with buffalo skins. 
 
 Austin. Yes ; we will remember that. 
 
 Hunter. Did I tell you, that sometimes the Indians 
 dressed themselves in wolves' skins, and crept along 
 on their hands and knees, with their rifles, till they could 
 get sufficiently near the buffaloes to fire at them ? 
 
 Brian. 1 do not remember that. How cunning ! 
 
 Hunter. There is a custom among the Sacs and Foxes 
 that I do not think I spoke of. The Sacs are better 
 provided with horses than the Foxes; and so, when the 
 latter go to war and want horses, they go to the Sacs and 
 beg them. After a time, they sit round in a circle, and 
 take up their pipes to smoke, seemingly quite at their ease ; 
 and, while they are whiffing away, the young men of the 
 Sacs ride round and round the circle, every now and then 
 cutting at the shoulders of the Foxes with their whips, 
 making the blood start forth. After keeping up this strange 
 custom for some time, the young Sacs dismount, and 
 present their horses to those they have been flogging. 
 
 Austin. What a curious custom ! I should not much 
 like to be flogged in that manner. 
 
 Brian. Nor I either. Wliat backs they must have, 
 after being flogged in that way ! 
 
 Hunter. There is a certain rock which the Camanchees 
 always visit when they go to war. Putting their horses at 
 full speed, they shoot their best arrows at this rock, which 
 they consider great medicine. If they did not go through 
 
216 ANECDOTE OF CAPTAIN SMITH. 
 
 this long established custom, there would be no confidence 
 among them ; but, when they have thus sacrificed their 
 best arrows to the rock, their hope and confidence are 
 strong. 
 
 Austin. I should have thought they would have wanted 
 their best arrows to fight with. 
 
 Hunter. The Sioux have a strange notion about 
 thunder ; they say that the thunder is hatched by a small 
 bird, not much bigger than the humming bird. There is, 
 in the Couteau des Prairies, a place called " the nest of the 
 thunder ;" and, in the small bushes there, they will have it 
 that this little bird sits upon its eggs till the long claps of 
 thunder come forth. Strange as this tradition is, there 
 would be no use in denying it ; for the superstition of the 
 Red Indian is too strong to be easily done away with. 
 The same people, before they go on a buffalo hunt, usually 
 pay a visit to a spot where the form of a buffalo is cut out 
 on the prairie. This figure is great medicine; and the 
 hunt is sure to be more prosperous, in their opinion, after it 
 has been visited. 
 
 Austin. I do hope that we shall forget none of these 
 curious things. 
 
 Hunter. Did I tell you, how Captain Smith, an English 
 officer, was saved from a cruel death by a chief's daughter ? 
 
 Austin. Not a word about it. 
 
 Basil I have never heard you say anything about it. 
 
 Brian. Nor I. Please to let us hear the account. 
 
 Hunter. Captain Smith, as the narrative is told, was 
 taken prisoner by an Indian chief, named Opechancanough, 
 who having tied him to a tree was about to despatch him, 
 when Captain Smith by producing a pocket compass and 
 explaining to him its wonderful properties was able to avert 
 the stroke which threatened his life. He was afterwards con 
 ducted to the king Pow-ha-tan ; and a council was held, in 
 which, after many speeches being made by the chiefs, it 
 was finally determined that he should be put to death. 
 
 Basil. How did they mean to kill him ? 
 
ANECDOTE OF CAPTAIN SMITH 217 
 
 CAPTAIN SMITH. 
 
 Hunter. By striking his head with their war clubs, 
 after they had made him lay it down on a big stone. 
 There seemed to be no hope of escape for him. He was 
 brought to the place of execution, and commanded to lay 
 his head on the stone ; then two executioners, with their 
 huge, heavy painted war clubs, stood over him, waiting for 
 the signal to be given by Povv-ha-tan to strike the fatal 
 blow. Already had their brawny arms lifted up their 
 massy clubs, and in a few moments Captain Smith would 
 have been no more ; when Pocahontas, the favourite 
 daughter of the chief, a girl of about twelve or thirteen 
 years of age, rushed forward and threw her arms round the 
 captain's head, to protect him from the coming blow. This 
 so effected the chief, Pow-ha-tan, that he directly com 
 manded the executioners to retire, and granted to his daugh 
 ter the captain's life. 
 
 Basil. Capital ! capital ! I like that chief's daughter 
 very much. 
 
 Austin. What a narrow escape it was ! Only to think of 
 war clubs being lifted up to kill him ! 
 
 Hunter. When I was in Texas, at no great distance 
 from the Camanchees, the ground was so parched, and 
 2 C 19 
 
218 , SCARCITY OF WATER. 
 
 water so scarce, that often and often I drank of the thick 
 puddle of a buffalo wallow. We do riot value as we 
 ought to do the common blessings of which we partake. 
 Water is one of them ; and if ever you are so tried by thirst 
 as to be obliged to drink the puddle, half water and half 
 mud and filth, in which buffaloes have been turning round, 
 and perhaps lying, day after day, you will ever after set a 
 higher value on clear fresh water, and be more thankful to 
 the Giver of all good for a benefit of which you have hith 
 erto thought so little. 
 
 Basil. I could never drink such puddle as the buffalo's 
 wallow. 
 
 Austin. We know not what we should be glad to drink, 
 Basil, if we were in a burning hot country, and had nothing 
 else to wet our lips with. 
 
 Hunter. On several occasions, in the hot regions of which 
 I spoke, I have seen horned frogs hopping about. Their 
 horns are about half an inch long, and some of them nearer 
 an inch, and quite sharp at the points. I dare say that you 
 would consider a horned frog quite a curiosity. 
 
 ftustin. Indeed we should. When I go among the Ca- 
 mancfiees I shall look out for them. 
 
 Basil. And remember that you drink heartily at one of 
 the buffalo puddle wallows. 
 
 Hunter. Now and then a cool clear stream is seen, 
 gliding or rippling along the bottom of a deep ravine ; but, 
 when you run with delight to quench your burning thirst 
 with its delicious water, you find it so salt that you are 
 obliged to spurt it out of your mouth again. At times, you 
 would find the mosquitoes try you as much as the heat and 
 the want of water. In the north, beware of the grizzly 
 bear; and, in the south, prepare for heat, drought, and 
 mosquitoes. You cannot see the Red Indians, in their 
 native haunts, without painful endurance as well as keen 
 enjoyment. The prairie teeming with fruits and flowers, 
 the deep forests, the green bluffs, the noble rivers, the hospi 
 tality of the different tribes of Indians, the novelty of their 
 
PREPARATION FOR DEATH. 
 
 219 
 
 appearance, manners, and customs, together with the 
 delightful views that frequently burst on the sight, are 
 sources of indescribable pleasure ; but, to partake of them, 
 heat and cold, hunger and thirst, toil and danger, must be 
 endured : of both the one and the other I have had my 
 share. And now, though I still love to recall to mind the 
 adventures of my earlier years, and the goodness of God in 
 preserving me amid so many perils, I wish to spend the 
 remainder of my days in retirement and peace ; doing what 
 I can for my fellow beings around me, reading and medi 
 tating on God's holy word, preparing for my latter end, and 
 hopefully looking forward to a glorious resurrection to 
 eternal life, through Him who died for sinners on the cross ; 
 believing, as I do, that " He is able to save them to the 
 uttermost that come unto God by him, seeing he ever liveth 
 to make intercession for them," Heb. vii. 25. 
 
ELIOT PREACHING TO THE INDIANS. 
 
 CHAPTER X\ I. 
 
 Dreadful ravages of the small pox Loss sustained by the Mine- 
 tereers, Blackfeet, Crows, and Crees The Mandan people all de 
 stroyed Death of Mah-to-toh-pa, " the four bears'" 1 Attempts to 
 introduce vaccination Narrative of Mr. Catlin John Eliot, the 
 Jirst Protestant missionary among the Red Indians His progress 
 and death Brainerd ; his Christian course and death Character 
 given of him Letter of the Oneida chiefs Speech of the chief Little 
 Turtle Missionary trials Slaughter of the Christian Indians 
 Kahkewaquonaby and Shaw Wundais, two Chippeways, visit 
 England. * 
 
 NCE more Austin and his brothers 
 set off, with a long afternoon before 
 them, to listen to the hunter's 
 account of the proceedings of the 
 missionaries among the Red Indians. 
 On this occasion they paid another 
 visit to the Red Sand-stone Rock 
 by the river, the place where they first met with their friend 
 the hunter. Here they recalled to mind all fhe circum 
 stances which had taken place at the spot, and agreed that 
 220 
 
DESTRUCTION OF THE MANDANS. 221 
 
 the hunter, in saving their lives by his timely warning, and 
 afterwards adding so much as he had done to their informa 
 tion and pleasure, had been to them one of the best 
 friends they had ever known. With very friendly and 
 grateful feelings towards him, they hastened to the cottage, 
 when the Red Indians, as usual, became the subject of their 
 conversation. "And now,' said Austin, "we are quite 
 ready to hear about the missionaries." 
 
 Hunter. Let me speak a word or two about the Indians, 
 before I begin my account. You remember that I told you 
 of the Mandans. 
 
 Austin. Yes. Mah-to-toh-pah was a Mandan, with his 
 fine robes, and war-eagle head-dress ; the rain-makers 
 were Mandans ; also the young warriors, who went 
 through so many tortures in the mystery lodge. 
 
 Hunter. Well, I must now tell you the truth. After I 
 left the Mandans, great changes came upon them ; and, at 
 the present time, hardly a single Mandan is alive. 
 
 Austin. Dreadful ! But how was it ? What brought it 
 all about ? 
 
 Brian. You should have told us this before. 
 
 Hunter. No. I preferred to tell you first of the people 
 as they were when I was with them. You may remember 
 my observation, in one of your early visits, that great 
 changes had taken place among them ; that the tomahawks 
 of the stronger tribes had thinned the others; that many 
 had sold their lands to the whites, and retjred to the west 
 of the Mississippi ; and that thousands had fallen a prey to 
 the small pox. It was in the year 1838 that this dreadful 
 disease was introduced among the Mandans, and other 
 tribes of the fur traders. Of the Minetereers, Blackfeet, 
 Chayenees, Crows, and Knisteneaux or Crees, twenty-five 
 thousand perished ; but of the poor Mandans, the whole 
 tribe was destroyed. 
 
 Brian. Why did they not get a doctor; or go out 
 of thsir vHlage on to the wide prairie, that one might not 
 catch the disease from another ? 
 
 19* 
 
222 POSITION OF TRIBES. 
 
 Hunter. Doctors were too far off; for the ravage of the 
 disease was so swift, that it swept them all away in a few 
 months. Their mystery men could not help them; and 
 their enemies, the Sioux, had war parties round their 
 village, so that they could r\pt go out to the wide prairie. 
 There they were, dying fast in their village ; and little else 
 was heard, during day or night, hut wailing, howling, and 
 crying to the Great Spirit to relieve them. 
 
 Jlustin. And did Mah-to-toh-pah*, " the four bears/' 
 die too ? 
 
 Hunter. Yes. For, though he recovered from the 
 disease, he could not bear up against the loss of his wives 
 and his children. They all died before his eyes, and 
 he piled them'together in his lodge, and covered them with 
 robes. His braves and his warriors died, and life had no 
 charms for him ; for who was to share with him his joy or 
 his grief? He retired from his wigwam, and fasted and 
 prayed six days, lamenting the destruction of his tribe. He 
 then crawled back to his own lodge, laid himself by his 
 dead family, covered himself with a robe, and died like an 
 Indian chief. This is a melancholy picture ; and when I 
 first heard of the terrible event, I could have wept. 
 
 Austin. It was indeed a terrible affair. Have they no 
 good doctors among the Red Indians now ? Why do they 
 not send for doctors who know how to cure the small pox, 
 instead of those juggling mystery men ? 
 
 Hunter. Mauy attempts have been made to introduce 
 vaccination among the tribes ; but their jealousy and want of 
 confidence in white men, who have so much wronged them, 
 and their attachment to their own customs and superstitions, 
 have prevented those attempts from being very successful. 
 There are now not many Indians east of the Mississippi ; 
 most of them have moved to the west of that river. As 
 you move up the Mississippi, the Chickasaws, the Seminoles, 
 the Choctaws, the Creeks, and others, are westerly, on the 
 Red River and the Arkansas River. Then come the Chero- 
 kees, Shawnees, Senecas, Quapaws, Oneidas, and Tuskaroras, 
 
CATLIN'S NARRATIVE. 223 
 
 the Camanchees, Pawnee Picts, Kiawees, Wicos, and Sho- 
 shonees being far west, nearer the Rocky Mountains. 
 
 Austin. Where are the Sacs and Foxes ? 
 
 Hunter. Their hunting grounds lie between the rivers 
 Mississippi and Missouri ; while eastward are those of the 
 Winnebagoes ; and northward and northwest, the Chippe- 
 ways and Sioux. On the Missouri, and other rivers, are 
 the Osages, Kanzas, Delawares, Kickapoos, Ottos, Poncas, 
 Pawneeloups, Grand Pawnees, and Pawnee republics. On 
 the Upper Missouri, northward, are the Riccarees, who now 
 have, also, the Mandan grounds. Nearer the Rocky Moun 
 tains, on the same river, are the Crows ; next to them, the- 
 Shiennees; while further to the north may be found the 
 Blackfeet, Blood Indians, Crees, Ojibbeways, and Assinne- 
 boins. The missionaries are mostly among the tribes on 
 the Red River and the lower part of the Mississippi, such 
 as the Chickasaws, Seminoles, Choctaws, Cherokees, Sene- 
 cas, and others; though there are missionaries to more 
 northerly and westerly tribes. Before telling you about 
 the missionaries let me read you a short passage from 
 Mr. Catlin's "Letters" respecting the destruction of the 
 buffaloes. 
 
 Austin. Do so by all means. I like to hear about the 
 buffaloes. 
 
 Hunter. Mr. Catlin says : " I have always counted my 
 self a prudent man, yet I have often waked (as it were) out 
 of the delirium of the chase (into which I had fallen, as 
 into an agitated sleep, and through which I had passed as 
 through a delightful dream), where to have died would have 
 been but to haye remained, riding on, without a struggle or 
 a pang. 
 
 " In some of these, too, I have arisen from the prairie, 
 covered with dirt and blood having severed company with 
 gun and horse, the one lying some twenty or thirty feet 
 from me with a broken stock, and the other coolly brousing 
 on the grass at half a mile distance, without man, and with 
 out other beast remaining in sight. 
 
