A narrative of the captivity and adventures of John Tanner

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It was while I was living here at Great Wood River that news came of a great man among the Shawneese, who had been favoured by a revelation of the mind and will of the Great Spirit. I was hunting in the prairie, at a great distance from my lodge, when I saw a stranger approaching. At first I was apprehensive of an enemy, but, as he drew nearer, his dress showed him to be an Ojibbeway, but when he came up there was something very strange and peculiar in his manner. He signified to me that I must go home, but gave no explanation of the cause. He refused to look at me, or enter into any kind of conversation. I thought he must be crazy, but nevertheless accompanied him to my lodge. When we had smoked, he remained a long time silent, but at last began to tell me he had come with a message from the prophet of the Shawneese. “Henceforth,” said he, “the fire must never be suffered to go out in your lodge. Summer and winter, day and night, in the storm, or when it is calm, you must remember that the life in your body, and the fire in your lodge, are the same, and of the same date. If you suffer your fire to be extinguished, at that moment your life will be at its end. You must not suffer a dog to live. You must never strike either a man, a woman, a child, or a dog. The prophet himself is coming to shake hands with you, but I have come before, that you may know what is the will of the Great Spirit, communicated to us by him, and to inform you that the preservation of your life, for a single moment, depends on your entire obedience. From this time forward, we are neither to be drunk, to steal, to lie, or to go against our enemies. While we yield an entire obedience to these commands of the Great Spirit, the Sioux, even if they come to our country, will not be able to see us: we shall be protected and made happy.” I listened to all he had to say, but told him, in answer, that I could not believe we should all die in case our fire went out. In many instances, also, it would be difficult to avoid punishing our children; our dogs were useful in aiding us to hunt and take animals, so that I could not believe the Great Spirit had any wish to take them from us. He continued talking to us until late at night, then he lay down to sleep in my lodge. I happened to wake first in the morning, and perceiving the fire had gone out, I called him to get up, and see how many of us were living, and how many dead. He was prepared for the ridicule I attempted to throw upon his doctrine, and told me that I had not yet shaken hands with the prophet. His visit had been to prepare me for this important event, and to make me aware of the obligations and risks I should incur by entering into the engagement implied in taking in my hand the message of the prophet. I did not rest entirely easy in my unbelief. The Indians generally received the doctrine of this man with great humility and fear. Distress and anxiety was visible in every countenance. Many killed their dogs, and endeavored to practice obedience to all the commands of this new preacher, who still remained among us. But, as was usual with me in any emergency of this kind, I went to the traders, firmly believing, that if the Diety had any communications to make to men, they would be given, in the first instance, to white men. The traders ridiculed and despised the idea of a new revelation of the Divine will, and the thought that it should be given to a poor Shawnee. Thus was I confirmed in my infidelity. Nevertheless, I did not openly avow my unbelief to the Indians, only I refused to kill my dogs, and showed no great degree of anxiety to comply with his other requirements. As long as I remained among the Indians, I made it my business to conform, as far as appeared consistent with my immediate convenience and comfort, with all their customs. Many of their ideas I have adopted, but I always found among them opinions which I could not hold. The Ojibbeway whom I have mentioned, remained some time among the Indians in my neighbourhood, and gained the attention of the principal men so effectually, that a time was appointed, and a lodge prepared for the solemn and public espousing of the doctrines of the prophet. When the people, and I among them, were brought into the long lodge prepared for this solemnity, we saw something carefully concealed under a blanket, in figure and dimensions bearing some resemblance to the form of a man. This was accompanied by two young men, who, it was understood, attended constantly upon it, made its bed at night, as for a man, and slept near it. But while we remained, no one went near it, or raised the blanket which was spread over its unknown contents. Four strings of mouldy and discoloured beans were all the remaining visible insignia of this important mission. After a long harangue, in which the prominent features of the new revelation were stated and urged upon the attention of all, the four strings of beans, which we were told were made of the flesh itself of the prophet, were carried with much solemnity to each man in the lodge, and he was expected to take hold of each string at the top, and draw them gently through his hand. This was called shaking hands with the prophet, and was considered as solemnly engaging to obey his injunctions, and accept his mission as from the Supreme. All the Indians who touched the beans had previously killed their dogs. They gave up their medicine bags, and showed a disposition to comply with all that should be required of them.

