volume v of our series, note 52.--ED.

[192] Some reminiscences of White Cow (or White Buffalo), will be found in Nebraska Historical Society _Transactions_, i, p. 79 _et seq._--ED.

[193] Joshua Pilcher was a Virginian who came to St. Louis when a young man, during the War of 1812-15, and there plied his trade of hatter. He became a director of the bank of St. Louis, and entered the Missouri Fur Company upon its organization, succeeding Manuel Lisa as president upon the latter's death. Upon the dissolution of this company, he was for a time at Council Bluffs in charge of the American Fur Company's interests. He succeeded William Clark as superintendent of Indian affairs (1838), holding the position until his death, in 1847.--ED.

[194] _Coluber flaviventris._--Olivaceous, beneath yellow; inferior jaw beneath white; scales destitute of carina.

Description. _Body_ above, olivaceous; tinged with brown on the vertebræ; _scales_ impunctured at tip, posterior edges and basal edge black; _skin_ black, beneath yellow, rather paler behind; _inferior jaw_ beneath white to the origin of the plates; _head_ with nine plates above, two longitudinal series, of about four large scales each, intervening on each side between the two posterior plates and the three posterior supermaxillary plates; intermaxillary plate somewhat heptagonal, dilated, emarginate at the mouth, superior angle obtusely pointed; _eye_ black-brown, pupil deep black, surrounded by a whitish line, posterior canthus with two plates.

Plates 176, scales 84 Plates 174, - ——

ft. in. Total length 3 4-1/2 Tail 8-5/8 Head, to the tip of the maxillary bones 1-3/20

Another specimen, plates 130, scales 91. Total length 3 11-3/8 Tail 11-1/2

Three specimens were found. The inferior surface of one was immaculate, but that of the smaller one had on each side of the plates an obsolete double series of reddish-brown spots, irregularly alternate on each side; these were so indistinct as not to be noticed at the first glance of the eye. The tip of the tail in this last is deficient.

2. _Coluber parietalis._--Above blackish, with three yellowish fillets, and about eighty red concealed spots; beneath bluish; a series of black dots each side.

Description. _Body_ above black-brown, a vertebral greenish yellow vitta, and a lateral pale yellow one, beneath which is a fuliginous shade; between the dorsal and lateral vitta are about eighty concealed red spots or semifasciæ, formed upon the skin and lateral margins of the scales, obsolete towards the cloaca, at which the series terminates; _scales_ elongated, all carinate, and slightly reflexed at the lateral edges; _head_ dark olive, beneath white, _parietal plates_ with a double white spot at the middle of the suture; _intermaxillary plate_ subhexagonal, emarginate at the mouth, and at tip hardly angulated, almost rounded in that part, transverse diameter nearly double the longitudinal; _superior maxillary plates_ white, intermediate sutures blackish; _eye_ yellowish, pupil black, posterior canthus two-scaled, beneath bluish green, a longitudinal series of black dots each side at the base of the scuta, terminating at the cloaca.

Plates 165, scales 88.

ft. in. Total length 1 3-3/10 Tail 4-9/10

This is a common serpent in this section of country. In order to render the lateral red spots very apparent, it is necessary to dilate the skin, when they exhibit a very striking character, being of a vermilion red. It varies in having the lateral series of red spots alternating with a series of smaller red spots nearer to the dorsal line.

In common with _ordinatus_ it has a double common white spot on the parietal plates, and a series of black spots on each side of the interior surface of the body; but in addition to the proportions of plates, and scales, and length of tail, the red colour of the lateral concealed spots very sufficiently denotes its specific dissimilarity from that most common of the serpents of the United States.

3. _Coluber proximus._--Body above black, trilineate, vertebral line ocraceous, lateral one yellowish, a double white spot on the parietal plates.

Description. _Body_ above black, with three vittæ; vertebral vitta ocraceous, occupying the dorsal series of scales and a moiety of each one of the second series each side; lateral vitta greenish-yellow, occupying more than the moiety of the seven and eight series of scales: beneath the lateral vitta the black is tinged with greenish-blue; _head_ with seven olivaceous plates above; parietal ones with a double, white, longitudinal spot: _intermaxillary plate_ pentangular, the superior termination obtusely rounded; _posterior canthus of the eye_ three-scaled, of which the two inferior ones are white; _anterior canthus_ white; _supermaxillary plates_ bluish-green; _maxillary angles_ with a small black dot; _inferior maxilla_ white beneath; beneath pale greenish-blue.

Plates 178, scales 86.

Total length 2 ft. 7-1/4 in. Tail 7-3/4 in.

Resembles _Coluber saurita_, _ordinatus_ and _parietalis_. Numerous longitudinal, abbreviated white lines, may be observed by dilating the black portion of the skin as in _ordinatus_; these lines or spots are obsolete upon the neck and upon the posterior portion of the body. The extreme tip of the tail is wanting in this specimen.

It differs from _saurita_ in the numerical proportion which its subcaudal scales bear to its plates; from _ordinatus_ it may be distinguished by being destitute of the two series of black points beneath; it is a much more slender serpent than _parietalis_, and the tail is proportionally longer.--JAMES.

[195] The name of this dance is apparently a derivative of the Canadian-French _gingue_ (_se mettre en_), meaning to engage in the gaiety of a lively company. The verb _ginguer_ means to run or jump hither and thither; it is a derivative of the Norman _giguer_, which has the same meaning.--ED.

[196] Lucien Fontenelle, born in New Orleans of French parents, fled from his home when fifteen years of age, and engaged in the fur-trade at St. Louis. Later he became a leader in the mountain explorations of the American Fur Company. His wife was an Omaha woman, and some of his descendants were prominent in the history of Nebraska; a son, Logan Fontenelle, became a chief of the Omaha tribe. Fontenelle is supposed by some to have committed suicide at Fort Laramie, about 1836, but the manner of his death is uncertain.--ED.

[197] The Gens des Feuilles (People of the Leaves) were the Assiniboin tribe of the Siouan family. Lewis and Clark reported their numbers at two hundred and fifty men. At that time they lived on White River, in South Dakota.--ED.

[198] In Dickinson County, Iowa.--ED.

[199] Sha-mon-e-kus-se.--JAMES.

[200] Loup (Wolf) River is a large northern tributary of the Platte, which empties into the latter a few miles below Columbus, Platte County. It rises in the arid sand hills of northwestern Nebraska, and flows southeast for three hundred miles to the confluence. It is sometimes called the Pawnee Loup River, from the dominant Indian tribe on its waters.--ED.

[201] One of the ladies was Madam Lisa; the name of the other is not known. They are supposed to have been the first white women to ascend the Missouri to this point.--ED.

[202] Daniel Ketchum owed his title of major to a brevet awarded for distinguished services at the battle of Niagara Falls. He entered the army early in the war as second lieutenant in the 25th Infantry, and rose through a first lieutenancy to a captaincy in 1813. He died in 1828.--ED.

[203] Little is recorded concerning this individual. His name was probably Michael, and he had been a United States army officer. The circumstances of his death are better known than the incidents of his life, he having been killed by the Indians (1823) on the Yellowstone.--ED.

[204] Compare the astonishment of the Indians at the appearance of Captain Clark's negro servant York, in Thwaites, _Original Journals of the Lewis and Clark Expedition_, index.--ED.