224 CATLIN'S NARRATIVE. 
 
 " For the novice in these scenes there is much danger of 
 his limbs and his life, and he finds it a hard and a desperate 
 struggle that brings him in at the death of these huge mon 
 sters, 'except where it has been produced by hands that 
 have acquired more sleight and tact than his own. 
 
 " With the Indian, who has made this the every day 
 sport and amusement of his life, there is less difficulty and 
 less danger ; he rides without " losing his breath," and his 
 unagitated hand deals certainty in its deadly blows. 
 
 " The laso is a long thong of rawhide, of ten or fifteen 
 yards in length, made of several braids or twists, and used 
 chiefly to catch the wild horse, which is done by throw 
 ing over their necks a* noose which is made at the end of 
 the laso, with which they are "choked down. 77 In 
 running the buffaloes, or in time of war, the laso, drags 
 on the ground at the horse's feet, and sometimes several 
 rods behind, so that if a man is dismounted, which is often 
 the case, by the tripping or stumbling of the horse, he has 
 the power of grasping to the laso, and by stubbornly hold 
 ing on to it, of stopping and securing his horse, on whose 
 back he is instantly replaced, and continuing on in the chase. 
 
 " In the dead of the winters, which are very long and 
 severely cold in this country, where horses cannot be brought 
 into the chase with any avail, the Indian runs upon the 
 surface of the snow by the aid of his snow shoes, which 
 buoy him up, while the great weight of the buffaloes, sinks 
 them down to the middle of their sides, and completely 
 stopping their progress, ensures them certain and easy vic 
 tims to the bow or lance of their pursuers. The snow in 
 these regions often lies during the winter, to the depth of 
 three and four feet, being blown* away from the tops and 
 sides of the hills in many places, which are left bare for the 
 buffaloes to graze upon, whilst it is drifted in the hollows and 
 ravines to a very great depth, and rendered almost entirely 
 impassable to all these huge animals, which, when closely 
 pursued by their enemies, endeavour to plunge through it, but 
 are soon wedged in and almost unable to move, where they 
 
CATLIN'S NARRATIVE. 225 
 
 fall an easy prey to the Indian, who runs up lightly upon 
 his snow shoes and drives his lance to their hearts. The 
 skins are then stripped off, to be sold to the Fur Traders, 
 and the carcasses left to be devoured by the wolves. This 
 is the season in which the greatest number of these animals 
 are destroyed for their robes they are most easily killed at 
 this time, and their hair or fur being longer and more 
 abundant, gives greater value to the robe. 
 
 " The Indians generally kill and dry meat enough in the 
 fall, when it is fat and juicy, to last them through the 
 winter ; so that they have little other object for this unlimited 
 slaughter, amid the Qrihs of snow, than that of procuring 
 their robes for traffic with their traders. The snow shoes 
 are made in a great many forms, of two and three feet in 
 length, and one foot or more in width, of a hoop or hoops 
 bent around for the frame, with a netting or web woven 
 across with strings of raw hide, on which the feet rest, and 
 to which they are fastened with straps somewhat like a 
 skate. With these the Indian will glide over the snow with 
 astonishing quickness, without sinking down, or scarcely 
 leaving his track where he has gone. 
 
 " The poor buffaloes have their enemy man, besetting 
 and beseiging them at all times of the year, and in all the 
 modes that man in his superior wisdom has been able to 
 devise for their destruction. They struggle in vain to evade 
 his deadly shafts, when he dashes amongst them over the 
 plains on his wild horse they pluuge into the snow-drifts 
 where they yield themselves an easy prey to their de 
 stroyers, and they also stand unwittingly and behold him, 
 unsuspected under the skin of a white wolf, insinuating 
 himself and his fatal weapons into close company, when 
 they are peaceably grazing on the level prairies, and shot 
 down before they are aware of their danger. 
 
 " There are several varieties of the wolf species in this 
 
 country, the most formidable and most numerous of which 
 
 are white, often sneaking about in gangs or families of fifty 
 
 or sixty in numl ers, appearing in distance, on the green 
 
 3D 
 
226 CATLIN'S NARRATIVE. 
 
 prairies like nothing but a flock of sheep. Many of these 
 animals grow to a very great size, being I should think, 
 quite a match for the largest Newfoundland dog. At present, 
 whilst the buffaloes are so abundant, and these ferocious 
 animals are glutted with the buffalo's flesh, they are harm 
 less, and every where sneak away from man's presence ; 
 which I scarcely think will be the case after the buffaloes 
 are all gone, and they are left, as they must be, with scarcely 
 anything to eat. They always are seen following about in 
 the vicinity of herds of buffaloes and stand ready to pick 
 the bones of those that the hunters leave on the ground, or 
 to overtake and devour those that are wounded, which fall 
 an easy prey to them. While the herd of buffaloes are 
 together, they seem to have little dread of the wolf, and 
 allow them to come in close company with them. The In 
 dian then has taken advantage of this fact, and often places 
 himself under the skin of this animal, and crawls for half a 
 mile or more on his hands and knees, until he approaches 
 within a few rods of the unsuspecting group, and easily 
 shoots down the fattest of the throng. 
 
 "The buffalo is a very timid animal, and shuns the 
 vicinity of man with the keenest sagacity ; yet, when over 
 taken, and harrassed or wounded, turns upon its assailants 
 with the utmost fury, who have only to seek safety in 
 flight. In their desperate resistance the finest horses are 
 often destroyed ; but the Indian, with his superior sagacity 
 and dexterity generally finds some effective mode of escape. 
 (See Engraving.) 
 
 " During the season of the year whilst the calves are 
 young, the male seems to stroll about by the side of the 
 dam, as if for the purpose of protecting the young, at which 
 time it is exceedingly hazardous to attack them, as they are 
 sure to turn upon their pursuers, who have often to fly to 
 each others assistance. The buffalo calf, during the first 
 six months is red, and has so much the appearance of a red 
 calf in cultivated fields, that it could easily be mingled and 
 mistaken amongst them. In the fall, when it changes its 
 
227 
 
CATLIN'S NARRATIVE. 229 
 
 i 
 
 hair it takes a brown coat for the winter, which it always 
 retains. In pursuing a large herd of buffaloes at the season 
 when their calves are but a few weeks old, I have often 
 been exceedingly amused with the curious manoeuvres of 
 these shy little things. Amidst the thundering confusion of a 
 throng of several hundreds or several thousands of these ani 
 mals there will be many of the calves that lose sight of their 
 dams ; and being left behind by the throng, and the swift 
 passing hunters, they endeavour to secrete themselves? when 
 they are exceedingly put to it on a level prairie, where 
 nought can be seen but the short grass of six or eight 
 inches in height, save an occasional bunch of wild sage, a 
 few inches higher, to which the poor affrighted things will 
 run, and dropping on their knees, will push their noses 
 under itf and into the grass, where they will stand for 
 hours, with their eyes shut, imagining themselves securely 
 hid, whilst they are standing up quite straight upon their 
 hind feet and can easily be seen at several miles distance. 
 It is a familiar amusement for us accustomed to these scenes, 
 to retreat back over the ground where we have just escorted 
 the herd, and approach these little trembling things, which 
 stubbornly maintain th.eir positions, with their noses pushed 
 under the grass, and their eyes strained upon us, as we 
 dismount from our horses and are passing around them. 
 From this fixed position they are sure not to move, until 
 hands are laid upon them, and then for the shins of a 
 novice, we can extend our sympathy ; or if he can preserve 
 the skin on his bones from the furious buttings of his head, 
 we know how to congratulate him on his signal success and 
 good luck. In these desperate struggles, for a moment, the 
 little thing is conquered, and makes no further resistance. 
 And I have often, in concurrence with a known custom of 
 the country, held my hands over the eyes of the calf, and 
 breathed a few strong breaths into its nostrils ; after which 
 I have, with my hunting companions, rode several miles 
 into our encampment, with the little prisoner busily follow-" 
 ing the heels of my horse the whole way, as closely and as 
 
 20 
 
230 CATLIN'S NARRATIVE. 
 
 affectionately as its instinct would attach it to the company 
 of its dam ! 
 
 This is one of the most extraordinary things that I 
 have met with in the habits of this wild country, and 
 although I had often heard of it, and felt unable exactly to 
 believe it, I am now willing to bear testimony to the fact, 
 from the numerous instances which I have witnessed since 
 I came into the country. During the time that I resided at 
 this post, in the spring of the year, on my way up the 
 river, I assisted (in numerous hunts of the buffalo, with the 
 Fur Company's men,) in bringing in, in the above manner, 
 several of these little prisoners, which sometimes followed 
 for five or six miles close to our horses' heels, and even into 
 the Fur Company's Fort, and into the stable where our 
 horses were led. In this way, before J left for the head 
 waters of the Missouri, I think we had collected about a 
 dozen, which Mr. Laidlaw was successfully raising with 
 the aid of a good milch cow, and which were to be com 
 mitted to the care of Mr. Chouteau to be transported by the 
 return of the steamer, to his extensive plantation in the 
 vicinity of St. Louis.* 
 
 " It is truly a melancholy contemplation for the traveller 
 in this country, to anticipate the period which is not far 
 distant, when the last of these noble animals, at the hands 
 of white and red men, will fall victims to their cruel and 
 improvident rapacity ; leaving these beautiful green fields, 
 a vast and idle waste, unstocked and unpeopled for ages to 
 come, until the bones of the one and the traditions of the 
 other will have vanished, and left scarce an intelligible 
 trace behind. 
 
 " That the reader should not think me visionary in these 
 contemplations, or romancing in making such assertions, I 
 
 *The fate of these poor little prisoners was a very disastrous one. 
 The steamer having a distance of 1600 miles to perform, and lying a 
 week or two on sand bars, in a country where milk could not be pro 
 cured, they all perished but one, which is now flourishing in the exten 
 sive fielda of that gentleman. 
 
CATLIN'S NARRATIVE. 231 
 
 arill hand him the following item of the extravagancies 
 which are practised in these regions, and rapidly leading to 
 the results which I have just named. 
 
 " When I first arrived in this place on my way up the 
 river, which was in the month of May, in 1832, and had 
 taken up my lodgings in the Fur Company's Fort, Mr. 
 Laidlaw, of whom I have before spoken, and also his chief 
 clerk, Mr. Halsey, and many of their men, as well as the 
 chiefs of the Sioux, told me, that only a few days before I 
 arrived, (when an immense herd of buffaloes had showed 
 themselves on the opposite side of the river almost black 
 ening the plains for a great distance,) a party of five or six 
 hundred Sioux Indians on horseback, forded the river 
 about mid-day, and spending a few hours amongst them, 
 recrossed the river at sun-down and came into the Fort with 
 fourteen hundred fresh buffalo tongues, which were 
 thrown down in a mass, and for which they required but a 
 few gallons of whiskey, which was soon demolished, 
 indulging them in a little, but not harmless carouse. 
 
 " This profligate waste of the lives of these noble and 
 useful animals, when, from all that I could learn, not a skin 
 or a pound of the meat (except the tongues,) was brought in, 
 fully supports me in the seemingly extravagant predictions 
 that I have made as to their extinction, which I am certain 
 is near at hand. In the above extravagant instance, at a 
 season when their skins were without fur and not worth 
 taking off, and their camp was so well stocked with fresh 
 and dried meat, that they had no occasion for using the 
 flesh there is a fair exhibition of the improvident char 
 acter of the savagej and also of his recklessness in catering 
 for his appetite, so long as the present inducements are held 
 out to him in his country, for its gratification. 
 
 " In this singular country, where the poor Indians have 
 no laws or regulations of society, making it a vice or an im 
 propriety to drink to excess, they think it no harm to- 
 indulge in the delicious beverage, as long as they are able 
 to buy whiskey to drink. They look to white men as wiser 
 
232 CATLIN'S NARRATIVE. 
 
 than themselves, and able to set them examples they see 
 none of these in their country but sellers of whiskey, who 
 are constantly tendering it to them, and most of them setting 
 the example by using it themselves ; and they easily 
 acquire a taste, that to be catered for, where whiskey is 
 sold at sixteen dollars per gallon, soon impoverishes them, 
 and must soon strip the skin from the last buffalo's back 
 that lives in their country, to " be dressed by their squaws" 
 and vended to the Traders for a pint of diluted alcohol. 
 
 " From the above remarks it will be seen, that not only 
 the red men, but red men and white, have aimed destruc 
 tion at the race of these animals ; and with them, beasts 
 have turned hunters of buffaloes in this country, slaying 
 them, however, in less numbers, _and for far more laudable 
 purpose than that of selling their skins. The white wolves, 
 of which I have spoken in a former epistle, follow the herds 
 of buffaloes, as I have said, from one season to another, 
 glutting themselves on the carcasses of those that fall by 
 the deadly shafts of their enemies, or linger with disease or 
 old age to be despatched by these sneaking cormorants, who 
 are ready at all times kindly to relieve them from the pangs 
 of a lingering death. 
 
 " Whilst the herd is together, the wolves never attack 
 them, as they instantly gather for combined resistance, 
 which they effectually make. But when the herds are 
 travelling, it often happens that an aged or wounded one, 
 lingers at a distance behind, and when fairly out of sight 
 of the herd, is set upon by these voracious hunters, which 
 often gather to the number of fifty or more, and are sure 
 at last to torture him to death, and use him up at a meal. 
 The buffalo however, is a huge 5nd furious animal, and 
 when his retreat is cut off, makes desperate and deadly 
 resistance, contending to the last moment for the right of 
 life and- oftentimes deals death by wholesale, to his canine 
 assailants, which he is tossing into the air or stamping to 
 death under his feet. 
 
