DAHCOTAH;

 OR, LIFE AND LEGENDS OF THE SIOUX

 AROUND FORT SNELLING. 

 BY MRS. MARY EASTMAN, WITH

 PREFACE BY MRS. C. M. KIRKLAND. 

 ILLUSTRATED FROM DRAWINGS BY CAPTAIN EASTMAN. 

TO HENRY SIBLEY, ESQ. , HOUSE OF REPRESENTATIVES. 

It was my purpose to dedicate, exclusively, these pages to my belovedparents. What correctness of sentiment appears in this book is mainlyascribable to a principle they endeavored to instil into the minds oftheir children, that purity of heart and intellectual attainment arenever more appropriately exercised than in promoting the good of ourfellow-creatures. 

Yet the sincere sentiments of respect and regard that I entertain foryou, the remembrance of the many acts of friendship received from youduring my residence at Fort Snelling, and the assurance that you areever prompt to assist and protect the Indian, induce me to unite yourname with those most dear to me in this dedication. 

An additional inducement is, that no one knows better than yourself theopportunities that presented themselves to collect materials for theselegends, and with what interest these occasions were improved. Withwhatever favor this little work may be received it is a most pleasingreflection to me, that the object in publishing it being to exciteattention to the moral wants of the Dahcotahs, will be kindlyappreciated by the friends of humanity, and by none more readilythan yourself. 

Very truly yours, MARY H. EASTMAN. 

New London, March lst, 1849. 

PREFACE. 

My only title to the office of editor in the present case is somepractice in such matters, with a very warm interest in all, whetherrelating to past or present, that concerns our western country. Mrs. Eastman, --wife of Captain Eastman, and daughter of Dr. Henderson, bothof the U. S. Army, --is thoroughly acquainted with the customs, superstitions, and leading ideas of the Dahcotahs, whose vicinity toFort Snelling, and frequent intercourse with its inmates, have broughtthem much under the notice of the officers and ladies of the garrison. She has no occasion to present the Indian in a theatrical garb--a merething of paint and feathers, less like the original than his own rudedelineation on birch-bark or deer-skin. The reader will find in thefollowing pages living men and women, whose feelings are in manyrespects like his own, and whose motives of action are very similar tothose of the rest of the world, though far less artfully covered up anddisguised under pleasant names. "Envy, hatred and malice, and alluncharitableness, " stand out, unblushing, in Indian life. The first isnot called emulation, nor the second just indignation or meritedcontempt, nor the third zeal for truth, nor the fourth keen discernmentof character. Anger and revenge are carried out honestly to theirnatural fruit--injury to others. Among the Indians this takes the formof murder, while with us it is obliged to content itself with slander, or cunning depreciation. In short, the study of Indian character is thestudy of the unregenerate human heart; and the writer of these sketchesof the Dahcotahs presents it as such, with express and solemn referenceto the duty of those who have "the words of eternal life" to apply themto the wretched condition of the red man, who is, perhaps, with all hisignorance, quite as well prepared to receive them as many of those whoare already wise in their own eyes. The very degradation and misery inwhich he lives, and of which he is not unable to perceive some of thecauses, prepare him to welcome the instruction which promises betterthings. Evils which are covered up under the smoothness of civilization, stand out in all their horrible deformity in the _abandon_ of savagelife; the Indian cannot get even one gleam of light, without instantlyperceiving the darkness around him. Here, then, is encouragement topaint him as he is, that the hearts of the good may be moved at hisdestitute and unhappy state; to set forth his wants and his claims, thatignorance may no longer be pleaded as an excuse for withholding, fromthe original proprietor of the soil, the compensation or atonement whichis demanded at once by justice, honor, and humanity. 

Authentic pictures of Indian life have another and a different value, ina literary point of view. In the history and character of the aboriginesis enveloped all the distinct and characteristic poetic material towhich we, as Americans, have an unquestioned right. Here is a peculiarrace, of most unfathomable origin, possessed of the qualities which havealways prompted poetry, and living lives which are to us as shadowy asthose of the Ossianic heroes; our own, and passing away--while we takeno pains to arrest their fleeting traits or to record their picturesquetraditions. Yet we love poetry; are ambitious of a literature of ourown, and sink back dejected when we are convicted of imitation. Why isit that we lack interest in things at home? Sismondi has a passage tothis effect:--

"The literature of other countries has been frequently adopted by ayoung nation with a sort of fanatical admiration. The genius of thosecountries having been so often placed before it as the perfect model ofall greatness and all beauty, every spontaneous movement has beenrepressed, in order to make room for the most servile imitation; andevery national attempt to develop an original character has beensacrificed to the reproduction of something conformable to the modelwhich has been always before its eyes. "

This is certainly true of us, since we not only adopt the English viewof everything, but confine ourselves to the very subjects and imagerywhich have become consecrated to us by love and habit. Not to enter intothe general subject of our disposition to parrotism, our neglect ofIndian material in particular may be in part accounted for, by ourhaving become acquainted with the aborigines after the most unpoeticalfashion, in trying to cheat them out of their lands, or shooting themwhen they declined being cheated; they, in their turn, driven to theresource of the weak and the ignorant, counterplotting us, and taking, by means of blood and fire, what we would not give them in faircompensation. This has made our business relations very unpleasant;and everybody knows that when this becomes the case, it is hard forparties to do justice to each other's good or available qualities. If we had only read about the Indians, as a people living in themountain-fastnesses of Greece, or the, broad plains of Transylvania, weshould without difficulty have discovered the romantic elements of theircharacter. But as the effect of remoteness is produced by time as wellas distance, it is surely worth while to treasure up their legends forour posterity, who will justly consider us very selfish, if we throwaway what will be a treasure to them, merely because we cannot or willnot use it ourselves. 

A prominent ground of the slight regard in which the English holdAmerican literature, or at least one of the most plausible reasons givenfor it, is our want of originality, particularly in point of subjectmatter. It is said that our imitativeness is so servile, that for thesake of following English models, at an immeasurable distance, weneglect the new and grand material which lies all around us, in thesublime features of our country, in our new and striking circumstances, in our peculiar history and splendid prospects, and, above all, in thecharacter, superstitions, and legends of our aborigines, who, to eyesacross the water, look like poetical beings. We are continuallyreproached by British writers for the obtuse carelessness with which weare allowing these people, with so much of the heroic element in theirlives, and so much of the mysterious in their origin, to go into theannihilation which seems their inevitable fate as civilization advances, without an effort to secure and record all that they are able tocommunicate respecting themselves. 

And the reproach is just. In our hurry of utilitarian progress, we haveeither forgotten the Indian altogether, or looked upon him only in abusiness point of view, as we do almost everything else; as athriftless, treacherous, drunken fellow, who knows just enough to betroublesome, and who must be cajoled or forced into leaving hishunting-grounds for the occupation of very orderly and virtuous whitepeople, who sell him gunpowder and whiskey, but send him now and then amissionary to teach him that it is wrong to get drunk and murder hisneighbor. To look upon the Indian with much regard, even in the light ofliterary material, would be inconvenient; for the moment we recognize inhim a mind, a heart, a soul, --the recollection of the position in whichwe stand towards him becomes thorny, and we begin dimly to remembercertain duties belonging to our Christian profession, which we havesadly neglected with regard to the sons of the forest, whom we havedriven before us just as fast as we have required or desired theirlands. A few efforts have been made, not only to bring the poetry oftheir history into notice, but to do them substantial good; the publicheart, however, has never responded to the feelings of those who, fromliving in contact with the Indians, have felt this interest in them. Tomost Americans, the red man is, to this day, just what he was to thefirst settlers of the country--a being with soul enough to be blameablefor doing wrong, but not enough to claim Christian brotherhood, or tomake it _very_ sinful to shoot him like a dog, upon the slightestprovocation or alarm. While this feeling continues, we shall not lookto him for poetry; and the only imaginative writing in which he islikely to be generally used as material, will be kindred to that knownby the appropriate title of "Pirate Literature. " Mr. Cooper and MissSedgwick are, perhaps, alone among our writers in their attempts to dothe Indian justice, while making him the poetical machine in fiction. 

Missionaries, however, as well as others who have lived among theaborigines for purely benevolent purposes, have discovered in themcapabilities and docility which may put to the blush many of the whiteswho despise and hate them. Not only in individual cases, but in moreextended instances, the Indian has been found susceptible of religiousand moral instruction; his heart has warmed to kindness, like any otherman's; he has been able to perceive the benefits of regular industry;his head has proved as clear in the apprehension of the distinctionbetween right and wrong as that of the more highly cultivated moralist;and he receives the fundamental truths of the gospel with an avidity, and applies them--at least to the lives and characters of hisneighbors--with a keenness, which show him to be not far behind the restof mankind in sensibility and acuteness. Without referring to thetestimony of the elder missionaries, which is abundant, I remember amost touching account, by Rev. George Duffield, jr. , of piety in anIndian wigwam, which I would gladly transfer to these pages did theirlimits admit. It could be proved by overwhelming testimony, that theIndian is as susceptible of good as his white brother. But it is notnecessary in this place to urge his claim to our attention on the groundof his moral and religious capabilities. Setting them aside, he has manyqualifications for the heroic character as Ajax, or even Achilles. He isas brave, daring, and ruthless; as passionate, as revengeful, assuperstitious, as haughty. He will obey his medicine man, though withfury in his heart and injurious words upon his lips; he will fight tothe death for a wife, whom he will afterwards treat with the mostsovereign neglect. He understands and accepts the laws of spoil, andcarries them out with the most chivalric precision; his torture ofprisoners does not exceed those which formed part of the "triumphs" ofold; his plan of scalping is far neater and more expeditious than thatof dragging a dead enemy thrice round the camp by the heels. He lovessplendor, and gets all he can of it; and there is little essentialdifference, in this regard, between gold and red paint, between diamondsand wampum. He has great ancestral pride--a feeling much in esteem forits ennobling powers; and the _totem_ has all the meaning and use of anyother armorial bearing. In the endurance of fatigue, hunger, thirst, andexposure, the forest hero has no superior; in military affairs he fullyadopts the orthodox maxim that all stratagems are lawful in war. Inshort, nothing is wanting but a Homer to build our Iliad material into"lofty rhyme, " or a Scott to weave it into border romance; and as we areencouraged to look for Scotts and Homers at some future day, it ismanifestly our duty to be recording fleeting traditions and describingpeculiar customs, before the waves of time shall have swept over theretreating footsteps of the "salvage man, " and left us nothing but lakeand forest, mountains and cataracts, out of which to make our poetryand romance. 

The Indians themselves are full of poetry. Their legends embody poeticfancy of the highest and most adventurous flight; their religiousceremonies refer to things unseen with a directness which shows how boldand vivid are their conceptions of the imaginative. The war-song--thedeath-song--the song of victory--the cradle-chant--the lament for theslain--these are the overflowings of the essential poetry of theiruntaught souls. Their eloquence is proverbially soaring and figurative;and in spite of all that renders gross and mechanical their ordinarymode of marrying and giving in marriage, instances are not rare amongthem of love as true, as fiery, and as fatal, as that of the mostexalted hero of romance. They, indeed, live poetry; it should be ours towrite it out for them. 

Mrs. Eastman's aim has been to preserve from destruction such legendsand traits of Indian character as had come to her knowledge during longfamiliarity; with the Dahcotahs, and nothing can be fresher or moreauthentic than her records, taken down from the very lips of the redpeople as they sat around her fire and opened their hearts to herkindness. She has even caught their tone, and her language will be foundto have something of an Ossianic simplicity and abruptness, well suitedto the theme. Sympathy, --feminine and religious, --breathes through thesepages, and the unaffected desire of the writer to awaken a kindlyinterest in the poor souls who have so twined themselves about her ownbest feelings, may be said to consecrate the work. In its character ofaesthetic material for another age, it appeals to our nationality;while, as the effort of a reflecting and Christian mind to call publicattention to the needs of an unhappy race, we may ask for it theapprobation of all who acknowledge the duty to "teach all nations. "

C. M. K. 

NEW YORK, _March_, 1849. 

CONTENTS. 

INTRODUCTION

MOCK-PE-EN-DAG-A-WIN; OR, CHECKERED CLOUD, THE MEDICINE WOMAN

RED EARTH; OR, MOCKA-DOOTA-WIN

WENONA; OR, THE VIRGIN'S FEAST

THE DAHCOTAH CONVERT WABASHAW

THE DAHCOTAH BRIDE SHAH-CO-PEE

THE ORATOR OF THE SIOUX OYE-KAR-MANI-VIM

THE TRACK-MAKER ETA KEAZAH; OR, SULLEN FACE TONWA-YAH-PE-KIN

THE SPIES THE MAIDEN'S ROCK; OR, WENONA'S LEAP OECHE-MONESAH

THE WANDERER TAH-WE-CHUT-KIN

THE WIFE WHA-ZEE-YAN

ANOTHER OF THE GIANT GODS OF THE DAHCOTAHS

STORMS IN LIFE AND NATURE; OR, UNKTAHE AND THE THUNDER BIRD HAOKAH OZAPE

THE DANCE OF THE GIANT U-MI-NE-WAH-CHIPPE; OR, TO DANCE AROUND

INTRODUCTION. 

The materials for the following pages were gathered during a residenceof seven years in the immediate neighborhood--nay--in the very midst ofthe once powerful but now nearly extinct tribe of Sioux orDahcotah Indians. 

Fort Snelling is situated seven miles below the Falls of St. Anthony, atthe confluence of the Mississippi--and St. Peter's rivers--built in1819, and named after the gallant Colonel Snelling, of the army, by whomthe work was erected. It is constructed of stone; is one of thestrongest Indian forts in the United States; and being placed on acommanding bluff, has somewhat the appearance of an old German castle, or one of the strongholds on the Rhine. 

The then recent removal of the Winnebagoes was rendered troublesome bythe interference of Wabashaw, the Sioux chief, whose village is on theMississippi, 1800 miles from its mouth. The father of Wabashaw was anoted Indian; and during the past summer, the son has given someindications that he inherits the father's talents and courage. When theWinnebagoes arrived at Wabashaw's prairie, the chief induced them not tocontinue their journey of removal; offered them land to settle upon nearhim, and told them it was not really the wish of their Great Father, that they should remove. His bribes and eloquence induced theWinnebagoes to refuse to proceed; although there was a company ofvolunteer dragoons and infantry with them. This delay occasioning muchexpense and trouble, the government agents applied for assistance tothe command at Fort Snelling. There was but one company there; and thecommanding officer, with twenty men and some friendly Sioux, went downto assist the agent. 

There was an Indian council held on the occasion. The Sioux who wentfrom Fort Snelling promised to speak in favor of the removal. During thecouncil, however, not one of them said a word--for which they afterwardsgave a satisfactory reason. Wabashaw; though a young man, had suchinfluence over his band, that his orders invariably received implicitobedience. When the council commenced, Wabashaw had placed a youngwarrior behind each of the friendly Sioux who he knew would speak infavor of the removal, with orders to shoot down the first one who rosefor that purpose. This stratagem may be considered a characteristicspecimen of the temper and habits of the Sioux chiefs, whose tribe webring before the reader in their most conspicuous ceremonies and habits. The Winnebagoes were finally removed, but not until Wabashaw was takenprisoner and carried to Fort Snelling. Wabashaw's pike-bearer was a finelooking warrior, named "Many Lightnings. "

The village of "Little Crow, " another able and influential Sioux chief, is situated twenty miles below the Falls of St. Anthony. He has fourwives, all sisters, and the youngest of them almost a child. There areother villages of the tribe, below and above Fort Snelling. 

The scenery about Fort Snelling is rich in beauty. The falls of St. Anthony are familiar to travellers, and to readers of Indian sketches. Between the fort and these falls are the "Little Falls, " forty feet inheight, on a stream that empties into the Mississippi. The Indians callthem Mine-hah-hah, or "laughing waters. " In sight of Fort Snelling is abeautiful hill called Morgan's Bluff; the Indians call it "God's House. "They have a tradition that it is the residence of their god of thewaters, whom they call Unk-ta-he. Nothing can be more lovely than thesituation and appearance of this hill; it commands on every side amagnificent view, and during the summer it is carpeted with long grassand prairie flowers. But, to those who have lived the last few years atFort Snelling, this hill presents another source of interest. On its topare buried three young children, who were models of health and beautyuntil the scarlet fever found its way into regions hitherto shieldedfrom its approach. They lived but long enough on earth to secure them anentrance into heaven. Life, which ought to be a blessing to all, was tothem one of untold value; for it was a short journey to a better land--atranslation from the yet unfelt cares of earth to the bright and endlessjoys of heaven. 

Opposite the Fort is Pilot Knob, a high peak, used as a burial-place bythe Indians; just below it is the village of Mendota, or the "Meeting ofthe Waters. "

But to me, the greatest objects of interest and curiosity were theoriginal owners of the country, whose teepees could be seen in everydirection. One could soon know all that was to be known about Pilot Knobor St. Anthony's falls; but one is puzzled completely to comprehend thecharacter of an Indian man, woman, or child. At one moment, you see anIndian chief raise himself to his full height, and say that the groundon which he stands is his own; at the next, beg bread and pork from anenemy. An Indian woman will scornfully refuse to wash an article thatmight be needed by a white family--and the next moment, declare that shehad not washed her face in fifteen years! An Indian child of three yearsold, will cling to its mother under the walls of the Fort, and thenplunge into the Mississippi, and swim half way across, in hopes offinding an apple that has been thrown in. We may well feel muchcuriosity to look into the habits, manners, and motives of a raceexhibiting such contradictions. 

There is a great deal said of Indian warriors--and justly too of theSioux. They are, as a race, tall fine-looking men; and many of those whohave not been degraded by association with the frontier class of whitepeople, nor had their intellects destroyed by the white man'sfire-water, have minds of high order, and reason with a correctnessthat would put to the blush the powers of many an educated logician. Yetare these men called savages, and morally associated with the tomahawkand scalping knife. Few regard them as reasonable creatures, or asbeings endowed by their creator with souls, that are here to be fittedfor the responsibilities of the Indians hereafter. 

Good men are sending the Bible to all parts of the world. Sermons arepreached in behalf of fellow-creatures who are perishing in regionsknown only to us in name. And here, within reach of comparatively theslightest exertion; here, not many miles from churches and schools, andall the moral influences abounding in Christian society; here, in acountry endowed with every advantage that God can bestow, are perishing, body and soul, our own countrymen: perishing too from disease, starvation and intemperance, and all the evils incident to their unhappycondition. White men, Christian men, are driving them back; rooting outtheir very names from the face of the earth. Ah! these men can seek thecountry of the Sioux when money is to be gained: but how few care forthe sufferings of the Dahcotahs! how few would give a piece of money, aprayer, or even a thought, towards their present and eternal good. 

Yet are they not altogether neglected. Doctor Williamson, one of themissionaries among the Sioux, lives near Fort Snelling. He is exertinghimself to the utmost to promote the moral welfare of the unhappy peopleamong whom he expects to pass his life. He has a school for the Indianchildren, and many of them read well. On the Sabbath, divine service isregularly held, and he has labored to promote the cause of temperanceamong the Sioux. Christian exertion is unhappily too much influenced bythe apprehension that little can be done for the savage. How is it withthe man on his fire-water mission to the Indian? Does he doubt? Doeshe fail?

As a great motive to improve the moral character of the Indians, Ipresent the condition of the women in their tribes. A degraded state ofwoman is universally characteristic of savage life, as her elevatedinfluence in civilized society is the conspicuous standard of moral andsocial virtue. The peculiar sorrows of the Sioux woman commence at herbirth. Even as a child she is despised, in comparison with the brotherbeside her, who is one day to be a great warrior. As a maiden, she isvalued while the young man, who wants her for a wife, may have a doubtof his success. But when she is a wife, there is little sympathy for hercondition. How soon do the oppressive storms and contentions of liferoot out all that is kind or gentle in her heart. She must bear theburdens of the family. Should her husband wish it, she must travel allday with a heavy weight on her back; and at night when they stop, herhands must prepare the food for her family before she retires to rest. 

Her work is never done. She makes the summer and the winter house. Forthe former she peels the bark from the trees in the spring; for thelatter she sews the deer-skin together. She tans the skins of whichcoats, mocassins, and leggins are to be made for the family; she has toscrape it and prepare it while other cares are pressing upon her. Whenher child is born, she has no opportunities for rest or quiet. She mustpaddle the canoe for her husband--pain and feebleness must be forgotten. She is always hospitable. Visit her in her teepee, and she willinglygives you what you need, if in her power; and with alacrity does whatshe can to promote your comfort. In her looks there is little that isattractive. Time has not caused the wrinkles in her forehead, nor thefurrows in her cheek. They are the traces of want, passion, sorrows andtears. Her bent form was once light and graceful. Labor and privationsare not preservative of beauty. 

Let it not be deemed impertinent if I venture to urge upon those whocare for the wretched wherever their lot may be cast, the immense goodthat might be accomplished among these tribes by schools, which shouldopen the minds of the young to the light of reason and Christianity. Even if the elder members are given up as hopeless, with the youngthere is always encouragement. Many a bright little creature among theDahcotahs is as capable of receiving instruction as are the children ofcivilization. Why should they be neglected when the waters ofbenevolence are moving all around them?

It is not pretended that all the incidents related in these storiesoccurred exactly as they are stated. Most of them are entirely true;while in others the narrative is varied in order to show some prevalentcustom, or to illustrate some sentiment to which these Indians aredevoted. The Sioux are as firm believers in their religion as we are inours; and they are far more particular in the discharge of what theyconceive to be the obligations required by the objects of their faithand worship. There are many allusions to the belief and customs of theDahcotahs that require explanation. For this purpose I have obtainedfrom the Sioux themselves the information required. On matters of faiththere is difference of opinion among them--but they do not make morepoints of difference on religion, or on any other subject, than whitepeople do. 

The day of the Dahcotah is far spent; to quote the language of aChippeway chief, "The Indian's glory is passing away. " They seem to bealmost a God-forgotten race. Some few have given the missionary reasonto hope that they have been made subjects of Christian faith--and thelight, that has as yet broken in faint rays upon their darkness, mayincrease. He who takes account of the falling of a sparrow, will notaltogether cast away so large a portion of his creatures. All Christianminds will wish success to the Indian missionary; and assuredly God willbe true to his mercy, where man is found true to his duty. 

The first impression created by the Sioux was the common one--fear. Intheir looks they were so different from the Indians I had occasionallyseen. There was nothing in their aspect to indicate the success ofefforts made to civilize them. Their tall, unbending forms, their savagehauteur, the piercing black eye, the quiet indifference of manner, theslow, stealthy step--how different were they from the eastern Indians, whose associations with the white people seem to have deprived them ofall native dignity of bearing and of character. The yells heard outsidethe high wall of the fort at first filled me with alarm; but I soonbecame accustomed to them, and to all other occasional Indianexcitements, that served to vary the monotony of garrison life. Before Ifelt much interest in the Sioux, they seemed to have great regard forme. My husband, before his marriage, had been stationed at Fort Snellingand at Prairie du Chien. He was fond of hunting and roaming about theprairies; and left many friends among the Indians when he obeyed theorder to return to an eastern station. On going back to the Indiancountry, he met with a warm welcome from his old acquaintances, who wereeager to shake hands with "Eastman's squaw. "

The old men laid their bony hands upon the heads of my little boys, admired their light hair, said their skins were very white; and, although I could not then understand their language, they told me manythings, accompanied with earnest gesticulation. They brought their wivesand young children to see me. I had been told that Indian women gossipedand stole; that they were filthy and troublesome. Yet I could notdespise them: they were wives and mothers--God had implanted the samefeelings in their hearts as in mine. 

Some Indians visited us every day, and we frequently saw them at theirvillages. Captain E. Spoke their language well; and without taking anypains to acquire it, I soon understood it so as to talk with them. Thesufferings of the women and children, especially during the winterseason, appealed to my heart. Their humility in asking for assistancecontrasted strongly with the pompous begging of the men. Late in awinter's afternoon, Wenona, wife of a chief named the "Star, " came to myroom. Undoing a bundle that she took from under her blanket, sheapproached and showed it to me. It was an infant three days old, closely strapped to an Indian cradle. The wretched babe was shrivelledand already looking old from hunger. She warmed it by the fire, attempting to still its feeble cries. 

"Do you nurse your baby well, Wenona?" I asked; "it looks so thin andsmall. "

"How can I, " was the reply, "when I have not eaten since it was born?"

Frequently we have heard of whole families perishing during severelycold weather. The father absent on a winter's hunt, the mother could notleave her children to apply to the fort for assistance, even had shestrength left to reach there. The frozen bodies would be found in thelodges. The improvident character of the Indian is well known. Theirannuities are soon spent; supplies received from government are used infeasting; and no provision is made for winters that are always long andsevere. Though they receive frequent assistance from the public at thefort, the wants of all cannot be supplied. The captain of the post wasgenerous towards them, as was always my friend Mrs. F. , whom they highlyesteemed. Yet some hearts are closed against appeals daily made to theirhumanity. An Indian woman may suffer from hunger or sickness, becauseher looks are repulsive and her garments unwashed: some will say theycan bear the want of warm clothing, because they have been used toprivation. 

The women of the Sioux exhibit many striking peculiarities ofcharacter--the love of the marvellous, and a profound veneration for anyand every thing connected with their religious faith; a willingness tolabor and to learn; patience in submitting to insults from servants whoconsider them intruders in families; the evident recognition of the factthat they are a doomed race, and must submit to indignities that theydare not resent. They seem, too, so unused to sympathy, often comparingtheir lives of suffering and hardship with the ease and comfort enjoyedby the white women, it must be a hard heart, that could withholdsympathy from such poor creatures. Their home was mine--and such a home!The very sunsets, more bright and glorious than I had ever seen, seemedto love to linger over the scenes amongst which we lived; the highbluffs of the "father of many waters" and the quiet shores of the"Minesota;" the fairy rings on the prairie, and the "spirit lakes" thatreposed beside them; the bold peak, Pilot Knob, on whose top the Indiansbury their dead, with the small hills rising gradually around it--allwere dear to the Sioux and to me. They believed that the rocks, andhills, and waters were peopled with fairies and spirits, whose power andanger they had ever been taught to fear. I knew that God, whose presencefills all nature, was there. In fancy they beheld their deities in theblackened cloud and fearful storm; I saw mine in the brightness ofnature, the type of the unchanging light of Heaven. 