{181} CHAPTER X[205]

Account of the Omawhaws--Their manners and customs, and religious rites--Historical notices of Black Bird, late principal chief.

A great portion of the information contained in the following pages, respecting the Missouri Indians, and particularly the Omawhaws, was obtained from Mr. John Dougherty, deputy Indian agent for the Missouri, who had an excellent opportunity of making himself acquainted with the natives, by residing for a time in the Omawhaw village, and by visiting all the different nations of this river.

This gentleman with great patience, and in the most obliging manner, answered all the questions which I proposed to him, relating to such points in their manners, habits, opinions, and history, as we had no opportunity of observing ourselves. And we have much to regret that it is not in our power to present the reader with a biographical sketch of this amiable and intrepid traveller.

The permanent Omawhaw village is situate on Omawhaw Creek, within two and a half miles of the Missouri river, and about one hundred miles by water above Engineer Cantonment, and seventy by land. It consists of dirt lodges, similar to those of the Konzas already described. Omawhaw creek takes its rise from the bluffs in the rear of the village, and discharges into the river at the distance of seven miles below. About two miles from the town it dilates into a large pond, which is filled with luxuriant {182} aquatic plants, amongst which the zizania and nelumbium, are particularly worthy of note both for their beauty and importance for economical purposes. A fertile prairie, of the length of four miles by one mile and three quarters wide, is outspread in front of the village, and is bounded near the river by a narrow line of timber.

The inhabitants occupy their village not longer than five months in the year. In April they arrive from their hunting excursions, and in the month of May they attend to their horticultural interests, and plant maize, beans, pumpkins, and water-melons, besides which they cultivate no other vegetable. They also at this season dress the bison skins, which have been procured during the winter hunt, for the traders, who generally appear for the purpose of obtaining them. The young men, in the mean time, are employed in hunting within the distance of seventy or eighty miles around for beaver, otter, deer, musk-rat, elk, &c.

When the trading and planting occupations of the people are terminated, and provisions begin to fail them, which occurs generally in June, the chiefs assemble a council for the purpose of deliberating upon the further arrangements necessary to be made. This assembly decrees a feast to be prepared on a certain day, to which all the distinguished men of the nation are to be invited, and one of their number is appointed to have it prepared in his own lodge. On the return of this individual to his dwelling, he petitions his squaws to have pity on him, and proceed to clean and adjust the apartment, to spread the mats and skins for seats, and to collect wood and bring water for cooking. He requests them to provide three or four large kettles, to prepare the maize, and to kill their fattest dog for a feast. The squaws generally murmur at this last proposition, being reluctant to sacrifice these animals, which are so serviceable to them in carrying burdens, like the dogs of the oberrating Tartars; but when they are informed {183} of the honour that awaits them, of feasting all the distinguished men, they undertake their duties with pride and satisfaction.

When they have performed their part, the squaws give notice to the husband, who then calls two or three old public criers to his lodge; he invites them to be seated near him, and after the ceremony of smoking, he addresses them in a low voice, directing them to pass through the village, and invite the individuals whom he names to them, to honour him by their presence at the feast, which is now prepared, "Speak in a loud voice," says he, "and tell them to bring their bowls and spoons." The criers having thus received their instructions, sally out together, and in concert sing aloud as they pass in various directions through the village. In this song of invitation, the names of all the elect are mentioned. Having performed this duty, they return to the lodge, and are soon followed by the chiefs and warriors.

The host seats himself in the back part of the lodge facing the entrance, where he remains during the ceremony.

If the host is invested with the dignity of chief, he directs those who enter, where to seat themselves, so that the chiefs may be arranged on one side, and the warriors on the other; if he is a warrior, he seats the principal chief of the village by his side, who whispers in his ear the situation which those who enter ought to occupy; this intimation is repeated aloud by the host.

When the guests are all arranged, the pipe is lighted, and the indispensable ceremony of smoking succeeds.

The principal chief, Ongpatonga, then rises, and extending his expanded hand towards each in succession,[206] gives thanks to them individually by name, for the honour {184} of their company, and requests their patient attention to what he is about to say. He then proceeds somewhat in the following manner. "Friends and relatives: we are assembled here for the purpose of consulting respecting the proper course to pursue in our next hunting excursion, or whether the quantity of provisions at present on hand, will justify a determination to remain here to weed our maize. If it be decided to depart immediately, the subject to be then taken into view will be the direction, extent, and object of our route; whether it would be proper to ascend Running-Water creek, (Ne-bra-ra, or Spreading water), or the Platte, (Ne-bres-kuh, or Flat water), or hunt the bison between the sources of those two streams; or whether we shall proceed farther, towards the black hills of the south-west, in pursuit of wild horses, &c."

Having thus disclosed the business of the council, he is frequently succeeded by an old chief, who thanks him for his attention to their wants, and advises the assembly to pay great attention to what he has said, as he is a man of truth, of knowledge, and of bravery; he further assures them, that they have ample cause to return thanks to the great Wahconda or Master of life, for having sent such a man amongst them.

The assembly then take the subject into consideration, and after much conversation, determine upon a route, which Ongpatonga proposed in his speech. This chief, previous to the council, is careful to ascertain the opinions and wishes of his people, and he speaks accordingly.

He sometimes, however, meets with opposition from persons who propose other hunting grounds, but their discourses are filled with compliments to his superior knowledge and good sense.

The proceedings of the council are uniformly conducted with the most perfect good order and decorum.

{185} Each speaker carefully abstains from militating against the sensibility of any of his hearers, and uncourteous expressions towards each other on these occasions, are never heard. Generally at each pause of the speaker, the audience testify their approbation aloud, by the interjection _heh_; and as they believe that he has a just right to his own opinions, however absurd they may appear to be, and opposite to their own, the expression of them excites no reprehension, and if they cannot approve, they do not condemn, unless urged by necessity.

During the council, the criers remain seated near the fire listening to the proceedings, and at the same time attending to the culinary apparatus, as neither the squaws nor the children are admitted.

When the food is sufficiently cooked, the criers remove the kettles from the fire, and, at the proper time, one of them takes up a portion of the soup in a spoon, and after presenting it towards each of the cardinal points with one hand, whilst the other is elevated, and the palm extended, he casts it into the ashes of the fire; a small piece of the choice part of the meat is also sacrificed to the great Wahconda with the same formality, and is doubtless intended as an impetratory oblation.

They then serve out the food to the guests, placing the best portions of it before the chiefs. Each individual on the reception of his portion, returns his thanks to the host in such respectful expressions as become his relative consequence, as How-je-ne-ha--How-we-sun-guh--How-na-ga-ha, &c.; thank you father--thank you younger brother--thank you uncle, &c., after which they eat in silence. The criers help themselves out of the kettles, but are careful to leave a portion in those that are borrowed, to compensate for their use.

The feast terminated, the ceremony of smoking succeeds, after which, the business and enjoyments of the council being concluded, the guests rise up in {186} succession, and returning thanks to the host, pass out of the lodge in an orderly manner, first the warriors and afterwards the chiefs.

The criers now sing through the village in praise of the host, thanking him before the people for his hospitality, repeating also the names of the chiefs who were present, and thanking them for their kindness to the old criers, who, they say, are disqualified by age for any other occupations than those of eating, smoking, and talking; they also communicate to the people the resolutions of the council.