 " During my travels in these regions, I have several times 
 
CATLIN'S NARRATIVE. 233 
 
 come -across such a gang of these animals surrounding an 
 old or a wounded bull, where it would seem, from appear 
 ances, that they had been for several days in attendance, 
 and at intervals desperately engaged in the effort to take 
 his life. But a short time since, as one of my hunting 
 companions and myself were returning to our encampment 
 with our horses loaded with meat, we discovered at a dis 
 tance, a huge bull, encircled with a gang of white wolves ; 
 we rode upr as near as we could without driving them 
 away, and being within pistol shot, we had a remarkably 
 good view, where I sat for a few moments and made a 
 sketch in my note book ; after which, we rode up and gave 
 the signal for them to disperse, which they instantly did, 
 withdrawing themselves to the distance of fifty or sixty 
 rods, when we found, to our great surprise, that the animal 
 had made desperate resistance, until his eyes were entirely 
 eaten out of his head the grizzle of his nose was mostly 
 gone his tongue was half eaten off, and the skin and 
 the flesh of his legs torn almost literally into strings. In 
 this tattered and torn condition, the poor old veteran stood 
 bracing up in the midst of his devourers, who had ceased 
 hostilities for a few minutes, to enjoy a sort of parley, 
 recovering strength and preparing to resume the attack in 
 a few moments again. In this group, some were reclining, 
 to gain breath, whilst others were sneaking about and 
 licking their chaps in anxiety for a renewal of the attack ; 
 and others, less lucky, had been crushed to death by the feet 
 or the horns of the bull. I rode nearer to the pitiable 
 object as he stood bleeding and trembling before me, and 
 said to him, " Now is your time, old fellow, and you had 
 better be off." Though blind and nearly destroyed, there 
 seemed evidently to be a recognition of a friend in me, as he 
 straightened up, and, trembling with excitement, dashed 
 off at full speed upon the prairie, in a staight line. We 
 turned our horses and resumed our march, and when we had 
 advanced a mile or more, we looked back, and on our left, 
 
 where we saw again the ill-fated animal surrounded by 
 2E 20* 
 
234 JOHN ELIOT. 
 
 his tormentors, to whose insatiable voracity he unquestion 
 ably soon fell a victim." 
 
 Brian. This is very interesting. Now tell us about 
 the missionaries to the Indians. 
 
 Austin. Who was the first missionary who went among 
 them? 
 
 Hunter. I believe the first was John Eliot. More than two 
 hundred years ago, a body of pious Englishmen left their 
 native land, because they were not allowed in England 
 peaceably to serve God according to their consciences. 
 They landed in America, having obtained a grant of land 
 there. They were called "Puritans," and "Pilgrim 
 Fathers." It is certain, that, whatever were their peculiar 
 ities, and by whatever names they were known, the fear of 
 God arid the love of mankind animated their hearts. 
 
 Brian. And it was the same with John Eliot ? 
 
 Hunter. It was. These Pilgrim Fathers, seeing that the 
 Indians were living in idleness, cruelty, and superstition, 
 were desirous to instruct them in useful arts, and still more 
 in the fear of the Lord ; and John Eliot, who had left Eng 
 land to join his religious friends in America, was the first 
 Protestant missionary among the Indians. 
 
 Austin. I wonder he was not afraid of going among 
 them. 
 
 Hunter. He that truly fears God, has no need to fear 
 danger in the path of duty. John Eliot had three good 
 motives, that girded his loins and strengthened his heart : 
 the first, was the glory of God, in the conversion of the 
 poor Indians ; the second, was his love of mankind, arid 
 pity for such as were ignorant of true religion ; and 
 the third, was his desire that the promise of his friends to 
 spread the gospel among the Red Indians should be fulfilled. 
 It was no light task that he had undertaken, as I will prove 
 to you. I dare say, that you have not quite forgotten all 
 the long names that I gave you. Shon-ga-ton-ga-che^h- 
 en-day, " the horse dung," was one ; and Mah-to-rah-rish- 
 
ELIOT'S LABOURS. 235 
 
 'iee-6eh-ee-rak, " the grizzly bear that runs wimout regard," 
 vas another. 
 
 flustin. I remember your telling us of them; and I 
 suppose they are the longest words in the world. 
 
 Hunter. I will now give you two words in one of the 
 languages that John Eliot had to learn, and then, perhaps, 
 you will alter your opinion. The first of them is noorro- 
 mantammoonkanunonnash, which means, " our loves ;" 
 and the second, or "our questions," is kummogokdonatto- 
 ottammoctiteaongannunnonash. 
 
 Austin. Why that last word would reach all across one 
 of our copy books. 
 
 Basil. You had better learn those two words, Austin, to 
 begin with. 
 
 Brian. Ay, do, Austin : if you have many such when 
 you go among the red men, you must sit up at night to 
 learn what you have to speak in the day. 
 
 Austin. No, no ; I have settled all that. I mean to- 
 have an interpreter with me ; one who knows every thing. 
 Please to tell us a little more about Eliot. 
 
 Hunter. I will. An author says, speaking of missiona 
 ries, " As I hold the highest title on earth to be that of a 
 servant of God, and the most important employment that 
 of making known to sinners the salvation that God has 
 wrought for them, through his Son Jesus Christ; so I 
 cannqt but estimate very highly the character of an humble, 
 zealous, conscientious missionary. Men undertake, endure, 
 and achieve much when riches, and honours, and reputa 
 tion are to be attained ; but where is the worldly reputa 
 tion of him who goes, with his life in his hand, to make 
 known to barbarous lands the glad tidings of salvation? 
 Where are the honours and the money bags of the 
 missionary ? In many cases, toil and anxiety, hunger and 
 thirst, reviling and violence, danger and death await him ; 
 but where is his earthly reward ?" Eliot's labours were 
 incessant ; translating not only the commandments, the 
 Lord's prayer, and many parts of Scripture into the 
 
236 ELIOT'S LABOURS. 
 
 .ndian languages, but also the whole Bible. This was the 
 first Bible ever printed in America. 
 
 Basil. Remember that, Brian ! 
 
 Hunter. For days together he travelled from place 
 to place, wet to the skin, wringing the wet from his 
 stockings at night. Sometimes he was treated cruelly 
 by the sachems, (principal chiefs,) sagamores, (lesser chiefs,) 
 and powows, (conjurers, or mystery men ;) but though 
 they thrust him out, and threatened his life, he held on his 
 course, telling them that he was in the service of the Great 
 God, and feared them not. So highly did they think of his 
 services in England, that a book was printed, called " The 
 Day-breaking, if not the Sun-rising of the Gospel with the 
 Indians in New England;" and another, entitled "The 
 Clear Sunshine of the Gospel breaking forth upon the 
 Indians ;" and dedicated to the parliament ; in order that 
 assistance and encouragement might be given him. At the 
 close of a grammer, published by him, he wrote the words, 
 " Prayers and pains, through faith in Christ Jesus, will do 
 any thing." 
 
 Brian. I should think that he was one of the best men 
 that ever lived. 
 
 Hunter. He instituted schools, and devoted himself to 
 the Christian course he had undertaken with an humble and 
 ardent spirit, until old age and increasing infirmities render 
 ed him too feeble to do as he had done before. Even then, 
 he catechised the negro slaves in the neighbourhood around 
 him; and took a poor blind boy home to his own house, 
 that he might teach him to commit to memory some of the 
 chapters in the Bible. Among the last expressions that 
 dropped from his lips were the words, " Welcome joy ! 
 Pray ! pray ! pray !" This was in the eighty -sixth year 
 of his age. No wonder he should even now be re 
 membered by us, as "the apostle of the Indians." 
 
 Basil. I am very glad that you told us about him. 
 What a good old man he was when he died ! 
 
 Hunter. There were many good men, after his death, 
 
DAVID BRAINERD. 237 
 
 who trod as closely as they could in his steps : but I must 
 not stop to dwell upon them. David Brainerd, however, 
 must not be passed by : he was a truly humble and zealous 
 servant of the Most High. You may, indeed, judge of his 
 humility by the following extract from his writings. " My 
 soul has, for a long time past, been in a truly pitiable con 
 dition. Sometimes, I have been so overwhelmed with a 
 sense of my insignificance and unworthiness,' that I have 
 been ashamed that any, not excepting the meanest of my 
 fellow creatures, should so much as spend a thought about 
 me. Sometimes, when travelling among the thick brakes, 
 I have wished that, like them, I might drop into everlasting 
 oblivion. Sometimes, I have almost resolved never again 
 to see any of my acquaintance, thinking I could not hold 
 up my face before them ; and have longed for the remotest 
 corner on earth, as a retreat from all my friends, that 
 I might never be seen or heard of more. Sometimes, the 
 consideration of my ignorance has occasioned me great 
 anxiety and distress: but my soul has, in a particular 
 manner, been full of anguish from fear, and guilt, and 
 shame ; because I had ever preached the gospel, or had any 
 thought of that important work. Sometimes, I have been 
 in deep distress, on feeling some particular corruption rise 
 in my breast, and swell like a mighty torrent ; while, at the 
 same time, ten thousand sins and follies presented them 
 selves to my view, in all their native blackness and 
 deformity. Such things as these have weighed down my 
 soul, combined as they are with those unfavourable exter 
 nal circumstances in which I am at present placed ; desti 
 tute of most of the conveniences of life, at least of all its 
 pleasures ; without a friend to whom I may unbosom my 
 sorrows, and sometimes without a place of retirement 
 where I may unburden my soul before God.'* 
 
 Basil. Poor Brainerd ! 
 , Brian. Why, he was just such another as Eliot. 
 
 Hunter. I must tell you of a strange Indian that 
 
238 AN EXTRAORDINARY CHARACTER. 
 
 Brainerd met with ; .the following is the account, and 
 I think it will much interest you. 
 
 "In this part of the country, Brainerd met with a 
 zealous reformer of the Indian religion, or rather a restorer 
 of what he considered their ancient mode of worship. 
 But of all the spectacles he ever saw, none appeared 
 so horrible, none excited such images of terror in his mind, 
 none corresponded so nearly with the common idea of the 
 infernal powers. He presented himself to him in his 
 priestly garb, consisting of a coat of bear-skins hanging 
 down to his toes, a bear-skin cap on his head, and a pair 
 of bear-skin stockings on his feet ; a large wooden face, 
 the one half painted black, the other of a tawny colour, 
 like the Indians', with an extravagant mouth, cut ex 
 tremely awry. In his hand was the instrument he em 
 ployed for music, in his idolatrous worship : it was a 
 tortoise-sheh 1 with some corn in it, fixed on a piece of wood 
 for a handle. As he came forward, he beat time with his 
 rattle, and danced with all his might ; but allowed no part 
 of his body, not even his fingers, to be seen. His appear 
 ance and gestures were so unlike all that was human, that 
 when he carne near, Brainerd could not help shrinking back 
 with horror, though it was then noon-day, and he knew 
 perfectly well who it was. It appears he had a house, in 
 which were several images, and the ground was beaten 
 almost as hard as a rock by his frequent and violent 
 dancing. Brainerd conversed with him about the princi 
 ples of Christianity : some of them he liked ; others he 
 disliked. God, he said, had taught him his religion ; and 
 he never would relinquish it : he was anxious, however, to 
 find some who would cordially join with him in it, for the 
 Indians had grown very careless and degenerate : he had 
 thoughts, therefore, of leaving all his friends, travelling 
 abroad, and searching for some who would unite with him ; 
 for he believed God had some good people in the world, 
 who viewed things in the same light as himself. He had 
 not always felt as he now did : formerly he was like the 
 
 
 
ELIOT AND BRAINERD. 239 
 
 otner Indians ; but, about four or five years ago, he became 
 greatly distressed in his mind ; he could no longer dwell 
 among his countrymen, but retired into the woods, and 
 lived there alone tor several months. At length, God 
 comforted his heart, and showed him what he should do 
 Since that period, he had known God, and endeavoured to 
 serve him ; he also loved all men, whoever they were, in a 
 manner he never did before. It further appeared, from the 
 accounts of the Indians themselves, that he was a great 
 enemy to their drinking spirituous liquors, and when 
 he could not dissuade them from that ruinous practice, he 
 used to leave them, and go crying into the woods. Some 
 of his sentiments, indeed, were rational and just ; and 
 Brainerd even informs us, there was something in his 
 temper and disposition more like true religion than anything 
 he ever beheld in a pagan. He appeared to be sincere, 
 honest, and conscientious,, in his own way; and, on this 
 account, was derided by his countrymen as a precise 
 zealot, who made a needless noise about religion." 
 
 Austin. I never heard of a stranger man ; and yet he 
 does not seem to have been a bad man, after all. 
 
 Basil. No. He seems to have been much better than 
 his countrymen. 
 
 Hunter. Both Eh'ot and Brainerd did a great deal 
 of good among the Red Indians ; the language of Brainerd 
 was, " Here am I, Lord, send me ; send me to the ends of 
 the earth ; send n^e to the rough, the savage pagans of the 
 wilderness ; send me from all that is called comfort on 
 earth; send me even to death itself, if it be but in thy 
 service, and to extend thy kingdom." 
 
 Brian. 1 hardly know whether Eliot was the best man, 
 or Brainerd. 
 
 Hunter. They were very unlike in one thing; for Eliot 
 lived till he was eighty-six years old ; whereas Brainerd 
 died in the thirtieth year of his age. But though so young, 
 it is said of him, by a learned and good man, " The Life 
 and Diary of David Brainerd exhibits a perfect pattern of 
 
240 SPEECH OF LITTLE TURTLE. 
 
 the qualities which* should distinguish the instructor of 
 rude and barbarous tribes; the most invincible patience 
 and self-denial, the profoundest humility, exquisite pru 
 dence, indefatigable industry, and such a devotedness 
 to God ; or rather such an absorption of the whole soul in 
 zeal for the Divine glory and the salvation of men, as 
 is scarcely to be paralleled since the age of the apostles." 
 
 Brian. Then, he was as good a man as Eliot. 
 
 Hunter. I will read you an extract from a letter written 
 by some Oneida chiefs, by which you will see that the 
 labours of these good men were not in vain. 
 
 " The holy word of Jesus has got place amongst us, and 
 advances. Many have lately forsaken their sins to appear 
 ance, and turned to God. There are some among us who 
 are very stubborn arid strong ; but Jesus is almighty, and 
 has all strength, and his holy word is very strong too : 
 therefore we hope it will conquer and succeed more and 
 more. We say no more ; only we ask our fathers to pray 
 for us, though they are at a great distance. Perhaps, by- 
 and-by, through the strength and mercy of Jesus, we sh J1 
 meet in his kingdom above. Farewell. 
 
 TAGAWAROW, chief of the Bear tribe. 
 SUGHNAGEAROT, chief of the Wolf tribe. 
 OJEKHETA, chief of the Turtle tribe" 
 
 Austin. Why, they were all three of them chiefs ! 
 
 Hunter. The speech made by the chief, Little Turtle, at 
 Baltimore, on his way to see the president of the United 
 States, will interest you. Some Quakers, who saw him, 
 told him that the habit among his tribe of drinking rum, 
 prevented them from doing them good. 
 
 " Brothers and friends When your forefathers first met 
 on this island, your red brethren were very numerous ; but, 
 since the introduction amongst us of what you call 
 spirituous liquors, and what we think may justly be, called 
 poison, our numbers are greatly diminished. It has de 
 stroyed a great part of your red brethren. 
 