They evinced the warmest gratitude to any who had ever displayed kindfeelings towards them. When our little children were ill with scarletfever, how grieved they were to witness their sufferings; especially aswe watched Virginia, waiting, as we expected, to receive her partingbreath. How strongly they were contrasted! that fair child, unconsciouseven of the presence of the many kind friends who had watched and weptbeside her--and the aged Sioux women, who had crept noiselessly into thechamber. I remember them well, as they leaned over the foot of the bed;their expressive and subdued countenances full of sorrow. That smallwhite hand, that lay so powerless, had ever been outstretched to welcomethem when they came weary and hungry. 

They told me afterwards, that "much water fell from their eyes day andnight, while they thought she would die;" that the servants made themleave the sick room, and then turned them out of the house--but thatthey would not go home, waiting outside to hear of her. 

During her convalescence, I found that they could "rejoice with thosethat rejoice" as well as "weep with those that wept. " The fearfuldisease was abating in our family, and "Old Harper, " as she is calledin the Fort, offered to sit up and attend to the fire. We allowed her todo so, for the many who had so kindly assisted us were exhausted withfatigue. Joy had taken from me all inclination to sleep, and I lay downnear my little girl, watching the old Sioux woman. She seemed to bereviewing the history of her life, so intently did she gaze at thebright coals on the hearth. Many strange thoughts apparently engagedher. She was, of her own accord, an inmate of the white man's house, waiting to do good to his sick child. She had wept bitterly for days, lest the child should be lost to her--and now she was full of happiness, at the prospect of her recovery. 

How shall we reconcile this with the fact that Harper, or Harpstinah, was one of the Sioux women, who wore, as long as she could endure it, anecklace made of the hands and feet of Chippeway children? Here, in thesilence of night, she turned often towards the bed, when the restlesssleep of the child broke in on her meditation. She fancied I slept, butmy mind was busy too. I was far away from the home of my childhood, anda Sioux woman, with her knife in her belt, was assisting me in the careof my only daughter. She thought Dr. T. Was a "wonderful medicine man"to cure her; in which opinion we all cordially coincided. 

I always listened with pleasure to the women, when allusion was made totheir religion; but when they spoke of their tradition, I felt as amiser would, had he discovered a mine of gold. I had read the legends ofthe Maiden's Rock, and of St. Anthony's Falls. I asked Checkered Cloudto tell them to me. She did so--and how differently they were told! Withmy knowledge of the language, and the aid of my kind and excellentfriend Mr. Prescott, all the dark passages in her narration were madeclear. I thought the Indian tone of feeling was not rightlyappreciated--their customs not clearly stated, perhaps not fairlyestimated. The red man, considered generally as a creature to be carriedabout and exhibited for money, was, in very truth, a being immortallyendowed, though under a dispensation obscure to the more highly-favoredwhite race. As they affirmed a belief in the traditions of their tribe, with what strength and beauty of diction they clothed theirthoughts--how energetic in gesture! Alas! for the people who had nohigher creed, no surer trust, for this and for another world. 

However they may have been improved, no one could have had betteropportunities than I, to acquire all information of interest respectingthese Indians. I lived among them seven years. The chiefs from far andnear were constantly visiting the Fort, and were always at our house. Not a sentiment is in the Legends that I did not hear from the lips ofthe Indian man or woman. They looked on my husband as their friend, andtalked to him freely on all subjects, whether of religion, customs, orgrievances. They were frequently told that I was writing about them, that every body might know what great warriors they were. 

The men were sometimes astonished at the boldness with which I reprovedthem, though it raised me much in their estimation. I remember takingBad Hail, one of their chiefs, to task, frequently; and on one occasionhe told me, by way of showing his gratitude for the interest I took inhis character, that he had three wives, all of whom he would give up ifI would "leave Eastman, and come and live with him. " I received hisproposition, however, with Indian indifference, merely replying that Idid not fancy having my head split open every few days with a stick ofwood. He laughed heartily after his fashion, conscious that the capfitted, for he was in the habit of expending all his surplus bad temperupon his wives. I have sometimes thought, that if, when a warrior, be hechief or commoner, throws a stick of wood at his wife's head, she wereto cast it back at his, he might, perhaps, be taught better behaviour. But I never dared to instil such insubordinate notions into the heads ofmy Sioux female friends, lest some ultra "brave, " in a desperate rage, might substitute the tomahawk for the log. These opinions, too, mighthave made me unpopular with Sioux and Turks--and, perchance, with someof my more enlightened friends, who are self-constituted "lords ofcreation. "

I noticed that Indians, like white people, instead of confessing andforsaking their sins, were apt to excuse themselves by telling how muchworse their neighbors were. When told how wicked it was to have morethan one wife, they defended themselves by declaring that theWinnebagoes had twice or thrice as many as the Sioux. The attempt tomake one right of two wrongs seems to be instinctive. 

I wished to learn correctly the Indian songs which they sing incelebrating their dances. I sent for a chief, Little Hill, who is afamous singer, but with little perseverance as a teacher of music. Hesoon lost all patience with me, refused to continue the lesson, declaring that he could never make me sing like a Sioux squaw. The low, guttural notes created the difficulty. He very quickly became tired ofmy piano and singing. The chiefs and medicine men always answered myquestions readily, respecting their laws and religion; but, to insuregood humor, they must first have something to eat. All the scraps offood collected in the kitchen; cold beef, cold buckwheat cakes; nothingwent amiss, especially as to quantity. Pork is their delight--applesthey are particularly fond of--and, in the absence of fire-water, molasses and water is a most acceptable beverage. Then they had to smokeand nod a little before the fire--and by and by I heard all about theGreat Spirit, and Hookah the Giant, and the powers of the SacredMedicine. All that is said in this book of their religion, laws, andsentiments, I learned from themselves, and most of the incidentsoccurred precisely as they are represented. Some few have been varied, but only where it might happily illustrate a peculiar custom or opinion. 

Their medicine men, priests, and jugglers, are proverbially the greatestscamps of the tribe. My dear father must forgive me for reflecting soharshly on his brother practitioners, and be reconciled when he hearsthat they belong to the corps of quacks; for they doubt their ownpowers, and are constantly imposing on the credulity of others. Onreturning from an evening walk, we met, near the fort, a notableprocession. First came an old medicine man, whose Indian name I cannotrecall; but the children of the garrison called him "Old Sneak"--a mostappropriate appellation, for he always looked as if he had justcommitted murder, and was afraid of being found out. On this occasion helooked particularly in character. What a representative of the learnedfaculty! After him, in Indian file, came his wife and children, a mostcadaverous looking set. To use a western phrase, they all looked as ifthey were "just dug up. " Their appearance was accounted for in thefollowing ludicrous manner--the story is doubtless substantially true. There was a quantity of refuse medicine that had been collecting in thehospital at the fort, and Old Sneak happened to be present at a generalclearing out. The medicine was given to him; and away he went to hishome, hugging it up close to him like a veritable old miser. It was tooprecious to be shared with his neighbors; the medicine of the white manwas "wahkun" (wonderful)--and, carrying out the principle that the moreof a good thing the better, he, with his wife and children, took it all!I felt assured that the infant strapped to its mother's back was dyingat that time. 

The "dog dance" is held by the Sioux in great reverence; and the firsttime it has been celebrated near the fort for many years, was about fivesummers ago. 

The Chippeways, with their chief, "Hole in the Day, " were down on avisit, and the prairie outside the fort was covered with Indians of bothtribes. The Chippeways sat on the grass at a little distance, watchingthe Sioux as they danced, "to show how brave they were, and how theycould eat the hearts of their enemies. " Most of the officers and ladiesof the garrison were assembled on the hospital gallery to witnessthe dance. 

The Sioux warriors formed a circle; in the centre was a pole fastened inthe ground. One of the Indians killed a dog, and, taking out the heartand liver, held them for a few moments in a bucket of cold water, andthen hung them to the pole. After awhile, one of the warriors advancedtowards it, barking. His attitude was irresistibly droll; he tried tomake himself look as much as possible like a dog, and I thought hesucceeded to admiration. He retreated, and another warrior advanced witha different sort of bark; more joined in, until there was a chorus ofbarking. Next, one becomes very courageous, jumps and barks towards thepole, biting off a piece of the flesh; another follows and does the samefeat. One after another they all bark and bite. "Let dogs delight" wouldhave been, an appropriate melody for the occasion. They had to holdtheir heads back to swallow the morçeau--it was evidently hard work. Several dogs were killed in succession, when, seeing some of thewarriors looking pale and deadly sick, Captain E. Determined to try howmany of their enemies' hearts they could dispose of. He went down amongthe Indians and purchased another dog. They could not refuse to eat theheart. It made even the bravest men sick to swallow the lastmouthful--they were pale as death. I saw the last of it, and althoughJohn Gilpin's ride might be a desirable sight, yet when the Siouxcelebrate another dog feast, "may I not be there to see. "

Our intercourse with the Sioux was greatly facilitated, and ourinfluence over them much increased, by the success attending myhusband's efforts to paint their portraits. They thought it supernatural(wahkun) to be represented on canvas. Some were prejudiced againstsitting, others' esteemed it a great compliment to be asked, but allexpected to be paid for it. And if anything were wanting to complete ouropportunities for gaining all information that was of interest, we foundit in the daguerreotype. Captain E. , knowing they were about tocelebrate a feast he wished to paint in group, took his apparatus out, and, when they least expected it, transferred the group to his plate. The awe, consternation, astonishment and admiration, surpasseddescription. "Ho! Eastman is all wahkun!"

The Indians are fond of boasting and communicating their exploits andusages to those who have their confidence. While my husband hasdelineated their features with the pencil, I have occupied pleasantlymany an hour in learning from them how to represent accurately thefeelings and features of their hearts--feeble though my pen be. We neverfailed to gain a point by providing a good breakfast or dinner. 

With the Rev. Mr. Pond and Dr. Williamson, both missionaries among theSioux, I had many a pleasant interview and talk about the tribe. Theykindly afforded me every assistance--and as they are perfectlyacquainted with the language of the Sioux, and have studied theirreligion with the view to introduce the only true one, I could not haveapplied to more enlightened sources, or better authority. 

The day we left Fort Snelling, I received from Mr. Pond the particularsof the fate of the Sioux woman who was taken prisoner by the Chippeways, and who is represented in the legend called The Wife. Soon after herreturn to her husband, he was killed by the Chippeways; and thedifficulty was settled by the Chippeways paying to the Sioux what wasconsidered the value of the murdered man, in goods, such as calico, tobacco, &c. ! After his death, the widow married a Sioux, named "ScarletFace. " They lived harmoniously for a while--but soon difficulties arose, and Scarlet Face, in a fit of savage rage, beat her to death. A mostunromantic conclusion to her eventful life. 

How vivid is our recollection of the grief the Sioux showed at partingwith us. For although, at the time, it added to the pain naturally feltat leaving a place which had so long been our home; yet the sincereaffection they evinced towards us and our children was most gratifying. They wished us to remember them, when far away, with kindness. Thefarewell of my friend Checkered Cloud can never be forgotten. She was myconstant visitor for years; and, although a poor and despised Siouxwoman, I learned to look upon her with respect and regard. Nor does myinterest in her and her nation cease, because, in the chances of life, we may never meet again. It will still be my endeavor to depict all thecustoms, feasts and ceremonies of the Sioux, before it be too late. Theaccount of them may be interesting, when the people who so long believedin them will be no more. 

We can see they are passing away, but who can decide the interestingquestion of their origin? They told me that their nation had alwayslived in the valley of the Mississippi--that their wise men had assertedthis for ages past. Some who have lived among them, think they crossedover from Persia in ships--and that they once possessed the knowledge ofbuilding large vessels, though they have now entirely lost it. This ideabears too little probability to command any confidence. The most generalopinion is the often told one, that they are a remnant of God's ancientand chosen people. Be this as it may, they are "as the setting sun, oras the autumn leaves trampled upon by powerful riders. "

They are receding rapidly, and with feeble resistance, before the giantstrides of civilization. The hunting grounds of a few savages will soonbecome the haunts of densely peopled, civilized settlements. We shouldbe better reconciled to this manifest destiny of the aborigines, if theinroads of civilization were worthy of it; if the last years of these, in some respects, noble people, were lit up with the hope-inspiring raysof Christianity. We are not to judge the Heathen; yet universal evidencegives the melancholy fact, that the light of nature does not lead thesoul to God: and without judging of their destiny, we are bound toenlighten their minds. We know the great Being of whom they areignorant; and well will it be for them and for us, in a day that awaitsus all, if yet, though late, sadly late--yet not too late, we so givecountenance and aid to the missionary, that the light of revealed truthmay cheer the remaining period of their national and individual, existence. 

Will it be said that I am regarding, with partial eye and sentimentalromance, but one side of the Sioux character? Have they no faults, as apeople and individually? They are savages--and that goes far to answerthe question. Perhaps the best answer is, the women have faults enough, and the men twice as many as the women. But if to be a savage is to becruel, vindictive, ferocious--dare we say that to be a civilized mannecessarily implies freedom from these traits?

Want of truth, and habitual dishonesty in little things, are prevalenttraits among the Sioux. Most of them will take a kitchen spoon or fork, if they have a chance--and they think it fair thus to return thepeculations of the whites. They probably have an idea of making up forthe low price at which their lands have been valued, by maintaining aconstant system of petty thefts--or perhaps they consider kitchenutensils as curiosities, just as the whites do their mocassins andnecklaces of bear's claws. Yes--it must be confessed, howeverunsentimental, they almost all steal. 

The men think it undignified for them to steal, so they send theirwives thus unlawfully to procure what they want--and wo be to them ifthey are found out. The husband would shame and beat his wife for doingwhat he certainly would have beaten her for refusing to do. As regardsthe honesty of the men, I give you the opinion of the husband ofCheckered Cloud, who was an excellent Indian. "Every Sioux;" said he, "will steal if he need, and there be a chance. The best Indian that everlived, has stolen. I myself once stole some powder. "

I have thus, perhaps tediously, endeavored to show, that what is said inthis work has been learned by intimate association, and that for years, with the Indian. This association has continued under influences thatsecured unreservedly their confidence, friendship--and I may say--truly, in many instances--their affection. If the perusal of the Legends givepleasure to my friends--how happy am I! To do more than this I hardlydare hope. 

M. H. E. 

PRELIMINARY REMARKS

ON

THE CUSTOMS OF THE DAHCOTAHS. 

I. 

SIOUX CEREMONIES, SCALP DANCE, &c. 

The Sioux occupy a country from the Mississippi river to some point westof the Missouri, and from the Chippewa tribe on the north, to theWinnebago on the south; the whole extent being about nine hundred mileslong by four hundred in breadth. 

Dahcotah is the proper name of this once powerful tribe of Indians. Theterm Sioux is not recognized, except among those who live near thewhites. It is said to have been given by the old French traders, thatthe Dahcotahs might not know when they were the subjects ofconversation. The exact meaning of the word has never been ascertained. 

Dahcotah means a confederacy. A number of bands live near each other onterms of friendship, their customs and laws being the same. They mean bythe word Dahcotah what we mean by the confederacy of states in ourunion. The tribe is divided into a number of bands, which are subdividedinto villages; every village being governed by its own chief. The honorof being chief is hereditary, though for cause a chief may be deposedand another substituted; and the influence the chief possesses dependsmuch more upon his talents and capacity to govern, than upon merehereditary descent. To every village there is also a _war-chief_, and asto these are ascribed supernatural powers, their influence isunbounded. Leading every military excursion, the war-chief's command isabsolute with his party. 

There are many clans among the Sioux, and these are distinguished fromeach other by the different kinds of medicine they use. Each clan takesa root for its medicine, known only to those initiated into themysteries of the clan. The name of this root must be kept a secret. Manyof these roots are entirely destitute of medicinal power. The clans aregoverned by a sort of free-masonry system. A Dahcotah would die ratherthan divulge the secret of his clan. The clans keep up almost aperpetual warfare with each other. Each one supposes the other to bepossessed of supernatural powers, by which they can, cause the death ofany individual, though he may live at a great distance. This belief isthe cause of a great deal of bloodshed. When a Dahcotah dies, it isattributed to some one of another clan, and revenge is sought by therelatives of the deceased. All their supposed supernatural powers areinvoked to destroy the murderer. They first try the powers of theirsacred medicine, imagining they can cast a fatal spell on the offender;if this fail, they have recourse to more destructive weapons, and theaxe, knife or gun may be fatally used. After the supposed murderer iskilled, his relations retaliate, and thus successive feuds becomeperpetual. 

The Dahcotahs, though a reckless, are a generous people, usually kindand affectionate to their aged, though instances to the contraryfrequently occur. Among the E-yanktons, there was a man so feeble anddecrepit from age as to be totally unable to take care of himself; notbeing able to walk, he occasioned great trouble. When the band went outhunting, he entreated the young men to drag him along, that he might notfall a prey to the Chippeways, or to a fate equally dreaded, cold andstarvation. For a time they seemed to pity him, and there were alwaysthose among the hunting party who were willing to render him assistance. At last he fell to the charge of some young men, who, wearied withcarrying him from place to place, told him they would leave him, but heneed not die a lingering death. They gave him a gun, and placed him onthe ground to be shot at, telling him to try and kill one of the youngwarriors who were to fire at him; and thus he would have so much morehonor to carry with him to the land of spirits. He knew it was uselessto attempt to defend himself. In a few moments he received hisdeath-wound, and was no longer a burden to himself or to others. TheSioux have a number of superstitious notions, which particularlyinfluence the women. They are slavishly fearful of the spirits of thedead, and a thousand other fancies. Priests and jugglers are veneratedfrom their supposed supernatural powers. 

Little is generally known of their religion or their customs. One mustlive among them to induce them to impart any information concerningtheir mode of life or religious faith; to a stranger they arealways reserved. 

Their dances and feasts are not amusements. They all have an object andmeaning, and are celebrated year after year, under a belief that neglectwill be punished by the Great Spirit by means of disease, want, or theattacks of enemies. All their fear of punishment is confined to whatthey may suffer in this world. They have no fear of the anger of theirdeities being continued after death. Revolting as the ceremony ofdancing round a scalp seems to us, an Indian believes it to be a sacredduty to celebrate it. The dancing part is performed by the old and youngsquaws. The medicine men sing, beat the drum, rattle the gourd, and usesuch other instruments as they contrive. Anything is considered amusical instrument that will assist in creating discordant sound. One ofthese is a bone with notches on it, one end of which rests on a tin pan, the other being held in the left hand, while, with a piece of bone inthe right, which a medicine man draws over the notches, sounds asdiscordant and grating as possible are created. 

The squaws dance around the scalps in concentric circles, in groups offrom four to twelve together, pressing their shoulders against eachother, and at every stroke of the drum raising themselves to theirutmost height, hopping and sliding a short distance to the left, singing all the time with the medicine men. They keep time perfectly. Inthe centre, the scalps are attached to a pole stuck in the ground, orelse carried on the shoulders of some of the squaws. The scalp isstretched on a hoop, and the pole to which it is attached is severalfeet long. It is also covered with vermilion or red earth, andornamented with feathers, ribbons, beads, and other trinkets, andusually a pair of scissors or a comb. After dancing for a few minutes, the squaws stop to rest. During this interval one of the squaws, who hashad a son, husband, or brother killed by a warrior of the tribe fromwhich the scalp she holds was taken, will relate the particulars of hisdeath, and wind up by saying, "Whose scalp have I now on my shoulders?"At this moment there is a general shout, and the dance again commences. This ceremony continues sometimes, at intervals, for months; usuallyduring the warm weather. After the dance is done, the scalp is buried orput up on the scaffold with some of the deceased of the tribe who tookthe scalp. So much for the scalp dance--a high religious ceremony, not, as some suppose, a mere amusement. 

The Sacred Feast is given in honor of the sacred medicine, and is alwaysgiven by medicine-men or women who are initiated into the mysteries ofthe medicine dance. The medicine men are invariably the greatest rascalsof the band, yet the utmost respect is shown them. Every one fears thepower of a medicine man. When a medicine man intends giving a feast, hegoes or sends to the persons whom he wishes to invite. When all areassembled, the giver of the feast opens the medicine bag with someformality. The pipe is lit and smoked by all present; but it is firstoffered to the Great Spirit. After the smoking, food is placed in woodenbowls, or other vessels that visitors may have brought; for it is not abreach of etiquette to bring dishes with you to the feast. When all areserved, the word is given to commence eating, and those that cannot eatall that is given them, must make a present to the host, besides hiringsome one present to eat what they fail to consume. To waste a morselwould offend the Great Spirit, and injure or render useless themedicine. Every one having finished eating, the kettle in which the foodwas cooked is smoked with cedar leaves or grass. Before the cooking iscommenced, all the fire within the wigwam is put out, and a fresh onemade from flint and steel. In the celebration of the Sacred Feast, thefire and cooking utensils are kept and consecrated exclusively to thatpurpose. After the feast is over, all the bones are carefully collectedand thrown into the water, in order that no dog may get them, nor awoman trample on them. 

The Sioux worship the sun. The _sun dance_ is performed by youngwarriors who dance, at intervals of five minutes, for several days. Theyhop on one foot and then on the other, keeping time to the drum, andmaking indescribable gestures, each having a small whistle in his mouth, with his face turned towards the sun. The singing and other music isperformed by the medicine men. The drum used is a raw hide stretchedover a keg, on which a regular beating of time is made with a shortstick with a head to it. Women pretend to foretell future events, and, for this reason, are sometimes invited to medicine feasts. 

II. 

INDIAN DOCTORS. 

When an Indian is sick and wants "the Doctor" as we say, or a medicineman, as they say, --they call them also priests, doctors and jugglers, --amessenger is sent for one, with a pipe filled in one hand, and paymentin the other; which fee may be a gun, blanket, kettle or anything in theway of present. The messenger enters the wigwam (or teepee, as thehouses of the Sioux are called) of the juggler, presents the pipe, andlays the present or fee beside him. Having smoked, the Doctor goes tothe teepee of the patient, takes a seat at some distance from him, divests himself of coat or blanket, and pulls his leggins to his ankles. He then calls for a gourd, which has been suitably prepared, by dryingand putting small beads or gravel stones in it, to make a rattlingnoise. Taking the gourd, he begins to rattle it and to sing, thereby tocharm the animal that has entered the body of the sick Sioux. Aftersinging _hi-he-hi-hah_ in quick succession, the chorus _ha-ha-ha, hahahah_ is more solemnly and gravely chanted. On due repetition of thisthe doctor stops to smoke; then sings and rattles again. He sometimesattempts to draw with his mouth the disease from an arm or a limb thathe fancies to be affected. Then rising, apparently almost suffocated, groaning terribly and thrusting his face into a bowl of water, he makesall sorts of gestures and noises. This is to get rid of the disease thathe pretends to have drawn from the sick person. When he thinks that someanimal, fowl or fish, has possession of the sick man, so as to cause thedisease, it becomes necessary to destroy the animal by shooting it. Toaccomplish this, the doctor makes the shape of the animal of bark, whichis placed in a bowl of water mixed with red earth, which he sets outsideof the wigwam where some young men are standing, who are instructed bythe doctor how and when to shoot the animal. 

When all is ready, the doctor pops his head out of the wigwam, on hishands and knees. At this moment the young men fire at the little barkanimal, blowing it to atoms; when the doctor jumps at the bowl, thrusting his face into the water, grunting, groaning and making a vastdeal of fuss. Suddenly a woman jumps upon his back, then dismounts, takes the doctor by the hair, and drags him back into the teepee. Allfragments of the bark animal are then collected and burned. The ceremonythere ceases. If the patient does not recover, the doctor says he didnot get the right animal. The reader must be convinced that it is notfor want of the most strenuous exertions on the part of the physician. 

These are some of the customs of the Dahcotahs, which, however absurdthey may appear to us, are held in sacred reverence by them. There aresome animals, birds and fishes, that an Indian venerates; and thecreature thus sacred, he dare neither kill nor eat. The selection isusually a bear, buffalo, deer, otter, eagle, hawk or snake. One will noteat the right wing of a bird; another dare not eat the left: nor are thewomen allowed to eat any part that is considered sacred. 

The Sioux say it is lawful to take revenge, but otherwise it is notright to murder. When murder is committed, it is an injury to thedeceased; not a sin against the Great Spirit. Some of their wise men saythat the Great Spirit has nothing to do with their affairs, present orfuture. They pretend to know but little of a future state. They havedreamy ideas of large cities somewhere in the heavens, where they willgo, but still be at war with their enemies and have plenty of game. AnIndian woman's idea of future happiness consists in relief from care. "Oh! that I were dead, " they will often say, "when I shall have no moretrouble. " Veneration is much regarded in all Indian families. Thus ason-in-law must never call his father-in-law by his name, but by thetitle father-in-law, and vice versa. A female is not permitted to handlethe sac for war purposes; neither does she dare look into alooking-glass, for fear of losing her eyesight. 

The appearance of a brilliant aurora-borealis occasions great alarm. TheIndians run immediately for their guns and bows and arrows to shoot atit, and thus disperse it. 

III. 

INDIAN NAMES AND WRITING. 

The names of the Sioux bands or villages, are as fanciful as those givento individuals. Near Fort Snelling, are the "Men-da-wahcan-tons, " orpeople of the spirit lakes; the "Wahk-patons, " or people of the leaves;the "Wahk-pa-coo-tahs, " or people that shoot at leaves, and other bandswho have names of this kind. Among those chiefs who have been well-knownaround Fort Snelling, are, Wah-ba-shaw, The Leaf. Wah-ke-on-tun-kah, Big Thunder. Wah-coo-ta, Red Wing. Muzza Hotah, Gray Iron. Ma-pe-ah-we-chas-tah, The man in the Cloud. Tah-chun-coo-wash-ta, Good Road. Sha-ce-pee, The Sixth. Wah-soo-we-chasta-ne, Bad Hail. Ish-ta-hum-bah, Sleepy Eyes. 