The prospect of a journey is highly grateful to the squaws, who lose no time in preparing for the day of departure, by actively and assiduously occupying themselves in mending mockasins and other clothing, preparing their pack-saddles and dog-sleds, and depositing in the earth, for safe keeping, all the moveables which are not to be transported with them on the journey.

The men in the mean time amuse themselves with hunting, playing with the hoop and stick, cards, dancing, &c.; whilst at night the young warriors and beaux are occupied with affairs of gallantry, or contriving assignations. The young men also adorn themselves with paint, and do honour to chiefs and distinguished braves, by dancing in their respective lodges.

The day assigned for their departure having arrived, the squaws load their horses and dogs, and take as great a weight upon their own backs as they can conveniently transport, and, after having closed the entrances to their several habitations, by placing a considerable quantity of brushwood before them, the whole nation departs from the village.

Those affluent chiefs and warriors who are the owners of many horses, are enabled to mount their families on horseback, but the greater portion {187} of the young men and squaws are necessarily pedestrians.

Many of the latter, besides the heavy load upon their backs, surmounted perhaps by an infant, lead a horse with one hand, on the load of which another child is often placed, and properly secured there in a sitting posture. In the other hand they often bear a heavy staff of wood, sharpened to a broad edge at one end for the purpose of digging up the _Nu-ga-re_, or ground-apple, called by the French _Pomme blanche_; a root resembling a long turnip, about the size of a hen's egg, with a rough thick skin, and hard pith. It is sometimes eaten raw, and has a sweet taste, but is rather dry; or it is dried in the sun, and pulverized; in this state it furnishes the chief ingredient of an excellent soup.

The men scatter about in every direction to reconnoitre the country for enemies and game; but, notwithstanding the constant activity of the hunters, the people are often much necessitated for food previously to their arrival within view of the bisons, an interval of fifteen or twenty days.

When at length the highly welcome news is brought of the proximity of a herd of these animals, the nation proceeds to encamp at the nearest water-course.

The travelling huts, or as they are usually denominated, skin lodges, are neatly folded up, and suspended to the pack-saddle of the horse, for the purpose of transportation. The poles intended to sustain it are at one extremity, laid upon the neck of the horse, whilst the opposite end trails upon the ground behind. When pitched, the skin lodge is of a high conic form; they are comfortable, effectually excluding the rain, and in cold weather a fire is kindled in the centre, the smoke of which passes off through the aperture in the top; on one side of this aperture is a small triangular wing of skin, which serves for a cover {188} in rainy weather, and during the rigors of winter to regulate the ascent of the smoke. The doorway is a mere opening in the skin, and closed when necessary by the same material. They are often fancifully ornamented on the exterior, with figures, in blue and red paint, rudely executed, though sometimes depicted with no small degree of taste.

The hunters, who are in advance of the main body on the march, resort to telegraphic signals, from an elevated position, to convey to the people information respecting their discoveries. If they see bisons, they throw up their robes in a peculiar manner, as a signal for a halt; another disposition of the robe intimates the proximity of an enemy; and if one of their party has been killed, two of the survivors communicate the intelligence by running towards each other from a little distance, and on passing, one of them casts himself upon the earth.

On perceiving these latter signals, the warriors of the nation cast the burdens from the horses, and with their martial weapons ride in full speed to meet them, exhibiting more the appearance of a race, than an ordinary advance to mortal combat.

The hunters, after making the signal for bisons, to induce the people to halt and encamp, return as expeditiously as possible, and on their approach are received with some ceremony. The chiefs and magi are seated in front of their people, puffing smoke from their pipes, and thanking the Master of life, with such expressions as "How-wa-con-da," "Thanks Master of life,"-- "How-nin-e-shet-ta-wa-con-da-a-mah-pan-ne-nah-pa-e-wa-rat-a-cum-ba-ra."-- "Thank you, Master of life, here is smoke, I am poor, hungry, and want to eat." The hunters draw near to the chiefs and magi, and in a low tone of voice inform them of the discovery of bisons. They are questioned as to the number, and reply by holding up to the view some small sticks in a horizontal position, {189} and compare one herd at a stated distance with this stick, and another with that, &c.

It is then the business of some old man or crier to harangue the people, informing them of the discovery, requesting the squaws to keep in good heart, telling them they have endured many hardships with fortitude, that there is now a termination to their difficulties for the present, and that on the morrow the men will go in pursuit of the bisons, and without doubt bring them plenty of meat.

On all occasions of public rejoicings, festivals, dances, or general hunts, a certain number of resolute warriors are previously appointed, to preserve order, and keep the peace. In token of their office they paint themselves entirely black; usually wear the _crow_, and arm themselves with a whip or war-club, with which they punish on the spot those who misbehave, and are at once both judges and executioners. Thus, at the bison hunts, they knock down or flog those whose manœuvres tend to frighten the game, before all are ready, or previously to their having arrived at the proper point, from which to sally forth upon them.

Four or five such officers, or soldiers, are appointed at a council of the chiefs, held in the evening, to preserve order amongst the hunters for the succeeding day.

On the following morning, all the men, excepting the superannuated, depart early in pursuit of the favourite game. They are generally mounted, armed with bows and arrows. The soldiers of the day accompany the rapidly moving cavalcade on foot, armed with war-clubs, and the whole are preceded by a footman bearing a pipe.

On coming in sight of the herd, the hunters talk kindly to their horses, applying to them the endearing names of father, brother, uncle, &c.; they petition them not to fear the bisons, but to run well, {190} and keep close to them, but at the same time to avoid being gored.

The party having approached as near to the herd as they suppose the animals will permit, without taking alarm, they halt, to give the pipe-bearer an opportunity to perform the ceremony of smoking, which is considered necessary to their success. He lights his pipe, and remains a short time with his head inclined, and the stem of the pipe extended towards the herd. He then smokes, and puffs the smoke towards the bisons, towards the heavens, and the earth, and finally to the cardinal points successively. These last they distinguish by the terms _sunrise_, _sunset_, _cold country_, and _warm country_ or they designate them collectively, by the phrase of the _four winds_, _Ta-da-sa-ga-to-ba_.

The ceremony of smoking being performed, the word for starting is given by Ongpatonga. They immediately separate into two bands, who pass in full speed to the right and left, and perform a considerable circuit, with the object of enclosing the herd, at a considerable interval, between them.

They then close in upon the animals, and each man endeavours to kill as many of them as his opportunity permits.

It is upon this occasion that the Indians display their horsemanship, and dexterity in archery. Whilst in full run they discharge the arrow with an aim of much certainty, so that it penetrates the body of the animal behind the shoulder. If it should not bury itself so deeply as they wish, they are often known to ride up to the enraged animal and withdraw it. They observe the direction and depth to which the arrow enters, in order to ascertain whether or not the wound is mortal, of which they can judge with a considerable degree of exactness; when a death-wound is inflicted, the hunter raises a shout of exultation, to prevent others from pursuing the individual of which {191} he considers himself certain. He then passes in pursuit of another, and so on, until his quiver is exhausted, or the game has passed beyond his further pursuit.