We had now been for some time assembled in considerable numbers. Much agitation and terror had prevailed among us, and now famine began to be felt. The faces of men wore an aspect of unusual gloominess, the active became indolent, and the spirits of the bravest seemed to be subdued. I started to hunt with my dogs, which I had constantly refused to kill, or suffer to be killed. By their assistance, I found and killed a bear. On returning home, I said to some of the Indians, “Has not the Great Spirit given us our dogs to aid us in procuring what is needful for the support of our life, and can you believe he wishes now to deprive us of their services? The prophet, we are told, has forbid us to suffer our fire to be extinguished in our lodges, and when we travel or hunt, he will not allow us to use a flint and steel, and we are told he requires that no man should give fire to another. Can it please the Great Spirit that we should lie in our hunting camps without fire, or is it more agreeable to him that we should make fire by rubbing together two sticks than with a flint and a piece of steel?” But they would not listen to me, and the serious enthusiasm which prevailed among them so far affected me that I threw away my flint and steel, laid aside my medicine bag, and, in many particulars, complied with the new doctrines. But I would not kill my dogs. I soon learned to kindle a fire by rubbing some dry cedar, which I was careful to carry always about me, but the discontinuance of the use of flint and steel subjected many of the Indians to much inconvenience and suffering. The influence of the Shawnee prophet was very sensibly and painfully felt by the remotest Ojibbeways of whom I had any knowledge, but it was not the common impression among them that his doctrines had any tendency to unite them in the accomplishment of any human purpose. For two or three years drunkenness was much less frequent than formerly, war was less thought of, and the entire aspect of affairs among them was somewhat changed by the influence of one man. But gradually the impression was obliterated, medicine bags, flints, and steels, were resumed, dogs were raised, women and children were beaten as before, and the Shawnee prophet was despised. At this day he is looked upon by the Indians as an imposter and a bad man.

After the excitement of this affair had somewhat subsided, and the messengers had left us to visit remoter bands, I went with a large party of Indians to some of the upper branches of Red River to hunt beaver. I know not whether it was that we were emboldened by the promise of the prophet, that we should be invisible to the Sioux, but we went much nearer than we had formerly ventured to their country. It was here, in a border region, where both they and ourselves had been afraid to hunt, that we now found beaver in the greatest abundance. Here, without the aid of my gun, I took one hundred large beavers in a single month, by trapping merely. My family was now ten in number, six of whom were orphan children, and although there was no one but myself to hunt or trap, I was able for some time to supply all their wants. At length, beaver began to grow scarce, and I was compelled to shoot an elk. My family had been so long unaccustomed to hear guns, that at the sound of mine they left the lodge and fled to the woods, believing the Sioux had fired upon me. I was compelled to carry my traps to a greater distance, and to visit them only in the middle of the day. My gun was constantly in my mind. If I had occasion to do any thing, I held my gun in one hand and labored with the other. I slept a little by day, but during the night, and every night, I watched around my lodge. Being again out of meat, I went to the woods to hunt moose, and in one day killed four. I butchered and cut them open without laying down my gun. As I was cleaning the last, I heard a gun not more than two hundred yards from me. I knew that I had advanced nearer to the frontier of the Sioux than any Ojibbeway, and I did not believe there were any of the latter tribe living near me. I therefore believed this must be the gun of a Sioux, and immediately called out to him, as I supposed he must have heard my firing, but no answer was returned. I watched about me more anxiously than before, and at the approach of night stole toward home as silently and as cautiously as I could. On the following day, I ventured to examine in the direction of the place where I had heard the gun, and found the tracks which proved to be those of an Ojibbeway, who had fired upon a bear which he was pursuing, probably with too much eagerness to hear me call. Soon after this, I found many tracks, and ascertained that I was not far distant from a place where the Ojibbeways had built and fortified a camp. Three times I received messages from the chiefs of the band living in this camp, stating that my situation was too exposed and dangerous, and urging me to come in. I disliked to live in a crowded place, and it was not until I discovered the tracks of some Sioux that had been reconnoitering my camp, that I determined to fly into this work. The night before my departure was one, at my lodge, of terror and alarm, greater even than is commonly felt among the Indians. I had mentioned the tracks that I had seen, and I did not doubt that a party of the Sioux were in my immediate neighbourhood, and would fall upon me before morning. More than half the night had passed, and not one of us had slept, when we heard a sudden rushing without, and our dogs came running in in evident alarm. I told my children that the time was come for us all to die together. I placed myself in the front part of my lodge, and raising the door a little, put out the muzzle of my gun, and sat in momentary expectation of the approach of the enemy. Footsteps were distinctly audible, but the night being dark, I could as yet see nothing. At length a little black object, not larger in appearance than a man’s head, came slowly and directly towards my lodge. Here again I experienced how much fear influences the power of sight, for this little object, as it came near, seemed at one instant to shoot up to the height of a man, and at the next, to be no larger than it really was. When I was entirely convinced that it was nothing but a small animal, I stepped out, and finding it to be a porcupine, killed it with a tomahawk. The remainder of the night was spent in the same manner as the beginning. Early next morning, I fled to the fortified camp. On my arrival, the chiefs councilled, and sent two young men to look after the property left in my lodge, but as I knew the Sioux were lurking in that direction, and that should the young men be killed, or injured, their friends would consider me the cause of their misfortune, I went before them, but by a circuitous route, determining that if any thing happened, I would be present and have a part in it. I found my lodge safe, and we experienced no molestation in removing my baggage to the fort.