 " My friends and brothers We plainly perceive that you 
 
SPEECH OF LITTLE TURTLE. 241 
 
 see the very evil which destroys your red brethren. It is 
 hot an evil of our own making. We have not placed 
 it amongst ourselves ; it is an evil placed amongst us by 
 the white people : we look to them to remove it out of the 
 country. We tell them, < Brethren, fetch us useful things : 
 bring us goods that will clothe us, our women, and our 
 children ; and not this evil liquor, that destroys our health, 
 that destroys our reason, that destroys our lives.' But all 
 that we can say on this subject is of no service, nor gives 
 relief to your red brethren. 
 
 "My friends and brothers I rejoice to find that you 
 agree in opinion with us, and express an anxiety to be, if 
 possible, of service to us, in removing this great evil out of 
 our country ; an evil which has had so much room in 
 it, and has destroyed so many of our lives, that it causes 
 our young men to say, ( We had better be at war with the 
 white people. This liquor which they introduce into our 
 country, is more to be feared than the gun or tomahawk.' 
 There are more of us dead since the treaty of Greenville, 
 than we lost by the six years' war before. It is all owing 
 to the introduction of this liquor among us. 
 
 " Brothers When our young men have been out hunt 
 ing, and are returning home loaded with skins and furs, on 
 their way, if it happens that they come where this whiskey 
 is deposited, the white man who sells it, tells them to take 
 a little drink. Some of them will say, 6 No ; I do not want 
 it.' They go on till they come to another house, where 
 they find more of "the same kind of drink. It is there 
 offered again ; they refuse ; and again the third time : but, 
 finally, the fourth or fifth time, one accepts of it, and takes 
 a drink, and getting one he wants another, and then 
 a third, and fourth, till his senses have left him. After his 
 roason comes back to him, when he gets up and finds 
 where he is, he asks for his peltry. The answer is, < You 
 have drunk them.' < Where is my gun ?' < It is gone.' 
 'Where is my blanket?' 'It is gone.' 'Where is my 
 shirt?' ' You have sold it for whiskey !' Now, brothers, 
 2 F 21 
 
242 PERSECUTION OF MISSIONARIES. 
 
 figure to yourselves what condition this man must be in 
 He has a family at home ; a wife and children who stand 
 in need of the profits of his hunting. What must be their 
 wants, when even he himself is without a shirt ?" 
 
 Austin. There is a great deal of good sense in what 
 Little Turtle said. 
 
 Hunter. The war between England and America made 
 sad confusion among the Red Indians, and the missionaries 
 too ; for it was reported that the missionaries were joining 
 the French against the English, so that they and the Indian 
 converts were dreadfully persecuted. A great number of 
 the latter were sheltered in a workhouse at Lancaster, but 
 a furious mob broke open the workhouse, and murdered 
 them all. 
 
 Brian. Dreadful ! dreadful ! 
 
 Hunter. Colonel de Peyster, who was then the English 
 governor at Fort Detroit, suspected the Christian Indians of 
 being partisans of the Americans, and the missionaries of 
 being spies ; and he wished the Indians favourable to him 
 to carry them all oif. Captain Pipe, a Delaware chief, per 
 suaded the half king of the Hurons to force them away. 
 Persecution went on, till the missionaries, seeing that no 
 other course remained, they being plundered without, mercy, 
 and their lives threatened, consented to emigrate. They 
 were thus compelled to quit their pleasant settlement, es 
 corted by a troop of savages headed by an English officer. 
 The half king of the Hurons went with them. But I will 
 read you an account of what took place after they reached 
 Sandusky Creek. "Having arrived at Sandusky Creek, 
 after a journey of upwards of four weeks, the -half king of 
 the Hurons and his warriors left them, and marched into 
 their own country, without giving them any particular 
 orders how to proceed. Thus they were abandoned in a 
 wilderness where there was neither game nor provisions of 
 any kind ; such was the place to which the barbarians had 
 led them, notwithstanding they had represented it as a 
 perfect paradise. After wandering to and fro for some 
 
PERSECUTION OF MISSIONARIES. 243 
 
 time, they resolved 'o spend the winter in Upper Sandusky; 
 and, having pitched on the most convenient spot they could 
 find in this dreary region, they erected small huts of logs 
 and bark,jto shelter themselves from the rain and cold. 
 They were now, however, so poor, that they had neither 
 beds nor blankets ; for, on the journey, the savages had 
 stolen every thing from them, except only their utensils for 
 manufacturing rnaple sugar. But nothing distressed them 
 so much as the want of provisions. Some had long spent 
 their all, and now depended on the charity of their neigh 
 bours for a morsel to eat. Even the missionaries, who 
 hitherto had uniformly gained a livelihood by the labour of 
 their hands, were now reduced to the necessity of receiving 
 support from the congregation. As their wants were so 
 urgent, Shebosh the missionary, and several of the Christian 
 Indians, returned, as soon as possible, to their settlements 
 on the Muskingum, to fetch the Indian corn which they 
 had left growing in the fields. 
 
 " Scarcely had the congregation begun to settle in San- 
 dusky, when the missionaries were ordered to go and ap 
 pear before the governor of Fort Detroit. Four of them, 
 accompanied by several of the Indian assistants, accordingly 
 set off without delay, while the other two remained with 
 their little flock. On taking their departure, they experi 
 enced the most agonizing sensations: partly, as they knew 
 not what might be the issue of the journey ; and partly, as 
 they were obliged to leave their families in want of the 
 common necessaries of life. As they travelled chiefly by 
 land, along the banks of Lake Erie, they had to pass 
 through numerous swamps, over large inundated plains, 
 and through thick forests. But the most painful circum 
 stance was, their hearing that some of the Indians, who had 
 gone to Muskingum to fetch corn, had been murdered by 
 the white people ; and that a large body of these miscreants 
 was marching to Sandusky, to surprise the new settlement. 
 This report, indeed, was not correct. Shebosh the mission 
 ary, and five of the Christian Indians, were, it is true, 
 
244 PERSECUTION OF MISSIONARIES. 
 
 taken prisoners at Shoenbrunn, and carried to Pittsburg. 
 "The others returned safe to Sandusky, with about four 
 hundred bushels of Indian corn, which they had gathered 
 in the fields. But as the travellers did not hear a correct 
 statement of these circumstances until afterwards, they 
 suffered meanwhile the greatest anxiety and distress. 
 
 "Having arrived at Detroit, they appeared before the 
 governor, in order to answer the accusations brought against 
 them, of holding a correspondence with the Americans, to 
 the prejudice of the English interest. The investigation, 
 however, was deferred till Captain Pipe, their principal 
 accuser, should arrive. A circumstance which could not 
 but give them much uneasiness, as he had hitherto shown 
 himself their bitter and determined enemy. They had no 
 friend on earth to interpose in their behalf; but they had a 
 Friend in heaven, in whom they put their trust : nor was 
 their confidence in Him in vain. On the day of trial, 
 Captain Pipe, after some ceremonies had passed between 
 him and Colonel de Peyster, respecting the scalps and 
 prisoners which he had brought from the United States, rose 
 and addressed the governor as follows: < Father You 
 commanded us to bring the believing Indians and their 
 teachers from the Muskingum. This has been done. 
 When we had brought them to Sandusky, you ordered us 
 to bring their teachers and some of their chiefs unto you. 
 Here you see them before you. Now you may speak 
 with them yourself, as you have desired. But I hope you 
 will speak good words unto them : yea, I tell you, speak 
 good words unto them; for they are my friends, and I 
 should be sorry to see them ill used.' These last words he 
 repeated two or three times. In reply to this speech, the 
 governor enumerated the various complaints he had made 
 against the brethren, and called upon him to prove that they 
 had actually corresponded with the Americans, to the pre 
 judice of the English. To this the chief -replied, that such 
 a thing might have happened; but they would do it no 
 more, for they were now at Detroit. The governor, justly 
 
PERSECUTION OF MISSIONARIES. 245 
 
 dissatisfied with this answer, peremptorily demanded that 
 he should give a direct reply to his question. Pipe was 
 now greatly embarrassed ; and, bending to his counsellors, 
 asked them what he should say. But they all hung their 
 heads in silence. On a sudden, however, he rose, and thus 
 addressed the governor : ( I said before that such a thing 
 might have happened ; now I will tell you the truth. The 
 missionaries are innocent. They have done nothing of 
 themselves; what they did, they were compelled to do.' 
 Then, smiting his breast, he added : i I am to blame, and 
 the chiefs who were with me. We forced them to do it 
 when they refused;' alluding to the correspondence between 
 the Delaware chiefs and the Americans, of which the 
 missionaries were the innocent medium. Thus the brethren 
 found an advocate and a friend in their accuser and enemy. 
 
 "After making some further inquiries, the governor 
 declared, before the whole camp, that the brethren were 
 innocent of all the charges alleged against them ; that he 
 felt great satisfaction in their endeavours to civilize and 
 Christianize the Indians ; and that he would permit them to 
 return to their congregation without delay. He even 
 offered them the use of his own house, in the most friendly 
 manner; and as they had been plundered, contrary to his 
 express command, he ordered them to be supplied with 
 clothes, and various other articles of which they stood in 
 need. He even bought the four watches which the savages 
 had taken from them, and sold to et trader. After experi 
 encing various other acts of kindness from him, they re 
 turned to Sandusky, and were received with inexpressible 
 joy by their families and the whole congregation." 
 
 Austin. Come, I am glad it has all ended so well. 
 Gaptain Pipe and Colonel de Peyster acted an unworthy 
 part, to suspect the missionaries. 
 
 Brian. They did; but the colonel declared before the 
 whole camp that they were innocent. That was making 
 some amends for his suspicions. 
 
 21* 
 
246 
 
 INDIANS OF THE FAxt WEST. 
 
 Basil. Captain Pipe ought to have been ashamed of 
 himself. 
 
 Hunter. The missionaries went through varied trials, 
 and nearly a hundred Christian Indians men, women, and 
 children were cruelly slaughtered; but afterwards missions 
 began to wear a more prosperous appearance. Some time 
 ago, Kahkewaquonaby, a Chippeway, visited England, and 
 spoke very eloquently at many public Christian assemblies. 
 Shaw Wundais, otherwise John Sunday, a Chippeway 
 chief, came also, and seemed to be a humble minded and 
 zealous Christian. But I have now kept you longer than 
 usual; the next time you come here, I will finish my 
 missionary account. Though among the tribes near the 
 whites great changes have taken place; yet, among the 
 Indians of the far west, their customs are but little altered. 
 They join in the buffalo hunt, assemble in the war party 
 engage in their accustomed games, and smoke the pipe of 
 peace, the same as ever. 
 
WAH-MENITU. 
 
 CHAPTER XVII. 
 
 Trade of the Indians Visit of Mr. Catlin to the Pawnees Council 
 Exchange of Prisoners. 
 
 PON the first pleasant day after 
 their last interview, the boys 
 made another visit to the hun 
 ter, being still desirous to hear 
 more of his interesting accounts of the 
 Indians. They were anxious to learn 
 further particulars respecting the trade of 
 the Indians with the whites. 
 
 Austin. What is the principal object of the trade be 
 tween the Indians and the whites? 
 
 Hunter. The most valuable article which the Indians 
 have to offer is^ of course, the furs which are the products 
 of their hunting. 
 
 247 
 
248 CATLIN'S NARRATIVE. 
 
 Brian. What do they obtain in exchange for these ? 
 
 Hunter. Arms, hatchets, knives, ammunition, blankets 
 and articles of finery. Some of them discover great shrewd 
 ness in bargaining, and are excellent judges of the quality 
 of the articles offered to them. Others are easily deceived, 
 and make what to us would seem very foolish bargains. 
 Mr. Catlin relates that a Carnanchee offered him a splendid 
 horse in exchange for an old cotton umbrella. 
 
 Brian. That seems a foolish bargain indeed. Can you 
 not tell us something more of Mr. Catlin. 
 
 Hunter. I will read to you one of his letters describing 
 a visit to the Pawnees and the recovery of Judge Martin's 
 son from captivity. Mr. Catlin was in company with a 
 regiment of American dragoons under Colonel Dodge. 
 
 " We were four days travelling over a beautiful country, 
 most of the way prairie, and generally along near the base 
 of a stupendous range of mountains of reddish * granite, in 
 many places piled up to an immense height without tree or 
 shrubbery on them; looking as if they had actually 
 dropped from the clouds in such, a confused mass, and all 
 lay where they had fallen. Such we found the mountains 
 enclosing the Pawnee village, on the bank of Red River, 
 about ninety miles from the Camanchee town. The 
 dragoon regiment was drawn up within half a mile or so 
 of this village, and encamped in a square, where we 
 remained three days. We found here a very numerous 
 village, containing some five or six hundred wigwams, all 
 made of long prairie grass, thatched over poles which are 
 fastened in the ground and bent in at the top; giving 
 to them, in distance, the appearance of straw beehives. 
 
 " To our very great surprise, we found these people cul 
 tivating quite extensive fields of corn (maize), pumpkins, 
 melons, beans and squashes; so, with these aids, and an 
 abundant supply of buffalo meat, they may be said to be 
 living very well. 
 
 "The next day after our arrival here, Colonel Dodge 
 opened a council with the chiefs, in the chief's lodge, 
 
INDIAN PUR TRADE. 
 
 249 
 
CATKIN'S NARRATIVE. 251 
 
 where he had the most of his officers around him. He first 
 explained to them the friendly views with which he came 
 to see them ; and of the wish of our Government to 
 establish a lasting peace with them, which they seemed at 
 once to appreciate and highly to estimate. 
 
 " The head chief of the tribe is a very old man, and he 
 several times replied to Colonel Dodge in a very eloquent 
 manner ; assuring him of the friendly feelings of his chiefs 
 and warriors towards the pale faces, in the direction from 
 whence we came. 
 