The force of the arrow, when discharged by a dexterous and athletic Indian, is very great, and we were even credibly informed, that under favourable circumstances, it has been known to pass entirely through the body of a bison, and actually to fly some distance, or fall to the ground on the opposite side of the animal.

Notwithstanding the apparent confusion of this engagement, and that the same animal is sometimes feathered by arrows from different archers, before he is despatched, or considered mortally wounded, yet as each man knows his own arrows from all others, and can also estimate the nature of the wound, whether it would produce a speedy death to the animal, quarrels respecting the right of property in the prey seldom occur, and it is consigned to the more fortunate individual, whose weapon penetrated the most vital part.

The chase having terminated, each Indian can trace back his devious route to the starting-place, so as to recover any small article he may have lost.

This surrounding chase the Omawhaws distinguish by the name of Ta-wan-a-sa.

A fleet horse well trained to the hunt, runs at the proper distance, with the reins thrown upon his neck, parallel with the bison, turns as he turns, and does not cease to exert his speed until the shoulder of the animal is presented, and the fatal arrow is implanted there. He then complies with the motion of his rider, who leans to one side, in order to direct his course to another bison. Such horses as these are reserved by their owners exclusively for the chase, and are but rarely subjected to the drudgery of carrying burdens.

When the herd has escaped, and those that are {192} only wounded or disabled are secured, the hunters proceed to flay and cut up the slain.

Formerly, when the chiefs possessed a greater share of power than they now do, one of them would advance towards a carcass which struck his fancy, either from its magnitude or fatness, and the rightful owner would relinquish it to him without a word; but they now seldom put the generosity of the people thus to the test.

Some individual will usually offer his bison to the medicine, either voluntarily, or at the request of a chief, and on the succeeding day it is cooked, and all the distinguished men are invited to partake of the feast.

In the operation of butchering, a considerable knowledge of the anatomical structure of the animal is exhibited, in laying open the muscles properly, and extending them out into the widest and most entire surfaces, by a judicious dissection.

If they are much pressed by hunger, they in the first place open the flank in order to obtain the kidneys, which are then eaten without waiting for the tardy process of culinary preparation.

A hunter who has been unsuccessful, assists some one in skinning and cutting up, after which he thrusts his knife in the part he wishes for his own share, and it is given to him.

If the squaws should arrive, the knife is resigned to them, whilst the men retire a short distance from the scene, to smoke and rest themselves.

The slaughtered animals are chiefly, and almost exclusively, cows selected from the herd; the bulls being eatable only in the months of May and June.

Every eatable part of the animal is carried to the camp and preserved, excepting the feet and the head; but the brains are taken from the skull for the purpose of dressing the skin, or converting it into Indian leather. Those skins which are obtained during this season are known by the name _Summer skins_, and {193} are used in the construction of their skin lodges, and for their personal cloathing for summer wear.

Three squaws will transport all the pieces of the carcass of a bison, excepting the skin, to the camp, if the latter is at any moderate distance; and it is their province to prepare the meat, &c. for keeping.

The vertebræ are comminuted by means of stone-axes, similar to those which are not unfrequently ploughed up out of the earth in the Atlantic states; the fragments are then boiled, and the rich fat or medulla which rises, is carefully skimmed off and put up in bladders for future use. The muscular coating of the stomach is dried; the smaller intestines are cleaned and inverted, so as to include the fat that had covered their exterior surface, and then dried; the larger intestines, after being cleaned, are stuffed with meat, and cooked for present eating.

The meat, with the exception of that of the shoulders, or hump, as it is called, is then dissected with much skill into large thin slices, and dried in the sun, or jerked over a slow fire on a low scaffold.

The bones of the thighs, to which a small quantity of flesh is left adhering, are placed before the fire until the meat is sufficiently roasted, when they are broken, and the meat and marrow afford a most delicious repast. These, together with the tongue and hump, are esteemed the best parts of the animals.

The meat, in its dried state, is closely condensed together into quadrangular packages, each of a suitable size, to attach conveniently to one side of the packsaddle of a horse. The dried intestines are interwoven together into the form of mats, and tied up into packages of the same form and size. They then proceed to _cache_, or conceal in the earth these acquisitions, after which they continue onward in pursuit of other herds of their favourite animal.

The nation return towards their village in the month of August, having visited for a short time the {194} Pawnee villages, for the purpose of trading their guns for horses.

They are sometimes so successful in their expedition, in the accumulation of meat, as to be obliged to make double trips, returning about mid-day for half the whole quantity which was left in the morning. When within two or three days journey of their own village, runners are despatched to it, charged with the duty of ascertaining the safety of it, and the state of the maize.

On the return of the nation, which is generally early in September, a different kind of employment awaits the ever-industrious squaws. The property buried in the earth is to be taken up and arranged in the lodges, which are cleaned out and put in order. The weeds which, during their absence, had grown up in every direction through the village, are cut down and removed.

A sufficient quantity of sweet corn is next to be prepared for present and future use. Whilst the maize is yet in the milk or soft state, and the grains have nearly attained to their full size, it is collected and boiled on the cob; but the poor who have no kettles, place the ear, sufficiently guarded by its husk, in the hot embers until properly cooked; the maize is then dried, shelled from the cob, again exposed to the sun, and afterwards packed away for keeping, in neat leathern sacks. The grain prepared in this manner has a shrivelled appearance, and a sweet taste, whence its name. It may be boiled at any season of the year with nearly as much facility as the recent grain, and has much the same taste.

They also pound it into a kind of small hominy, which when boiled into a thick mush, with a proper proportion of the smaller entrails and jerked meat, is held in much estimation.

When the maize which remains on the stalk is fully ripe, it is gathered, shelled, dried, and also packed away in leathern sacks. They sometimes {195} prepare this hard corn for eating, by the process of leying it, or boiling it in a ley of wood-ashes for the space of an hour or two, which divests it of the hard exterior skin; after which it is well washed and rinsed. It may then be readily boiled to an eatable softness, and affords a palatable food.

The hard ripe maize is also broken into small pieces between two stones, one or two grains at a time, the larger stone being placed on a skin, that the flying fragments may not be lost. This coarse meal is boiled into a mush called Wa-na-de. It is sometimes parched previously to being pounded, and the mush prepared from this description of meal is distinguished by the term Wa-jun-ga. With each of these two dishes, a portion of the small prepared intestines of the bison, called Ta-she-ba, are boiled, to render the food more sapid.

Their pumpkins, Wat-tong, are boiled, or rather steamed, as the pot is filled with them cut in slices, with the addition of a very small quantity of water. But the greater number of these vegetables are cut into long slips, and, as well as the smaller intestines and stomach of the bison, cut in pieces, are interwoven as before mentioned into a kind of network.

A singular description of food is made use of by some tribes of the Snake Indians, consisting chiefly, and sometimes wholly of a species of ant, (formica, Lin.) which is very abundant in the region in which they roam. The squaws go in the cool of the morning to the hillocks of these active insects, knowing that then they are assembled together in the greatest numbers. Uncovering the little mounds to a certain depth, the squaws scoop them up in their hands, and put them into a bag prepared for the purpose. When a sufficient number are obtained, they repair to the water, and cleanse the mass from all the dirt and small pieces of wood collected with them. The ants are then placed upon a flat stone, and by the pressure of a rolling-pin, are crushed together into a dense {196} mass, and rolled out like pastry. Of this substance a soup is prepared, which is relished by the Indians, but is not at all to the taste of white men. Whether or not this species of ant is analogous to the vachacos, which Humboldt speaks of, as furnishing food to the Indians of the Rio Negro and the Guainia, we have no opportunity of ascertaining.