These fanciful names are given to them from some peculiarity inappearance or conduct; or sometimes from an occurrence that took placeat the time that they usually receive the name that is ascribed to themfor life. There is a Sioux living in the neighborhood of Fort Snelling, called "The man that walks with the women. " It is not customary for theIndian to show much consideration for the fair sex, and this young man, exhibiting some symptoms of gallantry unusual among them, received theabove name. 

The Sioux have ten names for their children, given according to theorder of their birth. 

 The oldest son is called Chaskč, " second, Haparm, " third, Ha-pe-dah, " fourth, Chatun, " fifth, Harka, The oldest daughter is called Wenonah, " second, Harpen, " third, Harpstenah, " fourth, Waska, " fifth, We-barka. 

These names they retain until another is given by their relations orfriends. 

The Dahcotahs say that _meteors_ are men or women flying through the air;that they fall to pieces as they go along, finally falling to the earth. They call them "Wah-ken-den-da, " or the mysterious passing fire. Theyhave a tradition of a meteor which, they say, was passing over a hillwhere there was an Indian asleep. The meteor took the Indian on hisback, and continued his route till it came to a pond where there weremany ducks. The ducks seeing the meteor, commenced a general quacking, which so alarmed him that he turned off and went around the pond, andwas about to pass over an Indian village. Here he was again frightenedby a young warrior, who was playing on the flute. Being afraid of music, he passed around the village, and soon after falling to the earth, released his burden. The Indian then asked the meteor to give him hishead strap, which he refused. The Indian offered him a feather of honorfor it, and was again refused. The Sioux, determined to gain his point, told the meteor if he would give him the strap, he would kill a bigenemy for him. No reply from the meteor. The Indian then offered to killa wigwam full of enemies--the meteor still mute. The last offer was sixwigwams full of dead enemies for the so much coveted strap. The meteorwas finally bribed, gave up the head-strap, and the Sioux went home withthe great glory of having outwitted a meteor; for, as they met no more, the debt was never paid. 

The _language_ of the Sioux would, with proper facilities, be easilyacquired. It is said, in many respects, to resemble the ancient Greek. Even after having acquired considerable knowledge of the language bystudy, it is necessary to live among the people in order to understandtheir fanciful mode of speaking. 

One of the chiefs, "Sleepy Eyes, " visited a missionary not many weekssince, and on being asked why he did not come at the time appointed, replied, "How could I come when I have no mocassins, " meaning that hehad no horse. The horse had recently been killed by a man who owed hima grudge; and his way of alluding to the loss was the mocassins. Onanother occasion, this same chief, having done what he considered afavor for the missionaries, at _Traverse des Sioux_, told them that hiscoat was worn out, and that he had neither cloth nor thread to mend it;the fact was, that he had no coat at all, no cloth nor thread; hisbrawny neck and arms were entirely bare, and this was his way of beggingfor a new coat. 

In Indian warfare, the victor takes the scalp of his enemy. If he havetime, he takes the entire scalp, including the ears; but if hurried, asmaller scalp-piece is taken. As an inducement to be foremost in battle, the first four that touch the dead body of an enemy, share the honorsthat are paid to the one who slew the foe and took the scalp. But thevictors in Indian fight frequently suffer in this way; a wounded savagefeigns death, and, as some warrior approaches to take his scalp, he willsuddenly rise, discharge his gun, and fight desperately with thetomahawk until killed. Deeds of valor performed by Indians are as oftendone from desperation as from any natural bravery. They are educated towarfare, but often show great disinclination to fight; strategy goesfarther with them than manly courage does. At Fort Snelling, the Siouxhave more than once crouched under the walls of the fort for protection, and on one occasion a chief, who came in to give information of theapproach of some Chippeways trembled so as to shake the ornaments abouthis dress. 

INDIAN WRITING. 

[Illustration: No. I and 3, prisoners captured by No. 2. (No hands onthe prisoners. ) No. 1, female prisoner. No. 3, male. ]

[Illustration: Nos. 4 and 5, female and male killed; 6 and 7, boy andgirl killed. ]

[Illustration: No. 8, that he has killed his enemy; 9, that he has cutthe throat of his enemy, and taken the scalp; 10, that he was the thirdthat touched the body of his enemy after he was killed; 11, the fourththat touched it; 12, the fifth that touched it. ]

[Illustration: No. 13, been wounded in many places by this enemy; 15, that he has cut the throat of the enemy. ]

The above represents the feathers from the war eagle. They are worn inthe hair of the warriors, as honors. 

The above represents the only way that the Sioux have of writing anaccount of an engagement that has taken place. 

IV. 

INDIAN CHILDREN. 

The children among the Sioux are early accustomed to look withindifference upon the sufferings or death of a person they hate. A fewyears ago a battle was fought quite near Fort Snelling. The next day theSioux children were playing foot-ball merrily with the head of aChippeway. One boy, and a small boy too, had ornamented his head andears with curls. He had taken the skin peeled off a Chippeway who waskilled in the battle, wound it around a stick until it assumed theappearance of a curl, and tied them over his ears. Another child had astring around his neck with a finger hanging to it as an ornament. Theinfants, instead of being amused with toys or trinkets, are held up tosee the scalp of an enemy, and they learn to hate a Chippeway as soon asto ask for food. 

After the battle, the mother of a Sioux who was severely wounded foundher way to the fort. She entered the room weeping sadly. Becoming quiteexhausted, she seated herself on the floor, and said she wanted somecoffee and sugar for her sick son, some linen to bind up his wounds, acandle to burn at night, and some whiskey _to make her cry_! Her sonrecovered, and the mother, as she sat by and watched him, had thesatisfaction to see the scalps of the murdered Chippeways stretched onpoles all through the village, around which she, sixty years old, lookedforward with great joy to dance; though _this_ was a small gratificationcompared with her recollection of having formerly cut to pieces thebodies of sundry murdered Chippeway children. 

A dreadful creature she was! How vividly her features rise before me. Well do I remember her as she entered my room on a stormy day inJanuary. Her torn mocassins were a mocking protection to her nearlyfrozen feet; her worn "okendo kenda" hardly covering a wrinkled neckand arms seamed with the scars of many a self-inflicted wound; she triedto make her tattered blanket meet across her chest, but the benumbedfingers were powerless, and her step so feeble, from fatigue and want offood, that she almost fell before the cheerful fire that seemed towelcome her. The smile with which she tried to return my greeting addedhideously to the savage expression of her features, and her matted hairwas covered with flakes of the drifting snow that almost blinded her. 

Food, a pipe, and a short nap before the fire, refreshed herwonderfully. At first she would hardly deign an answer to our questions;now she becomes quite talkative. Her small keen eye follows the childrenas they play about the room; she tells of her children when they wereyoung, and played around her; when their father brought her venisonfor food. 

Where are they? The Chippeways (mark her as she compresses her lips, andsee the nervous trembling of her limbs) killed her husband and heroldest son: consumption walked among her household idols. She has oneson left, but he loves the white man's _fire-water_; he has forgottenhis aged mother--she has no one to bring her food--the young men laughat her, and tell her to kill game for herself. 

At evening she must be going--ten miles she has to walk to reach herteepee, for she cannot sleep in the white man's house. We tell her thestorm is howling--it will be dark before she reaches home--the windblows keenly across the open prairie--she had better lie down on thecarpet before the fire and sleep. She points to the walls of thefort--she does not speak; but her action says, "It cannot be; the Siouxwoman cannot sleep beneath the roof of her enemies. "

She is gone--God help the Sioux woman! the widow and the childless. Godhelp her, I say, for other hope or help has she none. 

GODS OF THE DAHCOTAHS. 

First in order of the gods of the Dahcotahs, comes the Great Spirit. Heis the creator of all things, excepting thunder and wild rice. Then there is, Wakinyan, or Man of the West. Wehiyayanpa-micaxta, Man of the East. Wazza, Man of the North. Itokaga-micaxta, Man of the South. Onkteri, or Unktahe, God of the Waters. Hayoka, or Haoka, the antinatural god. Takuakanxkan, god of motion. Canotidan, Little Dweller in Woods. This god is said to live in a forest, in a hollow tree. Witkokaga, the Befooler, that is, the god who deceives or fools animals so that they can be easily taken. 

[Illustration]

DAHCOTAH;

OR, THE LEGENDS OF THE SIOUX. 

MOCK-PE-EN-DAG-A-WIN:

OR, CHECKERED CLOUD, THE MEDICINE WOMAN. [Footnote: A medicine woman is afemale doctor or juggler. No man or woman can assume this office withoutprevious initiation by authority. The medicine dance is a sacred rite, in honor of the souls of the dead; the mysteries of this dance are keptinviolable; its secrets have never been divulged by its members. Themedicine men and women attend in cases of sickness. The Sioux have thegreatest faith in them. When the patient recovers, it redounds to thehonor of the doctor; if he die, they say "The time had come that heshould die, " or that the "medicine of the person who cast a spell uponthe sick person was stronger than the doctor's. " They can always find asatisfactory solution of the failure of the charm. ]

Within a few miles of Fort Snelling lives Checkered Cloud. Not that shehas any settled habitation; she is far too important a character forthat. Indeed she is not often two days in the same place. Her wanderingsare not, however, of any great extent, so that she can always be foundwhen wanted. But her wigwam is about seven miles from the fort, and sheis never much farther off. Her occupations change with the day. She hasbeen very busy of late, for Checkered Cloud is one of the medicinewomen of the Dahcotahs; and as the Indians have had a good deal ofsickness among them, you might follow her from teepee to teepee, as sheproceeds with the sacred rattle [Footnote: Sacred rattle. This isgenerally a gourd, but is sometimes made of bark. Small beads are putinto it. The Sioux suppose that this rattle, in the hands of one oftheir medicine men or women, possesses a certain virtue to charm awaysickness or evil spirits. They shake it over a sick person, using acircular motion. It is never, however, put in requisition against theworst _spirits_ with which the Red Man has to contend. ] in her hand, charming away the animal that has entered the body of the Dahcotah tosteal his strength. 

Then, she is the great legend-teller of the Dahcotahs. If there is amerry-making in the village, Checkered Cloud must be there, to call tothe minds of the revellers the traditions that have been handed downfrom time immemorial. 

Yesterday, wrapped in her blanket, she was seated on the St. Peters, near a hole which she had cut in the ice, in order to spear the fish asthey passed through the water; and to-day--but while I am writing ofher, she approaches the house; even now, her shadow falls upon the roomas she passes the window. I need not listen to her step, for hermocassined feet pass noiselessly through the hall. The door is slowlyopened, and she is before me!

How tall she is! and with what graceful dignity she offers her hand. Seventy winters have passed over her, but the brightness of her eye isundimmed by time. Her brow speaks of intellect--and the white hair thatis parted over it falls unplaited on her shoulders. She folds herblanket round her and seats herself; she has a request to make, I know, but Checkered Cloud is not a beggar, she never asks aught but what shefeels she has a right to claim. 

"Long ago, " she says, "the Dahcotah owned lands that the white man nowclaims; the trees, the rivers, were all our own. But the Great Spirithas been angry with his children; he has taken their forests and theirhunting grounds, and given them to others. 

"When I was young, I feared not wind nor storm. Days have I wanderedwith the hunters of my tribe, that they might bring home many buffalofor food, and to make our wigwams. Then, I cared not for cold andfatigue, for I was young and happy. But now I am old; my children havegone before me to the 'House of Spirits'--the tender boughs have yieldedto the first rough wind of autumn, while the parent tree has stood andborne the winter's storm. 

"My sons have fallen by the tomahawk of their enemies; my daughtersleeps under the foaming waters of the Falls. 

"Twenty winters were added to my life on that day. We had encamped atsome distance above the Falls, and our hunters had killed many deer. Before we left our village to go on the hunt, we sacrificed to theSpirit of the woods, and we prayed to the Great Spirit. We lifted up ourhands and said, 'Father, Great Spirit, help us to kill deer. ' The arrowsof our hunters never missed, and as we made ready for our return we werehappy, for we knew we should not want for food. My daughter's heart waslight, for Haparm was with her, and she never was sad but when hewas away. 

"Just before we arrived at the Falls, she became sick; her hands wereburning hot, she refused to eat. As the canoe passed over theMississippi, she would fill her cup with its waters, to drink and throwover her brow. The medicine men were always at her side, but they saidsome evil spirit hated her, and prevented their spells from doingher good. 

"When we reached the Falls, she was worse; the women left their canoes, and prepared to carry them and the rest of the baggage round the Falls. 

"But what should we do with We-no-nah? the flush of fever was on hercheek; she did not know me when I spoke to her; but she kept her eyesfixed upon her lover. 

"'We will leave her in the canoe, ' said her father; 'and with a line wecan carry her gently over the Rapids. ' I was afraid, but with herbrothers holding the line she must be safe. So I left my child in hercanoe, and paddled with the others to the shore. 

"As we left her, she turned her eyes towards us, as if anxious to knowwhat we were about to do. The men held the line steadily, and the canoefloated so gently that I began to feel less anxious--but as weapproached the rapids, my heart beat quickly at the sound of the waters. Carefully did her brothers hold the line, and I never moved my eyes fromthe canoe in which she lay. Now the roaring of the waters grew louder, and as they hastened to the rocks over which they would fall they borewith them my child--I saw her raise herself in the canoe, I saw herlong hair as it fell on her bosom--I saw no more!

"My sons bore me in their arms to the rest of the party. The hunters haddelayed their return that they might seek for the body of my child. Herlover called to her, his voice could be heard above the sound of thewaters. 'Return to me, Wenonah, I will never love maiden but you; didyou not promise to light the fires in my wigwam?' He would have thrownhimself after her, had not the young men prevented him. The body restsnot in the cold waters; we found it and buried it, and her spirit callsto me in the silence of the night! Her lover said he would not remainlong on the earth; he turned from the Dahcotah maidens as they smiledupon him. He died as a warrior should die!

"The Chippeways had watched for us, they longed to carry the scalp of aDahcotah home. They did so--but we were avenged. 

"Our young men burst in upon them when they were sleeping; they struckthem with their tomahawks, they tore their scalps reeking with bloodfrom their heads. 

"We heard our warriors at the village as they returned from their warparty; we knew by their joyful cries that they had avenged theirfriends. One by one they entered the village, bearing twenty scalps ofthe enemy. 

"Only three of the Dahcotahs had fallen. But who were the three? Mysons, and he who was as dear as a son to me, the lover of my child. Ifled from their cries of triumph--I longed to plunge the knife into myown heart. 

"I have lived on. But sorrow and cold and hunger have bowed my spirit;and my limbs are not as strong and active as they were in my youth. Neither can I work with porcupine as I used to--for age and tears havedimmed my sight. I bring you venison and fish, will you not give meclothes to protect me from the winter's cold?"

Ah! Checkered Cloud--he was a prophet who named you. Though the cloudhas varied, now passing away, now returning blacker than before--thoughthe cheering light of the sun has for a moment dispelled the gloom--'twas but for a moment! for it was sure to break in terrors over yourhead. Your name is your history, your life has been a checkered cloud!But the storm of the day has yielded to the influence of the settingsun. The thunder has ceased to roll, the wind has died away, and thegolden streaks that bound the horizon promise a brighter morning. Sowith Checkered Cloud, the storm and strife of the earth have ceased; the"battle of life" is fought, and she has conquered. For she hopes to meetthe beloved of earth in the heaven of the Dahcotahs. 

And who will say that our heaven will not be hers? The God of theDahcotahs is ours, though they, less happy than we, have not been taughtto know him. Christians! are you without blame? Have you thought of theprivations, the wants of those who once owned your country, and wouldown it still but for the strong hand? Have you remembered that theirsouls are dear in His sight, who suffered for them, as well as for you?Have you given bright gold that their children might be educated andredeemed from their slavery of soul? Checkered Cloud will die as she haslived, a believer in the religion of the Dahcotahs. The traditions ofher tribe are written on her heart. She worships a spirit in everyforest tree, or every running stream. The features of the favoredIsraelite are hers; she is perchance a daughter of their lost tribe. When she was young, she would have listened to the missionary as he toldher of Gethsemane and Calvary. But age yields not like youth to newimpressions; the one looks to the future, the other clings to the past. See! she has put by her pipe and is going, but she is coming oft againto talk to me of her people, that I may tell to my friends the braveryof the Dahcotah warrior, and the beauty of the maiden! the legends oftheir rivers and sacred isles--the traditions of their rocks and hills!

If I cannot, in recounting the wild stories of this prophetess of theforest, give her own striking words, I shall at least be faithful to thespirit of her recitals. I shall let Indian life speak for itself; thesetrue pictures of its course will tell its whole simple story better thanany labored exposition of mine. Here we may see, not the red man of thenovel or the drama, but the red man as he appears to himself, and tothose who live with him. His better characteristics will be found quiteas numerous as ought to be expected under the circumstances; his faultsand his sufferings should appeal to the hearts of those who hold themeans of his salvation. No intelligent citizen of these United Statescan without blame forget the aborigines of his country. Their wrongs cryto heaven; their souls will be required of us. To view them as brutes isan insult to Him who made them and us. May this little work do somethingtowards exciting an interest in a single tribe out of the many whoseonly hope is in the mercy of the white man!

RED EARTH;

OR, MOCKA-DOOTA-WIN. 

"Good Road" is one of the Dahcotah chiefs--he is fifty years old and hastwo wives, but these two have given a deal of trouble; although thechief probably thinks it of no importance whether his two wives fightall the time or not, so that they obey his orders. For what would be acalamity in domestic life to us, is an every day affair among theDahcotahs. 

Good Road's village is situated on the banks of the St. Peter's aboutseven miles from Fort Snelling. And like other Indian villages itabounds in variety more than anything else. In the teepee the farthestfrom us, right on the edge of the shore, there are three young mencarousing. One is inclined to go to sleep, but the other two will notlet him; their spirits are raised and excited by what has made himstupid. Who would suppose they were human beings? See their bloodshoteyes; hear their fiendish laugh and horrid yells; probably before therevel is closed, one of the friends will have buried his knife in theother's heart. 

We will pass on to the next teepee. Here we witness a scene almost asappalling. "Iron Arms, " one of the most valiant warriors of the band, isstretched in the agonies of death. Old Spirit Killer, the medicine man, is gesticulating by his side, and accompanying his motions with the mosthorrid noises. But all in vain; the spirit of "Iron Arms, " the man ofstrength, is gone. The doctor says that his medicine was good, but thata prairie dog had entered into the body of the Dahcotah, and he thoughtit had been a mud-hen. Magnanimous doctor! All honor, that you can allowyourself in error. 

While the friends of the dead warrior are rending the air with theircries, we will find out what is going on in the next wigwam. Whata contrast!

"The Whirlpool" is seated on the ground smoking; gazing as earnestly atthe bright coals as if in them he could read the future or recall thepast; and his young wife, whose face, now merry, now sad, bright withsmiles at one moment, and lost in thought the next, gained for her thename of "The Changing Countenance, " is hushing her child to sleep; butthe expression of her features does not change now--as she looks on herchild, a mother's deep and devoted love is pictured on her face. 

In another, "The Dancing Woman" is wrapped in her blanket pretending togo to sleep. In vain does "The Flying Cloud" play that monotonouscourting tune on the flute. The maiden would not be his wife if he gaveher all the trinkets in the world. She loves and is going to marry "IronLightning, " who has gone to bring her--what? a brooch--a new blanket?no, a Chippeway's scalp, that she may be the most graceful of those whodance around it. Her mother is mending the mocassins of the old man whosleeps before the fire. 

And we might go round the village and find every family differentlyemployed. They have no regular hours for eating or sleeping. In front ofthe teepees, young men are lying on the ground, lazily playing checkers, while their wives and sisters are cutting wood and engaged in laborioushousehold duties. 

I said Good Road had two wives, and I would now observe that neither ofthem is younger than himself. But they are as jealous of each other asif they had just turned seventeen, and their lord and master were twentyinstead of fifty. Not a day passes that they do not quarrel, and fighttoo. They throw at each other whatever is most convenient, and sticks ofwood are always at hand. And then, the sons of each wife take a part inthe battle; they first fight for their mothers, and then forthemselves--so that the chief must have been reduced to desperation longago if it were not for his pipe and his philosophy. Good Road's secondwife has Chippeway blood in her veins. Her mother was taken prisoner bythe Dahcotahs; they adopted her, and she became the wife of a Dahcotahwarrior. She loved her own people, and those who had adopted her too;and in course of time her daughter attained the honorable station of achief's second wife. Good Road hates the Chippeways, but he fell in lovewith one of their descendants, and married her. She is a good wife, andthe white people have given her the name of "Old Bets. "

Last summer "Old Bets" narrowly escaped with her life. The Dahcotahshaving nothing else to do, were amusing themselves by recalling all theChippeways had ever done to injure them; and those who were too lazy togo out on a war party, happily recollected that there was Chippewayblood near them--no farther off than their chief's wigwam; and eight orten braves vowed they would make an end of "Old Bets. " But she heard oftheir threats, left the village for a time, and after the Dahcotahs hadgotten over their mania for shedding blood, she returned, and right gladwas Good Road to see her. For she has an open, good humored countenance;the very reverse of that of the first wife, whose vinegar aspect wouldfrighten away an army of small children. 

After "Old Bets" returned, Good Road could not conceal his satisfaction. His wife's trip had evidently improved her good looks, for the chiefthought she was the handsomest squaw in the village. Her children werealways taunting the sons of the first wife, and so it went on, until atlast Good Road said he would stand it no longer; he told his oldest wifeto go--that he would support her no longer. And for her children, hetold them the prairies were large; there were deer and other game--inshort, he disinherited them--cut them off with their last meal. 

For the discarded wife, life had now but one hope. The only star thatshone in the blackness of her heaven, was the undefined prospect ofseeing her rival's blood flow. She would greatly have preferred takingher life herself; and as she left the wigwam of the chief, she graspedthe handle of her knife--how quick her heart beat! it might be nowor never. 

But there were too many around to protect Old Bets. The time wouldcome--she would watch for her--she would tear her heart from her yet. 

The sons of the old hag did not leave the village; they would keep awatch on their father and his Chippeway wife. They would not easilyyield their right to the chieftainship. While they hunted, and smoked, and played at cards, they were ever on the look-out for revenge. 

CHAPTER II. 

"Red Earth" sits by the door of her father's teepee; while the villageis alive with cheerfulness, she does not join in any of the amusementsgoing on, but seems to be occupied with what is passing in her own mind. 

Occasionally she throws a pebble from the shore far into the river, andthe copper-colored children spring after it, as if the water were theirown element, striving to get it before it sinks from their view. 

Had she been attentive to what is passing around her, she would not havekept her seat, for "Shining Iron, " the son of Good Road's second wife, approaches her; and she loves him too little to talk with him when itcan be avoided. 

"Why are you not helping the women to make the teepee, Red Earth?" saidthe warrior. "They are laughing while they sew the buffalo-skintogether, and you are sitting silent and alone. Why is it so? Are youthinking of 'Fiery Wind?'"

"There are enough women to make the teepee, " replied Red Earth, "and Isit alone because I choose to do so. But if I am thinking of 'FieryWind' I do right--he is a great warrior!"

"Tell me if you love Fiery Wind?" said the young man, while his eyesflashed fire, and the veins in his temple swelled almost to bursting. 

"I do not love you, " said the girl, "and that is enough. And you neednever think I will become your wife; your spells cannot make me loveyou. [Footnote: The Sioux have great faith in spells. A lover will takegum, and after putting some medicine in it, will induce the girl of hischoice to chew it, or put it in her way so that she will take it up ofher own accord. It is a long time before an Indian lover will take arefusal from the woman he has chosen for a wife. ] Where are Fiery Windand his relations? driven from the wigwam of the Chief by you and yourChippeway mother. But they do not fear you--neither do I!"

And Red Earth looked calmly at the angry face of her lover. For ShiningIron did love her, and he had loved her long. He had loaded her withpresents, which she always refused; he had related his honors, his braveacts to her, but she turned a deaf ear to his words. He promised her hewould always have venison in her teepee, and that he never would takeanother wife; she was the only woman he could ever love. But he might aswell have talked to the winds. And he thought so himself, for, findinghe could not gain the heart of the proud girl, he determined she shouldnever be the wife of any other man, and he told her so. 

"You may marry Fiery Wind, " said the angry lover, "but if you do, I willkill him. "

Red Earth heard, but did not reply to his threats; she feared not forherself, but she trembled at the prospect of danger to the man sheloved. And while she turned the bracelets on her small wrists, thewarrior left her to her own thoughts. They were far from being pleasant;she must warn her lover of the threats of his rival. For a while shealmost determined she would not marry Fiery Wind, for then his lifewould be safe; but she would not break her promise. Besides, it was hardfor her to destroy all the air-built castles which she had built for herhappy future. 

She knew Shining Iron's bravery, and she doubted not he would fulfil hispromise; for a moment prudence suggested that she had better marry himto avoid his revenge. But she grasped the handle of her knife, as if shewould plunge it into her own bosom for harboring the dark thought. Nevershould she be unfaithful; when Fiery Wind returned she would tell himall, and then she would become his wife, and she felt that her own heartwas true enough to guard him, her own arm strong enough to slayhis enemy. 

 * * * * *

All women are wilful enough, but Dahcotah women are particularly so. Slaves as they are to their husbands, they lord it over each other, andit is only when they become grandmothers that they seem to feel theirdependence, and in many instances yield implicit obedience to the willsof their grandchildren. 

They take great delight in watching over and instructing theirchildren's children; giving them lessons in morality, [Footnote: Theidea is ridiculed by some, that an Indian mother troubles herself aboutthe morals of her children; but it is nevertheless true, that she talksto them, and, according to her own ideas of right and wrong, tries toinstil good principles into their minds. The grandmothers take a greatdeal of care of their grandchildren. ] and worldly wisdom. Thus while RedEarth was making her determination, her old grandmother belonging to thevillage was acting upon hers. 