 "After Colonel Dodge had explained in general terms, 
 the objects of our visit, he told them that he should expect 
 from them some account of the foul murder of Judge 
 Martin and his family on the False Washita, which had 
 been perpetrated but a few weeks before, and which the 
 Camanchees had told us was done by the Pawnee Picts. 
 The Colonel told them, also, that he learned from the 
 Camanchees, that they had the little boy, the son of the 
 murdered gentleman, in their possession ; and that he 
 should expect them to deliver him up, as an indispensable 
 condition of the friendly arrangement that was now 
 making. They positively denied the fact, and all know 
 ledge of it ; firmly assuring us that they knew nothing of 
 the murder, or of the boy. The demand was repeatedly 
 made, and as often denied ; until at length a negro-man 
 was discovered, who was living with the 'Pawnees, who 
 spoke good English ; and coining into the council-house, 
 gave information that such a boy had recently been brought 
 into their village, and was now a prisoner amongst them. 
 This excited great surprise and indignation in the council, 
 and Colonel Dodge then informed the chiefs that the 
 council would rest here ; and certainly nothing further of a 
 peaceable nature would transpire until the boy was brought 
 in. In this alarming dilemma, all remained in gloomy 
 silence for awhile ; when Colonel Dodge further informed 
 the chiefs, that as an evidence of his friendly intentions 
 towards them, he had, on starting, purchased at a very 
 
252 CATLIN'S NARRATIVE. 
 
 great price, from their enemies the Osages, two Pawnee 
 (and one Kiowa) girls ; which had been held by them for 
 some years as prisoners, and which he had brought the 
 whole way home, and had here ready to be delivered 
 to their friends and relations; but whom he certainly 
 would never show, until the little boy was produced. He 
 also made another demand, which was for the restoration 
 of an United States ranger, by the name of Abbe, who had 
 been captured by them during the summer before. They 
 acknowledged the seizure of this man, and all solemnly de 
 clared that he had been taken by a party of the Caman- 
 chees, over whom they had no control, and carried beyond 
 the Red River into the Mexican provinces, where he was 
 put to death. They held a long consultation about the boy, 
 and seeing their plans defeated by the evidence of the 
 negro ; and also being convinced of the friendly disposition 
 of the Colonel, by bringing home their prisoners from the 
 Osages, they sent out and had the boy brought in, from the 
 middle of a corn-field, where he had been secreted. He is 
 a smart and very intelligent boy of nine years of age, and 
 when he came in, he was entirely naked, as they keep their- 
 own boys of that age. There was a great excitement in 
 the council when the little fellow was brought in ; and as he 
 passed amongst them, he looked around and exclaimed with 
 some surprise, 'What! are there white men here?' to 
 which Colonel Dodge replied, and asked his name ; and he 
 promptly answered, <my name is Matthew Wright Martin.' 
 He was inen received into Colonel Dodge's arms; and an 
 order was immediately given for the Pawnee and Kiowa 
 girls to be brought forward; they were in a few minutes; 
 brought into the council-house, when they were at once re 
 cognised by their friends and relatives, who embraced them 
 with the most extravagant expressions of joy and satisfac 
 tion. The heart of the venerable old chief was melted at 
 this evidence of white man's friendship, and he rose upon 
 his feet, and taking Colonel Dodge in his arms, and placing 
 his left cheek against the left cheek of the Colonel, held him 
 
CATLIN'S NARRATIVE. 253 
 
 for some minutes without saying a word, whilst tears were 
 flowing from his eyes. He then embraced each officer in 
 turn, in the same silent and affectionate manner; which 
 form took an half hour or more, before it was completed.* 
 
 " From this moment the council, which before had been a 
 very grave and uncertain one, took a pleasing and friendly 
 turn. And this excellent old man ordered the women to 
 supply the dragoons with something to eat, as they were 
 hungry. 
 
 " The little encampment, which heretofore was in a woful 
 condition, having eaten up their last rations twelve hours 
 before, were now gladdened by the approach of a number 
 of women, who brought their "back loads" of dried buffalo 
 meat and green corn, and threw it down amongst them. 
 This seemed almost like a providential deliverance, for the 
 country between here and the Camanchees, was entirely 
 destitute of game, and our last provisions were consumed. 
 
 " The council thus proceeded successfully and pleasantly 
 for several days, whilst, the warriors of the Kiowas and 
 Wicos, two adjoining and friendly tribes living further to 
 the West, were arriving ; and also a great many from other 
 bands of the Camanchees, who had heard of our arrival ; 
 until two thousand or more of these wild and fearless 
 looking fellows were assembled, and all, from their horses' 
 backs, with v/eapons in hand, were looking into our pitiful 
 little encampment, of two hundred men, all in a state of 
 dependence and almost literal starvation; and at the same 
 time nearly one half the number too sick to have made a 
 successful resistance if we were to have been attacked." 
 
 " The command returned to this village after an absence 
 of fifteen days, in a fatigued and destitute condition, with 
 scarcely any thing to eat, or chance of getting any thing 
 
 * The little boy of whom I have spoken, was brought in the whole 
 distance to Fort Gibson, in the arms of the dragoons, who took turns in 
 carrying him ; and after the command arrived there, he was transmitted 
 to the Red River, by an officer, who had the enviable satisfaction of de 
 livering him into the arms of his disconsolate and half distracted mother. 
 
 22 
 
254 CATLIN'S NARRATIVE. 
 
 here;' in consequence of which, Colonel Dodge almost 
 instantly ordered preparations to be made for a move to the 
 head of the Canadian river, a distance of an hundred or 
 more miles, where the Indians represented to us there would 
 be found immense herds of buffaloes ; a place where we 
 could get enough to eat, and by lying by awhile, could re 
 store the sick, who are now occupying a great number of 
 litters. Some days have elapsed, however, and we are not 
 quite ready for the start yet. And during that time, con 
 tinual parties of the Pawnee Picts and Kioways have come 
 up ; and also Camanchees, from other villages, to get a look 
 at us, and many of them are volunteering to go in with us 
 to the frontier. 
 
 " The world who know me, will see that I can scarcely be 
 idle under such circumstances as these, where so many 
 subjects for my brush and my pen are gathering about me." 
 
 " The Pawnee Picts, Kioways, and Wicos are the subjects 
 that I am most closely scanning at this moment; and I have 
 materials enough around me. 
 
 " The Pawnee Picts are undoubtedly a numerous and 
 powerful tribe, occupying, with the Kioways and Wicos, the 
 whole country on the head waters of the Red River, and 
 quite into and through the southern part of the Rocky 
 Mountains. The old chief told me by signs, enumerating 
 with his hands and fingers, that they had altogether three 
 thousand warriors; which if true, estimating according to 
 the usual rule, one warrior to four, would make the whole 
 number about twelve thousand; and, allowing a fair per 
 centage for boasting or bragging, of which they are 
 generally a little guilty in such cases, there would be at a 
 fair calculation from eight to ten thousand. These then, 
 in an established alliance with the great tribe of Caman 
 chees, hunting and feasting together, and ready to join in 
 common defence of their country become a very formidable 
 enemy when attacked on their own ground. 
 
 " The name of the Pawnee Picts, \ve find to be in their 
 
CATLIN'S NARRATIVE. 255 
 
 own language, Tow-ee-ahge, the meaning of which I have 
 not yet learned. I have ascertained also, that these people 
 are in no way related to the Pawnees of the Platte, who 
 reside a thousand miles or more north of them, and know 
 them only as enemies. There is no family or tribal re 
 semblance; nor any in their language or customs. The 
 Pawnees of the Platte shave the head, and the Pawnee 
 Picts abominate the custom ; allowing their hair to grow 
 like the Camanchees and other tribes. 
 
 " The old chief of the Pawnee Picts, of whom I have be 
 fore spoken, and whose name is We-ta-ra-sha-ro, is un 
 doubtedly a very excellent and kind hearted old man, of 
 ninety or more years of age, and has consented to ac 
 company us, with a large party of his people, to Fort 
 Gibson; where Colonel Dodge has promised to return him 
 liberal presents from the Government, for the friendship he 
 has evinced on the present occasion. 
 
 "The second chief of this tribe, Sky-se-ro-ka, we found to 
 be a remarkably clever man, and much approved and 
 valued in his tribe. 
 
 "The Pawnee Picts, as well as the Camanchees, are 
 generally a very clumsy and ordinary looking set of men, 
 when on their feet ; but being fine horsemen, are equally 
 improved in appearance as soon as they mount upon their 
 horses' backs. 
 
 "Amongst the women of this tribe, there were many that 
 were exceedingly pretty in feature and in form ; and also in 
 expression, though their skins are very dark. The dress of 
 the men in this tribe, as amongst the Camanchees, consists 
 generally in leggings of dressed skins, and mocassins ; with 
 a flap or breech clout, made also of dressed skins or furs, 
 and often very beautifully ornamented with shells, &c. 
 Above the waist they seldom wear any drapery, owing to 
 the warmth of the climate, which will rarely justify it ; and 
 their heads are generally uncovered with a head-dress, like 
 the Northern tribes who live in a colder climate, and actually 
 require them for comfort. 
 
 " The women of the Camanchees and Pawnee Picts, are 
 
256 CATLIN'S NARRATIVE. 
 
 always decently and comfortably clad, being covered 
 generally with a gown or slip, that reaches from the chin 
 quite down to the ancles, made of deer or elk skins ; often 
 garnished very prettily, and ornamented with long fringes 
 of elk's teeth, which are fastened on them in rows, and 
 more highly valued than any other ornament they can put 
 upon them." 
 
 Brian. That is a very interesting account. Is Mr. Catlin 
 a painter ? 
 
 Hunter. Yes. He passed several years in travelling 
 among the different tribes of Western Indians, and brought 
 away many pictures which he painted from the life, repre 
 senting their chiefs and warriors and their modes of life, as 
 well as a most valuable collection of arms, dresses, views 
 of scenery &c., which he is now exhibiting in London. His 
 estimate of the Indian character is more favourable than 
 that of any other traveller who has visited them, and his 
 opportunities of observation were excellent. 
 
 Note. At the head of this chapter is placed an Indian portrait. It 
 represents Wah-Menitu, a Teton, who was a visitor to the encampment 
 of travellers near Fort Pierre on the Teton River, where he was met 
 by Maximilian, Prince of Wied, who thus describes him in his splendid, 
 " Travels in the Interior of North America." 
 
 " We received a visit from six or seven newly arrived Tetons, whom 
 the interpreter, Dorion, introduced to us. They were particularly in 
 terested by the steam-boat, and, after they had very minutely examined 
 it, they were served with dinner and pipes. The dinner chiefly con- 
 s-lsted of bacon, which the Indians do not like ; they, however, swallowed 
 it, in order that they might not appear uncourteous. Among them was 
 a Teton, named Wah-Menitu (the spirit, or god, in the water,) who had 
 such a voracious appetite, that'he devoured every thing which the others 
 had 'left ; his face was painted red ; he had a remarkably projecting 
 upper lip, and an aquiline nose much bent. In his hair, which hung in 
 disorder about his head, with a plait coming over one of his eyes or 
 . nose, the feather of a bird of prey was placed horizontally ; but he ob 
 served that he had a right to wear three. Mr. Bodmer who desired to 
 draw this man's portrait, gave him some vermilion, on which he spat, 
 and rubbed his face with it, drawing parallel lines in the red color, with 
 a wooden stick. Wah-Menitu stayed on board for the night; sung, 
 talked, laughed, and joked without ceasing; and seemed quite to enjoy 
 himself." 
 
MISSIONARY AND INDIANS. 
 
 CHAPTER XVIII. 
 
 Buffalo hunt American Board of Missions The United Brethren 
 The Church Missionary Society The Wesley an Missionary Socie 
 ty The American Presbyterian Board of Missions The American 
 Baptist Missions The American Methodist Missionary Society 
 Stations, schools, missionaries, communicants, scholars, and hearers 
 Missionary relations Conclusion. 
 
 PON the next visit of the boys to 
 the Hunter, Brian besought him 
 to give them one more extract 
 from Mr. Catlin's letters. He complied 
 readily, by reading the following lively 
 description of a buffalo hunt, taken 
 from a letter dated at the mouth of the 
 Yellow Stone River. 
 
 " The several tribes of Indians inhabiting the regions 
 of the Upper Missouri, and of whom I spoke in my last 
 letter, are undoubtedly the finest looking, best equipped, 
 and most beautifully costumed of any on the Continent. 
 They live in a country well-stocked with buffaloes and 
 2 H 22* 257 
 
258 BUFFALO HUNT 
 
 wild-horses, which furnish them ,n excellent and easy 
 living ; their atmosphere is pure, which produces good 
 health and long life ; and they are the most independent 
 and the happiest races of Indians I have met with : they 
 are all entirely in a state of primitive wildness, and conse 
 quently are picturesque and handsome, almost beyond de 
 scription. Nothing in the world, of its kind, can possibly 
 surpass in beauty and grace, some of their games and 
 amusements their gambols and parades, of which I shall 
 speak and paint hereafter. 
 
 " As far as my travels have yet led me into the Indian 
 country, I have more than realized my former predictions 
 that those Indians who could be found most entirely in a 
 state of nature, with the least knowledge of civilized 
 society, would be found to be the most cleanly in their per 
 sons, elegant in their dress and manners, and enjoying life 
 to the greatest perfection. Of such tribes, perhaps the 
 Crows and Blackfeet stand first ; and no one would be able 
 to appreciate the richness and elegance (and even taste too,) 
 with which some of these people dress, without seeing them 
 in their own country. I will do all I can, however, to make 
 their looks as well as customs known to the world ; I will 
 paint with my brush and scribble with my pen, and bring 
 their plumes and plumage, dresses, weapons, &c.,and every 
 thing but the Indian himself, to prove to the world the 
 assertions which I have made above. 
 
 " Every one of these red sons of the forest (or rather of 
 the prairie) is a knight and lord his squaws are his slaves ; 
 the only things which he deems worthy of his exertions are 
 to mount his snorting steed, with his bow and quiver slung, 
 his arrow shield upon his arm, and his long lance glistening 
 in the war parade ; or, divested of all his plumes and trap 
 pings, armed with a simple bow and quiver, to plunge his 
 steed amongst the flying herds of buffaloes, and with his 
 sinewy bow, which he seldom bends in vain, to drive deep 
 to life's fountain the whizzing arrow. 
 
 "The buffalo herds, which graze in almost countless 
 
BUFFALO HUNT. 259 
 
 numbers on these beautiful prairies, afford them an abun 
 dance of meat ; and so much is it preferred to all other, that 
 the deer, the elk, and the antelope sport upon the prairies 
 in the greatest security ; as the Indians seldom kill them, 
 unless they want their skin for a dress. The buffalo (or 
 more correctly speaking bison) is a noble animal, that 
 roams over the vast prairies, from the borders of Mexico 
 on the south, to Hudson's Bay on the north. Their size is 
 somewhat above that of our common bullock, and their 
 flesh of a delicious flavour, resembling and equalling that 
 of fat beef. Their flesh which is easily procured, furnishes 
 the savage of these vast regions, the means of a wholesome 
 and good subsistence, and thay live almost exclusively upon 
 it converting the skins, horns, hoofs and bones, to the 
 construction of dresses, shields, bows, &c. The buffalo 
 bull is one of the most formidable and frightful looking 
 animals in the world when excited to resistance ; his long 
 shaggy mane hangs in great profusion over his neck and 
 shoulders and often extends quite down to the ground. The 
 cow is less in stature, and less ferocious ; though not much 
 less wild and frightful in her appearance. 
 