The Sioux, from time to time, came near and looked at our work, but never ventured to attack it. When the spring arrived, all the Ojibbeways left it in one day, but I was compelled to remain, having taken care of some packs for a trader who was then absent, and which I could not remove. The chiefs remonstrated, telling me it was little better than throwing myself away, to remain, as the Sioux would immediately know when the main body left, and would not lose the opportunity of falling on me when I should be left alone. The saddening and alarming effect of these admonitions was somewhat increased by the many instances they related of men, women, and children, that had been killed on this very spot by the Sioux, but I was compelled to remain. At night I closed the entrances to the camp as effectually as I could, and cautioning my family to remain entirely silent, I stationed myself by the wall to watch. The night was but little advanced, when by the light of the moon, which then shone brightly, I discovered two men, who came directly towards the usual entrance, and finding it closed, began to walk around and look at the wall. Fear strongly prompted me to shoot them without hailing but recollecting that they might not be Sioux, I took an opportunity when I could aim my gun directly at them with out being much exposed, and called out. They proved to be the trader on whose account I had stayed back, and a Frenchman. I gladly opened my fort to let them in, and with this addition of strength, spent a pretty quiet night. Next morning we moved, taking the trader’s packs, and following the path of the Ojibbeways.

I did not wish to rejoin this band, but went to live for some time by myself in the woods. Afterwards I joined some Red River Ojibbeways, under a chief called Be-gwa-is, (he that cuts up the beaver lodge.) All the hunters of this band had been for some days trying to kill an old buck moose, who had become notorious among them for his shyness and cunning. The first day that I went to hunt, I saw this moose, but could not kill him. I however killed another, and next day returned to the pursuit, with the full determination to kill him if possible. It so happened, that the weather and wind were favourable, and I killed the buck moose. My success was attributable in a great measure to accident, or to circumstances beyond my control, but the Indians gave me credit for superior skill, and I was thenceforth reckoned the best hunter in that band.

We now started, twelve men in number under Be-gwa-is, to go to the Sioux country to hunt beaver, leaving our women behind. On this hunt all the Indians became snowblind, and I being the only one able to hunt, fed and took care of them for several days. As soon as the snow went off in the spring, they began to get better. We then separated into three parties, one of which being four in number went to Buffalo River, where they were attacked by the Sioux, had one man killed, and another wounded and made prisoner.

I had wounded myself by accident in my ankle bone with a tomahawk, and became in consequence unable to travel fast. About this time my companions became panic struck, supposing the Sioux to be near us and on our trail. They paid not the least regard to my situation, but fled with all the speed they could make. It was now early in the spring. Rain and snow had been falling throughout the day, and at night the wind began to blow from the north-west, and the water to freeze. I followed my companions, though at a distance, and came up with them late at night when I found them perishing in their comfortless camp, they being the disciples of the prophet, and not having ventured to strike a fire. Wa-me-gon-a-biew was one of these men, and he, as well as the rest of them, was willing to desert me whenever there was any apprehension of danger. Next morning ice was strong enough in the river to walk upon, and as this cold had been preceded by warm weather, we suffered severely. We spent four days at the sugar camp of our women, and then started to return to the Sioux country. On our way we met the two who had escaped, of the party on which the Sioux had fallen. Their appearance was that of extreme misery and starvation.

We met also, in this journey, an American trader, whose name I do not now recollect, but who treated me with much attention, and urged me to leave the Indians and return with him to the States. But I was poor, having few peltries of any value. I had also a wife and one child. He told me the government, and the people of the United States, would be generous to me, and he himself promised to render me all the aid in his power, but I declined accepting his offer, preferring for the present to remain among the Indians, though it was still my wish and intention ultimately to leave them. I heard from this man that some of my relations had been as far as Mackinac in search of me, and I dictated a letter to them which this gentleman undertook to have conveyed to its destination. When about to part from us, he gave to Wa-me-gon-a-biew and myself, each a bark canoe, and some other valuable presents.