This old woman was a perfect virago--an "embodied storm. " In her timeshe had cut off the hands and feet of some little Chippeway children, and strung them, and worn them for a necklace. And she feasted yet atthe pleasant recollections this honorable exploit induced. 

But so tender was she of the feelings of her own flesh and blood, thatthe thought of their suffering the slightest pain was death to her. 

Her son ruled his household very well for a Dahcotah. He had a number ofyoung warriors and hunters growing up around him, and he sometimes gottired of their disturbances, and would use, not the rod but a stick ofwood to some purpose. Although it had the good effect of quelling therefractory spirits of the young, it invariably fired the soul of hisaged mother. The old woman would cry and howl, and refuse to eat, fordays; till, finding this had no effect upon her hard-hearted son, shetold him she would do something that would make him sorry, the next timehe struck one of his children. 

But the dutiful son paid no attention to her. He had always consideredwomen as being inferior to dogs, and he would as soon have thought ofgiving up smoking, as of minding his mother's threats. 

But while Red Earth was thinking of her absent lover, Two Stars wasbeating his sons again--and when the maiden was left alone by ShiningIron after the warning he had given her, she was attracted by the criesof one of the old women of the village, who was struggling 'mid earthand heaven, while old and young were running to the spot, some to renderassistance, others to see the fun. 

And glorious fun it was! the grandmother had almost hung herself--thatis, she seriously intended to do it. But she evidently did not expectthe operation to be so painful. When her son, in defiance of her tearsand threats, commenced settling his household difficulties in his ownway she took her head-strap, [Footnote: The head-strap is made of buffaloskin. It is from eight to ten, or sometimes twenty-four feet long. Thewomen fasten their heavy burdens to this strap, which goes around theforehead; the weight of the burden falls upon the head and back. Thisoccasions the figures of the Indian women to stoop, since theynecessarily lean forward in order to preserve their balance. ] went to ahill just above the village, and deliberately made her preparations forhanging, as coolly too as if she had been used to being hung for a longtime. But when, after having doubled the strap four times to prevent itsbreaking, she found herself choking, her courage gave way--she yelledfrightfully; and it was well that her son and others ran so fast, forthey had well nigh been too late. As it was, they carried her into theteepee, where the medicine man took charge of her case; and she wasquite well again in an hour or two. Report says (but there is a sadamount of scandal in an Indian village) that the son has never offendedthe mother since; so, like many a wilful woman, she has gainedher point. 

Red Earth witnessed the cutting down of the old woman, and as shereturned to her teepee, her quick ear warned her of coming footsteps. She lingered apart from the others, and soon she saw the eagle feathersof her warrior as he descended the hill towards the village. Gladlywould she have gone to meet him to welcome him home, but she knew thatShining Iron was watching her motions, and she bent her steps homeward. She was quite sure that it would not be long before he would seek her, and then she would tell him what had passed, and make arrangements fortheir course of conduct for the future. 

Fiery Wind was the nephew of Good Road, but he, like the sons, was indisgrace with the chief, and, like them, he had vowed vengeance against"Old Bets. "

CHAPTER III. 

The gun is now generally used among the Dahcotahs as a weapon ofwarfare. But those bands in the neighborhood of Fort Snelling consideredit as a necessary part of their war implements, before the distant bandswere at all acquainted with its use. 

Some time ago, one of the Mun-da-wa-kan-tons gave a gun to a Sisse-ton, who, proud of the gift, went out immediately to use it. On his return tohis village he came up with a drove of buffaloes. His first impulse wasto use his bow and arrow, but a moment's thought reminded him of thegift of his friend. He loaded the gun, saying at the same time to it, "Now, the Dahcotahs call you 'wah-kun' (supernatural), kill me thefattest cow in the drove. " He waited a few moments to see his ordersexecuted, but the gun was not "wah-kun" enough to fire by order alone. Seeing that it did not go off, the Sisse-ton flew into a rage and brokethe gun into pieces. "I suppose, " said he "that if a Mun-da-wah-can-tonhad told you to kill a buffalo, you would have done it, but you do notregard what a Sisse-ton says. " So he threw the pieces of the gun away, and found his bow and arrows of far more service. 

However naturally the usages of warfare may come to the Indians, theyare also made a part of their education. 

The children are taught that it is wicked to murder without a cause;but when offence has been given, they are in duty bound to retaliate. 

The day after the return of Fiery Wind, the boys of the village were toattack a hornet's nest. This is one of the ways of training their sonsto warfare. One of the old warriors had seen a hornet's nest in thewoods, and he returned to the village, and with the chief assembled allthe boys in the village. The chief ordered the boys to take off alltheir clothes, and gave them each a gun. He then told them how bravetheir forefathers were--that they never feared pain or danger--and thatthey must prove themselves worthy sons of such ancestors. "One of thesedays you will be men, and then you will go on war parties and kill yourenemies, and then you will be fit to join in the dog feast. Be brave, and do not fear the sting of the hornet, for if you do, you will becowards instead of warriors, and the braves will call you women andlaugh at you. "

This was enough to animate the courage of the boys--some of them notmore than five years old pushed ahead of their elder brothers, eager toshow to their fathers, who accompanied them, how little they fearedtheir enemies, as they termed the hornets. And formidable enemies theywere too--for many of the little fellows returned sadly stung, withswollen limbs, and closed eyes; but they bore their wounds as well asbrave men would have endured their pain on a battle-field. 

After leaving their village, they entered the woods farther from thebanks of the river. The guide who had seen the nest led the way, and theminiature warriors trod as lightly as if there was danger of rousing asleeping foe. At last the old man pointed to the nest, and without amoment's hesitation, the young Dahcotahs attacked it. Out flew thehornets in every direction. Some of the little boys cried out with thepain from the stings of the hornets on their unprotected limbs--but thecries of Shame! shame! from one of the old men soon recalled them totheir duty, and they marched up again not a whit discomfited. Good Roadcheered them on. "Fight well, my warriors, " said he; "you will carrymany scalps home, you are brave men. "

It was not long before the nest was quite destroyed, and then the oldmen said they must take a list of the killed and wounded. The boysforced a loud laugh when they replied that there were no scalps taken bythe enemy, but they could not deny that the list of the wounded wasquite a long one. Some of them limped, in spite of their efforts to walkupright, and one little fellow had to be assisted along by his father, for both eyes were closed; and, although stung in every direction andevidently suffering agony, the brave boy would not utter a complaint. 

When they approached the village, the young warriors formed into Indianfile, and entered as triumphantly as their fathers would have done, hadthey borne twenty Chippeway scalps with them. 

The mothers first applauded the bravery of their sons; and then appliedherbs to their swollen limbs, and the mimic war furnished a subject ofamusement for the villages for the remainder of the day. 

CHAPTER IV. 

It would be well for the Dahcotahs if they only sought the lives oftheir enemies. But they are wasting in numbers far more by theirinternal dissensions than from other causes. Murder is so common amongthem, that it is even less than a nine days' wonder; all that is thoughtnecessary is to bury the dead, and then some relative must avengehis quarrel. 

Red Earth told her lover of the threat of Shining Iron, and the youngman was thus put on his guard. The sons of Good Road's first wife werealso told of the state of things, and they told Fiery Wind that theywould take up his quarrel, glad of an opportunity to avenge their ownand their mother's wrongs. It was in the month of April, or as theDahcotahs say in "the moon that geese lay, " that Red Earth took herplace by the side of her husband, thus asserting her right to bemistress of his wigwam. While she occupied herself with her many duties, she never for a moment forgot the threat of Shining Iron. But her caresand anxieties for her husband's safety were soon over. She had not longbeen a wife before her enemy lay a corpse; his life was a forfeit to hislove for her, and Red Earth had a woman's heart. Although she could butrejoice that the fears which had tormented her were now unnecessary, yetwhen she remembered how devotedly the dead warrior had loved her, howanxiously he had tried to please her, she could not but shed a fewtears of sorrow for his death. But they were soon wiped away--not forthe world would she have had her husband see them. 

The oldest sons of Good Road were true to their word--and the son of OldBets was not the only subject for their vengeance. His sister was withhim at the moment that they chose to accomplish their purpose; and whenan Indian commences to shed blood, there is no knowing how soon he willbe satisfied. Shining Iron died instantly, but the sister's wounds werenot fatal--she is slowly recovering. 

It was but yesterday that we visited the grave of the dead warrior. On ahill near the St. Peters his body is buried. The Indians have enclosedthe grave, and there is a "Wah-kun stone, " to which they sacrifice, athis head. No one reposes near him. Alone he lies, undisturbed by aughtexcept the winds that sigh over him. The first flowers of Spring areblooming on the spot where he played in childhood, and here, where hereposes, he often sat to mourn the unkindness of Red Earth, and vowvengeance on his successful rival. 

But he is not unwatched. His spirit is ever near, and perhaps he willagain live on earth. [Footnote: The Sioux believe in the transmigrationof souls. Many of the Indians near Fort Snelling say they have livedbefore on earth. The jugglers remember many incidents that occurredduring some former residence on earth, and they will tell them to youwith all the gravity imaginable. ] His friends believe that he may holdcommunion with Unk-ta-he, --that from that God he will learn themysteries of the Earth and Water; and when he lives again in anotherform, he will instruct the Dahcotahs in their religion, and be a greatmedicine man. 

Good Road is quite reconciled to his sons, for he says it was a bravedeed to get rid of an enemy. In vain does Old Bets ask for vengeance onthe murderers. Good Road reminds her that Shining Iron had made athreat, and it was not proper he should live; and the chief insistedmore upon this, when he added that these children of her's were by aformer husband, and it was natural his sons should resent their father'spreference for them. 

So after all Old Bets doubts whether she, or the Chief's first wife, hasgot the best of it; and as she dresses the wounds of her daughter, shewishes that the Dahcotahs had killed her mother instead of adoptingher--lamenting, too, that she should ever have attained to the honor ofbeing Good Road's wife. 

WENONA;

OR, THE VIRGIN'S FEAST. 

Never did the sun shine brighter than on a cold day in December, whenthe Indians at "Little Crow's" village were preparing to go on a deerhunt. The Mississippi was frozen, and the girls of the village had theday before enjoyed one of their favorite amusements--a ball-play on theice. Those who owned the bright cloths and calicoes which were hung upbefore their eyes, as an incentive to win the game, were still rejoicingover their treasures; while the disappointed ones were looking sullen, and muttering of partiality being shown to this one because she wasbeautiful, and to that, because she was the sister of the chief. 

"Look at my head!" said Harpstenah; "Wenona knew that I was the swiftestrunner in the band, and as I stooped to catch the ball she struck me ablow that stunned me, so that I could not run again. "

But the head was so ugly, and the face too, that there was no pity feltfor her; those dirty, wrinkled features bore witness to her contempt forthe cleansing qualities of water. Her uncombed hair was hanging inmasses about her ears and face, and her countenance expressed crueltyand passion. But Harpstenah had nothing to avenge; when she was youngshe was passed by, as there was nothing in her face or disposition thatcould attract; and now in the winter of life she was so ugly and sodesolate, so cross and so forlorn, that no one deemed her worthy even ofa slight. But for all that, Harpstenah could hate, and with all theintensity of her evil heart did she hate Wenona, the beautiful sister ofthe chief. 

Yesterday had been as bright as to-day, and Grey Eagle, the medicineman, had hung on a pole the prizes that were to be given to the partythat succeeded in throwing the ball into a space marked off. 

The maidens of the village were all dressed in their gayest clothing, with ornaments of beads, bracelets, rings, and ribbons in profusion. They cared not half so much for the prizes, as they rejoiced at theopportunity of displaying their graceful persons. The old women wereeager to commence the game, for they longed to possess the cloth fortheir leggins, and the calico for their "okendokendas. " [Footnote"Okendokendas. " This is the Sioux word for calico. It is used as thename for a kind of short gown, which is worn by the Sioux women, madegenerally of calico, sometimes of cloth. ]

The women, young and old, were divided into two parties; but as oneparty threw the ball towards the space marked off, the others threw itback again far over their heads, and then all ran back, each partyendeavoring to reach it first, that they might succeed in placing theball in the position which was to decide the game. 

But the ball is not thrown by the hand, each woman has a long stick witha circular frame at the end of it; this they call a bat stick, and, simple as it looks, it requires great skill to manage it. 

Wenona was the swiftest runner of one party, and Harpstenah, old andugly as she was, the best of the other. How excited they are! thesnow-covered hills, majestic and silent, look coldly enough upon theirsport; but what care they? the prize will soon be won. 

The old medicine man cheered them on. "Run fast, Wenona! take care thatHarpstenah does not win the game. Ho, Harpstenah! if you and yourleggins are old, you may have the cloth yet. "

Now Wenona's party is getting on bravely, but the ball has been caughtand thrown back by the other party. But at last it is decided. In thestruggle for the ball, Harpstenah received a blow from an old squaw asdismal looking as herself, and Wenona catches the ball and throws itinto the appointed place. The game is ended, and the medicine man comesforward to distribute the prizes. 

The warriors have looked on, admiring those who were beautiful andgraceful, and laughing at the ugly and awkward. 

But Wenona cared little for the prizes. She was a chief's sister, andshe was young and beautiful. The handsomest presents were given her, andshe hardly looked at the portion of the prizes which fell to her lot. 

Smarting with pain from the blow she had received, (and she spokefalsely when she said Wenona had struck her, ) stung with jealousy at theother party having won the game, Harpstenah determined on revenge, "If Iam old, " she said, "I will live long enough to bring misery on her; uglyas I may be, I will humble the proud beauty. What do I eat? theworthless heads of birds are given to the old woman for whom nobodycares, but my food will be to see the eye of Wenona fall beneath thelaugh of scorn. I will revenge the wrongs of my life on her. "

Commend me to a Dahcotah woman's revenge! Has she been slighted in love?blood must be shed; and if she is not able to accomplish the death ofher rival, her own life will probably pay the forfeit. Has disgrace orinsult been heaped upon her? a life of eighty years is not long enoughto bring down vengeance on the offender. So with Harpstenah. Her lifehad not been a blessing to herself--she would make it a curse to others. 

CHAPTER II. 

In the preparations for the deer hunt, the ball-play has been forgotten. The women are putting together what will be necessary for their comfortduring their absence, and the men are examining their guns and bows andarrows. The young girls anticipate amusement and happiness, for theywill assist their lovers to bring in the deer to the camp; and the jestand merry laugh, and the words of love are spoken too. The ball-play hasbeen forgotten by all but Harpstenah. 

But it is late in the afternoon; and as they do not start till themorning, something must be done to pass the long evening. "If this werefull, " said a young hunter, kicking at the same time an empty keg thathad once contained whiskey, "if this were full, we would have a merrynight of it. "

"Yes, " said Grey Iron, whose age seemed to have brought him wisdom, "the night would be merry, but where would you be the day after. Did younot, after drinking that very whiskey, strike a white woman, for whichyou were taken to the fort by the soldiers, and kept as a prisoner?"

The young man's look of mortification at this reproof did not save himfrom the contemptuous sneer of his companions, for all despise theDahcotah who has thus been punished. No act of bravery can wipe awayhis disgrace. 

But Wenona sat pale and sad in her brother's wigwam. The bright andhappy looks of yesterday were all gone. Her sister-in-law has hushed herchild to sleep, and she is resting from the fatigues of the day. Severalold men, friends of Little Crow's father, are sitting round the fire;one has fallen asleep, while the others talk of the wonderful powers oftheir sacred medicine. 

"Why are you sad, Wenona, " said the chief, turning to her; "why shouldthe eyes of a chief's sister be filled with tears, and her looks bent onthe ground?"

"You need not ask why I am not happy, " said Wenona: "Red Cloud broughtpresents to you yesterday; he laid them at the door of your wigwam. Hewants to buy me, and you have received his gifts; why do you not returnthem? you know I do not love him. "

"Red Cloud is a great warrior, " replied the chief; "he wears manyfeathers of honor; you must marry him. "

The girl wrapped herself in her blanket and lay down. For a time hersighs were heard--but at length sleep came to her relief, and her griefwas forgotten in dreams. But morn has come and they are to make an earlystart. Was ever such confusion? Look at that old hag knocking the verysenses out of her daughter's head because she is not ready! and thegirl, in order to avoid the blows, stumbles over an unfortunate dog, whocommences a horrible barking and whining, tempting all the dogs of thevillage to outbark and outwhine him. 

There goes "White Buffalo" with his two wives, the first wife with theteepee on her back and her child on the top of it. No wonder she looksso cross, for the second wife walks leisurely on. Now is her time, butlet her beware! for White Buffalo is thinking seriously of takinga third. 

But they are all off at last. Mothers with children, and corn, andteepees, and children with dogs on their backs. They are all gone, andthe village looks desolate and forsaken. 

CHAPTER III. 

The party encamped about twenty miles from the village. The women plantthe poles of their teepees firmly in the ground and cover them with abuffalo skin. A fire is soon made in the centre and the corn put on toboil. Their bread is kneaded and put in the ashes to bake, but flour isnot very plenty among them. 

The next day parties were out in every direction; tracks of deer wereseen in the snow, and the hunters followed them up. The beautiful animalflies in terror from the death which comes surer and swifter than herown light footsteps. The hunter's knife is soon upon her, and whilewarmth and even life are left, the skin is drawn off. 

After the fatigues of the day comes the long and pleasant evening. Abright fire burned in the wigwam of the chief, and many of the Indianswere smoking around it, but Wenona was sad, and she took but little partin the laughter and merriment of the others. 

Red Cloud boasted of his bravery and his deeds of valor; even the oldmen listened to him with respect, for they knew that his name was aterror to his enemies. But Wenona turned from him! she hated to hear thesound of his voice. 

The old men talked of the mighty giant of the Dahcotahs, he who needednot to take his gun to kill the game he wanted; the glance of his eyewould strike with death the deer, the buffalo, or even the bear. 

The song, the jest, the legend, by turns occupied them until theyseparated to sleep. But as the warriors stepped into the open air, whydoes the light of the moon fall upon faces pale with terror? "See!" saidthe chief, "how flash the mysterious lights! there is danger near, somedreadful calamity is threatening us. "

"We will shoot at them, " said Red Cloud; "we will destroy their power. "And the Indians discharged their guns in quick succession towards thenorthern horizon, which was brilliantly illuminated with the AuroraBorealis; thus hoping to ward off coming danger. 

The brother and sister were left alone at the door of the teepee. Thestern warrior's looks expressed superstitious terror, while the maiden'sface was calm and fearless. "Do you not fear the power of the woman whosits in the north, Wenona? she shows those flashes of light to tell usof coming evil. "

"What should I fear, " said Wenona; "I, who will soon join my mother, myfather, my sisters, in the land of spirits? Listen to my words, mybrother: there are but two of us; strife and disease have laid low thebrave, the good, the beautiful; we are the last of our family; you willsoon be alone. 

"Before the leaves fell from the trees, as I sat on the banks of theMississippi, I saw the fairy of the water. The moon was rising, but itwas not yet bright enough for me to see her figure distinctly. But Iknew her voice; I had often heard it in my dreams. 'Wenona, ' she said, (and the waves were still that they might hear her words), 'Wenona, thelands of the Dahcotah are green and beautiful--but there are fairerprairies than those on earth. In that bright country the forest treesare ever green, and the waves of the river flow on unchilled by thebreath of winter. You will not long be with the children of the earth. Even now your sisters are calling you, and your mother is telling themthat a few more months will bring you to their side!'

"The words were true, my brother, but I knew not that your harshnesswould hasten my going. You say that I shall marry Red Cloud; sooner willI plunge my knife into my heart; sooner shall the waves of theMississippi roll over me. Brother, you will soon be alone!"

"Speak not such words, my sister, " said the chief; "it shall be as youwill. I have not promised Red Cloud. I thought you would be happy if youwere his wife, and you shall not be forced to marry him. But why shouldyou think of death? you saw our braves as they shot at the lights inthe north. They have frightened them away. Look! they flash no more. Goin, and sleep, and to-morrow I will tell Red Cloud that you lovehim not. "

And the cloudless moon shone on a happy face, and the bright stars, seemed more bright as Wenona gazed upon them; but as she turned to enterthe wigwam, one star was seen falling in the heavens, and the light thatfollowed it was lost in the brightness of the others. And her dreamswere not happy, for the fairy of the water haunted them. "Even as thatstar, Wenona, thou shalt pass from all that thou lovest on earth; butweep not, thy course is upward!"

 * * * * *

The hunters were so successful that they returned to their village soon. The friends of Wenona rejoiced in her happy looks, but to Harpstenahthey were bitterness and gall. The angry countenance of Red Cloud foundan answering chord in her own heart. 

"Ha!" said she to him, as he watched Wenona and her lover talkingtogether, "what has happened? Did you not say you would marry thechief's sister--why then are you not with her? Red Cloud is a greatwarrior, why should he be sad because Wenona loves him not? Are therenot maidens among the Dahcotahs more beautiful than she? She never lovedyou; her brother, too, has treated you with contempt. Listen to mywords, Red Cloud; the Virgin's Feast is soon to be celebrated, and shewill enter the ring for the last time. When she comes forward, tell hershe is unworthy. Is she not a disgrace to the band? Has she not shamed abrave warrior? Will you not be despised when another is preferredto you?"

The words of the tempter are in his ear--madness and hatred are in hisheart. 

"I said I would take her life, but my revenge will be deeper. Wenonawould die rather than be disgraced. " And as he spoke Harpstenah turnedto leave him, for she saw that the poison had entered his soul. 

CHAPTER IV. 

Among the Dahcotahs, women are not excluded from joining in their feastsor dances; they dance the scalp dance while the men sit round and sing, and they join in celebrating many of the customs of their tribe. But theVirgin's Feast has reference to the women alone; its object is not tocelebrate the deeds of the warrior, but rather to put to the test thevirtue of the maiden. 

Notice was given among the Indians that the Virgin's Feast was to becelebrated at Little Crow's village; the time was mentioned, and all whochose to attend were welcome to do so. 

The feast was prepared in the neighborhood of the village. The boiledcorn and venison were put in wooden bowls, and the Indians sat round, forming a ring. Those who were to partake of the feast were dressed intheir gayest apparel; their long hair plaited and falling over theirshoulders. Those who are conscious of error dare not approach the feast, for it is a part of the ceremony that they shall be exposed by any onepresent. Neither rank nor beauty must interpose to prevent thepunishment. Nay, sometimes the power of innocence and virtue itself isnot sufficient to guard the Dahcotah maiden from disgrace. 

And was Wenona unworthy? The white snow that covered the hills was notmore pure than she. But Red Cloud cared not for that. She had refused tobe the light of his wigwam, and thus was he avenged. 

Wenona advanced with the maidens of the village. Who can describe herterror and dismay when Red Cloud advances and leads her from the sacredring? To whom shall the maiden turn for help? To her brother? his angrycountenance speaks not of comfort. Her friends? the smile of scorn is ontheir lips. Her lover? he has left the feast. 

Her determination is soon made; her form is seen as she flies to thewoods. Death is the refuge of the friendless and the wronged. 

But as night came on the relatives of Wenona wondered that she did notreturn. They sought her, and they found her lifeless body; the knife wasdeep in her heart. She knew she was innocent, but what did that availher? She was accused by a warrior, and who would believe her if shedenied the charge?

And why condemn her that she deprived herself of life, which she deemedworthless, when embittered by unmerited contempt. She knew not that Godhas said, "Thou shall do no murder. " The command had never soundedin her ears. 

She trusted to find a home in the House of Spirits--she may have found aheaven in the mercy of God. 

The fever of the following summer spared neither age nor youth, and RedCloud was its first victim. As the dying Harpstenah saw his body carriedout to be placed upon the scaffold--"He is dead, " she cried, "and Wenonawas innocent! He hated her because she slighted him; I hated her becauseshe was happy. He had his revenge, and I mine; but Wenona was falselyaccused, and I told him to do it!" and the eyes were closed--the voicewas hushed in death. 

Wenona was innocent; and when the Virgin's Feast shall be celebrated inher native village again, how will the maidens tremble as they approachthe sacred ring! Can they forget the fate of their beautiful companion?

And when the breath of summer warms to life the prairie flowers--whenthe long grass shall wave under the scaffold where repose the mortalremains of the chief's sister--how often will the Dahcotah maidens drawnear to contrast the meanness, the treachery, the falsehood of RedCloud, with the constancy, devotion, and firmness of Wenona!

THE DAHCOTAH CONVERT. 

"Tell me, " said, Hiatu-we-noken-chah, or 'woman of the night, ' "theGreat Spirit whom you have taught me to fear, why has he made the whitewoman rich and happy, and the Dahcotah poor and miserable?" She spokewith bitterness when she remembered the years of sorrow that had made upthe sum of her existence. 

But how with the missionary's wife? had her life been one brightdream--had her days been always full of gladness--her nights quiet andfree from care? Had she never longed for the time of repose, thatdarkness might cover her as with a mantle--and when 'sleep forsook thewretched, ' did she not pray for the breaking of the day, that she mightagain forget all in the performance of the duties of her station? Couldit be that the Creator had balanced the happiness of one portion of hischildren against the wretchedness of the rest? Let her story answer. 

Her home is now among the forests of the west. As a child she wouldtremble when she heard of the savage whose only happiness was inshedding the blood of his fellow creatures. The name of an "Indian" whenuttered by her nurse would check the boisterous gayety of the day or thetedious restlessness of the night. 

As she gathered flowers on the pleasant banks of the Sciota, would itnot have brought paleness to her cheek to have whispered her that notmany years would pass over her, before she would be far away from thescenes of her youth?

And as she uttered the marriage vow, how little did she think that soonwould her broken spirit devote time, energies, life, to the good ofothers; as an act of duty and, but for the faith of the Christian, ofdespair. For several years she only wept with others when they sorrowed;fair children followed her footsteps, and it was happiness to guidetheir voices, as they, like the morning stars, sang together; or tolisten to their evening prayer as they folded their hands in childlikedevotion ere they slept. 