 " The mode in which these Indians kill this noble animal 
 is spirited and thrilling in the extreme ; and I must in a 
 future epistle give you a minute account of it. I have 
 almost daily accompanied parties of Indians to see the fun, 
 and have often shared in it myself; but much oftener ran 
 my horse by their sides to see how the thing was done 
 to study the modes and expressions of these splendid 
 scenes, which I am industriously putting upon the canvass. 
 
 " They are all (or nearly so) killed with arrows and the 
 lance, while at full speed; and the reader may easily 
 imagine, that these scenes afford the most spirited and pic 
 turesque views of the sporting kind that can possibly be 
 seen. 
 
 " At present, I will give a little sketch of a bit of fun I 
 joined in yesterday, with Mr. M'Kenzie and a number 
 of his men, without the company or aid of Indians. 
 
260 BUFFALO HUNT. 
 
 "I mentioned the other day that'M'Kenzie's table from 
 day to day groans under the weight of buffalo tongues and 
 beavers' tails, and other luxuries of this western land. He 
 has within his Fort a spacious ice-house, in which he pre 
 serves his meat fresh for any length of time required ; and 
 sometimes, when his larder runs low, he starts out, rallying 
 some five or six of his best hunters (not to hunt, but to ' go 
 for meat.') He leads the party, mounted on his favourite 
 buffalo horse (i. e, the horse amongst his whole group 
 which is best trained to run the buffalo,) trailing a light 
 and short gun in his hand, such a one as he can most 
 easily reload whilst his horse is at full speed. 
 
 " Such was the condition of the ice-house yesterday 
 morning, which caused these self-catering gentlemen to cast 
 their eyes with a wishful look over the prairies ; and such 
 was the plight in which our host took the lead, and I, and 
 then Mons. Chardon, and Ba'tiste Defonde and Tullock 
 (who is a trader amongst the Crows, and is here at this 
 time, with a large party of that tribe,) and there were several 
 others whose names I do not know. 
 
 "As we were mounted and ready to start, M'Kenzie 
 called up some four or five of his men, and then told them 
 to follow immediately on our trail, with as many one-horse 
 carts, which they were to harness up, to bring home the 
 meat ; ( ferry them across the river in the scow,' said he, 
 c and following our trail through the bottom, you will find 
 us on the plain yonder, between the Yellow Stone arid 
 Missouri rivers, with meat enough to load you home. My 
 watch on yonder bluff has just told us by his signals, that 
 there are cattle plenty on that spot, and we are going 
 there as fast as possible.' We all crossed the river, and 
 galloped away a couple of miles or so, when we mounted 
 the bluff ; and to be sure, as was said, there was in full 
 view of us a fine herd of some four or five hundred buffa 
 loes, perfectly at rest, and in their own estimation (probably) 
 perfectly secure. Some were grazing, and others were 
 lying down and sleeping ; we advanced within a mile or so 
 
BUFFALO HUNT. 261 
 
 of them in full view, and came to a halt. Mons. Chardon 
 < tossed the feather' (a custom always observed, to try the 
 course of the wind,) and we commenced ' stripping' as it 
 is termed (i. e. every man strips himself and his horse of 
 extraneous and unnecessary appendage of dress, &c., that 
 might be an incumbrance in running :) hats are laid off, 
 and coats and bullet pouches; sleeves are rolled up, a 
 hankerchief tied tightly around the head, and another 
 around the waist cartridges are prepared and placed in 
 the waistcoat pocket, or a half dozen bullets 'throwed 
 into the mouth,' &c., &c., all of which takes some ten or 
 fifteen minutes, and is not, in appearance or effect, unlike a 
 council of war. Our leader lays the whole plan of the 
 chase, and preliminaries all fixed, guns charged and ram 
 rods in our hands, we mount and start for the onset. The 
 horses are all trained for this business, and seem to enter 
 into it with as much enthusiasm, and with as restless a 
 spirit as the riders themselves. While < stripping' and 
 mounting, they exhibit the most restless impatience ; and 
 when < approaching' (which is, all of us abreast, upon a 
 slow walk, and ifi a straight line towards the herd, until 
 they discover us and run,) they all seem to have caught 
 entirely the spirit of the chase, for the laziest nag amongst 
 them prances with an elasticity in his step champing his 
 bit his ears erect his eyes strained out of his head, and 
 fixed upon the game before him, whilst he trembles under 
 the saddle of his rider. In this way we carefully and 
 silently marched, until within some forty or fifty rods j when 
 the herd discovering us, wheeled and laid their course in a 
 mass. At this instant we started ! (and all must start, for 
 no one could check the fury of those steeds at that moment 
 of excitement,) and away all sailed, and over the prairie 
 flew, in a cloud of dust which was raised by their trampling 
 hoofs. M'Kenzie was foremost in the throng, and soon 
 dashed off amidst the dust and was out of sight he was 
 after the fattest and the fastest. I had discovered a huge 
 bull whose shoulders towered above the whole band, and 1 
 
262 BUFFALO HUNT. 
 
 picked my way through the whole crowd to get alongside 
 of him. I went not for 'meat,' but for a trophy ; I 
 wanted his head and horns. I dashed along through the 
 thundering mass, as they swept away over the plain, 
 scarcely able to tell whether I was on a buffalo's back or 
 my horse hit, and hooked, and jostled about, till at length 
 I found myself alongside of my game, when I gave him a 
 shot, as I passed him. I saw guns flash in several direc 
 tions about me, but I heard them not. Amidst the tramp 
 ling throng, Mons. Chardon had wounded a stately bull, 
 and at this moment was passing him again with his piece 
 levelled for another shot ; they were both at full speed 
 and I also, within the reach of the muzzle of my gun, 
 when the bull instantly turned and receiving the horse upon 
 his horns, and the ground received poor Chardon, who made 
 a frog's leap of some twenty feet or more over the bull's 
 back, and almost under my horse's heels. I wheeled my 
 horse as soon as possible and rode back, where lay poor 
 Chardon, gasping to start his breath again ; and within a 
 few paces of him his huge victim, with his heels high in 
 the air, and the horse lying across him. I dismounted 
 instantly, but Chardon was raising himself on his hands, 
 with his eyes full of dirt, and feeling for his gun, which 
 lay about thirty feet in advance of him. ' Heaven spare 
 
 you! are you hurt, Chardon?' <hi hie hie 
 
 hie hie hie no, hie 
 
 no no, I believe not. Oh ! this is not much, 
 
 Mons. Cataline this is nothing new but this is a hard 
 piece of ground here hie oh ! hie !' At this the poor 
 fellow fainted, but in a few moments arose, picked up his 
 gun, took his horse by the bit ; which then opened its eyes, 
 and with a hie and a ugh UGHK ! sprang upon its feet 
 shook off the dirt and here we were, all upon our legs 
 again, save the bull, whose fate had been more sad than 
 that of either. 
 
 " I turned my eyes in the direction where the herd had 
 gone, and our companions in pursuit, and nothing could be 
 
263 
 

BUFFALO HUNT. 265 
 
 seen of them, nor indication, except the cloud of dust 
 which they left behind them. At a little distance on the 
 right, however, I beheld my huge victim endeavouring to 
 make as much head-way as he possibly could, from this 
 dangerous ground, upon three legs. I gallopped off to him, 
 and at my approach he wheeled around and bristled up 
 for battle ; he seemed to know perfectly well that he could 
 not escape from me, and resolved to meet his enemy and 
 death as bravely as possible. 
 
 " I found that my shot had entered him a little too far 
 forward, breaking one of his shoulders, and lodging in his 
 breast, and from his very great weight it was, impossible 
 for him to make much advance upon me. As I rode up 
 within a few paces of him he would bristle up with fury 
 enough in his looks alone, almost to annihilate me ; and 
 making one lunge at me, would fall upon his neck and 
 nose, so that I found the sagacity of my horse alone enough 
 to keep me out of reach of danger : and I drew from my 
 pocket my sketch-book, laid my gun across my lap, and 
 commenced taking his likeness. He stood stiffened up, 
 and swelling with awful vengeance, which was sublime 
 for a picture, but which he could not vent upon me. I rode 
 around him and sketched him in numerous attitudes, some 
 times he would lie down, and I would then sketch him 
 then throw my cap at him, and rousing him on his legs, 
 rally a new expression, and sketch him again. 
 
 " In this way I added to my sketch-book some invaluable 
 sketches of this grim-visaged monster, who knew not that 
 he was standing for his likeness. 
 
 " No man on earth can imagine what is the look and ex 
 pression of such a subject before him as this was. I defy the 
 world to produce another animal that can look so frightful as 
 a huge buffalo bull, when wounded as he was, turned around 
 for battle, and swelling with rage ; his eyes bloodshot, and 
 his long shaggy mane hanging to the ground, his mouth 
 open, and his horrid rage hissing in streams of smoke and 
 
 21 23 
 
266 BUFFALO HUNT. 
 
 blood from his mouth and through his nostrils, as he is 
 bending forward to spring upon his assailant. 
 
 " After I had had the requisite time and opportunity for 
 using my pencil/M'Kenzie and his companions came walking 
 their exhausted horses back from the chase, and in our rear 
 came four or five carts to carry home the meat. The party 
 met from all quarters around me and my buffalo bull, whom 
 I then shot in the head and finished. And being seated 
 together for a few minutes, each one took a smoke of the 
 pipe, and recited his exploits, and his < coups' or deaths ; 
 when all parties had a hearty laugh at me, as a novice, for 
 having aimed at an old bull, whose flesh was not suitable 
 for food, and the carts were escorted on the trail to bring 
 away the meat. I rode back with Mr. M'Kenzie, who 
 pointed out five cows which he had killed, and all of them 
 selected as the fattest and sleekest of the herd. This aston 
 ishing feat was all performed within the distance of one 
 mile all were killed at full speed, and every one shot 
 through the heart. In the short space of time required for 
 a horse under < full whip,' to run the distance of one mile 
 he had discharged his gun five, and loaded it four times 
 selected his animals, and killed at every shot ! There were 
 six or eight others killed at the same time, which altogether 
 furnished, as will be seen, abundance of freight for the 
 carts; which returned, as well as several packhorses, 
 loaded with the choicest parts which were cut from the 
 animals, and the remainder of the carcasses left a prey for 
 the wolves. 
 
 " Such is the mode by which white men live in this 
 country such is the way in which they get their food, and 
 such is one of their delightful amusements at the hazard 
 of every bone in one's body, to feel the fine and thrilling 
 exhilaration of the chase for a moment, and then as often 
 to upbraid and blame himself for his folly and imprudence. 
 
 " From this scene we commenced leisurely wending our 
 way back; and dismounting at the place were we had 
 stripped, each man dressed himself again, or slung his 
 
BUFFALO HUNT. 267 
 
 extra articles of dress, &c., across his saddle, astride of which 
 he sat ; and we rode back to the Fort, reciting as we rode, 
 and for twenty -four hours afterwards, deeds of chivalry 
 and chase, and hair's-breadth escapes which each and 
 either had fought and run on former occasions. M'Kenzie, 
 with all the true character and dignity of a leader, was silent 
 on these subjects ; but smiled, while those in his train were 
 reciting for him the astonishing and tdmost incredible deeds 
 of his sinewy arms, which they had witnessed in similar 
 scenes ; from which I learned (as well as from my own 
 observations,) that he was reputed (and actually was) the 
 most distinguished of all the white men who have flourished 
 in these regions, in the pursuit of the buffalo. 
 
 On our return to the Fort, an entertainment was set forth 
 upon the table, and around it a half dozen parched throats 
 were soon moistened, and good cheer ensued. Ba'tiste 
 Defonde, Chardon, &c., retired to their quarters, enlarging 
 smoothly upon the events of our morning's work ; which 
 they were reciting to their wives and sweethearts ; when 
 about this time the gate of the Fort was thrown open, and 
 the procession of carts and packhorses laden with buffalo 
 meat made its entree ; gladdening the hearts of a hundred 
 women and children, and tickling the noses of as many 
 hungry dogs and puppies, who were stealing in and 
 smelling at the tail of the procession. The door of the ice- 
 house was thrown open, the meat was discharged into it, 
 and I being fatigued, went to sleep." 
 
 In their early interviews with the hunter Austin Ed 
 wards and his brothers thought of little else than of bluffs 
 and prairies, buffaloes, bears, and beavers, warlike Red 
 Indian chiefs, and the spirit-stirring adventures of savage 
 life ; but the last visit paid to the cottage had considerably 
 sobered their views. The hunter had gradually won his 
 way into their affections, by contributing largely to their 
 amusement ; and he had, also, secured their respect and 
 high opinion, by his serious remarks. They had no doubt 
 of his being a true friend to Red Indians, and they had. 
 
269 STATISTICS OP MISSIONS. 
 
 on that account, listened the more attentively to what he 
 had advanced on the subject of missionaries. The know 
 ledge that they were about to hear the end of the hunter's 
 relation, though it hung a little heavy on their spirits, dis 
 posed them to seriousness and attention. 
 
 u And now," said the hunter, as soon as Austin, Brian, 
 and Basil had expressed the pleasure afforded them by the 
 extract read from Mr. Catlings letter, " I will give you 
 the best statement I can, in a few words, of the number of 
 people who are employed among the Red Indians in the 
 missionary cause." 
 
 *ftustin. Yes ; we shall like to hear that very well. 
 