We could not learn that any one of the nations of the Missouri Indians are accused, even by their enemies, of eating human flesh from choice, or for the gratification of a horrible luxury: starvation alone can induce them to eat of it. An Ioway Indian, however, having killed an Osage, compelled some children of his own nation to eat of the uncooked flesh of the thigh of his victim. And a Sioux of the St. Peter's dried some of the flesh of a Chippeway whom he had killed, and presented it to some white men, who ate it without discovering the imposition.

The Indians, like the Hottentots, Negroes, and monkeys, eat the lice which they detect in each others heads. The squaws search for these parasites; and we have often seen them thus occupied with activity, earnestness, and much success. One of them, who was engaged in combing the head of a white man, was asked why she did not eat the vermin; she replied, that "white men's lice are not good."

Although the bison cow produces a rich milk, yet the Indians make no use of that of the individuals they kill in hunting.

During these active employments, which the squaws cheerfully and even emulously engage in, the occupations of the men are chiefly those of amusement or recreation.

Numbers of the young warriors are very officious in offering their services to the squaws, as protectors during their field labours; and from the opportunities they enjoy of making love to their charge in the privacy of high weeds, it is extremely common for them to form permanent attachments to the wives {197} of their neighbours, and an elopement to another nation is the consequence.

The men devote a portion of their time to card-playing. Various are the games which they practise, of which one is called _Matrimony_; but others are peculiar to themselves: the following is one, to which they seem to be particularly devoted.

The players seat themselves around a bison robe spread on the ground, and each individual deposits in the middle the articles he intends to stake, such as vermilion, beads, knives, blankets, &c., without any attention to the circumstance of equalizing its value with the deposits made by his companions.

Four small sticks are then laid upon the robe, and the cards are shuffled, cut, and two are given to each player, after which the trump is turned. The hands are then played, and whoever gains two tricks takes one of the sticks. If two persons make each a trick, they play together until one loses his trick, when the other takes a stick. The cards are again dealt, and the process is continued until all the sticks are taken, If four persons have each a stick, they continue to play, to the exclusion of the unsuccessful gamesters. When a player wins two sticks, four cards are dealt to him, that he may take his choice of them. If a player wins three sticks, six cards are dealt to him, and should he take the fourth stick he wins the stake.

They are so inveterately attached to the heinous vice of gambling, that they are known to squander in this way every thing they possess, with the solitary exception of their habitation, which, however, is regarded more as the property of the woman than of the man.

A game, to which the squaws are very much devoted, is called by the Omawhaws _Kon-se-ke-da_, or plumstone-shooting. It bears some resemblance to that of dice. Five plumstones are provided, three of which are marked on one side only with a greater {198} or smaller number of black dots or lines, and two of them are marked on both sides. They are, however, sometimes made of bone, of a rounded and flattened form, somewhat like an orbicular button-mould; the dots in this case being impressed. A wide dish, and a certain number of small sticks, by the way of counters, are also provided. Any number of persons may play at this game, and agreeably to the number engaged in it, is the quantity of sticks or counters. The plumstones or bones are placed in the dish, and a throw is made by simply jolting the vessel against the ground to cause the dice to rebound, and they are counted as they lie when they fall. The party plays round for the first throw. Whoever gains all the sticks in the course of the game, wins the stake. The throws succeed each other with so much rapidity, that we vainly endeavoured to observe their laws of computation, which it was the sole business of an assistant to attend to.

The squaws sometimes become so highly interested in this game as to neglect their food and ordinary occupations, sitting for a whole day, and perhaps night also, solely intent upon it, until the losers have nothing more to stake.

Having now a plentiful store of provisions, they content themselves in their village until the latter part of October, when, without the formality of a council or other ceremony, they again depart from the village, and move in separate parties to various situations on both sides of the Missouri, and its tributaries, as far down as the Platte.

Their primary object at this time, is to obtain, on credit from the traders, various articles indispensably necessary to their fall, winter, and spring hunts: such as guns, particularly those of _Mackinaw_, powder, ball, and flints; beaver-traps, brass, tin, and camp-kettles; knives, hoes, squaw-axes, and tomahawks.

Having obtained these implements, they go in pursuit {199} of deer, or apply themselves to trapping for beaver and otter. Elk was sometime since an object of pursuit, but these animals are now rather rare in the Omawhaw territories.

This hunt continues until towards the close of December, and during the rigours of the season they experience an alternation of abundance and scarcity of food. The men are very much exposed to the cold, and, in trapping, to the water. They are also frequently obliged to carry heavy burdens of game from considerable distances.

The assiduous hunter often returns to his temporary residence in the evening, after unsuccessful exertions continued the live-long day: he is hungry, cold, and fatigued; with his mockasins, perhaps, frozen on his feet. His faithful squaw may be unable to relieve his hunger, but she seats herself by his side near the little fire, and after having disposed of his hunting apparatus, she rubs his mockasins and leggings, and pulls them off, that he may be comfortable; she then gives him water to drink, and his pipe to smoke. His children assemble about him, and he takes one of them upon his knee, and proceeds to relate to it the adventures of the day, that his squaw may be informed of them. "I have been active all day, but the Master of life has prevented me from killing any game; but never despond, my children and your mother, I may be fortunate to-morrow." After some time he retires to rest, but the wife remains to dry his clothing. He often sings until midnight, and on the morrow he again sallies forth before the dawn, and may soon return with a superabundance of food. Such is the life of the Indian hunter, and such the privations and pleasures to which his being is habitually incident.

The squaws, in addition to their occupation of flaying the animals which their husbands entrap, and of preparing and preserving the skins, are often necessitated to dig the pomme de terre, _noo_; and to {200} scratch the groundpea, _himbaringa_, (the same word is also applied to the bean,) from beneath the surface of the soil. This vegetable is produced on the roots of the apios tuberosa, they also frequently find it hoarded up in the quantity of a peck or more in the brumal retreats of the field mouse, (mus agrarius, Var?) for its winter store. The seeds of the nelumbium luteum, analogous to the sacred bean of the Brahmins, also contribute to their sustenance; these are distinguished by the name Te-row-a, or bison-beaver, [_te_, bison; and _row-a_, beaver; in the Oto dialect,] and when roasted are much esteemed. The root of this plant is also an article of food during the privations of this portion of the year; it is either roasted or boiled; and is prepared for keeping by boiling, after which it is cut up in small pieces and dried: in taste it is somewhat similar to the sweet potato.

With the skins of the animals obtained during this hunt, the natives again repair to the traders to compensate them for the articles which they had obtained on credit. But owing to the intrigues of rival traders, the Indians are, with, however, numerous exceptions, not remarkable for any great degree of punctuality in making their returns to cancel their debts. Many obtain credit from one trader, and barter their peltries with another, to the great injury of the first.