And when the father returned from beside the bed of death, where hisskill could no longer alleviate the parting agonies of the sufferer: howwould he hasten to look upon the happy faces of his children, in orderto forget the scene he had just witnessed. But, man of God as he was, there was not always peace in his soul; yet none could see that he hadcause for care. He was followed by the blessings of those who were readyto perish. He essayed to make the sinner repent, and to turn thethoughts of the dying to Him who suffered death on the cross. 

But for months the voice of the Spirit spake to his heart; he could notforget the words--"Go to the wretched Dahcotahs, their bodies aresuffering, and their souls, immortal like thine, are perishing. Soothetheir temporal cares, and more, tell them the triumphs of theRedeemer's love. "

But it was hard to give up friends, and all the comforts with which hewas surrounded: to subject his wife to the hardships of a life in thewilderness, to deprive his children of the advantages of education andgood influences, and instead--to show them life as it is with those whoknow not God. But the voice said, "Remember the Dahcotahs. " Vainly didhe struggle with the conflict of duty against inclination. 

The time has come when the parents must weep for themselves. No longerdo the feet of their children tread among the flowers; fever hasparalyzed their strength, and vainly does the mother call upon thechild, whose eyes wander in delirium, who knows not her voice from astranger's. Nor does the Destroyer depart when one has sunk into a sleepfrom which there is no awakening until the morn of the resurrection. Heclaims another, and who shall resist that claim!

As the father looks upon the still forms of his children, as he sees thecompressed lips, the closed eyes of the beings who were but a few daysago full of life and happiness, the iron enters his soul; but as theChristian remembers who has afflicted him, his spirit rises above hissorrow. Nor is there now any obstacle between him and the path of duty. The one child that remains must be put in charge of those who will carefor her, and he will go where God directs. 

But will the mother give up the last of her children? it matters not nowwhere she lives, but she must part with husband or child! Self has nopart in her schemes; secure in her trust in God she yields up her childto her friend, and listens not to the suggestions of those who wouldinduce her to remain where she would still enjoy the comforts of life. Nothing should separate her from her husband. "Entreat me not to leavethee; where thou goest I will go, where thou diest I will die, andthere will I be buried. "

And as the Dahcotah woman inquires of the justice of God, the faces ofher children rise up before her--first in health, with bright eyes andlips parted with smiles, and then as she last saw them--their handswhite to transparency, the hue of death upon their features; theshrouds, the little coffins, the cold lips, as she pressed them for thelast time. 

The Dahcotah looked in astonishment at the grief which for a few momentsovercame the usual calmness of her kind friend; and as she wondered why, like her, she should shed bitter tears, she heard herself thusaddressed--

"Do not think that you alone have been unhappy. God afflicts all hischildren. There is not a spot on the earth which is secure from sorrow. Have I not told you why? This world is not your home or mine. Soon willour bodies lie down in the earth--and we would forget this, if we werealways happy. 

"And you should not complain though your sorrows have been great. Do notforget the crown of thorns which pressed the brow of the Saviour, thecruel nails that pierced his hands and feet, the desertion of hisfriends, his fear that God his Father had forsaken him. And rememberthat after death the power of those who hated him ceased; the gravereceived but could not keep his body. He rose from the dead, and went toHeaven, where he has prepared a place for all who love him; for me andmine, I trust, and for you too, if you are careful to please him byserving him yourself, and by endeavoring to induce your friends to giveup their foolish and wicked superstitions, and to worship the true Godwho made all things. "

CHAPTER II. 

The Dahcotahs believe in the existence of a Great Spirit, but they havevery confused ideas of his attributes. Those who have lived near themissionaries, say that the Great Spirit lived forever, but their ownminds would never have conceived such an idea. Some say that the GreatSpirit has a wife. 

They say that this being created all things but thunder and wild rice;and that he gave the earth and all animals to them, and that theirfeasts and customs were the laws by which they are to be governed. Butthey do not fear the anger of this deity after death. 

Thunder is said to be a large bird; the name that they give to thunderis the generic term for all animals that fly. Near the source of the St. Peters is a place called Thunder-tracks--where the footprints of thethunder-bird are seen in the rocks, twenty-five miles apart. 

The Dahcotahs believe in an evil spirit as well as a good, but they donot consider these spirits as opposed to each other; they do not thinkthat they are tempted to do wrong by this evil spirit; their own heartsare bad. It would be impossible to put any limit to the number ofspirits in whom the Dahcotahs believe; every object in nature is full ofthem. They attribute death as much to the power of these subordinatespirits as to the Great Spirit; but most frequently they suppose deathto have been occasioned by a spell having been cast upon them bysome enemy. 

The sun and moon are worshipped as emblems of their deity. 

Sacrifice is a religious ceremony among them; but no missionary has yetbeen able to find any reference to the one great Atonement made for sin;none of their customs or traditions authorize any such connection. Theysacrifice to all the spirits; but they have a stone, painted red, whichthey call Grandfather, and on or near this, they place their mostvaluable articles, their buffalo robes, dogs, and even horses; and onone occasion a father killed a child as a kind of sacrifice. Theyfrequently inflict severe bruises or cuts upon their bodies, thinkingthus to propitiate their gods. 

The belief in an evil spirit is said by some not to be a part of thereligion of the Dahcotahs. They perhaps obtained this idea from thewhites. They have a far greater fear of the spirits of the dead, especially those whom they have offended, than of Wahkon-tun-kah, theGreat Spirit. 

 * * * * *

One of the punishments they most dread is that of the body of an animalentering theirs to make them sick. Some of the medicine men, thepriests, and the doctors of the Dahcotahs, seem to have an idea of theimmortality of the soul but intercourse with the whites may haveoriginated this. They know nothing of the resurrection. 

They have no custom among them that indicates the belief that man'sheart should be holy. The faith in spirits, dreams, and charms, the fearthat some enemy, earthly or spiritual, may be secretly working theirdestruction by a spell, is as much a part of their creed, as theexistence of the Great Spirit. 

A good dream will raise their hopes of success in whatever they may beundertaking to the highest pitch; a bad one will make them despair ofaccomplishing it. Their religion is a superstition, including as fewelements of truth and reason as perhaps any other of which theparticulars are known. They worship they "know not what, " and this fromthe lowest motives. 

When they go out to hunt, or on a war party, they pray to the GreatSpirit--"Father, help us to kill the buffalo. " "Let us soon seedeer"--or, "Great Spirit help us to kill our enemies. "

They have no hymns of praise to their Deity; they fast occasionally atthe time of their dances. When they dance in honor of the sun, theyrefrain from eating for two days. 

The Dahcotahs do not worship the work of their hands; but they considerevery object that the Great Spirit has made, from the highest mountainto the smallest stone, as worthy of their idolatry. 

They have a vague idea of a future state; many have dreamed of it. Someof their medicine men pretend to have had revelations from bears andother animals; and they thus learned that their future existence wouldbe but a continuation of this. They will go on long hunts and kill manybuffalo; bright fires will burn in their wigwams as they talk throughthe long winter's night of the traditions of their ancients; their womenare to tan deer-skin for their mocassins, while their young childrenlearn to be brave warriors by attacking and destroying wasps' orhornets' nests; they will celebrate the dog feast to show how brave theyare, and sing in triumph as they dance round the scalps of theirenemies. Such is the Heaven of the Dahcotahs! Almost every Indian hasthe image of an animal or bird tattooed on his breast or arm, which cancharm away an evil spirit, or prevent his enemy from bringing trouble ordeath upon him by a secret shot. The power of life rests with mortals, especially with their medicine men; they believe that if an enemy beshooting secretly at them, a spell or charm must be put in requisitionto counteract their power. 

The medicine men or women, who are initiated into the secrets of theirwonderful medicines, (which secret is as sacred with them asfree-masonry is to its members) give the feast which they call themedicine feast. 

Their medicine men, who profess to administer to the affairs of soul andbody are nothing more than jugglers, and are the worst men of the tribe:yet from fear alone they claim the entire respect of the community. 

There are numerous clans among the Dahcotahs each using a differentmedicine, and no one knows what this medicine is but those who areinitiated into the mysteries of the medicine dance, whose celebration isattended with the utmost ceremony. 

A Dahcotah would die before he would divulge the secret of his clan. Allthe different clans unite at the great medicine feast. 

And from such errors as these must the Dahcotah turn if he would be aChristian! And the heart of the missionary would faint within him at thework which is before him, did he not remember who has said "Lo, I amwith you always!"

And it was long before the Indian woman could give up the creed of hernation. The marks of the wounds in her face and arms will to the gravebear witness of her belief in the faith of her fathers, which influencedher in youth. Yet the subduing of her passions, the quiet performance ofher duties, the neatness of her person, and the order of her house, tellof the influence of a better faith, which sanctifies the sorrows of thislife, and rejoices her with the hope of another and a better state ofexistence. 

But such instances are rare. These people have resisted as encroachmentsupon their rights the efforts that have been made for their instruction. Kindness and patience, however, have accomplished much, and during thelast year they have, in several instances, expressed a desire for theaid and instructions of missionaries. They seem to wish them to liveamong them; though formerly the lives of those who felt it their duty toremain were in constant peril. 

They depend more, too, upon what the ground yields them for food, andhave sought for assistance in ploughing it. 

There are four schools sustained by the Dahcotah mission; in all thereare about one hundred and seventy children; the average attendanceabout sixty. 

The missionaries feel that they have accomplished something, and theyare encouraged to hope for still more. They have induced many of theDahcotahs to be more temperate; and although few, comparatively, attendworship at the several stations, yet of those few some exhibit hopefulsigns of conversion. 

There are five mission stations among the Dahcotahs; at "Lac qui parle, "on the St. Peter's river, in sight of the beautiful lake from which thestation takes its name; at "Travers des Sioux" about eighty miles fromFort Snelling; at Xapedun, Oak-grove, and Kapoja, the last three beingwithin a few miles of Fort Snelling. 

There are many who think that the efforts of those engaged ininstructing the Dahcotahs are thrown away. They cannot conceive why menof education, talent, and piety, should waste their time and attainmentsupon a people who cannot appreciate their efforts. If the missionariesreasoned on worldly principles, they would doubtless think so too; butthey devote the energies of soul and body to Him who made them for Hisown service. 

They are pioneers in religion; they show the path that others will walkin far more easily at some future day; they undertake what others willcarry on, --what God himself will accomplish. They have willingly givenup the advantages of this life, to preach the gospel to the degradedDahcotahs. They are translating the Bible into Sioux; many of the booksare translated, and to their exertions it is owing that the praise ofGod has been sung by the children of the forest in their own language. 

CHAPTER III. 

However absurd may be the religion of the Dahcotahs, they are zealous intheir devotion to it. Nothing is allowed to interfere with it. Are theirwomen planting corn, which is to be in a great measure depended upon forfood during the next winter? whatever be the consequences, they stop tocelebrate a dance or a feast, either of which is a part of theirreligion. How many Christians satisfy their consciences by devoting oneday of the week to God, feeling themselves thus justified in devotingthe other six entirely to the world! But it is altogether different withthe Dahcotahs, every act of their life is influenced by their religion, such as it is. 

They believe they are a great people, that their country is unrivalledin beauty, their religion without fault. Many of the Dahcotahs, nowliving near Fort Snelling, say that they have lived on the earth beforein some region far distant, that they died, and for a time their spiritswandered through the world seeking the most beautiful and delightfulcountry to live in, and that after examining all parts of, the earththey fixed upon the country of the Dahcotahs. 

In fact, dreams, spells and superstitious fears, constitute a large partof the belief of the Dahcotahs. But of all their superstitious notionsthe most curious is the one which occasions the dance calledHo-saw-kah-u-tap-pe, or Fish dance, where the fish is eaten raw. 

Some days since, an Indian who lives at Shah-co-pee's village dreamed ofseeing a cormorant, a bird which feeds on fish. He was very muchalarmed, and directed his friend to go out and catch a fish, and tobring the first one he caught to him. 

The Indian did so, and the fish, which was a large pike, was paintedwith blue clay. Preparations were immediately made to celebrate the Fishdance, in order to ward off any danger of which the dream might havebeen the omen. 

A circle was formed of brush, on one side of which the Indians pitcheda wigwam. The war implements were then brought inside the ring, and apole stuck up in the centre, with the raw fish, painted blue, hungupon it. 

The men then enter the ring, almost naked; their bodies painted black, excepting the breast and arms, which are varied in color according tothe fancy of each individual. 

Inside the ring is a bush for each dancer; in each bush a nest, made toresemble a cormorant's nest; and outside the ring is an Indianmetamorphosed for the occasion into a wolf--that is, he has the skin ofa wolf drawn over him, and hoops fixed to his hands to enable him to runeasier on all fours; and in order to sustain the character which he hasassumed, he remains outside, lurking about for food. 

All being ready, the medicine men inside the wigwam commence beating adrum and singing. This is the signal for all the cormorants (Indians), inside the ring, to commence quacking and dancing and using their armsin imitation of wings, keeping up a continual flapping. Thus for sometime they dance up to and around the fish--when the bravest among themwill snap at the fish, and if he have good teeth will probably bite offa piece, if not, he will slip his hold and flap off again. 

Another will try his luck at this delicious food, and so they continue, until they have made a beginning in the way of eating the fish. Theneach cormorant flaps up and takes a bite, and then flaps off to hisnest, in which the piece of fish is concealed, for fear the wolvesmay get it. 

After a while, the wolf is seen emerging from his retreat, painted sohideously as to frighten away the Indian children. The cormorantsperceive the approach of the wolf, and a general quacking and flappingtakes place, each one rushing to his nest to secure his food. 

This food each cormorant seizes and tries to swallow, flapping his wingsand stretching out his neck as a young bird will when fed by its mother. 

After the most strenuous exertions they succeed in swallowing the rawfish. While this is going on, the wolf seizes the opportunity to make asnap at the remainder of the fish, seizes it with his teeth, and makeshis way out of the ring, as fast as he can, on all fours. The whole ofthe fish, bones and all, must be swallowed; not the smallest portion ofit can be left, and the fish must only be touched by the mouth--neverwith the hands. This dance is performed by the men alone--their warimplements must be sacred from the touch of women. 

Such scenes are witnessed every day at the Dahcotah villages. Themissionary sighs as he sees how determined is their belief in such areligion. Is it not a source of rejoicing to be the means of turning onefellow-creature from a faith like this?

A few years ago and every Dahcotah woman reverenced the fish-dance asholy and sacred--even too sacred for her to take a part in it. Shebelieved the medicine women could foretell future events; and, with aninjustice hardly to be accounted for, she would tell you it was lawfulto beat a girl as much as you chose, but a sin to strike a boy!

She gloried in dancing the scalp dance--aye, even exulted at the idea oftaking the life of an enemy herself. 

But there are instances in which these things are all laid aside beneaththe light of Christianity; instances in which the poor Dahcotah womansees the folly, the wickedness of her former faith; blesses God whoinclined the missionary to leave his home and take up his abode in thecountry of the savage; and sings to the praise of God in her own tongueas she sits by the door of her wigwam. She smiles as she tells you thather "face is dark, but that she hopes her heart has been changed; andthat she will one day sing in heaven, where the voices of the whitepeople and of the converted Dahcotahs, will mingle in a song of love toHim 'who died for the whole world. '"

WABASHAW. 

CHAPTER I. 

Wabashaw, (or The Leaf, ) is the name of one of the Dahcotah Chiefs. Hisvillage is on the Mississippi river, 1, 800 miles from its mouth. 

The teepees are pitched quite near the shore, and the many bluffs thatrise behind them seem to be their perpetual guards. 

The present chief is about thirty-five years old--as yet he has done notmuch to give him a reputation above the Dahcotahs about him. But hisfather was a man whose life and character were such as to influence hispeople to a great degree. 

Wabashaw the elder, (for the son inherits his father's name, ) is said bythe Dahcotahs to have been the first chief in their tribe. 

Many years ago the English claimed authority over the Dahcotahs, and anEnglish traveller having been murdered by some Dahcotahs of the band ofwhich Wabashaw was a warrior, the English claimed hostages to be givenup until the murderer could be found. 

The affairs of the nation were settled then by men who, having more mindthan the others, naturally influenced their inferiors. Their bravestmen, their war chief too, no doubt exercised a control over the rest. 

Wabashaw was one of the hostages given up in consequence of the murder, and the Governor of Canada required that these Dahcotahs should leavethe forests of the west, and remain for a time as prisoners in Canada. Little as is the regard for the feelings of the savage now, there wasstill less then. 

Wabashaw often spoke of the ill treatment he received on his journey. Itwas bad enough to be a prisoner, and to be leaving home; it was farworse to be struck, for the amusement of idle men and children--to havethe war eagle's feather rudely torn from his head to be trampledupon--to have the ornaments, even the pipes of the nation, taken away, and destroyed before his eyes. 

But such insults often occurred during their journey, and the prisonerswere even fettered when at last they reached Quebec. 

Here for a long time they sighed to breathe the invigorating air of theprairies; to chase the buffalo; to celebrate the war dance. But whenshould they join again in the ceremonies of their tribe? When? Alas!they could not even ask their jailer when; or if they had, he would onlyhave laughed at the strange dialect that he could not comprehend. Butthe Dahcotahs bore with patience their unmerited confinement, andWabashaw excelled them all. His eye was not as bright as when he lefthome, and there was an unusual weakness in his limbs--but never shouldhis enemies know that he suffered. And when those high in authorityvisited the prisoners, the haughty dignity of Wabashaw made them feelthat the Dahcotah warrior was a man to be respected. 

But freedom came at last. The murderers were given up; and aninterpreter in the prison told Wabashaw that he was no longer aprisoner; that he would soon again see the Father of many waters; andthat more, he had been made by the English a chief, the first chief ofthe Dahcotahs. 

It was well nigh too late for Wabashaw. His limbs were thin, and hisstrength had failed for want of the fresh air of his native hills. 

Little did the prisoners care to look around as they retraced theirsteps. They knew they were going home. But when the waters of theMississippi again shone before them, when the well-known bluffs mettheir eager gaze; when the bending river gave to view their nativevillage, then, indeed, did the new-made chief cast around him the "quietof a loving eye. " Then, too, did he realize what he had suffered. 

He strained his sight--for perhaps his wife might have wearied ofwaiting for him--perhaps she had gone to the Land of spirits, hoping tomeet him there. 

His children too--the young warriors, who were wont to follow him andlisten to his voice, would they welcome him home?

As he approached the village a cloud had come between him and the sun. He could see many upon the shore, but who were they? The canoe sweptover the waters, keeping time to the thoughts of those who werewanderers no longer. 

As they neared the shore, the cloud passed away and the brightness ofthe setting sun revealed the faces of their friends; their cries of joyrent the air--to the husband, the son, the brother, they spoke awelcome home!

Wabashaw, by the command of the English Governor, was acknowledged bythe Dahcotahs their first chief; and his influence was unbounded. Everyband has a chief, and the honor descends from father to son; but therehas never been one more honored and respected than Wabashaw. 

CHAPTER II. 

Wabashaw's village is sometimes called Keusca. This word signifies tobreak through, or set aside; it was given in consequence of an incidentwhich occurred some time ago, in the village. 

"Sacred Wind" was a daughter of one of the most powerful families amongthe Dahcotahs; for although a chief lives as the meanest of his band, still there is a great difference among the families. The number of afamily constitutes its importance; where a family is small, a member ofit can be injured with little fear of retaliation; but in a large familythere are sure to be found some who will not let an insult pass withoutrevenge. Sacred Wind's father was living; a stalwart old warrior, slightly bent with the weight of years. Though his face was literallyseamed with wrinkles, he could endure fatigue, or face danger, with theyoungest and hardiest of the band. 

Her mother, a fearfully ugly old creature, still mended mocassins andscolded; bidding fair to keep up both trades for years to come. Thenthere were tall brothers, braving hardships and danger, as if a Dahcotahwas only born to be scalped, or to scalp; uncles, cousins, too, therewere, in abundance, so that Sacred Wind did belong to a powerful family. 

Now, among the Dahcotahs, a cousin is looked upon as a brother; a girlwould as soon think of marrying her grandfather, as a cousin. I mean anordinary girl, but Sacred Wind was not of that stamp; she was destinedto be a heroine. She had many lovers, who wore themselves out playingthe flute, to as little purpose as they braided their hair, and paintedtheir faces. Sacred Wind did not love one of them. 

Her mother, was always trying to induce her to accept some one of herlovers, urging the advantages of each match; but it would not do. Thegirl was eighteen years old, and not yet a wife; though most of theDahcotah women are mothers long before that. 

Her friends could not imagine why she did not marry. They were weariedwith arguing with her; but not one of them ever suspected the cause ofher seeming coldness of heart. 

Her grandmother was particularly officious. She could not do as SacredWind wished her, --attend to her own affairs, for she had none to attendto; and grandmothers, among the Sioux, are as loving and devoted as theyare among white people; consequently, the old lady beset the unfortunategirl, day and night, about her obstinacy. 

"Why are you not now the mother of warriors, " she said, "and besides, who will kill game for you when you are old? The 'Bear, ' has been to thetraders; he has bought many things, which he offers your parents foryou; marry him and then you will make your old grandmother happy. "

"I will kill myself, " she replied, "if you ask me to marry the Bear. Have you forgotten the Maiden's rock? I There are more high rocks thanone on the banks of the Mississippi, and my heart is as strong asWenona's. If you torment me so, to marry the Bear, I will do as shedid--in the house of spirits I shall have no more trouble. "

This threat silenced the grandmother for the time. But a young girl whohad been sitting with them, and listening to the conversation, rose togo out; and as she passed Sacred Wind, she whispered in her ear, "Tellher why you will not marry the Bear; tell her that Sacred Wind loves hercousin; and that last night she promised him she never would marry anyone but him. "

Had she been struck to the earth she could not have been paler. Shethought her secret was hid in her own heart. She had tried to ceasethinking of "The Shield;" keeping away from him, dreading to find truewhat she only suspected. She did not dare acknowledge even to herselfthat she loved a cousin. 

But when the Shield gave her his handsomest trinkets; when he followedher when she left her laughing and noisy companions to sit beside thestill waters--when he told her that she was the most beautiful girlamong the Dahcotahs--when he whispered her that he loved her dearly;and would marry her in spite of mothers, grandmothers, customs andreligion too--then she found that her cousin was dearer to her than allthe world--that she would gladly die with him--she could never livewithout him. 

But still, she would not promise to marry him. What would her friendssay? and the spirits of the dead would torment her, for infringing uponthe sacred customs of her tribe. The Shield used many arguments, but allin vain. She told him she was afraid to marry him, but that she wouldnever marry any one else. Sooner should the waves cease to beat againstthe shores of the spirit lakes, than she forget to think of him. 

But this did not satisfy her cousin. He was determined she should be hiswife; he trusted to time and his irresistible person to overcomeher fears. 

The Shield's name was given to him by his father's friends. Shields wereformerly used by the Sioux; and the Eyanktons and Sissetons still usethem. They are made of buffalo skin, of a circular form; and are used asa protection against the arrows of their enemies. 

"You need not fear your family, Sacred Wind, " said her cousin, "nor themedicine men, nor the spirits of the dead. We will go to one of thevillages, and when we are married, we will come back. Let them be angry, I will stand between you and them, even as my father's shield didbetween him and the foe that sought his life. "

But she was firm, and promised nothing more than that she would notmarry the Bear, or any one else; and they returned to her father'steepee, little thinking that any one had overheard their conversation. But the "Swan" had heard every word of it. 

She loved the Shield, and she had seen him follow his cousin. Afterhearing enough to know that her case was a hopeless one, she made upher mind to make Sacred Wind pay dearly for the love which she herselfcould not obtain. 

She did not at once tell the news. She wanted to amuse herself with hervictim before she destroyed her; and she had hardly yet made up her mindas to the way which she would take to inform the family of Sacred Windof the secret she had found out. 

But she could not resist the temptation of whispering to Sacred Wind herknowledge of the true reason why she would not marry the Bear. This wasthe first blow, and it struck to the heart; it made a wound which waslong kept open by the watchful eye of jealousy. 

The grandmother, however, did not hear the remark; if she had she wouldnot have sat still smoking--not she! she would have trembled with ragethat a Dahcotah maiden, and her grandchild, should be guilty of theenormous crime of loving a cousin. An eruption of Vesuvius would havegiven but a faint idea of her fury. 

Most fortunately for herself, the venerable old medicine woman died afew days after. Had she lived to know of the fatal passion of hergranddaughter, she would have longed to seize the thunderbolts ofJupiter (if she had been aware of their existence) to hurl at theoffenders; or like Niobe, have wept herself to stone. 

Indeed the cause of her death showed that she could not bearcontradiction. 

There was a war party formed to attack the Chippeways, and the "Eaglethat Screams as she Flies, " (for that was the name of Sacred Wind'sgrandmother) wanted to go along. 

She wished to mutilate the bodies after they were scalped. Yes, thoughnear ninety years old, she would go through all the fatigues of a marchof three hundred miles, and think it nothing, if she could be repaid bytearing the heart from one Chippeway child. 

There were, however, two old squaws who had applied first, and theScreaming Eagle was rejected. 

There were no bounds to her passion. She attempted to hang herself andwas cut down; she made the village resound with her lamentations; shecalled upon all the spirits of the lakes, rivers, and prairies, totorment the war party; nothing would pacify her. Two days after the warparty left, the Eagle that Screams as she Flies expired, in a fitof rage!

When the war-party returned, the Shield was the observed of allobservers; he had taken two scalps. 

Sacred Wind sighed to think he was her cousin. How could she help lovingthe warrior who had returned the bravest in the battle?

The Swan saw that she loved in vain. She knew that she loved the Shieldmore in absence; why then hope that he would forget Sacred Wind when hesaw her no more?

When she saw him enter the village, her heart beat fast with emotion;she pressed her hand upon it, but could not still its tumult. "He hascome, " she said to herself, "but will his eye seek mine? will he tell_me_ that the time has been long since he saw me woman he loved?"

She follows his footsteps--she watches his every glance, as he meets hisrelations. Alas! for the Swan, the wounded bird feels not so acutely thearrow that pierces, as she that look of recognition between the cousins!

But the unhappy girl was roused from a sense of her griefs, to arecollection of her wrongs. With all the impetuosity of a loving heart, she thought she had a right to the affections of the Shield. As thewater reflected her features, so should his heart give back the devotedlove of hers. 