 Hunter. The American Board of Missions, (as stated 
 in the Missionary Register, May, 1842,) has among the 
 Indians twenty -five stations, twenty-three missionaries, two 
 medical missionaries, three native preachers, two physicians, 
 and fifteen male assistants. The United Brethren have a 
 congregation at New Fairfield, Upper Canada ; another at 
 Westfield, on the Missouri ; and a third in Arkansas, among 
 the Cherokees. The Church Missionary Society has four 
 stations connected with the Red River settlement, three 
 missionaries, a catechist, and seven schoolmasters. The 
 Wesleyan Missionary Society has ninety-two missiona 
 ries, forty-eight catechists and readers, ten salaried and 
 jj. seven hundred gratuitous teachers; but these are chiefly 
 employed among the Europeans, though at least a thousand 
 Indians are connected with the mission in Upper Canada. 
 Missions are also established in the Hudson's Bay Com 
 pany's territories. The American Presbyterian Board of 
 Missions has one missionary and one teacher among the 
 Chippeway and Ottowa Indians ; and a missionary and 
 two catechists among the Iowa and Sac Indians. The Amer 
 ican Baptist Missions have thirteen stations, and some out- 
 stations; twelve missionaries and teachers, two teachers, one 
 female teacher, and twenty -three assistants, of whom eleven 
 are native Indians. The American Methodist Missionary 
 Society has sixty-eight missionaries and assistants connected 
 
ANECDOTE OP INDIAN CONVERT. 269 
 
 with the mission to the Oregon Indians, twenty-five of 
 whom are aboriginal missionaries : at least a thousand natives 
 here have renounced heathenism. The missionaries of the 
 American Board of Missions, of whom I first spoke, are 
 engaged among the Cherokees, Choctaws, Pawnees, Ore- 
 gons, Sioux, Ojibbeways, Stockbridge Indians, New York 
 Indians, and Abenaquis. Perhaps, in all the North Amer 
 ican Missions, there may be more than a hundred stations ; 
 more than a hundred missionaries ; more than seven hun 
 dred schools ; more than a thousand teachers ; more than 
 five thousand communicants ; more than forty thousand 
 scholars; and more than seventy thousand attendants on 
 public worship. Having given you this general summary, 
 suppose I oifer you a few particulars from the statements 
 of some of the missionaries. 
 
 Austin. Yes ; that will do very well. 
 
 Hunter. We cannot tell in what way it may please God 
 to convert the heathen to Christianity ; but the most likely 
 way appears to be by means of schools, for in them the 
 word of God is made known to the young. 
 
 Brian. Ay; there are seven hundred schools among 
 them. 
 
 Hunter. The following is an affecting instance of sin 
 cerity and earnestness in religion, on the part of a Red 
 Indian. One of the missionaries of the Church Missionary 
 Society, writes thus from the Red River : " Returned home 
 in company with a native, whose son had gone a long 
 journey, near to the Rocky Mountains. I was delighted to 
 find that he had sent his son off, with the most pressing in 
 junction that he would pray to God at least twice every 
 day, and read the Bible as often as he had an opportunity 
 He said, 'My son, as long as you have been in my house 
 you have seen me pray : let this put you in mind that there 
 is a Being whom we cannot see, who gives us all things. 
 You go to church: there you hear that this great Being, 
 whom wicked men hate and are afraid of, is love. When 
 you go through the plains, you will not see me praying; 
 23* 
 
270 CONDUCT OF CHRISTIAN INDIANS. 
 
 you will no* hear that God is love. There you will meet 
 with men whose hearts are cruel ; who will stand up against 
 you ; who have no pity: they would drive an arrow through 
 your heart; they would take your scalp from your head, 
 and drink your blood. My son, when night comes on, be 
 fore you close your eyes, ask Him who draws the darkness 
 round you to look and pity you, and spread his hand over 
 you ; for you are alone, far from home, and have no other 
 friend but Him. When morning comes, and your eyes 
 first see the light, thank the Best of all beings for his pro 
 tection ; and ask Him to go with you on your journey, to 
 turn men who have bad hearts on one side, that they may 
 not meet you. Should you be in danger, never forget that 
 the blood of Jesus Christ cleanse th from all sin. Trust 
 in it : God has accepted of it as the sacrifice for your soul ; 
 and, through this, you and I may meet in heaven.' The 
 father said to me : < My heart was light and happy, when I 
 saw my son take his Bible and some tracts; and when he 
 squeezed my hand, with the tears in his eyes, and said, I 
 will remember Him who is over us all, till I meet you 
 again.'" 
 
 Jlustin. That is a very striking anecdote. I like the 
 native Indian, and his son too. 
 
 Hunter. "When the Christian Indians are out on a 
 hunting excursion, they usually spend the Lord's day to 
 gether, and abstain entirely from the chase. One reads the 
 church service to the others who assemble; and, after 
 singing, they all talk over what they remember of the word 
 of God, taught them either in church or in school. The 
 hunters are never absent on a Lord's day, when it can be 
 avoided : they, for the most part, contrive to come in on the 
 Saturday evening, and go away on the Monday morning." 
 
 Austin. They act just as if they remembered the words, 
 " Remember the sabbath day to keep it holy." 
 
 Hunter. The missionary goes on to say : " I have to-day 
 attended a general assembly of the Saulteaux Indians, con 
 vened by their chief, Pigwys, for the purpose of urging 
 
INTERVIEW WITH THE SAULTEAUX. 271 
 
 upon them the importance of becoming Christians. After I 
 had complied with their custom, by presenting each of the 
 men with a small piece of tobacco, they seated themselves 
 in a circle, and I, with the chief and my interpreter, took 
 our station in the centre. I addressed them at some length, 
 setting before them, in as plain terms as I was able, the 
 leading doctrines of the gospel, commencing with the fall, 
 and the consequent corruption of human nature. I then 
 proceeded to tell them of the plan of redemption devised by 
 Infinite Mercy for the recovery of fallen man, through the 
 merits and death of the Saviour ; and urged upon them the 
 importance of forsaking their heathen practices, and re 
 ceiving the gospel of Christ ; assuring them that there was 
 " none other name under heaven given among men, where 
 by we must be saved," Acts iv. 12. I was followed by. 
 the chief, Pigwys, in a speech which occupied nearly an 
 hour, delivered with great energy, emphasis, and eloquence. 
 He begged them to attend to the advice I had been giving, 
 to give up their children to the school, and to come to 
 church themselves. He ?lso told them, that, in addition to 
 the prospect of happiness in the next life, he lived far more 
 comfortably now "than he did when a heathen : his mind 
 was at peace, and his worldly circumstances were much 
 better. Such, alas ! is the indifference, I may say prejudice, 
 of the Saulteaux Indians towards Christianity, that though 
 the assembly consisted of nearly the whole tribe, not one 
 expressed a desire for instruction, nor did we get the promise 
 of more than three children for the school, and I doubt if 
 these will be sent. As, however, God has disposed the 
 hearts of the Muscaigoes to receive the gospel, we trust he 
 will, in due time, work for his own glory among the Saul 
 teaux. Till then, let us labour with patience and perseve 
 rance, in humble dependence upon Him." 
 
 Basil. I think the missionaries are good men, and do all 
 the good they can among the Red Indians. 
 
 Hunter. No doubt they do ; but there are many of the 
 tribes on which very little impression has been made. 
 
272 VISIT TO A SICK INDIAN. 
 
 Indians, who have seen every thing evil among white men 
 traders, are apt to look on all white men with suspicion ; 
 and then, the superstitions in which they have been brought 
 up have a strong hold on them. 
 
 Basil. Please to tell us more about the missionaries. 
 
 Hunter. Listen, then, to an account of a missionary vis 
 iting the sick. " I went to see a sick Indian, whom I bap 
 tized last January. I reminded him of the promises which 
 he made when he was baptized, and asked if he were 
 still determined to put his full trust in God through our 
 Lord Jesus Christ, depending upon his merits alone. He 
 answered, with some emphasis, ' Yes.' I then exhorted him 
 to keep his feet firm upon that Rock of all our hopes ; 
 assuring him, that if he were depending upon Christ, though 
 -he might have but little knowledge of the word of God, he 
 would find himself safe." 
 
 Brian. Poor sick Indian ! 
 
 Hunter. " Having said as much to him as I deemed ad 
 visable in his present exhausted state for I more than once 
 thought him expiring while I ^:as talking I asked if he 
 particularly wished to say any thing to me. His voice was 
 now scarcely audible ; but his wife, putting her ear to his 
 mouth, said, f He asks you to baptize his child, and let him 
 be taught the word of God, that he may come to him in 
 the next world.' " 
 
 Basil. Then he really did hope to go to heaven. 
 
 Hunter. " I said, ' If the child be given up to us, of 
 course we shall instruct him in the school, and, in due course, 
 he will be baptized. Ask him if that is satisfactory.' lie 
 said, < Yes ; but it is now too young to leave its mother : 
 may it stay with her till it is old enough to go to school ?' ' 
 
 Basil. That was very thoughtful of him. 
 
 Hunter. " Feeling deeply affected at the considerate ten 
 derness of this request, I could scarcely repress the tear, as 
 I said, ( Yes ; it may.' I then exhorted him to cast him 
 self upen the mercy of God through our Lord Jesus Christ ; 
 and told him I would call upon God in prayer, that he 
 
DEATH OP A CHRISTIAN INDIAN. 273 
 
 might be supported in the last trying scene, and be con 
 ducted in safety to that heavenly inheritance which I trusted 
 was reserved for him in the world .above. While I was 
 kneeling by the dying man, commending his soul to God in 
 prayer, the pealing thunder, together with the rain falling 
 upon the bark which covered the tent, rendered my voice 
 inaudible. It was, indeed, a solemn scene." 
 
 Austin. That must have been solemn indeed ! 
 
 Hunter. " I again visited the sick Indian, and found him 
 sinking rapidly. I asked him if he still felt comfort in rest 
 ing upon the merits of Christ. He feebly articulated, < Yes;' 
 and appeared desirous of saying more ; but his voice failed, 
 and he fell back, evidently in the agonies of death." 
 
 Basil. Ay ; I dare say he died then. 
 
 Hunter. " I was deeply grieved to hear his father giving 
 utterance to expressions which must have both distressed 
 and disturbed the dying man. Among other things, he said 
 to me, < You talk about your God being so good and power 
 ful ; yet there is my son lying, and you are not able to 
 obtain any help for him from your God.' I told hfm that I 
 trusted our God, to whom his son had given himself, was 
 about to take him to a place of happiness, , where he would 
 dwell for ever, be no more sick, nor suffer hunger, thirst, 
 *br pain ; and that the afflictions which had been laid upon 
 him were intended to make him repent of his past sins, and 
 trust in the Saviour, in order that he might be made fit for 
 heaven. I then endeavoured to show the old man how 
 awful it was for him to be so completely given up to the 
 devil, and so bent upon doing his drudgery, as even to disturb 
 the dying moments of his son. I told him that unless he under 
 went great change, he would very soon be separated from 
 his son for ever ; and I could only pray that his eyes might 
 be opened, before he found himself in hell. Having com 
 mended the dying man to God, I left the tent ; and had not 
 been long at home, when a person came to tell me that he 
 had expired." 
 
 *S 
 
874 MISSIONARIES. 
 
 Basil. I thought he would die. I wish his father had 
 known better. 
 
 Hunter. "I sent Mr. Cook to make arrangements for 
 burying the body ; but he returned, saying, that they 
 wished it to be taken away at once. I was, therefore, com 
 pelled to send my servant to carry the corpse to the church 
 till a coffin conld be made. The Indian custom is to bury 
 the dead as quickly as possible ; and so strong is their aver 
 sion to see the change which the last enemy produces on 
 the countenance, that it is the practice, as soon as the person 
 has expired, for the relatives to paint his face red, that the 
 change may not be seen, even during the few hours occu 
 pied in making the grave. They then put upon the 
 deceased all his ornaments, and wrap the body in a blanket, 
 together with his hunting and fishing implements. Having 
 placed it in the grave, in a sitting posture, and covered it 
 with earth, they sit in a circle round the grave for about an 
 hour, smoking their pipes ; after which some one makes a 
 speech, and then they retire. All the Christian Indians are, 
 of course, buried in the churchyard, after the European 
 custom ; and when any die who have not Christian relatives 
 to bury them, the task falls upon us, as in this case. I do 
 not know how I am to get this poor man buried ; for all the 
 men able to give any assistance are now away, and I have 
 only one Indian boy with me in the house ; as my principal 
 servant, who alone could have been of any service to me, 
 is sick at Grand Rapids." 
 
 Brian. How could the missionary bury him ? 
 
 Hunter. "I was compelled to set to work this morning, 
 with two Indian boys, to make a coffin for the man who 
 died yesterday. We finished it by noon, and the boys 
 having put the body into it, they placed it in the grave. 
 After I had read the service, they filled in the earth ; and 
 thus we finished our disagreeable duty without any 
 assistance/' 
 
 Austin. What an odd thing, for the missionary to be 
 obliged to make a coffin ! 
 
MUSCAIGO SCHOOL-BOYS. 275 
 
 Hunter. There are few things that conscientious mission 
 aries are not ready to do, for the souls and bodies of those 
 under their care. It is natural enough that young people 
 should like better to hear an exciting account of Indian 
 manners and customs, of famous warriors, of wild horses, 
 of bear and buffalo hunts, and of Indian games and dances, 
 than to listen to a quiet recital of missionary efforts ; but 
 remember, that Red Indian robes, war clubs, and toma 
 hawks, bravery in war, and skill in the chase, will not pre 
 pare an Indian for death, and still less for eternity. We are 
 to live after this life has passed away ; and red men and 
 white men require a hope on which they can rely. Both 
 have sinned, and both stand in need of a Saviour. To make 
 that Saviour known, is the first, the chief object of the 
 missionary. 
 
 Austin. Every one ought to love the missionary. 
 
 Hunter. The Red Indians, just in proportion as they love 
 hunting and fighting, dislike agricultural labour ; yet you 
 will see, by a few extracts from Mr. Smithurst's register, 
 that, by degrees, young Indians brought up in schools may 
 be taught to work as well as the whites. Mr. Smithurst, 
 who is among the Indians on the Red River, under the 
 direction of the Church Missionary Society, says, " I to-day 
 visited the Saulteaux settlement. When I was down a 
 fortnight ago, I told the school children, with a view of 
 encouraging them, that I wanted forty loads of hay ; and, 
 if they would make it for me, I would pay them as Mr. 
 Cockran had paid the Muscaigoes. From the prejudice of 
 this tribe to every thing like farming, I never expected that 
 they would get the whole ; but they have been assisted by 
 their heathen relatives, and to-day I found them making the 
 last stack : they have got at least sixty loads. This is very 
 gratifying, as it shows that a great change is taking place. 
 The experience of this settlement has hitherto proved that 
 Indian prejudice first gives way with respect to our mode 
 of living, and then with respect to our religion. A willing 
 ness to settle in a house, and cultivate the ground, opens 
 
276 INDIANS TAUGHT AGRICULTURE. 
 
 the way for religious instruction, as it keeps the Indian 
 where this is to be obtained." 
 
 ftustin. Red Indians making hay ! Who would ever 
 have thought to see Red Indian hay-makers ! 
 