Like genuine traders, the Omawhaws endeavour, by various subterfuges, to make the best of their market. An artful fellow will assure a trader that he has a number of skins, but that he does not wish to bring them forward, until he assembles a still greater number; but, in the meantime, he must have a keg of whiskey, otherwise he will barter his skins with another trader. Another knave owes his trader, perhaps, twenty skins; but in consequence of the unlucky occurrence of many circumstances, which he proceeds to particularize, he can at present pay but half that number, and the other ten, which he {201} brings with him, he wishes to trade for other articles of merchandize. The trader submits to the imposition thus practised, rather than lose their custom; and is thus deservedly punished for his own deceptive proceedings with respect to his rivals, and for the habit of practising on the ignorance of the natives, in which many of them freely indulge.

Thus the Missouri traders are repaid for hardly more than half the value of the merchandize which they credit; but should they obtain peltries for one-third of the amount, they clear their cost and charges.

After having discharged their debts wholly, or in part, the Indians exchange the remainder of their skins, for strouding for breech-clouts and petticoats, blankets, wampum, guns, powder and ball, kettles, vermilion, verdigrise, mockasin-awls, fire-steels, looking-glasses, knives, chiefs' coats, calico, ornamented brass finger-rings, arm-bands of silver, wristbands of the same metal, ear-wheels and bobs, small cylinders for the hair, breast brooches, and other silver ornaments for the head; black and blue handkerchiefs, buttons, tin cups, pans and dishes, scarlet cloth, &c.

The man is the active agent in this barter, but he avails himself of the advice of his squaw, and often submits to her dictation.

Each nation of Indians practises every art they can devise, to prevent white traders from trafficking with their neighbours, in order to engross as much as possible of the trade themselves, and to be the carriers at second hand to the others. For this purpose they sometimes intrigue deeply, and resort to artful expedients. "You do not treat your traders as we do," said a cunning Oto to some Pawnees; "we dictate to them the rate of exchanges; and if they persist in refusing to comply, we use force to compel them; we flog them, and by these means we obtain our articles at a much lower rate than you do:"--thus endeavouring to induce those people {202} to banish traders from their village by ill treatment.

In trade, the largest sized beaver skin is called by the French a _plus_, and constitutes the chief standard of value. Thus as many of any other description of skins as are considered of equal value with this large beaver skin, are collectively denominated a _plus_; and the number of deer, raccoon, otter, &c. that shall respectively constitute a plus, is settled between the parties, previously to the commencement of the exchanges.

Brass kettles are usually exchanged for beaver skins, pound for pound, which weight of the latter is worth about three dollars at St. Louis.

The beaver skins are embodied into neat packs by the traders, each weighing one hundred pounds, and consisting of seventy or eighty skins, according to their magnitude.

The business of this hunt having terminated with the year, the Omawhaws return to their village, in order to procure a supply of maize from their places of concealment, after which they continue their journey in pursuit of bisons.

On this occasion they divide into two parties, one of which ascends the Missouri, and the other the Elkhorn rivers. The party which discovers a herd, gives notice of the fact to the other party, by an especial messenger, and invites them to join in the pursuit of it.

This expedition continues until the month of April, when they return to their village, as before stated, loaded with provisions.

It is during this expedition that they procure all the skins, of which the bison robes of commerce are made; the animals at this season having their perfect winter dress, the hair and wool of which are long and dense.

The process of preparing the hides for the traders falls to the lot of the squaws. Whilst in the green {203} state, they are stretched and dried as soon as possible; and, on the return of the nation to the village, they are gradually dressed during the intervals of other occupations. The hide is extended upon the ground; and with an instrument resembling an adze, used in the manner of our carpenters, the adherent portions of dried flesh are removed, and the skin rendered much thinner and lighter than before. The surface is then plastered over with the brains or liver of the animal, which have been carefully retained for the purpose, and the warm broth of meat is also poured over it. The whole is then dried, after which it is again subjected to the action of the brains and broth, then stretched in a frame, and while still wet, scraped with pumice-stone, sharp stones, or hoes, until perfectly dry. Should it not yet be sufficiently soft, it is subjected to friction, by pulling it backwards and forwards over a twisted sinew. This generally terminates the operation. On the commencement of the process, the hides are almost invariably each divided longitudinally into two parts, for the convenience of manipulation, and when finished, they are again united by sewing with sinew. This seam is almost always present in the bison robe; but one of the largest that we have seen, is used as a covering for one of our humble beds at this cantonment, and has been dressed entire, being entirely destitute of a seam.

The brain of an animal is sufficient to dress its skin, and some persons make two-thirds of it suffice for that purpose.

The skins of the elk, deer, and antelopes are dressed in the same manner; but those that are intended to form the covering of their travelling lodges, for leggings, and summer mockasins, &c. have the adze applied to the hairy side in dressing, instead of the flesh side.

Great numbers of these robes are annually purchased by the traders; and Mr. Lisa assured us, that {204} he once transported fifteen thousand of them to St. Louis in one year.

The Indian form of government is not sufficiently powerful to restrain the young warriors from the commission of many excesses and outrages, which continually involve the nations in protracted wars; and, however well disposed the chiefs may be, and desirous to maintain the most amicable deportment towards the white people, they have not the power to enable them to compel those restless spirits, greedy of martial distinction, to an observance of that pacific demeanour which their precepts inculcate.

To accomplish this object, much depends upon the course pursued by the agents of the United States. If the character of these is dignified, energetic, and fearless, they will certainly meet that respect from the natives which is due to the importance of their missions. But, on the contrary, if their conduct is deficient in promptness, energy, and decision; if their measures are paralyzed by personal fear of the desperadoes, whom they must necessarily encounter in the execution of their duties, their counsels will fall unheeded in the assemblies which they address.[207]

The power of some of the former rulers of the Omawhaws is said to have been almost absolute. That of the celebrated Black Bird,[208] Wash-ing-guh-sah-ba, seems to have been actually so, and was retained undiminished until his death, which occurred in the year 1800, of the smallpox, which then almost desolated his nation. Agreeably to his orders, he was interred in a sitting posture, on his favourite horse, upon the summit of a high bluff of the bank of the Missouri, "that he might continue to see the white people ascending the river to trade with his nation." A mound was raised over his remains, on which food was regularly placed for many years afterwards; but this rite has been discontinued, and the staff, that {205} on its summit supported a white flag, has no longer existence.

This chief appears to have possessed extraordinary mental abilities, but he resorted to the most nefarious means to establish firmly the supremacy of his power. He gained the reputation of the greatest of medicine men; and his medicine, which was no other than arsenic itself, that had been furnished him for the purpose, by the villany of the traders, was secretly administered to his enemies or rivals. Those persons who offended him, or counteracted his views, were thus removed agreeably to his predictions, and all opposition silenced, apparently by the operation of his potent spells.

Many were the victims to his unprincipled ambition, and the nation stood in awe of him, as of the supreme arbiter of their fate.

With all his enormities he was favourable to the traders; and although he compelled them to yield to him one half of their goods, yet he commanded his people to purchase the remainder at double prices, that the trader might still be a gainer.

He delighted in the display of his power, and, on one occasion, during a national hunt, accompanied by a white man, they arrived on the bank of a fine flowing stream, and although all were parched with thirst, no one but the white man was permitted to taste of the water. As the chief thought proper to give no reason for this severe punishment, it seemed to be the result of caprice.