But while she lived, she was determined to bring sorrow upon her rival;she would not "sing in dying. " That very evening did she repeat to thefamily of Sacred Wind the conversation she had overheard, adding thatthe love of the cousins was the true cause of Sacred Wind's refusingto marry. 

Time would fail me to tell of the consequent sufferings of Sacred Wind. She was scolded and watched, shamed, and even beaten. The medicine menthreatened her with all their powers; no punishment was severe enoughfor the Dahcotah who would thus transgress the laws of their nation. 

The Shield was proof against the machinations of his enemies, for he wasa medicine man, and could counteract all the spells that were exertedagainst him. Sacred Wind bore everything in patience but the sight ofthe Bear. She had been bought and sold, over and over again; and thefear of her killing herself was the only reason why her friends did notforce her to marry. 

One evening she was missing, and the cries of her mother broke upon thesilence of night; canoes were flying across the water; friends werewandering in the woods, all seeking the body of the girl. 

But she was not to be found in the river, or in the woods. Sacred Windwas not dead, she was only married. 

She was safe in the next village, telling the Shield how much she lovedhim, and how cordially she hated the Bear; and although she trembledwhen she spoke of the medicine men, her husband only laughed at herfears, telling her, that now that she was his wife, she needfear nothing. 

But where was the Swan? Her friends were assisting, in the search forSacred Wind. The father had forgotten his child, the brother his sister. And the mother, who would have first missed her, had gone long ago, tothe land of spirits. 

The Swan had known of the flight of the lovers--she watched them astheir canoe passed away, until it became a speck in the distance, and inanother moment the waters closed over her. 

Thus were strangely blended marriage and death. The Swan feared not totake her own life. Sacred Wind, with a nobler courage, a more devotedlove, broke through the customs of her nation, laid aside thesuperstitions of the tribe, and has thus identified her courage with thename of her native village. 

"THE DAHCOTAH BRIDE. "

The valley of the Upper Mississippi presents many attractions to thereflecting mind, apart from the admiration excited by its naturalbeauty. It is at once an old country and a new--the home of a people whoare rapidly passing away--and of a nation whose strength is everadvancing. The white man treads upon the footsteps of the Dahcotah--thewar dance of the warrior gives place to the march of civilization--andthe saw-mill is heard where but a few years ago were sung the deeds ofthe Dahcotah braves. 

Years ago, the Dahcotah hunted where the Mississippi takes its rise--thetribe claiming the country as far south as St. Louis. But difficultieswith the neighboring tribes have diminished their numbers and driventhem farther north and west; the white people have needed their lands, and their course is onward. How will it end? Will this powerful tribecease to be a nation on the earth? Will their mysterious origin never beascertained? And must their religion and superstitions, their customsand feasts pass away from memory as if they had never been?

Who can look upon them without interest? hardly the philosopher--surelynot the Christian. The image of God is defaced in the hearts of thesavage. Cain-like does the child of the forest put forth his hand andstain it with a brother's blood. But are there no deeds of darkness donein our own favored land?

But the country of the Dahcotah, --let it be new to those who fly at thebeckon of gain--who would speculate in the blood of theirfellow-creatures, who for gold would, aye do, sell their own souls, --itis an old country to me. What say the boundless prairies? how manygenerations have roamed over them? when did the buffalo first yield tothe arrow of the hunter? And look at the worn bases of the rocks thatare washed by the Father of waters. Hear the Dahcotah maiden as shetells of the lover's leap--and the warrior as he boasts of the victoriesof his forefathers over his enemies, long, long before the hated whiteman had intruded upon their lands, or taught them the fatal secret ofintoxicating drink. 

The Dahcotahs feel their own weakness--they know they cannot contendwith the power of the white man. Yet there are times when the passionand vehemence of the warriors in the neighborhood of Fort Snelling canhardly be brought to yield to the necessity of control; and were there apossibility of success, how soon would the pipe of peace be thrownaside, and the yell and whoop of war be heard instead! And who wouldblame them? Has not the blood of our bravest and best been poured outlike water for a small portion of a country--when the whole could nevermake up for the loss sustained by one desolate widow orfatherless child?

The sky was without a cloud when the sun rose on the Mississippi. Themorning mists passed slowly away as if they loved to linger round thehills. Pilot Knob rose above them, proud to be the burial place of herwarrior children, while on the opposite side of the Mine Soto [Footnote:Mine Soto, or Whitish Water, the name that the Sioux give to the St. Peter's River. The mud or clay in the water has a whitish look. ] thefrowning walls of Fort Snelling; told of the power of their enemies. Nota breath disturbed the repose of nature, till the voice of the songbirds rose in harmony singing the praise of the Creator. 

But a few hours have passed away, and how changed the scene. Numbers ofcanoes are seen rapidly passing over the waters, and the angry savagesthat spring from them as hastily ascending the hill. From the gates ofthe fort, hundreds of Indians are seen collecting from every direction, and all approaching the house of the interpreter. We will follow them. 

Few have witnessed so wild a scene. The house of the interpreteremployed by government is near the fort, and all around it wereassembled the excited Indians. In front of the house is a piazza, and onit lay the body of a young Dahcotah; his black hair plaited, and fallingover his swarthy face. The closed eye and compressed lips proclaimed thepresence of death. Life had but recently yielded to the sway of thestern conqueror. A few hours ago Beloved Hail had eaten and drank on thevery spot where his body now reposed. 

Bending over his head is his wife; tears fall like rain from her eyes;and as grief has again overcome her efforts at composure, see how sheplunges her knife into her arm: and as the warm blood flows from thewound calls upon the husband of her youth!

"My son! my son!" bursts from the lips of his aged mother, who weeps athis feet; while her bleeding limbs bear witness to the wounds which shehad inflicted upon herself in the agony of her soul. Nor are these theonly mourners. A crowd of friends are weeping round his body. But themother has turned to the warriors as they press through the crowd; tearsenough have been shed, it is time to think of revenge. "Look at yourfriend, " she says, "look how heavily lies the strong arm, and see, he isstill, though his wife and aged mother call upon him. Who has done this?who has killed the brave warrior? bring me the murderer, that I may cuthim on pieces. "

It needed not to call upon the warriors who stood around. They wereexcited enough. Bad Hail stood near, his eyes bloodshot with rage, hislip quivering, and every trembling limb telling of the tempest within. Shah-co-pee, the orator of the Dahcotahs, and "The Nest, " their mostfamous hunter; the tall form of the aged chief "Man in the cloud" leanedagainst the railing, his sober countenance strangely contrasting withthe fiend-like look of his wife; Grey Iron and Little Hill, with braveafter brave, all crying vengeance to the foe, death to the Chippeway!

CHAPTER II. 

But yesterday the Dahcotahs and Chippeways, foes from time immemorial, feasted and danced together, for there was peace between them. They hadpromised to bury the hatchet; the Chippeways danced near the fort, andthe Dahcotahs presented them with blankets and pipes, guns and powder, and all that the savage deems valuable. Afterwards, the Dahcotahsdanced, and the generous Chippeways exceeded them in the number andvalue of their gifts. As evening approached, the bands mingled theiramusements--together they contended in the foot-race, or, stretchingthemselves upon the grass, played at checkers. 

The Chippeways had paid their annual visit of friendship at FortSnelling, and, having spent their time happily, they were about toreturn to their homes. Their wise men said they rejoiced that nothinghad occurred to disturb the harmony of the two tribes. But theirvicinity to the Fort prevented any outbreak; had there been no suchrestraint upon their actions, each would have sought the life of hisdeadly foe. 

"Hole in the Day" was the chief of the Chippeways. He owed his stationto his own merit; his bravery and firmness had won the respect andadmiration of the tribe when he was but a warrior, and they exalted himto the honor of being their chief. Deeds of blood marked his course, yetwere his manners gentle and his voice low. There was a dignity and acourtesy about his every action that would have well befitteda courtier. 

He watched with interest the trials of strength between the young men ofhis own tribe and the Dahcotahs. When the latter celebrated one of theirnational feasts, when they ate the heart of the dog while it was warmwith life, just torn from the animal, with what contempt did he gazeupon them!

[Illustration: FALLS OF ST. ANTHONY. ]

The amusements of the dog feast, or dance, have closed, and theChippeway chief has signified to his warriors that they were to returnhome on the following day. He expressed a wish to see several of thechiefs of the Dahcotahs, and a meeting having been obtained, he thusaddressed them--

"Warriors! it has been the wish of our great father that we should befriends; blood enough has been shed on both sides. But even if wepreferred to continue at war, we must do as our great father says. TheIndian's glory is passing away; they are as the setting sun; while thewhite man is as the sun rising in all his power. We are the fallingleaves; the whites are the powerful horses that trample them under foot. We are about to return home, and it is well that nothing has happened tooccasion strife between us. But I wish you to know that there are twoyoung men among us who do not belong to my band. They are pillagers, belonging to another band, and they may be troublesome. I wish you totell your young men of this, that they may be on their guard. "

After smoking together, the chiefs separated. "Hole in the Day" havingthus done all that he deemed proper, returned with his warriors tohis teepee. 

Early in the morning the Chippeways encamped near St. Anthony's falls;the women took upon themselves all the fatigue and labor of the journey, the men carrying only the implements of war and hunting. The Chippewaychief was the husband of three wives, who were sisters; and, strange tosay, when an Indian fancies more than one wife, he is fortunate if hecan obtain sisters, for they generally live in harmony, while wives whoare not related are constantly quarreling; and the husband does notoften interfere, even if words are changed to blows. 

In the mean time, the two pillagers were lurking about; now remaining ashort time with the camp of the Chippeways, now absenting themselves fora day or two. But while the Chippeways were preparing to leave theFalls, the pillagers were in the neighborhood of Fort Snelling. They hadaccompanied Hole in the Day's band, with the determination of killing anenemy. The ancient feud still rankled in their hearts; as yet they hadhad no opportunity of satisfying their thirst for blood; but on thismorning they were concealed in the bushes, when Red Boy and BelovedHail, two Dahcotahs, were passing on horseback. It was but a moment--andthe deed was done. Both the Chippeways fired, and Beloved Hail fell. 

Red Boy was wounded, but not badly; he hurried in to tell the sad news, and the two Chippeways were soon out of the power of their enemies. Theyfled, it is supposed, to Missouri. 

The friends of the dead warrior immediately sought his body, and broughtit to the house of the interpreter. There his friends came together; andas they entered one by one, on every side pressing, forward to see thestill, calm, features of the young man; they threw on the body theirblankets, and other presents, according to their custom of honoringthe dead. 

Troops are kept at Fort Snelling, not only as a protection to the whitesin the neighborhood, but to prevent, if possible, difficulties betweenthe different bands of Indians; and as every year brings the Chippewaysto Fort Snelling, either to transact business with the government or ona visit of pleasure, the Chippeways and Dahcotahs must be frequentlythrown together. The commanding officer of the garrison notifies the twobands, on such occasions, that no hostilities will be permitted; sothere is rarely an occurrence to disturb their peace. 

But now it is impossible to restrain the excited passions of theDahcotahs. Capt. B----; who was then in command at Fort Snelling, sentword to the Chippeway chief of the murder that had been committed, andrequested him to bring all his men in, as the murderer must be given up. 

But this did not satisfy the Dahcotahs; they longed to raise thetomahawk which they held in their hands. They refused to wait, butinsisted upon following the Chippeways and revenging themselves; thearguments of the agent and other friends of the Dahcotahs wereunavailing; nothing would satisfy them but blood, The eyes, even of thewomen, sparkled with delight, at the prospect of the scalps they woulddance round; while the mother of Beloved Hail was heard to call for thescalp of the murderer of her son!

Seeing the chiefs determined on war, Capt. B---- told them he wouldcease to endeavor to change their intentions; "but as soon" said he, "asyou attack the Chippeways, will I send the soldiers to your villages;and who will protect your wives and children?"

This had the desired effect, and the warriors, seeing the necessity ofwaiting for the arrival of the Chippeways, became more calm. 

Hole in the Day with his men came immediately to the Fort, where aconference was held at the gate. There were assembled about threehundred Dahcotahs and seventy Chippeways, with the officers of thegarrison and the Indian agent. 

It was ascertained that the murder had been committed by the twopillagers, for none of the other Chippeway warriors had been absentfrom the camp. Hole in the Day, however, gave up two of his men, ashostages to be kept at Fort Snelling until the murderers should begiven up. 

The Dahcotahs, being obliged for the time to defer the hope of revenge, returned to their village to bury their dead. 

CHAPTER III. 

We rarely consider the Indian as a member of a family--we associate himwith the tomahawk and scalping-knife. But the very strangeness of thecustoms of the Dahcotahs adds to their interest; and in their mourningthey have all the horror of death without an attendant solemnity. 

All the agony and grief that a Christian mother feels when she looks forthe last time at the form which will so soon moulder in the dust, anIndian mother feels also. The Christian knows that the body will liveagain; that the life-giving breath of the Eternal will once morere-animate the helpless clay; that the eyes which were brilliant andbeautiful in life will again look brightly from the now closedlids--when the dead shall live--when the beloved child shall"rise again. "

The Dahcotah woman has no such hope. Though she believes that the soulwill live forever in the "city of spirits, " yet the infant she hasnursed at her bosom, the child she loved and tended, the young man whosestrength and beauty were her boast, will soon be ashes and dust. 

And if she have not the hope of the Christian, neither has she thespirit. For as she cuts off her hair and tears her clothes, throwingthem under the scaffold, what joy would it bring to her heart could shehope herself to take the life of the murderer of her son. 

Beloved Hail was borne by the Indians to his native village, and theusual ceremonies attending the dead performed, but with more than usualexcitement, occasioned by the circumstances of the death oftheir friend. 

The body of a dead Dahcotah is wrapped in cloth or calico, or sometimesput in a box, if one can be obtained, and placed upon a scaffold raiseda few feet from the ground. All the relations of the deceased then sitround it for about twenty-four hours; they tear their clothes; runknives through the fleshy parts of their arms, but there is no sacrificewhich they can make so great as cutting off their hair. 

The men go in mourning by painting themselves black and they do not washthe paint off until they take the scalp of an enemy, or give amedicine-dance. 

While they sit round the scaffold, one of the nearest relationscommences a doleful crying, when all the others join in, and continuetheir wailing for some time. Then for awhile their tears are wiped away. After smoking for a short time another of the family commences again, and the others join in. This is continued for a day and night, and theneach one goes to his own wigwam. 

The Dahcotahs mourned thus for Beloved Hail. In the evening the cries ofhis wife were heard as she called for her husband, while the rocks andthe hills echoed the wail. He will return no more--and who will hunt thedeer for his wife and her young children!

The murderers were never found, and the hostages, after being detainedfor eighteen months at Fort Snelling, were released. They bore theirconfinement with admirable patience, the more so as they were punishedfor the fault of others. When they were released, they were furnishedwith guns and clothing. For fear they would be killed by the Dahcotahs, their release was kept a secret, and the Dahcotahs knew not that the twoChippeways were released, until they were far on their journey home. Butone of them never saw his native village again. The long confinement haddestroyed his health, and being feeble when he set out, he soon foundhimself unequal to the journey. He died a few days before the home wasreached; and the welcome that his companion received was a sad one, forhe brought the intelligence of the death of his comrade. 

CHAPTER IV. 

But we will do as the Dahcotahs did--turn from the sadness and horror ofan Indian's death, to the gayety and happiness of an Indian marriage. The Indians are philosophers, after all--they knew that they could notgo after the Chippeways, so they made the best of it and smoked. BelovedHail was dead, but they could not bring him to life, and they smokedagain: besides, "Walking Wind" was to be married to "The War Club, "whereupon they smoked harder than ever. 

There are two kinds of marriages among the Dahcotahs, buying a wife andstealing one. The latter answers to our runaway matches, and in somerespects the former is the ditto of one conducted as it ought to beamong ourselves. So after all, I suppose, Indian marriages are much likewhite people's. 

But among the Dahcotahs it is an understood thing that, when the youngpeople run away, they are to be forgiven at any time they choose toreturn, if it should be the next day, or six months afterwards. Thissaves a world of trouble. It prevents the necessity of the fatherlooking daggers at the son-in-law, and then loving him violently; themother is spared the trial of telling her daughter that she forgives herthough she has broken her heart; and, what is still better, there is notthe slightest occasion whatever for the bride to say she is wretched, for having done what she certainly would do over again to-morrow, wereit undone. 

So that it is easy to understand why the Dahcotahs have the advantage ofus in runaway matches, or as _they_ say in "stealing a wife;" for it isthe same thing, only more honestly stated. 

When a young man is unable to purchase the girl he loves best, or if herparents are unwilling she should marry him, if he have gained the heartof the maiden he is safe. They appoint a time and place to meet; takewhatever will be necessary for their journey; that is, the man takes hisgun and powder and shot, and the girl her knife and wooden bowl to eatand drink out of; and these she intends to hide in her blanket. Sometimes they merely go to the next village to return the next day. Butif they fancy a bridal tour, away they go several hundred miles withthe grass for their pillow, the canopy of heaven for their curtains, andthe bright stars to light and watch over them. When they return home, the bride goes at once to chopping wood, and the groom to smoking, without the least form or parade. 

Sometimes a young girl dare not run away; for she has a miserly fatheror mother who may not like her lover because he had not enough to givethem for her; and she knows they will persecute her and perhaps shoother husband. But this does not happen often. Just as, once in a hundredyears in a Christian land, if a girl will run away with a young man, herparents run after her, and in spite of religion and common sense bringher back, have her divorced, and then in either case the parties must, as a matter of course, be very miserable. 

But the marriage that we are about to witness, is a "marriage in highlife" among the Dahcotahs, and the bride is regularly bought, as oftenoccurs with us. 

"Walking Wind" is not pretty; even the Dahcotahs, who are far from beingconnoisseurs in beauty do not consider her pretty. She is, however, talland well made, and her feet and hands (as is always the case with theDahcotah women) are small. She has a quantity of jet-black hair, thatshe braids with a great deal of care. Her eyes are very black, butsmall, and her dark complexion is relieved by more red than is usuallyseen in the cheeks of the daughters of her race. Her teeth are veryfine, as everybody knows--for she is always laughing, and her laugh isperfect music. 

Then Walking Wind is, generally speaking, so good tempered. She wasnever known to be very angry but once, when Harpstenah told her she wasin love with "The War Club;" she threw the girl down and tore half thehair out of her head. What made it seem very strange was, that she wasover head and ears in love with "The War Club" at that very time; butshe did not choose anybody should know it. 

War Club was a flirt--yes, a male coquette--and he had broken the heartsof half the girls in the band. Besides being a flirt, he was a fop. Hewould plait his hair and put vermilion on his cheeks; and, after seeingthat his leggins were properly arranged, he would put the war eaglefeathers in his head, and folding his blanket round him, would walkabout the village, or attitudinize with all the airs of a Broadwaydandy. War Club was a great warrior too, for on his blanket was markedthe Red Hand, which showed he had killed his worst enemy--for it was hisfather's enemy, and he had hung the scalp up at his father's grave. Besides, he was a great hunter, which most of the Dahcotahs are. 

No one, then, could for a moment doubt the pretensions of War Club, orthat all the girls of the village should fall in love with him; and he, like a downright flirt, was naturally very cold and cruel to the poorcreatures who loved him so much. 

Walking Wind, besides possessing many other accomplishments, such astanning deer-skin, making mocassins, &c. , was a capital shot. On oneoccasion, when the young warriors were shooting at a mark, Walking Windwas pronounced the best shot among them, and the War Club was quitesubdued. He could bear everything else; but when Walking Wind beat himshooting--why--the point was settled; he must fall in love with her, and, as a natural consequence, marry her. 

Walking Wind was not so easily won. She had been tormented so longherself, that she was in duty bound to pay back in the same coin. It wasa Duncan Gray affair--only reversed. At last she yielded; her lovergave her so many trinkets. True, they were brass and tin; but Dahcotahmaidens cannot sigh for pearls and diamonds, for they never even heardof them; and the philosophy of the thing is just the same, sinceeverybody is outdone by somebody. Besides, her lover played the fluteall night long near her father's wigwam, and, not to speak of the pitythat she felt for him, Walking Wind was confident she never could sleepuntil that flute stopped playing, which she knew would be as soon asthey were married. For all the world knows that no husband, either whiteor copper-colored, ever troubles himself to pay any attention of thatsort to his wife, however devotedly romantic he may have beenbefore marriage. 

Sometimes the Dahcotah lover buys his wife without her consent; but theWar Club was more honorable than that: he loved Walking Wind, and hewanted her to love him. 

When all was settled between the young people, War Club told his parentsthat he wanted to marry. The old people were glad to hear it, for theylike their ancient and honorable names and houses to be kept up, just aswell as lords and dukes do; so they collected everything they owned forthe purpose of buying Walking Wind. Guns and blankets, powder and shot, knives and trinkets, were in requisition instead of title-deeds andsettlements. So, when all was ready, War Club put the presents on ahorse, and carried them to the door of Walking Wind's wigwam. 

He does not ask for the girl, however, as this would not be Dahcotahetiquette. He lays the presents on the ground and has a consultation, or, as the Indians say, a "talk" with the parents, concluding by askingthem to give him Walking Wind for his wife. 

And, what is worthy to be noticed here is, that, after having gone to somuch trouble to ask a question, he never for a moment waits for ananswer, but turns round, horse and all, and goes back to his wigwam. 

The parents then consult for a day or two, although they from the firstmoment have made up their minds as to what they are going to do. In duetime the presents are taken into the wigwam, which signifies to thelover that he is a happy man. And on the next day Walking Wind is tobe a bride. 

CHAPTER V. 

Early in the morning, Walking Wind commenced her toilet--and it was nolight task to deck the Indian bride in all her finery. 

Her mocassins were worked with porcupine, and fitted closely her smallfeet; the leggins were ornamented with ribbons of all colors; her clothshawl, shaped like a mantilla, was worked with rows of bright ribbons, and the sewing did honor to her own skill in needle-work. Her breastwas covered with brooches, and a quantity of beads hung round her neck. Heavy ear-rings are in her ears--and on her head is a diadem of wareagle's feathers. She has a bright spot of vermilion on each cheek, and--behold an Indian bride!

When she is ready, as many presents as were given for her are collectedand put on a horse; and the bride, accompanied by three or four of herrelations, takes the road to the wigwam of the bridegroom. 

When they arrive within a hundred yards of the wigwam, Walking Wind'sfather calls for the War Club to come out. He does not come, but sendsone of his relations to receive the bride. Do not suppose that WalkingWind's father takes offence at the bridegroom's not coming when he iscalled; for it is as much a part of the ceremony, among the Dahcotahs, for one of the bride's relations to call for the bridegroom, and for thegroom to refuse to come, as it is for us to have the ring put upon thethird finger of the left hand. 

As soon as the warrior deputed by the husband elect to receive the bridemakes his appearance, the Indians raise a shout of applause, and all runtowards him as he approaches them, and while they are running andshouting they are firing off their guns too. 

But the ceremony is not over yet. Walking Wind, in order to complete theceremonies, to be a wife, must jump upon the back of her husband'srelative, and be thus carried into the wigwam of which she is to bethe mistress. 

What a situation for a bride! Walking Wind seriously thinks ofrebelling; she hesitates--while the man stands ready to start for thewigwam so soon as the luggage is on. The bride draws back and pouts alittle, when some of her friends undertake to reason with her; and she, as if to avoid them, springs upon the back of the Dahcotah, who carriesher into the wigwam. 

But where on earth is the bridegroom? Seated on the ground in theteepee, looking as placid and unconcerned as if nothing was going on. Ofcourse he rises to receive his bride? Not he; but Walking Wind is on herfeet again, and she takes her seat, without any invitation, by the sideof him, who is literally to be her lord and master--and they are man andwife. As much so, as if there were a priest and a ring, pearls andbride-cake. For the Dahcotah reveres the ceremony of marriage, and hethinks with solemn awe of the burial rites of his nation, as we do. These rites have been preserved from generation to generation, told fromfather to son, and they will be handed down until the Dahcotahs are nomore, or until religion and education take the place of superstition andignorance--until God, our God, is known and worshipped among a peoplewho as yet have hardly heard His name. 

SHAH-CO-PEE;

THE ORATOR OF THE SIOUX. 

Shah-co-pee (or Six) is one of the chiefs of the Dahcotahs; his villageis about twenty-five miles from Fort Snelling. He belongs to the bandsthat are called Men-da-wa-can-ton, or People of the Spirit Lakes. 

No one who has lived at Fort Snelling can ever forget him, for at whathouse has he not called to shake hands and smoke; to say that he is agreat chief, and that he is hungry and must eat before he starts forhome? If the hint is not immediately acted upon, he adds that the sun isdying fast, and it is time for him to set out. 

Shah-co-pee is not so tall or fine looking as Bad Hail, nor has he thefine Roman features of old Man in the Cloud. His face is decidedly ugly;but there is an expression of intelligence about his quick black eye andfine forehead, that makes him friends, notwithstanding his manytroublesome qualities. 

At present he is in mourning; his face is painted black. He never combshis hair, but wears a black silk handkerchief tied across his forehead. 

When he speaks he uses a great deal of gesture, suiting the action tothe word. His hands, which are small and well formed, are black withdirt; he does not descend to the duties of the toilet. 

He is the orator of the Dahcotahs. No matter how trifling the occasion, he talks well; and assumes an air of importance that would become him ifhe were discoursing on matters of life and death. 

Some years ago, our government wished the Chippeways and Dahcotahs toconclude a treaty of peace among themselves. Frequently have these twobands made peace, but rarely kept it any length of time. On thisoccasion many promises were made on both sides; promises which would bebroken by some inconsiderate young warrior before long, and thenretaliation must follow. 

Shah-co-pee has great influence among the Dahcotahs, and he was to cometo Fort Snelling to be present at the council of peace. Early in themorning he and about twenty warriors left their village on the banks ofthe St. Peters, for the Fort. 

When they were very near, so that their actions could be distinguished, they assembled in their canoes, drawing them close together, that theymight hear the speech which their chief was about to make them. 