 Hunter. Mr. Smithurst goes on thus : " On my return 
 home, I got a number of Muscaigo school-boys, arid set 
 them to reap barley. Having never seen them reap, I was 
 a little curious to see how they would get along when to 
 my surprise, I found them to proceed with all the regularity of 
 Europeans. Indeed, I am quite sure that I could not have 
 taken an equal number of children of the same age out of 
 a school, even in the most agricultural district of England, 
 who would have done so well. None of them are more 
 than twelve, and two are only nine years old." 
 
 Brian. Those Muscaigo boys were fine lads. 
 
 Hunter. " I have now," says Mr. Smithurst, a .number 
 of the Indians clearing ground. It is necessary for us thus 
 to employ them, that they may be able to get clothing for 
 the winter. There is nothing, so far as temporal things are 
 concerned, which they need to learn so much as industry. 
 My rule is, never to give the Christian Indians any thing, 
 unless they work for it ; except in cases of old age or sick 
 ness. They are now very willing to work ; but it is neces 
 sary that I should be almost always with them, which is 
 rather a heavy task upon me. 
 
 " I, this morning, set an Indian to plough ; but, when I 
 went to see how he got on, I found that he had missed just 
 as much as he had ploughed I was. therefore obliged to 
 do it myself. There are now a number of Indians who 
 can plough well ; but tney are engaged on their own farms, 
 and I do not wish to ask them to come to me. I must always 
 have a succession of learners, and bear with the inconvenience. 
 
 " I have been to the Saulteaux settlement to-day, superin 
 tending the sowing of the little patches belonging to the 
 Indians of that tribe. I was pleased to see them taking a 
 much greater interest in the matter this year than last. I 
 should be doubly gratified, if I could but see them a little 
 
ANECDOTE OF AN INDIAN BOY. 277 
 
 more anxious after religious instruction. We must, however, 
 wait God's time." 
 
 Austin. I can hardly fancy Indian boys ploughing and 
 sowing like farmers. 
 
 Hunter. Mr. West, from the 'same station on the Red 
 River, writes thus : " Well do I remember Withaweecapo 
 bringing his son to me in his arms, as I sat in the boat wait 
 ing for him, to start many hundred miles from York Facto 
 ry to the Red River ; and, as he parted with his boy, with 
 tears of affection, saying, 'There, I give you my son, to 
 teach as you say, because I think you will take care of him, 
 and will treat him as a father. But I shall come and see 
 my boy.' Fourteen years after, it seems, he undertook th " 
 journey, many hundred miles, to visit his boy. This 
 brought him under Christian instruction; and, God be 
 praised ! there is good hope to believe that he was led to 
 embrace Christ Jesus as his Lord, and to live in obedience 
 to his gospel, so that he died a true Christian. How cheer 
 ing is this statement ! His widow is one of my Indian 
 congregation, and a communicant ; and all their children, 
 seven in number, are Christians ! P-^**^ OJ ;. LJbHffW 
 
 "What encouragement is there, amidst all discourage 
 ments, to prosecute Christian missions ! Let us therefore 
 persevere, and faint not ; for in due season a rich harvest 
 shall be reaped, to the great glory of the Lord." 
 
 Brian. Withaweecapo did not forget his boy, though he 
 was away so long. 
 
 Hunter. Mr. West continues in this manner : " This 
 morning, one of the Musciago school-boys, about twelve 
 years old, brought two birds, and desired my servant to ask 
 if I would have them. I found they had been stuffed, 
 though certainly not in a first-rate style. I asked what he 
 wished to have for them, and the answer was, <Ariy thing 
 you please to give.' I was sufficiently acquainted with the 
 Indian character to know that he had not brought the birds 
 without having some distinct object in view ; and I there 
 fore said, 'Tell him I don't know what to give him: he 
 
 24 
 
278 SPEECH OF AN OLD INDIAN. 
 
 must say himself what he would like to have.' He could 
 not, he said, expect to have what he wanted in return for 
 the birds, as he wanted a Common Prayer Book ; but if I 
 would let him have the book, when I wanted any one to 
 work he would come. The English of the whole was 
 simply this: His mind was so set upon obtaining the 
 Prayer Book, that he brought the birds to get into favour 
 with me, thinking that I should not refuse him the book on 
 credit, till he could work for it." 
 
 Austin. That boy really wanted th.e Prayer Book. 
 
 Hunter. The last extract that 1 shall give you from Mr. 
 West, is as follows: "I was much pleased this evening, in 
 a conversation with one of the Muscaigo school-boys. He 
 had been working on the mission farm a month, during the 
 seed-time, for which I paid him twelve shillings. Wishing 
 to know how he had spent it, I said, * What did you do with 
 the money I gave you?' 'I took it to the store.' ' Well, 
 what did you buy?' 'The shirt I have on.' 'Well, that 
 cost four shillings ; what more did you purchase ?' ' White 
 cotton.' ' What are you going to do with that ?' 'Have a 
 Sunday shirt.' ' Well, that is very good ; but what else did 
 you buy?' 'A pair of shoes.' 'Yes, those three things 
 cost nine shillings ; what did you do with the rest ?' 'Gave 
 it to my father.' 'Well, that is just what you ought to do. 
 You know the word of God says, Honour thy father and 
 thy mother. I trust that you will always remember, that 
 it is your duty to help them. I hope the other boys will do 
 the same, and then God will bless them.' This little inci 
 dent affords one of the many proofs that we do not labour 
 i vain. It was the first money the boy ever had, and not 
 a fraction of it was misapplied." 
 
 Brian. An English boy could not do better. 
 
 Hunter. These anecdotes of Indian life, by describing 
 the very acts and words of those among whom the mission 
 aries are, seem to bring the people before you. In one of 
 Mr. Cockran's journals, he says the language of an old 
 Indian was, "I must go and take the opinion of the Black 
 
JOURNEY TO THE. ROCKY MOUNTAINS. 279 
 
 Coat, about our Indian ways and worship ; he says that the 
 Master of life is displeased with us, because we will not 
 listen to the message of his Son, who came from heaven 
 and died to save us. I should not like to meet the Master 
 of life angry. His winter storms and his summer storms 
 terrify me. If he grow properly angry, I cannot stand be 
 fore him." 
 
 Austin. Poor old Indian! Properly angry that is 
 a very expressive term. 
 
 Hunter. The Indians have many expressive terms, and 
 they are an interesting people. I will now give you a few 
 extracts from the journal of Mr. Rundell, a missionary 
 belonging to the Wesleyan Missions in the Hudson's Bay 
 territories, being some of the last intelligence received 
 respecting the Red Indians. Mr. Rundell travelled three 
 thousand five hundred miles from New York to get to his 
 station. He is the first Protestant missionary stationed 
 in the far west, in the neighbourhood of the Rocky Moun 
 tains. He says, "About seven o'clock, I started, in a dog- 
 cariole, for the Fort Hunter's Camp, situated near Beaver 
 Lake. The cariole was drawn by four dogs. It was 
 a brilliant starlight night, with some faint glimmerings of 
 the Aurora Borealis. The Beaver Hills extend for a long 
 distance, and are in general covered with trees and shrubs, 
 interspersed with small lakes. The scenery, during the 
 summer months, must be very splendid : but I saw only 
 the rude ravages of winter in the woods ; ice bound 
 the lakes, and snow mantled the ground. In the forenoon, 
 we surprised a herd of buffaloes on a small lake, and one 
 of them slipped on the ice, and was soon stabbed to the 
 heart. The cold was so severe at this time, that the blood 
 froze about the instrument employed in cutting up the 
 animal. I reached the camp in the afternoon; but the 
 night was so intensely cold, that I could get but little 
 sleep." 
 
 Austin. He would look droll in his dog-cariole ! 
 
 Hunter. " I reached Rocky Mountain House, and was 
 
290 A BLOOD INDIAN CHIEF. 
 
 very kindly received by J. H. Harriott, Esq., the gentleman 
 in charge. I found several Indians at the fort, and, shortly 
 after my arrival, another party arrived from the plains. 
 Great warmth of feeling was expressed by them on seeing 
 me. Their dresses were profusely adorned with beads and 
 gay embroidery, with porcupine quills and other orna 
 ments. Whilst I was saluting them, some kissed me ; 
 others, after shaking me by the hand, passed both hands 
 over part of my dress, uttering at the same time a kind of 
 prayer; and others gave me their left hand, because 
 nearest the heart." 
 
 Brian. That is a very odd custom, to kiss the mis 
 sionary. I should not much like it. 
 
 Hunter. "A large party of Blackfeet and Peagans 
 arrived ; and their entrance into the fort presented a very 
 novel appearance. The first that came were the Peagans ; 
 and the ceremony commenced with singing some rude and 
 barbarous sounds. They then marched in order to the 
 fort, the chief leading the van, bringing with him a horse, 
 the head of which was striped with red ochre, as an 
 intended present for Mr. Harriott; the chief entered the 
 fort, followed by his party. The Blackfeet approached 
 much in the same way, excepting that singing formed no 
 part of the ceremony. Some of the chiefs' dresses looked 
 very fine ; and the needlework on them would reflect no 
 discredit on members of civilized communities. To-day a 
 rumour spread amongst the Indians, that I came down from 
 heaven in a piece of paper, and that the paper was opened 
 by a gentleman belonging to the fort, and so I made 
 my first appearance upon earth." 
 
 Basil. I never heard a stranger thing ! Came down 
 from heaven in a piece of paper ! 
 
 Hunter. The < Big Wolf,' a Blood Indian chief, re 
 quested last night that nothing might be said to him by me, 
 against taking revenge on their enemies ; neither against 
 the practice of sacrificing to the sun the tops of their 
 fingers, previous to going to battle a custom common 
 
INTERVIEW WITH ASSINNEBOINS. 281 
 
 amongst them. He was determined, he said, to have 
 revenge on the man that stabbed him some time before ; 
 and affirmed, that the sacrifices offered to the sun would 
 certainly insure success when warring with their enemies. 
 He, however, expressed a wish to hear me. This Indian 
 is one of the greatest warriors in all the tribes. He attend 
 ed the service in the evening, and afterwards expressed his 
 satisfaction with what he had heard." 
 
 Austin. I am afraid the Indian's love of revenge will 
 never be conquered. 
 
 Hunter. What is hard with man is easy with God ; but 
 I will go on with my extracts. " I gave advice to < Big 
 Wolf,' in order to effect a reconciliation between him and 
 the man towards whom he entertains such deadly hatred ; 
 and tried to persuade him to drink no more liquor, as that 
 was the cause of the affray. He listened attentively ; and 
 I learned afterwards that this advice was not given in 
 vain." 
 
 Basil. Liquor seems to be the ruin of the Indians. 
 
 Hunter. " The long-expected band of Rocky Mountain 
 Crees, those whom I came especially to see, arrived this 
 day, accompanied by a party "of Assinneboins. Soon after 
 their arrival, I addressed them on the being of God, and on 
 the creation and fall of man. A remark made by one of 
 the Crees, after the service, is deserving of notice. He 
 said, they resembled hungry young birds in a nest, when 
 visited by the parent ; like the young birds, he said, they 
 stood hungry with their mouths open, to be fed." 
 
 Jlustin. Indians have the oddest way of speaking. 
 
 Hunter. " I met many Indians in a large tent, fitted up 
 for the occasion of my visit. I rode in the afternoon to an 
 Assinneboin camp, situated at the distance of a few miles, 
 and met with a very warm reception. Nearly all in 
 the camp, I believe men, women, and children met me 
 on my approach, to welcome my arrival. They all walked 
 in procession, with their chief at their head ; and it was, 
 indeed, a very interesting sight. Many of the children, I 
 
282 DISAPPOINTMENT OF MISSIONARIES. 
 
 observed, were carried on the backs of their mothers. 
 The ceremony of shaking hands now took place, which I 
 performed on horseback, and afterwards proceeded to the 
 tent arranged for the service; and, under the rays of 
 a bright and imcl'ouded sun, discoursed to them on the 
 glories and beauties of the eternal Sun of righteousness." 
 
 Brian. That custom of shaking hands must take up a 
 long time among so many of them. 
 
 Hunter. " It was from this hill that I obtained my best 
 view of the Rocky Mountains. They presented the sub- 
 limest spectacle that I ever expect to behold, until I become 
 an inhabitant of 'the new heavens and the new earth.' 
 Their pointed and snowy summits rose high into the hea 
 vens, resembling the lofty spires of some vast and magnifi 
 cent marble temple, and the scene was truly grand and 
 imposing. In comparison with these Divine productions, all 
 the works of art dwindle into insignificance. From their 
 vast recesses, those great rivers flow which send forth their 
 streams to the Atlantic, Pacific, and Arctic Oceans." 
 
 Austin. Oh, that must be glorious scenery ! 
 
 Hunter. " I reached Edmonton with no other injuries, 
 thanks to a kind Providence, than two or three slight frost 
 bites, and some indications of snow blindness, from the 
 effects of which I recovered in about a week ; and thus 
 ended my winter campaigns." 
 
 Brian. I could listen an hour to such extracts as these. 
 
 Hunter. Well; I have now told you pretty well about 
 Red Indians, and must come to the end of my narrative. 
 Great have been the difficulties of the missionaries, and 
 many have been their disappointments. The Cherokees, 
 Choctaws, Pawnees, Oregons, Sioux, and others, have none 
 of them altogether realized the hopes which at different 
 times, on their account have been entertained. The oppo 
 sition of Papists, the wars that break out unexpectedly 
 among the tribes, the reverence entertained by them for 
 superstitious customs, their removals from one place to 
 another, the natural indolence of Indians, and their love of 
 
EVENTUAL SPREAD OF THE GOSPEL. 283 
 
 spiritous liquors, called forth by white men in order to de 
 ceive them, these and other causes are always at work, 
 operating against the efforts of the missionary. I might it 
 is true, give you more instances than I have done of an 
 encouraging kind, respecting the Red Indians generally; 
 but, perhaps, it will be better now to sum up the account by 
 saying, the missionary is at work among them with some 
 degree of success, and though from the remoteness of 
 many of the tribes, their strong attachment to the supersti 
 tions of their forefathers, and other causes already alluded 
 to, the progress of Christianity is necessarily slow, there is 
 no doubt that it will ultimately prevail ; the promise has 
 gone forth, and will be fulfilled, the heathen will be the in 
 heritance of the Redeemer, and the uttermost parts of the 
 earth his possession. He who has clothed the arm of the 
 red man with strength, shod his feet with swiftness, and 
 filled his heart with courage, will, in due time, subdue his 
 cruelty and revenge, open his eyes to discern the wondrous 
 things of God's holy law, dispose his mind to acknowledge 
 the Lord of life and glory, and make him willing to 
 receive the gospel of the Redeemer. 
 
 THE END.