As we were travelling towards Red River, our principal man, Wy-ong-je-cheween, to whom we had committed the direction of our party, became alarmed. We were following a long river which discharges into Red River. I saw him anxiously looking about, on one side and the other, and attentively watching for all those indications of the proximity of men, which could be afforded by the tracks of animals, the flight of birds, and other marks, which they so well know how to understand. He said nothing of fear. An Indian in such circumstances rarely, if ever, does. But when he saw me at night, trying to kindle a fire for our encampment, he rose up, wrapped his blanket about him, and without saying a word, walked away. I watched him until I saw him select a place, combining the requisite for the entire concealment of his person, and affording him the power of overlooking a considerable extent of country. Knowing the motive which had occasioned this, I followed his example, as did the remaining men of our party. Next morning we met, and ventured to kindle a fire to prepare a little breakfast. Our kettle was but just hung over the fire and filled, when we discovered the Sioux, on a point not half a mile behind us. We dashed the contents of the kettle on the fire and fled. At some distance below, we built a strong camp, and I set my traps.

Among the presents I had received from the American trader, was a small keg containing sixteen quarts of strong rum which I had brought thus far on my back. Wa-me-gon-a-biew and the other Indians had often begged me for a taste of it, which I had constantly refused, telling them the old man, and the chiefs, and all, should taste it together when we reached home. But now they took an opportunity when I was absent to look at my traps, to open it, and when I returned I found them all drunk and quarrelling with each other. I was aware of our dangerous and exposed situation, and felt somewhat alarmed when I found so many of us totally disabled by intoxication. I tried, however, to quiet their noise, but in so doing I endangered my own safety. As I held two of them apart, one in one hand, the other in the other, the third, an old man, came behind and made a thrust at my back with a knife, which I very narrowly avoided. They were all affronted, as I had reproached them with cowardice, telling they they preferred remaining like rabbits in their hole, and dared neither venture out to go against their enemies, or even to hunt for something to eat. In fact, I had for some time fed and supported them, and I was not a little vexed at their foolishness. We had, however, no more alarms immediately, and the Indians at length venturing to hunt, we met with so much success as nearly to load one canoe with skins. The remainder of my little cask of rum, which I had used great care to keep out of their way, caused them one more drunken frolic, they having stolen it in my absence.

After we had completed our hunt, we started down together. Approaching Red River, we heard great numbers of guns before us, and my companions, supposing them to be those of the Sioux, left me and fled across land, in which way they could reach home in less than a day. As I was determined not to abandon our property in the canoe, I continued on by myself, and in about four days arrived safely at home.

The Indians were now about assembling at Pembinah to dispose of their peltries, and have their usual drunken frolic. I had but just arrived at the encampment of our band when they began to start, some going forward by land, and leaving the women to bring on their loads in the canoes. I tried to persuade Wa-me-gon-a-biew and others, which were particularly my friends, not to join in this foolish and destructive indulgence, but I could not prevail upon them. They all went on in advance of me. I moved slowly along, hunting and making dry meat, and did not reach Pembinah until most of the men of the band had passed several days there in drinking. As soon as I arrived, some Indians came to tell me that Wa-me-gon-a-biew had lost his nose. Another had a large piece bitten out of his cheek; one was injured in one way, another in another.

I learned that my brother, as I always called Wa-me-gon-a-biew, had but just arrived, when he happened to go into a lodge where a young man, a son of Ta-bush-shish, was beating an old woman. Wa-me-gon-a-biew held his arms, but presently old Ta-bush-shish coming in, and in his drunkenness probably misapprehending the nature of my brother’s interference, seized him by the hair and bit his nose off. At this stage of the affair, Be-gwa-is, an old chief who had always been very friendly to us, came in, and seeing that a scuffle was going on, thought it necessary to join in it. Wa-me-gon-a-biew perceiving the loss of his nose, suddenly raised his hands, though still stooping his head, and seizing by the hair the head that was nearest him, bit the nose off. It happened to be that of our friend Be-gwa-is. After his rage had a little abated, he recognized his friend, and exclaimed, “wah! my cousin!” Be-gwa-is was a kind and good man, and being perfectly aware of the erroneous impression under which Wa-me-gon-a-biew had acted, never for one moment betrayed any thing like anger or resentment towards the man who had thus been the unwilling cause of his mutilation. “I am an old man,” said he, “and it is but a short time that they will laugh at me for the loss of my nose.”

For my own part, I felt much irritated against Ta-bush-shish, inasmuch as I doubted whether he had not taken the present opportunity to wreak an old grudge upon Wa-me-gon-a-biew. I went into my brother’s lodge, and sat by him. His face and all his clothes were covered with blood. For some time he said nothing, and when he spoke, I found that he was perfectly sober. “Tomorrow,” said he, “I will cry with my children, and the next day I will go and see Ta-bush-shish. We must die together, as I am not willing to live when I must always expect to be ridiculed.” I told him I would join him in any attempt to kill Ta-bush-shish, and held myself in readiness accordingly. But a little sober reflection, and the day’s time he had given himself to cry with his children, diverted Wa-me-gon-a-biew from his bloody intention, and like Be-gwa-is, he resolved to bear his loss as well as he could.