One inferior, but distinguished chief, called Little Bow, at length opposed his power. This man was a warrior of high renown, and so popular in the nation, that it was remarked of him, that he enjoyed the confidence and best wishes of the people, whilst his rival reigned in terror. Such an opponent could not be brooked, and the Black Bird endeavoured to destroy him.

{206} On one occasion the Little Bow returned to his lodge, after the absence of a few days on an excursion. His wife placed before him his accustomed food; but the wariness of the Indian character led him to observe some peculiarity in her behaviour, which assured him that all was not right; he questioned her concerning the food she had set before him, and the appearance of her countenance, and her replies, so much increased his suspicions, that he compelled her to eat the contents of the bowl. She then confessed that the Black Bird had induced her to mingle with the food a portion of his terrible medicine, in order to destroy him. She fell a victim to the machination of the Black Bird, who was thus disappointed of his object.

With a band of nearly two hundred followers, the Little Bow finally seceded from the nation, and established a separate village on the Missouri, where they remained until the death of the tyrant.

On one occasion, the Black Bird seems to have been touched by remorse, or perhaps by penitence, in his career of enormity. One of his squaws having been guilty of some trifling offence, he drew his knife, in a paroxysm of rage, and stabbed her to the heart. After viewing her dead body a few moments, he seated himself near it, and covering his face with his robe, he remained immovable for three days, without taking any nourishment. His people vainly petitioned that he would "have pity on them," and unveil his face; he was deaf to all their remonstrances, and the opinion prevailed that he intended to die through starvation. A little child was at length brought in by its parent, who gently raised the leg of the chief, and placed the neck of the child beneath his foot. The murderer then arose, harangued his people, and betook himself to his ordinary occupations.

Towards the latter part of his life, he became very {207} corpulent, the consequence of indolence and repletion. He was transported by carriers, on a bison robe, to the various feasts to which he was daily invited; and should the messenger find him asleep, they dared not to awaken him by a noise or by shaking, but by respectfully tickling his nose with a straw.

The successor of Black Bird was the Big Rabbit, Mush-shinga. He possessed considerable authority, but he lived only a few years to enjoy it.

Ta-so-ne, or the White Cow, the hereditary successor of Mush-shinga, being governed by an unambitious wife, remained inactive; whilst the next important man, Ong-pa-ton-ga, or the Big Elk, more distinguished for his vigorous intellect than for any martial qualities, attained to the supreme dignity, which he still retains.

The power of this amiable and intelligent chief was very considerable during the early part of his administration; and although not so absolute as his predecessors, yet it is believed that he could then inflict the punishment of death upon an individual with his own hands, with impunity. Five years ago he informed a stranger, in the presence of his people, that he could compel any one of them to lie down before him, that he might place his foot upon his neck; this assertion was assented to by his hearers.

But the influence of the grand chief of the Omawhaws has very much diminished, in consequence of the improper distribution of medals by the whites; so that, although one of the most intelligent leaders that the nation has probably ever had, yet he could hardly do more at this time than inflict a blow for the most serious offence. Still, however, he maintains a supremacy over six or seven medalled rivals, in despite of the intrigues of the traders.[209] He does not now attempt to coerce any of his people, but substitutes advice and persuasion.

{208} By his influence and pacific councils, he has rendered the Omawhaws a peaceful people, who limit their warfare to the punishing of war-parties that depredate on them or their possessions; and he exultingly affirms, that his hands are unstained with the blood of white men.

FOOTNOTES:

[205] The succeeding chapters [the last in this volume, and the first five in the next], which relate to the manners and customs of the Indians, chiefly the Omawhaws, are from the notes of Mr. Say.--JAMES.

_Comment by Ed._ With the account of the Omaha here given, compare Dorsey, "Omaha Sociology," in Bureau of Ethnology _Report_, 1881-82, p. 205.

[206] See No. 43 in Language of Signs, Appendix B, volume xvii.--ED.

[207] In corroboration of the remarks given in the text, we add the following account of an interview which Major O'Fallon had with Indians of the Mississippi,[B] whose agent has been hitherto unable to restrain them from carrying on warlike operations against the Missouri Indians.

In St. Louis, on the 3d April, 1821, B. O'Fallon, agent for Indian affairs on Missouri, met a deputation from the Saukee nation of Indians, on the subject of a most destructive war, carried on by them against the Otoes, Missouries, and Omawhaws of his agency, and spoke to them as follows:--

"SAUKEES,

"I am glad you have arrived, before my departure for the Council Bluff, as it affords me an opportunity to address you on a subject that has agitated my mind for some time past. Yes, Saukees, for some time past I have wished to speak to you on a subject that even now makes the blood run warm in my veins.

"In addressing you upon this important subject, I shall not speak to please your ears, but to strike your hearts.

"Saukees, you must recollect to have seen me frequently; but you do not know me, and I know you well. I recollect when I first visited your land, your balls whistled round my ears. I was then a boy, and wished to be a man--I am now a man, with a heart as strong as my strength.

"A few winters since, I was a chief to the red skins of the upper Mississippi (Sioux and Foxes); I am now chief to the red skins of Missouri, some of whose blood you have spilt. Listen that you may hear me; dispose your minds to understand me; and remember well what I am now going to tell you, and carry my words to your nation, that they may not deceive themselves.

"When I first climbed the rapid Missouri, I found the red skins as wild as wolves. Without ears they roved through the plains, only thirsting for each other's blood. They could only see the storm as it gathered around them; they could only see the clouds when they obscured the sun, and hear it thunder when it rained: but when I sat down on their land, they assembled around me; they listened to my words; I settled the difference that existed between them, and gave peace to the land. They then sat down to rest; but they could not rest long, for the Saukees of the Mississippi, you whom the Big Knives, like fools, have suffered to live, came and disturbed them in their sleep. When disturbed, not like women did they mourn their misfortunes; but like men, they rose in arms and came to me. I did not consult my feelings; I consulted the feelings of my nation, and I was for peace. I told them to sit down, and they did so. Keep your ears open that you may hear me, and raise your eyes that you may see me, for I have saved your blood. Yes, Saukees, I restrained their arms, and they sat down in tears. But you were not satisfied: you presumed upon their forbearance, and came again; but they were not asleep, and you did not spill their blood, but you stole their horses: you stole horses from the whites, who, like fools, had still suffered you to live; and you murdered some traders, who were also white. They again raised their arms; every body who were there at the time, both whites and red skins, raised their arms, and looked around them; but they could not see you; for, like the timid wolf, you had sought the wood, where they could not follow you, until they had consulted me--I, whose blood began to boil in my veins. Saukees, my heart was for war; but my nation was too much for peace, and it was my business to promote peace; therefore I gave them some tobacco, and told them once more to sit down, and endeavour to restrain their feelings: they did so; and I left them smoking their pipes, and came away to see the great American Chief. After I left them, you returned again to their land: you found them asleep; you stole their horses, murdered their women and children, took their scalps, and carried some of them prisoners to your villages.

"How long, how long, Saukees, will you continue to disturb the repose of other nations? How long will you (like the serpent creeping through the grass) continue to disturb the unsuspecting stranger passing through your country? Be cautious how you disturb the red skins of Missouri; or your women and children shall mourn the loss of husbands and fathers--husbands and fathers shall mourn the loss of wives and children.