They raised the stars and stripes, and their own flag, which is a staffadorned with feathers from the war eagle; and the noon-day sun gavebrilliancy to their gay dresses, and the feathers and ornaments thatthey wore. 

Shah-co-pee stood straight and firm in his canoe--and not the lessproudly that the walls of the Fort towered above him. 

"My boys, " he said (for thus he always addressed his men), "theDahcotahs are all braves; never has a coward been known among thePeople of the Spirit Lakes. Let the women and children fear theirenemies, but we will face our foes, and always conquer. 

"We are going to talk with the white men; our great Father wishes us tobe at peace with our enemies. We have long enough shed the blood of theChippeways; we have danced round their scalps, and our children havekicked their heads about in the dust. What more do we want? When we arein council, listen to the words of the Interpreter as he tells us whatour great Father says, and I will answer him for you; and when we haveeaten and smoked the pipe of peace, we will return to our village. "

The chief took his seat with all the importance of a public benefactor. He intended to have all the talking to himself, to arrange mattersaccording to his own ideas; but he did it with the utmost condescension, and his warriors were satisfied. 

Besides being an orator, Shah-co-pee is a beggar, and one of a highorder too, for he will neither take offence nor a refusal. Tell him oneday that you will not give him pork and flour, and on the next hereturns, nothing daunted, shaking hands, and asking for pork and flour. He always gains his point, for you are obliged to give in order to getrid of him. He will take up his quarters at the Interpreter's, and comedown upon you every day for a week just at meal time--and as he isalways blessed with a ferocious appetite, it is much better tocapitulate, come to terms by giving him what he wants, and let him go. And after he has once started, ten to one if he does not come back tosay he wants to shoot and bring you some ducks; you must give him powderand shot to enable him to do so. That will probably be the last of it. 

CHAPTER II. 

It was a beautiful morning in June when we left Fort Snelling to go on apleasure party up the St. Peters, in a steamboat, the first that hadever ascended that river. There were many drawbacks in the commencement, as there always are on such occasions. The morning was rather cool, thought some, and as they hesitated about going, of course their toiletswere delayed to the last moment. And when all were fairly in the boat, wood was yet to be found. Then something was the matter with one of thewheels--and the mothers were almost sorry they had consented to come;while the children, frantic with joy, were in danger of being drownedevery moment, by the energetic movements they made near the sides of theboat, by way of indicating their satisfaction at the state of things. 

In the cabin, extensive preparations were making in case the excursionbrought on a good appetite. Everybody contributed loaf upon loaf ofbread and cake; pies, coffee and sugar; cold meats of every description;with milk and cream in bottles. Now and then, one of these was broken orupset, by way of adding to the confusion, which was already intolerable. 

Champaigne and old Cogniac were brought by the young gentlemen, only forfear the ladies should be sea-sick; or, perhaps, in case the gentlemenshould think it positively necessary to drink the ladies' health. 

When we thought all was ready, there was still another delay. Shah-co-pee and two of his warriors were seen coming down the hill, thechief making an animated appeal to some one on board the boat; and as hereached the shore he gave us to understand that his business wasconcluded, and that he would like to go with us. But it was very evidentthat he considered his company a favor. 

The bright sun brought warmth, and we sat on the upper deck admiring thebeautiful shores of the St. Peter's. Not a creature was to be seen forsome distance on the banks, and the birds as they flew over our headsseemed to be the fit and only inhabitants of such a region. 

When tired of admiring the scenery, there was enough to employ us. Thetable was to be set for dinner; the children had already found out whichbasket contained the cake, and they were casting admiring lookstowards it. 

When we were all assembled to partake of some refreshments, it wasdelightful to find that there were not enough chairs for half the party. We borrowed each other's knives and forks too, and etiquette, that pettytyrant of society, retired from the scene. 

Shah-co-pee found his way to the cabin, where he manifested strongsymptoms of shaking hands over again; in order to keep him quiet, wegave him plenty to eat. How he seemed to enjoy a piece of cake that hadaccidentally dropped into the oyster-soup! and with equal gravity wouldhe eat apple-pie and ham together. And then his cry of "wakun"[Footnote: Mysterious. ] when the cork flew from the champaigne bottleacross the table!

How happily the day passed--how few such days occur in the longestlife!

As Shah-co-pee's village appeared in sight, the chief addressed Col. D----, who was at that time in command of Fort Snelling, asking him whywe had come on such an excursion. 

"To escort you home" was the ready reply; "you are a great chief, andworthy of being honored, and we have chosen this as the best way ofshowing our respect and admiration of you. "

The Dahcotah chief believed all; he never for a moment thought there wasanything like jesting on the subject of his own high merits; his facebeamed with delight on receiving such a compliment. 

The men and women of the village crowded on the shore as the boatlanded, as well they might, for a steamboat was a new sight to them. 

The chief sprang from the boat, and swelling with pride and selfadmiration he took the most conspicuous station on a rock near theshore, among his people, and made them a speech. 

We could but admire his native eloquence. Here, with all that is wild innature surrounding him, did the untaught orator address his people. Hislips gave rapid utterance to thoughts which did honor to his feelings, when we consider who and what he was. 

He told them that the white people were their friends; that they wishedthem to give up murder and intemperance, and to live quietly andhappily. They taught them to plant corn, and they were anxious toinstruct their children. "When we are suffering, " said he, "during thecold weather, from sickness or want of food, they give us medicineand bread. "

And finally he told them of the honor that had been paid him. "I went, as you know, to talk with the big Captain of the Fort, and he, knowingthe bravery of the Dahcotahs, and that I was a great chief, has broughtme home, as you see. Never has a Dahcotah warrior been thus honored!"

Never indeed! But we took care not to undeceive him. It was a harmlesserror, and as no efforts on our part could have diminished his selfimportance, we listened with apparent, indeed with real admiration ofhis eloquent speech. The women brought ducks on board, and in exchangewe gave them bread; and it was evening as we watched the last teepee ofShah-co-pee's village fade away in the distance. 

But sorrow mingles with the remembrance of that bright day. One of thosewho contributed most to its pleasures is gone from us--one whom allesteemed and many loved, and justly, for never beat a kinder or anobler heart. 

CHAPTER III. 

Shah-co-pee has looked rather grave lately. There is trouble in thewigwam. 

The old chief is the husband of three wives, and they and their childrenare always fighting. The first wife is old as the hills, wrinkled andhaggard; the chief cares no more for her than he does for the stick ofwood she is chopping. She quarrels with everybody but him, and thisprevents her from being quite forgotten. 

The day of the second wife is past too, it is of no use for I her toplait her hair and put on her ornaments; for the old chief's heart iswrapped up in his third wife. 

The girl did not love him, how could she? and he did not succeed intalking her into the match; but he induced the parents to sell her tohim, and the young wife went weeping to the teepee of the chief. 

Hers was a sad fate. She hated her husband as much as he loved her. Nopresents could reconcile her to her situation. The two forsaken wivesnever ceased annoying her, and their children assisted them. The youngwife had not the courage to resent their ill treatment, for the loss ofher lover had broken her heart. But that lover did not seem to be insuch despair as she was--he did not quit the village, or drown himself, or commit any act of desperation. He lounged and smoked as much as ever. On one occasion when Shah-co-pee was absent from the village thelovers met. 

They had to look well around them, for the two old wives were always onthe look out for something to tell of the young one; but there was noone near. The wind whistled keenly round the bend of the river as theDahcotah told the weeping girl to listen to him. 

When had she refused? How had she longed to hear the sound of his voicewhen wearied to death with the long boastings of the old chief. 

But how did her heart beat when Red Stone told her that he loved herstill--that he had only been waiting an opportunity to induce her toleave her old husband, and go with him far away. 

She hesitated a little, but not long; and when Shah-co-pee returned tohis teepee his young wife was gone--no one had seen her depart--no oneknew where to seek for her. When the old man heard that Red Stone wasgone too, his rage knew no bounds. He beat his two wives almost todeath, and would have given his handsomest pipe-stem to have seen thefaithless one again. 

His passion did not last long; it would have killed him if it had. Hiswives moaned all through the night, bruised and bleeding, for the faultof their rival; while the chief had recourse to the pipe, thenever-failing refuge of the Dahcotah. 

"I thought, " said the chief, "that some calamity was going to happen tome" (for, being more composed, he began to talk to the other Indians whosat with him in his teepee, somewhat after the manner and in the spiritof Job's friends). "I saw Unk-a-tahe, the great fish of the water, andit showed its horns; and we know that that is always a sign of trouble. "

"Ho!" replied an old medicine man, "I remember when Unk-a-tahe got inunder the falls" (of St. Anthony) "and broke up the ice. The largepieces of ice went swiftly down, and the water forced its way until itwas frightful to see it. The trees near the shore were thrown down, andthe small islands were left bare. Near Fort Snelling there was a housewhere a white man and his wife lived. The woman heard the noise, and, waking her husband, ran out; but as he did not follow her quick enough, the house was soon afloat and he was drowned. "

There was an Indian camp near this house, for the body of Wenona, thesick girl who was carried over the Falls, was found here. It was placedon a scaffold on the shore, near where the Indians found her, andCheckered Cloud moved her teepee, to be near her daughter. Several otherDahcotah families were also near her. 

But what was their fright when they heard the ice breaking, and thewaters roaring as they carried everything before them? The father ofWenona clung to his daughter's scaffold, and no entreaties of his wifeor others could induce him to leave. 

"Unk-a-tahe has done this, " cried the old man, "and I care not. Hecarried my sick daughter under the waters, and he may bury me theretoo. " And while the others fled from the power of Unk-a-tahe, the fatherand mother clung to the scaffold of their daughter. 

They were saved, and they lived by the body of Wenona until they buriedher. "The power of Unk-a-tahe is great!" so spoke the medicine man, andShah-co-pee almost forgot his loss in the fear and admiration of thismonster of the deep, this terror of the Dahcotahs. 

He will do well to forget the young wife altogether; for she is faraway, making mocassins for the man she loves. She rejoices at her escapefrom the old man, and his two wives; while he is always making speechesto his men, commencing by saying he is a great chief, and ending withthe assertion that Red Stone should have respected his old age, and nothave stolen from him the only wife he loved. 

CHAPTER IV. 

Shah-co-pee came, a few days ago, with twenty other warriors, some ofthem chiefs, on a visit to the commanding officer of Fort Snelling. 

The Dahcotahs had heard that the Winnebagoes were about to be removed, and that they were to pass through their hunting grounds on their way totheir future homes. They did not approve of this arrangement. Lastsummer the Dahcotahs took some scalps of the Winnebagoes, and it wasdecided at Washington that the Dahcotahs should pay four thousanddollars of their annuities as an atonement for the act. This caused muchsuffering among the Dahcotahs; fever was making great havoc among them, and to deprive them of their flour and other articles of food was onlyenfeebling their constitutions, and rendering them an easy prey fordisease. The Dahcotahs thought this very hard at the time; they have notforgotten the circumstance, and they think that they ought to beconsulted before their lands are made a thoroughfare by their enemies. 

They accordingly assembled, and, accompanied by the Indian agent and theinterpreter, came to Fort Snelling to make their complaint. When theywere all seated, (all on the floor but one, who looked mostuncomfortable, mounted on a high chair), the agent introduced thesubject, and it was discussed for a while; the Dahcotahs paying the mostprofound attention, although they could not understand a word of whatwas passing; and when there was a few moments' silence, the chiefs roseeach in his turn to protest against the Winnebagoes passing throughtheir country. They all spoke sensibly and well; and when one finished, the others all intimated their approval by crying "Ho!" as a kind ofchorus. After a while Shah-co-pee rose; his manner said "I am SirOracle. " He shook hands with the commanding officer, with the agent andinterpreter, and then with some strangers who were visiting the fort. 

His attitude was perfectly erect as he addressed the officer. 

"We are the children of our great Father, the President of the UnitedStates; look upon us, for we are your children too. You are placed hereto see that the Dahcotahs are protected, that their rights are notinfringed upon. "

While the Indians cried Ho! ho! with great emphasis, Shah-co-pee shookhands all round again, and then resumed his place and speech. 

"Once this country all belonged to the Dahcotahs. Where had the whiteman a place to call his own on our prairies? He could not even passthrough our country without our permission!

"Our great Father has signified to us that he wants our lands. We havesold some of them to him, and we are content to do so, but he haspromised to protect us, to be a friend to us, to take care of us as afather does of his children. 

"When the white man wishes to visit us, we open the door of our countryto him; we treat him with hospitality. He looks at our rocks, our river, our trees, and we do not disturb him. The Dahcotah and the white manare friends. 

"But the Winnebagoes are not our friends, we suffered for them not longago; our children wanted food; our wives were sick; they could not plantcorn or gather the Indian potato. Many of our nation died; their bodiesare now resting on their scaffolds. The night birds clap their wings asthe winds howl over them!

"And we are told that our great Father will let the Winnebagoes make apath through our hunting grounds: they will subsist upon our game; everybird or animal they kill will be a loss to us. 

"The Dahcotah's lands are not free to others. If our great Father wishesto make any use of our lands, he should pay us. We object to theWinnebagoes passing through our country; but if it is too late toprevent this, then we demand a thousand dollars for every village theyshall pass. "

Ho! cried the Indians again; and Shah-co-pee, after shaking hands oncemore, took his seat. 

I doubt if you will ever get the thousand dollars a village, Shah-co-pee; but I like the spirit that induces you to demand it. Mayyou live long to make speeches and beg bread--the unrivalled orator andmost notorious beggar of the Dahcotahs!

OYE-KAR-MANI-VIM;

THE TRACK-MAKER. 

CHAPTER I. 

It was in the summer of 183-, that a large party of Chippeways visitedFort Snelling. There was peace between them and the Sioux. Their timewas passed in feasting and carousing; their canoes together flew overthe waters of the Mississippi. The young Sioux warriors found strangebeauty in the oval faces of the Chippeway girls; and the Chippewaysdiscovered (what was actually the case) that the women of the Dahcotahswere far more graceful than those of their own nation. 

But as the time of the departure of the Chippeways approached, many aChippeway maiden wept when she remembered how soon she would bid adieuto all her hopes of happiness. And Flying Shadow was saddest of themall. She would gladly have given up everything for her lover. What werehome and friends to her who loved with all the devotion of a heartuntrammeled by forms, fresh from the hand of nature? She listened to hisflute in the still evening, as if her spirit would forsake her when sheheard it no more. She would sit with him on the bluff which hung overthe Mississippi, and envy the very waters which would remain near him, when she was far away. But her lover loved his nation even more than hedid her; and though he would have died to have saved her from sorrow, yet he knew she could never be his wife. Even were he to marry her, herlife would ever be in danger. A Chippeway could not long find a homeamong the Dahcotahs. 

The Track-maker bitterly regretted that they had ever met, when he sawher grief at the prospect of parting. "Let us go, " he said, "to theFalls, where I will tell you the story you asked me. "

The Track-maker entered the canoe first, and the girl followed; and sopleasant was the task of paddling her lover over the quiet waters, thatit seemed but a moment before they were in sight of the torrent. 

"It was there, " said the Sioux, "that Wenona and her child found theirgraves. Her husband, accompanied by some other Dahcotahs, had gone somedistance above the falls to hunt. While there, he fell in love with ayoung girl whom he thought more beautiful than his wife. Wenona knewthat she must no longer hope to be loved as she had been. 

"The Dahcotahs killed much game, and then broke up their camp andstarted for their homes. When they reached the falls, the women gotready to carry their canoes and baggage round. 

"But Wenona was going on a longer journey. She would not live when herhusband loved her no more, and, putting her son in her canoe, she soonreached the island that divides the falls. 

"Then she put on all her ornaments, as if she were a bride; she dressedher boy too, as a Dahcotah warrior; she turned to look once more at herhusband, who was helping his second wife to put the things she was tocarry, on her back. 

"Soon her husband called to her; she did not answer him, but placed herchild high up in the canoe, so that his father could see him, andgetting in herself she paddled towards the rapids. 

"Her husband saw that Unk-tahe would destroy her, and he called to herto come ashore. But he might have called to the roaring waters as well, and they would have heeded him as soon as she. 

"Still he ran along the shore with his arms uplifted, entreating her tocome ashore. 

"Wenona continued her course towards the rapids--her voice was heardabove the waters as she sang her death song. Soon the mother and childwere seen no more--the waters covered them. 

"But her spirit wanders near this place. An elk and fawn are often seen, and we know they are Wenona and her child. "

"Do you love me as Wenona loved?" continued the Sioux, as he met thelooks of the young girl bent upon him. 

"I will not live when I see you no more, " she replied. "As the flowersdie when the winter's cold falls upon them, so will my spirit departwhen I no longer listen to your voice. But when I go to the land ofspirits I shall be happy. My spirit will return to earth; but it will bealways near you. "

Little didst thou dream that the fate of Wenona would be less sad thanthine. She found the death she sought, in the waters whose bosom openedto receive her. But thou wilt bid adieu to earth in the midst of thebattle--in the very presence of him, for whose love thou wouldst ventureall. Thy spirit will flee trembling from the shrieks of the dyingmother, the suffering child. Death will come to thee as a terror, notas a refuge. 

CHAPTER II. 

When the Chippeways broke up their camp near Fort Snelling, they dividedinto two parties, one party returning home by the Mississippi, the otherby way of the St. Croix. 

They parted on the most friendly terms with the Sioux, giving presents, and receiving them in return. 

Some pillagers, who acknowledge no control, had accompanied theChippeways. These pillagers are in fact highwaymen or privateers--havingno laws, and acting from the impulses of their own fierce hearts. 

After the Chippeways had left, the pillagers concealed themselves in apath near Lake Calhoun. This lake is about seven miles fromFort Snelling. 

Before they had been concealed one hour, two Dahcotahs passed, fatherand son. The pillagers fired, and the father was killed instantly; butthe son escaped, and made his way home in safety. The boy entered thevillage calling for his mother, to tell her the sad news; her cries ofgrief gave the alarm, and soon the death of the Sioux was knownthroughout the village. The news flew from village to village on thewings of the wind; Indian runners were seen in every direction, and intwenty-four hours there were three hundred warriors on foot in pursuitof the Chippeways. 

Every preparation was made for the death-strife. Not a Sioux warrior butvowed he would with his own arm avenge the death of his friend. The verytears of the wife were dried when the hope of vengeance cheeredher heart. 

The Track-maker was famous as a warrior. Already did the aged Dahcotahslisten to his words; for he was both wise and brave. He was among theforemost to lead the Dahcotahs against the Chippeways; and though helonged to raise his tomahawk against his foes, his spirit sunk withinhim when he remembered the girl he loved. What will be her fate! Oh!that he had never seen her. But it was no time to think of her. Dutycalled upon him to avenge the death of his friend. 

CHAPTER III. 

Woe to the unsuspecting Chippeways! ignorant of the murder that had beencommitted, they were leisurely turning their steps homeward, while thepillagers made their escape with the scalp of the Dahcotah. 

The Sioux travelled one day and night before they came up with theChippeways. Nothing could quench their thirst but blood. And the womenand children must suffer first. The savage suffers a twofold death;before his own turn comes, his young children lie breathless aroundhim, their mother all unconscious by their side. 

The Chippeways continued their journey, fearing nothing. They had campedbetween the falls of St. Anthony and Rum river; they were refreshed, andthe men proceeded first, leaving their women and children to follow. They were all looking forward with pleasure to seeing their homes again. The women went leisurely along; the infant slept quietly--what should itfear close to its mother's heart! The young children laughed as they hidthemselves behind the forest trees, and then emerged suddenly tofrighten the others. The Chippeway maidens rejoiced when they rememberedthat their rivals, the Dahcotah girls, would no longer seduce theirlovers from their allegiance. 

Flying Shadow wept, there was nothing to make her happy, she would seethe Track-maker no more, and she looked forward to death as the end ofher cares. She concealed in her bosom the trinkets he had given her;every feature of his face was written on her heart--that heart that beatonly for him, that so soon would cease to beat at all!

But there was a fearful cry, that banished even him from her thoughts. The war-whoop burst suddenly upon the defenceless women. 

Hundreds of Dahcotah warriors rose up to blind the eyes of theterror-stricken mothers. Their children are scalped before their eyes;their infants are dashed against the rocks, which are not moreinsensible to their cries than their murderers. 

It is a battle of strength against weakness. Stern warrior, it needsnot to strike the mother that blow! she dies in the death of herchildren. [Footnote: The Dahcotahs believe, or many of them believe, that each body has four souls. One wanders about the earth and requiresfood; a second watches over the body; the third hovers round its nativevillage, while the fourth goes to the land of spirits. ]

The maidens clasp their small hands--a vain appeal to the mercilesswretches, who see neither beauty nor grace, when rage and revenge are intheir hearts. It is blood they thirst for, and the young and innocentfall like grass before the mower. 

Flying Shadow sees her lover! he is advancing towards her! What does hiscountenance say? There is sadness in his face, and she hopes--aye, morethan hopes--she knows he will save her. With all a woman's trust shethrows herself in his arms. "Save me! save me!" she cries; "do not letthem slay me before your eyes; make me your prisoner! [Footnote: Whenthe Sioux are tired of killing, they sometimes take their victimsprisoners, and, generally speaking, treat them with great kindness. ] yousaid that you loved me, spare my life!"

Who shall tell his agony? For a moment he thought he would make her hisprisoner. Another moment's reflection convinced him that that would beof no avail. He knew that she must die, but he could not take her life. 

Her eyes were trustingly turned upon him; her soft hand grasped his arm. But the Sioux warriors were pressing upon them, he gave her one morelook, he touched her with his spear, [Footnote: When a Dahcotah touchesan enemy with his spear, he is privileged to wear a feather of honor, asif he had taken a scalp. ] and he was gone. 

And Flying Shadow was dead. She felt not the blow that sent her reelingto the earth. Her lover had forsaken her in the hour of danger, and whatcould she feel after that?

The scalp was torn from her head by one of those who had most admiredher beauty; and her body was trampled upon by the very warriors who hadso envied her lover. 

The shrieks of the dying women reached the ears of their husbands andbrothers. Quickly did they retrace their steps, and when they reachedthe spot, they bravely stood their ground; but the Dahcotahs were toopowerful for them, --terrible was the struggle!

The Dahcotahs continued the slaughter, and the Chippeways were obligedat last to give way. One of the Chippeways seized his frightened childand placed him upon his back. His wife lay dead at his feet; with hischild clinging to him, he fought his way through. 

Two of the Dahcotahs followed him, for he was flying fast; and theyfeared he would soon be out of their power. They thought, as they nearlycame up to him, that he would loose his hold on his child; but thefather's heart was strong within him. He flies, and the Sioux are closeupon his heels! He fires and kills one of them. The other Sioux follows:he has nothing to encumber him--he must be victor in such an unequalcontest. But the love that was stronger than death nerved the father'sarm. He kept firing, and the Sioux retreated. The Chippeway and hisyoung son reached their home in safety, there to mourn the loss ofothers whom they loved. 

The sun set upon a bloody field; the young and old lay piled together;the hearts that had welcomed the breaking of the day were allunconscious of its close. 

The Sioux were avenged; and the scalps that they brought home (nearlyone hundred when the party joined them from the massacre at Saint Croix)bore witness to their triumph. 

The other party of Sioux followed the Chippeways who had gone by way ofthe St. Croix. While the Chippeways slept, the war-cry of the Siouxaroused them. And though they fought bravely, they suffered as did theirfriends, and the darkness of night added terror to the scene. 

The Dahcotahs returned with the scalps to their villages, and as theyentered triumphantly, they were greeted with shouts of applause. Thescalps were divided among the villages, and joyful preparations weremade to celebrate the scalp-dance. 

The scalps were stretched upon hoops, and covered with vermilion, ornamented with feathers, ribbons and trinkets. 

On the women's scalps were hung a comb, or a pair of scissors, and formonths did the Dahcotah women dance around them. The men wore mourningfor their enemies, as is the custom among the Dahcotahs. 

When the dancing was done, the scalps were buried with the deceasedrelatives of the Sioux who took them. 

And this is Indian, but what is Christian warfare? The wife of the herolives to realize her wretchedness; the honors paid by his countrymen area poor recompense for the loss of his love and protection. The life ofthe child too, is safe, but who will lead him in the paths of virtue, when his mother has gone down to the grave. 

Let us not hear of civilized warfare! It is all the work of the spiritsof evil. God did not make man to slay his brother, and the savage alonecan present an excuse. The Dahcotah dreams not that it is wrong toresent an injury to the death; but the Christian knows that God hassaid, Vengeance is mine!

CHAPTER IV. 

The Track-maker had added to his fame. He had taken many scalps, and theDahcotah maidens welcomed him as a hero--as one who would no longerrefuse to acknowledge the power of their charms. They asked him eagerlyof the fight--whom he had killed first--but they derived but littlesatisfaction from his replies. They found he resisted their advances, and they left him to his gloomy thoughts. 

Every scene he looked upon added to his grief. Memory clung to him, recalling every word and look of Flying Shadow. But, that last look, could he ever forget it?

He tried to console himself with the thoughts of his triumph. Alas! hersmile was sweeter than the recollection of revenge. He had waded in theblood of his enemies; he had trampled upon the hearts of the men hehated; but he had broken the heart of the only woman he had ever loved. 

In the silence of the night her death-cry sounded in his ear; and hewould start as if to flee from the sound. In his dreams he saw againthat trustful face, that look of appeal--and then the face of stone, when she saw that she had appealed in vain. 

He followed the chase, but there he could not forget the battle scene. "Save me! save me!" forever whispered every forest leaf, or everyflowing wave. Often did he hear her calling him, and he would stay hissteps as if he hoped to meet her smile. 

The medicine men offered to cure his disease; but he knew that it wasbeyond their art, and he cared not how soon death came, nor inwhat form. 

He met the fate he sought. A war party was formed among the Dahcotahs toseek more scalps, more revenge. But the Track-maker was weary of glory. 

He went with the party, and never returned. Like _her_, he died inbattle; but the death that she sought to avert, was a welcome messengerto him. He felt that in the grave all would be forgotten. 