"Yes, Saukees, the Otoes, Missouries, and Omawhaws, are unwilling to be disturbed any longer. They will no longer suffer you to make slaves of their children, and dance their scalps in your villages.

"Saukees, be cautious; you live in the woods, and the game of your country is nearly exhausted. You will soon have to desert those woods in which the red skins of Missouri cannot find you, and follow the buffalo in the plains, where the red-skins are not less brave than you, and as numerous as the buffalo. As long as you have the wood to conceal your warriors, you may continue to disturb the women and children of Missouri; but when hunger drives you from those woods, your bodies will be exposed to balls, to arrows, and to spears. You will only have time to discharge your guns, before, on horseback, their spears will spill your blood. I know that your guns are better than those of Missouri, and you shoot them well: but when you reach the prairies, they will avail you nothing against the Otoes, Missouries, Omawhaws, and Pawnees. As you have seen the whirlwind break and scatter the trees of your woods, so will your warriors bend before them on horseback. (Here B. O'Fallon paused, to give the Saukees an opportunity to reply; when one of their most distinguished partisans arose and spoke with energy and animation, recounting many of his feats in war. He mentioned how often he had struck upon the tribes of Missouri, and that the Otoes had killed his brother, whom he loved as a father, and whose spirit could not be appeased as long as an Oto walked erect upon the earth. He also spoke of the difficulty of restraining his young warriors, who were unwilling to die in obscurity. To which B. O'Fallon spoke to the following effect:)

"Saukees, one of your partizans, forgetting to whom he was speaking, has had the presumption to recount his feats in war, how often he had struck the red skins of Missouri, and to insinuate that he was unwilling to restrain his young men. I believe him to be a man of sense; but he has spoken without reflection, he has spoken like a fool.

"Saukees, it has always been, and still is, my business to prevent (if possible) the effusion of human blood--to give peace and happiness to the land: but when I cannot stop the running of blood, I will probe the wound, and make it run more fast.

"I wish you to understand that the Otoes and Missouries, though few in number, and much exposed, do not beg for peace; and I do not ask it for them. They have not as yet revenged the death of some of their murdered countrymen: the spirits of these dead are not satisfied. No, Saukees, these red skins, whom you persecute, have opened their ears to my words, and are constantly looking towards me. They do not wish a dishonourable peace. I would sooner see you drink their blood, than suffer them to make a dishonourable peace. You have a few of their children as prisoners among you; if you consult the interest of your nation, you will send them to their mothers: if you do not deliver them up, the red-skins of Missouri will go after them; and in hunting them they may find some of yours.

"I tell you to be cautious, Saukees, how you disturb the red skins of Missouri. They call themselves my children: be cautious how you disturb my children, or I will no longer look to the pacific disposition of my nation, but consult my own feelings, and probe the wound which I cannot heal.

"I am not like many white chiefs whom you have been accustomed to see. I never act an humble part. I am one of those white men who never fear a red skin--when I move amongst them, it is not like a dog with his tail between his legs, but as becomes a man; and when I speak, I feel the strength of my nation.

"On the Missouri I have guns, powder and balls, blankets, breech-clouts, and leggings, and I am now getting more. I know where you have your village, and I know the face of the country over which you stretch your limbs. I know how and where you are scattered on hunting excursions. I know where you are most exposed, and what I do not know I can easily learn from the whites, and other red skins of the Mississippi.

"I have every thing that a red skin wants; and you all know he wants only the means of war. You know that all red skins are fond of war, and that I can make brother fight brother.

"Saukees; you are a strong nation of red skins; but if you don't endeavour to restrain the ungovernable disposition of some of your young men, they will expose your hearts in the midst of your strength.

"Yes, Saukees, be cautious how you offend me; lest I assemble an army of red skins, and from some high peak on Missouri, show them where to find your village, and your exposed and scattered lodges. I know that the red skins of Missouri cannot destroy you directly; but they can give you unpleasant dreams. Be cautious, Saukees, how you deceive yourselves, or suffer others to deceive you, or the day will come when some of your children will have the misfortune to behold the dogs fighting over the bones of their fathers upon this land; and as I may have many years to live, I don't intend to sit still; and if I continue to increase in strength as I have done, I may live to see the day when I can make you smile, or shed tears of blood. Saukees, I have done, I am going to the Council Bluff."

The Chief of the Saukees, after consulting each warrior separately, replied, (in substance) as follows:--

"American Chief, I have been attentive, and I have heard your words, and those of the _red head_ (Gov. Clark). Yours entered one ear, and his the other: they shall not escape until my nation hears them. I feel the truth of all you have said, and have never been more for peace than now. All those braves have expressed their wish for peace with the red skins of Missouri. This partizan, who without reflection spoke exultingly of his feats, since he has heard your words is also for peace; not from any fear of those whom he has bled, but from an unwillingness to displease you, whom he conceives to be a man of truth.

"At our village on Rock river, and encampment at the De Moyen, we have five Oto prisoners, whom I will promise to deliver up, when you send for them.

"My brother, I only regret that my nation was not present on this occasion, to have heard your words. The wisdom of my nation, all the reflecting men, are for peace; but we have many young men difficult to restrain, whose ears, (I believe,) would open to words coming from your mouth, when mine, for the want of strength, may fail.

"My brother, I wish you to pause--I wish you to forbear until I disclose your words to my people, and you hear from them.

"My brother, we receive you as the son of the _red head_; and inasmuch as we love him, we love you, and do not wish to offend you."--JAMES.

[B] Of the Sauk nation; they call themselves Sauke-waw-ke.

[208] For a sketch of Blackbird, see Bradbury's _Travels_, in our volume v, note 48.--ED.

[209] On the custom of giving medals to chiefs in recognition of their leadership, see Thwaites, _Original Journals of the Lewis and Clark Expedition_, index.--ED.

* * * * *

Transcriber's note:

Original spelling, hyphenation, and grammar has been mostly retained, with a few exceptions.

Page numbers from the 1905 Edition have been omitted herein, but may be available in other editions of this ebook.

The Illustration "Facsimile of title-page to Volume I of James's _Account_" on page 31 has been replaced by text, as there were no graphics on the page.

Hyphenation questions, when the hyphen occurred at the end of a line, were settled in favor of internal consistency whenever possible.

Footnotes were moved from the bottoms of pages to the ends of chapters. Footnotes in the Preface have only one or two digits, e.g. "[11]"; footnotes in the body of the book have three e.g. "[011]".

In tables, "ditto", "do." were replaced with repetitive text for clarity. Sometimes blank space represents repetition in a table. The first table in Footnote 187 is an example, wherein the words "Length" and "inches." occurred on the first line only, in the original, but are repeated on each line in this ebook. Whenever it was perfectly clear to the transcriber that repetition was indeed meant by white space, text was substituted for the blank.

In the Illustration on page 202 "INDIAN RECORD [...]", The notation "^{x}" means that "x" should be superscript.

Footnote 055: two periods inserted, to end the sentence, and at the end of the footnote.

Page 248: "permisssion" changed to "permission".

Page 307: comma inserted after "hoes" in "camp-kettles; knives, hoes squaw-axes,".

Page 308: period deleted from "having disposed of his hunting apparatus,. she rubs his".