ETA KEAZAH;

OR, SULLEN FACE. 

 * * * * *

Wenona was the light of her father's wigwam--the pride of the band ofSissetons, whose village is on the shores of beautiful Lake Travers. However cheerfully the fire might burn in the dwelling of the agedchief, there was darkness, for him when she was away--and the mother'sheart was always filled with anxiety, for she knew that Wenona had drawnupon her the envy of her young companions, and she feared that some oneof them would cast a spell [Footnote: The Indians fear that from envy orjealousy some person may cast a fatal spell upon them to producesickness, or even death. This superstition seems almost identical withthe Obi or Obeat of the West India negroes. ] upon her child, that herloveliness might be dimmed by sorrow or sickness. 

The warriors of the band strove to outdo each other in noble deeds, thatthey might feel more worthy to claim her hand;--while the hunters triedto win her good will by presents of buffalo and deer. But Wenona thoughtnot yet of love. The clear stream that reflected her form told her shewas beautiful; yet her brother was the bravest warrior of the Sissetons;and her aged parents too--was not their love enough to satisfy herheart! Never did brother and sister love each other more; theirfeatures were the same, yet man's sternness in him was changed towoman's softness in her. The "glance of the falcon" in his eye was the"gaze of the dove" in hers. But at times the expression of his facewould make you wonder that you ever could have thought him like histwin sister. 

When he heard the Sisseton braves talk of the hunts they had in theiryouth, before the white man drove them from the hunting-grounds of theirforefathers;--when instead of the blanket they wore the buffalorobe;--when happiness and plenty were in their wigwams--and when thevoices of weak women and famished children were never heard calling forfood in vain--then the longing for vengeance that was written on hiscountenance, the imprecations that were breathed from his lips, theangry scowl, the lightning from his eye, all made him unlike indeed tohis sister, the pride of the Sissetons!

When the gentle breeze would play among the prairie flowers, then wouldshe win him from such bitter thoughts. "Come, my brother, we will go andsit by the banks of the lake, why should you be unhappy! the buffalo isstill to be found upon our hunting-grounds--the spirit of the lakewatches over us--we shall not want for food. "

He would go, because she asked him. The quiet and beauty of nature werenot for him; rather would he have stood alone when the storm held itssway; when the darkness was only relieved by the flash that laid thetall trees of the forest low; when the thunder bird clapped her wings asshe swept through the clouds above him. But could he refuse to be happywhen Wenona smiled? Alas! that her gentle spirit should not always havebeen near to soften his!

But as the beauty and warmth of summer passed away, so did Wenona'sstrength begin to fail; the autumn wind, that swept rudely over theprairie flowers, so that they could not lift their heads above the tallgrass, seemed to pass in anger over the wigwam of the old man--for theeye of the Dahcotah maiden was losing its brightness, and her step wasless firm, as she wandered with her brother in her native woods. Vainlydid the medicine men practice their cherished rites--the Great Spirithad called--and who could refuse to hear his voice? she faded with theleaves--and the cries of the mourners were answered by the wailingwinds, as they sang her requiem. 

A few months passed away, and her brother was alone. The winter thatfollowed his sister's death, was a severe one. The mother had never beenstrong, and she soon followed her daughter--while the father's ageunfitted him to contend with sorrow, infirmity, and want. 

Spring returned, but winter had settled on the heart of the youngSisseton; she was gone who alone could drive away the shadow from hisbrow, what wonder then that his countenance should always be stern. TheIndians called him Eta Keazah, or Sullen Face. 

But after the lapse of years, the boy, who brooded over the wrongs ofhis father, eagerly seeks an opportunity to avenge his own. His sisterhas never been forgotten; but he remembers her as we do a beautifuldream; and she is the spirit that hovers round him while his eyes areclosed in sleep. 

But there are others who hold a place in his heart. His wife is alwaysready to receive him with a welcome, and his young son calls upon him toteach him to send the arrow to the heart of the buffalo. But thesufferings of his tribe, from want of food and other privations, areever before his eyes. Vengeance upon the white man, who has caused them!

CHAPTER II. 

Winter is the season of trial for the Sioux, especially for the womenand children. The incursions of the English half-breeds and CreeIndians, into the Sisseton country, have caused their buffalo to recede, and so little other game is to be found, that indescribable sufferingsare endured every winter by the Sissetons. 

Starvation forces the hunters to seek for the buffalo in the depth ofwinter. Their families must accompany them, for they have not thesmallest portion of food to leave with them; and who will protect themfrom the Chippeways!

However inclement the season, their home must be for a time on the openprairie. As far as the eye can reach, it is a desert of snow. Not astick of timber can be seen. A storm is coming on too; nothing is heardbut the howling blast, which mocks the cries of famished children. Thedrifting of the snow makes it impossible to see what course they are totake; they have only to sit down and let the snow fall upon them. It isa relief when they are quite covered with it, for it shelters them fromthe keenness of the blast!

Alas! for the children; the cry of those who can speak is, Give mefood! while the dying infant clings to its mother's breast, seeking todraw, with its parting breath, the means of life. 

But the storm is over; the piercing cold seizes upon the exhaustedframes of the sufferers. 

The children have hardly strength to stand; the father places one uponhis back and goes forward; the mother wraps her dead child in herblanket, and lays it in the snow; another is clinging to her, she has notime to weep for the dead; nature calls upon her to make an effort forthe living. She takes her child and follows the rest. It would be acomfort to her, could she hope to find her infant's body when summerreturns to bury it. She shudders, and remembers that the wolves of theprairie are starving too!

Food is found at last; the strength of the buffalo yields to the arrowof the Sioux. We will have food and not die, is the joyful cry of all, and when their fierce appetites are appeased, they carry with them ontheir return to their village, the skins of the animals with theremainder of the meat. 

The sufferings of famine and fatigue, however, are followed by those ofdisease; the strength of many is laid low. They must watch, too, fortheir enemies are at hand. 

CHAPTER III. 

In the summer of 1844 a large party of half-breeds and Indians from Redriver, --English subjects, --trespassed upon the hunting grounds of theSioux. There were several hundred hunters, and many carts drawn by oxenfor the purpose of carrying away the buffalo they had killed. One ofthis party had left his companions, and was riding alone at somedistance from them. A Dahcotah knew that his nation would suffer fromthe destruction of their game--fresh in his memory, too, were thesufferings of the past winter. What wonder then that the arrow which wasintended for the buffalo, should find its way to the heart of thetrespasser!

This act enraged the half-breeds; they could not find the Sioux whocommitted it--but a few days after they fell in with a party of others, who were also hunting, and killed seven of them. The rest escaped, andcarried the news of the death of their braves to their village. One ofthe killed was a relative of Sullen Face. The sad news spread rapidlythrough the village, and nothing was heard but lamentation. The womencut long gashes on their arms, and as the blood flowed from the woundthey would cry, Where is my husband? my son? my brother?

Soon the cry of revenge is heard above that of lamentation. "It is notpossible, " said Sullen Face, "that we can allow these English to starveus, and take the lives of our warriors. They have taken from us the foodthat would nourish our wives and children; and more, they have killedseven of our bravest men! we will have revenge--we will watch for them, and bring home their scalps, that our women may dance round them!"

A war party was soon formed, and Sullen Face, at the head of more thanfifty warriors, stationed himself in the vicinity of the road by whichthe half-breeds from Red river drive their cattle to Fort Snelling. 

Some days after, there was an unusual excitement in the Sioux village onSwan lake, about twenty miles northwest of Traverse des Sioux. A numberof Indians were gazing at an object not very distant, and in order todiscover what it was, the chief of the village, Sleepy Eyes, had sentone of his young men out, while the rest continued to regard it withlooks of curiosity and awe. 

They observed that as the Sioux approached it, he slackened his pace, when suddenly he gave a loud cry and ran towards the village. 

He soon reached them, and pale with terror, exclaimed, "It is a spirit, it is white as the snow that covers our prairies in the winter. Itlooked at me and spoke not. " For a short time, his fears infected theothers, but after a while several determined to go and bring a moresatisfactory report to their chief. They returned with the body, as itseemed only, of a white man; worn to a skeleton, with his feet cut andbleeding, unable to speak from exhaustion; nothing but the beating ofhis heart told that he lived. 

The Indian women dressed his feet, and gave him food, wiped the bloodfrom his limbs, and, after a consultation, they agreed to send word tothe missionaries at Traverse des Sioux, that there was a white man sickand suffering with them. 

The missionaries came immediately; took the man to their home, and withkind nursing he was soon able to account for the miserable situation inwhich he had been found. 

"We left the state of Missouri, " said the man, whose name was Bennett, "for the purpose of carrying cattle to Fort Snelling. My companions'names were Watson and Turner. We did not know the road, but supposed amap would guide us, with what information we could get on the way. Welost our way, however, and were eagerly looking for some person whocould set us right. Early one morning some Sioux came up with us, andseemed inclined to join our party. One of them left hastily as if senton a message; after a while a number of warriors, accompanied by theIndian who had left the first party, came towards us. Their leader had adark countenance, and seemed to have great influence over them. We triedto make them understand that we had lost our way; we showed them themap, but they did not comprehend us. 

"After angrily addressing his men for a few moments, the leader shotWatson through the shoulder, and another sent an arrow through his bodyand killed him. They then struck Watson's brother and wounded him. 

"In the mean time the other Indians had been killing our cattle; andsome of the animals having run away, they made Watson, who was sadlybruised with the blows he had received from them, mount a horse and gowith them to hunt the rest of the cattle. We never heard of him again. The Indians say he disappeared from among the bushes, and they couldnot find him; but the probability is that they killed him. Some seemedto wish to kill Turner and myself--but after a while they told us to go, giving us our horses and a little food. We determined to retrace oursteps. It was the best thing we could do; but our horses gave out, andwe were obliged to leave them and proceed on foot. 

"We were soon out of provisions, and having no means of killing game, our hearts began to fail us. Turner was unwell, and on arriving at abranch of Crow river, about one hundred miles northwest of FortSnelling, he found himself unable to swim. I tried to carry him acrosson my back, but could not do it; he was drowned, and I barely succeededin reaching the shore. After resting, I proceeded on my journey. When Icame in sight of the Indian village, much as I needed food and rest, Idreaded to show myself, for fear of meeting Watson's fate. I was sparedthe necessity of deciding. I fainted and fell to the ground. They foundme, and proved kinder than I anticipated. 

"Why they should have molested us I know not. There is something in itthat I do not understand. "

But it is easily explained. Sullen Face supposed them to belong to theparty that had killed his friends, and through this error he had shedinnocent blood. 

CHAPTER IV. 

Who that has seen Fort Snelling will not bear testimony to its beautifulsituation! Whichever way we turn, nature calls for our admiration. Butbeautiful as it is by day, it is at night that its majesty andloveliness speak to the soul. Look to the north, (while the AuroraBorealis is flashing above us, and the sound of the waters of St. Anthony's Falls meets the ear, ) the high bluffs of the Mississippi seemto guard its waters as they glide along. To the south, the St. Peter'shas wandered off, preferring gentle prairies to rugged cliffs. To theeast we see the "meeting of the waters;" gladly as the returning childmeets the welcoming smile of the parent, do the waves of the St. Peter'sflow into the Mississippi. On the west, there is prairie far as the eyecan reach. 

But it is to the free only that nature is beautiful. Can the prisonergaze with pleasure on the brightness of the sky, or listen to therippling of the waves? they make him feel his fetters the more. 

 I am here, with my heavy chain! And I look on a torrent sweeping by. And an eagle rushing to the sky, And a host to its battle plain. 

 Must I pine in my fetters here! With the wild wave's foam and the free bird's flight, And the tall spears glancing on my sight, And the trumpet in mine ear?

The summer of 1845 found Sullen Face a prisoner at Fort Snelling. Government having been informed of the murder of Watson by two DahcotahIndians, orders were received at Fort Snelling that two companies shouldproceed to the Sisseton country, and take the murderers, that they mightbe tried by the laws of the United States. 

Now for excitement, the charm of garrison life. Officers are of coursealways ready to "go where glory waits" them, but who ever heard of onebeing ready to go when the order came?

Alas! for the young officer who has a wife to leave; it will be weeksbefore he meets again her gentle smile!

Still more--alas for him who has no wife at all! for he has not a shirtwith buttons on it, and most of what he has are in the wash. He willhave to borrow of Selden; but here's the difficulty, Selden is goingtoo, and is worse off than himself. But no matter! what with pins andtwine and trusting to chance, they will get along. 

Then the married men are inquiring for tin reflectors, for hard bread, though healthy, is never tempting. India rubber cloaks are inrequisition too. 

Those who are going, claim the doctor in case of accidents. Those whostay, their wives at least, want him for fear of measles; while thedisciple of Esculapius, though he knows there will be better cooking ifhe remain at home, is certain there will be food for fun if he go. It issoon decided--the doctor goes. 

Then the privates share in the pleasure of the day. How should asoldier be employed but in active service? besides, what a capitalchance to desert! One, who is tired of calling "All's well" through thelong night, with only the rocks and trees to hear him, hopes that itwill be his happy fate to find out there is danger near, and to give thealarm, Another vows, that if trouble wont come, why he will bring it byquarrelling with the first rascally Indian he meets. All is ready. Rations are put up for the men;--hams, buffalo tongues, pies and cakefor the officers. The battalion marches out to the sound of the drumand fife;--they are soon down the hill--they enter their boats;hand-kerchiefs are waved from the fort, caps are raised and flourishedover the water;--they are almost out of sight--they are gone. 

When the troops reached their destination, Sullen Face and Forked Hornwere not there, but the chief gave them three of his warriors, (who werewith the party of Sullen Face at the time of the murder, ) promising thatwhen the two murderers returned they would come to Fort Snelling, andgive themselves up. 

There was nothing then to prevent the immediate return of our troops. Their tramp had been a delightful one, and so far success had crownedtheir expedition. They were in the highest spirits. But a littleincident occurred on their return, that was rather calculated to showthe transitoriness of earthly joys. One dark night, when those who wereawake were thinking, and those who slept were dreaming of their welcomehome, there was evidently a disturbance. The sleepers roused themselves;guns were discharged. What could it be?

The cause was soon ascertained. To speak poetically, the birds hadflown--in plain language, the prisoners had run away. They were notbound, their honor had been trusted to;--but you cannot place muchreliance on the honor of an Indian with a prison in prospect. I doubtif a white man could be trusted under such circumstances. True, therewas a guard, but, as I said, 'twas a dark night. 

The troops returned in fine health, covered with dust and fleas, if notwith glory. 

CHAPTER V. 

It is time to return to Sullen Face. He and Forked Horn, on their returnto the village, were informed of what had occurred during their absence. They offered to fulfil the engagement of the chief, and accompanied byothers of the band, they started for Fort Snelling. The wife of SullenFace had insisted upon accompanying him, and influenced by apresentiment that he should never return to his native village, heallowed her to do so. Their little boy quite forgot his fatigue as helistened to his father's voice, and held his hand. When they were nearthe fort, notice of their approach was sent to the commanding officer. 

The entire force of the garrison marched out to receive the prisoners. Alarge number of Indians assembled to witness the scene--their gaydresses and wild appearance adding to its interest. 

Sullen Face and Forked Horn, with the Sioux who had accompanied them, advanced to meet the battalion. The little boy dressed as a warrior, hiswar-eagle plumes waving proudly over his head, held his father's hand. In a moment the iron grasp of the soldier was on the prisoner'sshoulder; they entered the gate of the fort; and he, who had felt thatthe winds of Heaven were not more free than a Dahcotah warrior, was nowa prisoner in the power of the white man. But he entered not his celluntil he had sung a warrior's song. Should his enemies think that hefeared them? Had he not yielded himself up?

It was hard to be composed in parting with his wife and child. "Go myson, " he said, "you will soon be old enough to kill the buffalo for yourmother. " But to his wife he only said, "I have done no wrong, and fearnot the power of my enemies. " The Sissetons returned to the village, leaving the prisoners at Fort Snelling, until they should be sent toDubuque for trial. 

They frequently walked about the fort, accompanied by a guard. SullenFace seemed to be indifferent to his fate, and was impressed with theidea that he never would return to his home. "Beautiful country!" saidhe, as he gazed towards the point where the waters of the Mississippiand St. Peter's meet. "I shall never look upon you again, the waters ofthe rivers unite, but I have parted forever from country and friends. Myspirit tells me so. Then welcome death! they guard me now with sword andbayonet, but the soul of the Dahcotah is free. "

After their removal to Dubuque, the two prisoners from Fort Snelling, with others who had been concerned in the murder, suffered much fromsickness. Sullen Face would not complain, but the others tried to inducehim to make his escape. He, at first, refused to do so, but finding hiscompanions determined upon going, he at last consented. 

Their plans succeeded, and after leaving the immediate neighborhood, they broke their shackles with stones. They were obliged, however, tohide themselves for a time among the rocks, to elude the sheriff and hisparty. They were not taken, and as soon as they deemed it prudent, theyresumed their route. 

Two of the prisoners died near Prairie du Chien. Sullen Face, ForkedHorn, and another Sioux, pursued their journey with difficulty, for theywere near perishing from want of food. They found a place where theWinnebagoes had encamped, and they parched the corn that lay scatteredon the ground. 

Disease had taken a strong hold upon the frame of Sullen Face; heconstantly required the assistance of his companions. When they werenear Prairie le Gros, he became so ill that he was unable to proceed. Heinsisted upon his friends leaving him; this they at first refused to do, but fearing that they would be found and carried back to prison, theyconsented--and the dying warrior found himself alone. 

Some Indians who were passing by saw him and gently carried him to theirwigwam. But he heeded not their kindness. Death had dimmed thebrightness of his eye, and his fast-failing strength told of the longjourney to the spirits' land. 

"It was not thus, " he said, "that I thought to die! Where are thewarriors of the Sissetons? Do they listen to my death song?" I hoped tohave triumphed over the white man, but his power has prevailed. Myspirit drooped within his hated walls? But hark! there is music in myears--'tis the voice of the sister of my youth--"Come with me mybrother, we wait for you in the house of the spirits! we will sit by thebanks of a lake more beautiful than that by which we wandered in ourchildhood; you will roam over the hunting grounds of your forefathers, and there the white man may never come. "

His eyes are closing fast in death, but his lips murmur--"Wenona! Icome! I come!"

TONWA-YAH-PE-KIN;

THE SPIES. 

 * * * * *

CHAPTER I. 

IT was in the spring of 1848, that several Dahcotahs were carefullymaking their way along the forests near the borders of the Chippewaycountry. There had recently been a fight near the spot where they were, and the Dahcotahs were seeking the bodies of their friends who had beenslain, that they might take them home to bury them. 

They moved noiselessly along, for their enemies were near. Occasionally, one of them would imitate the cry of a bird or of some animal, so thatif the attention of their enemies should be drawn to the spot, theslight noise they made in moving might be attributed to any but theright cause. 

They had almost given up the hope of finding their friends, and this wasthe close of their last day's efforts to that intent. In the morningthey intended to return to their village. 

It was a bright clear evening, and the rays of the setting sun fell uponsome objects further on. For a time the Dahcotahs gazed in silence; butno movement gave sign of what it was that excited their curiosity. Allat once there was a fearful foreboding; they remembered why they werethere, and they determined to venture near enough to find out what wasthe nature of the object on which the rays of the sun seemed to rest asif to attract their notice. 

A few more steps and they were relieved from their terrible suspense, but their worst fears were realized. 

The Dahcotahs recently killed had been skinned by the Chippeways, whiletheir bodies were yet warm with life, and the skins were stretched uponpoles; while on separate poles the hands were placed, with one finger ofeach hand pointing to the Dahcotah country. The savages were in afearful rage. They had to endure a twofold insult. 

There were the bodies of their friends, treated as if they were butbeasts, and evidently put there to be seen by the Dahcotahs. Andbesides, the hands pointing to the country of the Dahcotahs--did it notplainly say to the spies, go back to your country and say to yourwarriors, that the Chippeways despise them, that they are not worthy tobe treated as men?

The spies returned as cautiously as they had ventured near the fatalspot, and it was not until they were out of reach of danger from theirfoes, that they gave vent to their indignation. Then their smotheredrage burst forth. They hastened to return and tell the event of theirjourney. They forgot how grieved the wives and sisters of the dead wouldbe at being deprived of the solace of burying the remains of theirfriends--they only thought of revenge for the insult they had received. 

When they arrived at their village, they called together their chiefsand braves, and related to them what they had seen. A council of war washeld, which resulted in immediate preparations being made to resent theindignity offered to their friends, and the insult to the whole tribe. 

The war-dance is always celebrated before a war party goes out to findan enemy, and there is in every village a war chief, who conducts theparty. The war dance is performed inside of a wigwam, and not out ofdoor, as is usually represented. 

The "Owl" felt himself qualified in every respect to conduct the presentparty. He was a great warrior, and a juggler besides; and he had areputation acquired from an act performed when he was a very young man, which showed as much cunning as bravery; for one of these qualities isas necessary to a Dahcotah war chief as the other. 

He was one of a party of Dahcotahs who went to war against theChippeways, but without success. On their way back "the Owl" gotseparated from the rest of the party, and he climbed a tree to see if hecould discover his comrades. While in the tree a war party of theChippeways came in sight and stopped quite near the tree to maketheir camp. 

The Owl was in a sad predicament; he knew not what to do to effect hisescape. As he knew he had not the power to contend with his enemies, hedetermined to have recourse to stratagem. When it was quite dark hecommenced hooting like an owl, having previously transformed himselfinto one. The Chippeways looked up towards the tree and asked the owlwhat he was doing there. The owl replied that he had come to see a largewar party of Dahcotahs who would soon pass by. The Chippeways took thehint, and took to their heels too, and ran home. The Owl then resumedhis form, got down from the tree and returned home. 

This wonderful incident, which he related of himself, gave him a greatreputation and a name besides; for until now he had been called Chaskč, a name always given to the oldest son; but the Indians after this gavehim the name of the Owl. 

It being decided that the war party should leave as soon as theirpreparations could be made, the war chief sent for those who were todance. The dance was performed every third or, fourth night until theparty left. For each dance the war chief had a hew set of performers;only so many were asked at a time as could conveniently dance inside thewigwam. While some were dancing, others were preparing for theexpedition, getting extra mocassins made, drying meat, or parching corn. 

When all was ready, the party set out, with every confidence in theirwar chief. He was to direct them where to find the enemy, and at thesame time to protect them from being killed themselves. 

For a few days they hunted as they went along, and they would buildlarge fires at night, and tell long stories, to make the time passpleasantly. 

The party was composed of about twenty warriors, and they all obeyedimplicitly the orders of their war chief, who appointed some warriors tosee that his directions were carried out by the whole party. Wo to himwho violates a single regulation! his gun is broken, his blanket cut topieces, and he is told to return home. Such was the fate of Iron Eyes, who wandered from the party to shoot a bird on the wing, contrary to theorders of their chief. But although disgraced and forbidden to join inthe attempt to punish the Chippeways for the outrage they had commited, he did not return to his village; he followed the tracks of the warparty, determining to see the fun if he could not partake of it. 

On the fourth night after they left home, the warriors were allassembled to hear the war song of their chief. They were yet in theirown country, seated on the edge of a prairie, and back of them as far asthe eye could reach, there was nothing to be seen but the half meltedsnow; no rocks, no trees, relieved the sameness of the view. On theopposite side of the Mississippi, high bluffs, with their worn sides andbroken rocks, hung over the river; and in the centre of its waters laythe sacred isles, whose many trees and bushes wanted only the warmbreath of summer to display their luxuriance. The war chief commenced. He prophesied that they would see deer on the next day, but that theymust begin to be careful, for they would then have entered theirenemies' country. He told them how brave they were, and that he wasbraver still. He told them the Chippeways were worse than prairie dogs. To all of which the warriors responded, Ho!

When they found themselves near their enemies, the chief forbade a gunbeing fired off; no straggling was allowed; none but the spies were togo beyond a certain distance from the party. 

But after they entered the Chippeway country the duties of the war chiefwere still more important. He had to prophesy where the enemy, was to befound, and about their number; and besides, he had to charm the spiritsof their enemies, that they might be unable to contend with theDahcotahs. The spirits on this occasion took the form of a bear. 

About nine o'clock at night this ceremony commences. The warriors alllie down as if asleep, when the war chief signifies the approach of thespirits to his men, by the earnestness of his exertions in singing. 

The song continues, and increases in energy as the spirit gets nearer tothe hole in the ground, which the chief dug and filled with water, previous to commencing his song. Near this hole he placed a hoop, against which are laid all the war implements of the chief. Before thesong commences the warriors sit and look steadfastly at their leader. But when the spirit approaches this hole, the warriors hardly darebreathe, for fear of frightening it away. 

At last the spirit gets close to the hole. The war chief strikes it withhis rattle and kills it; this ensures to the Dahcotahs success inbattle. And most solemnly did the Owl assert to his soldiers, the factthat he had thus dealt with the bear spirit, while they as earnestlybelieved it. 

The next morning, four of the warriors went in advance as spies; one ofthem carried a pipe, presented as an offering to deceive the spirits oftheir enemies. About noon they sat down to rest, and waited until theremainder of the party came up. When they were all together again, theyrested and smoked; and other spies were appointed, who took the pipe andwent forward again. 

They had not proceeded far when they perceived signs of their enemies. In the sand near the borders of a prairie were the footprints ofChippeways, and fresh too. They, congratulated each other by looks, toocautious even to whisper. In a few moments a hundred Chippeways couldbe called up, but still the Dahcotahs plunge into the thick forest thatskirts the edge of the prairie, in order to find out what prospect theyhave for delighting themselves with the long wished for revenge. 

It was not long before a group of Chippeways was discovered, allunapprehensive of evil. At their camp the Chippeways had made pickets, for they knew they might expect retaliation; but those who fell asacrifice were not expecting their foes. 

The spies were not far ahead--they returned to the party, and thenretraced their steps. The low cries of animals were imitated to preventany alarm being given by the breaking of a twig or the rustling of theleaves. They were very near the Chippeways, when the war chief gave thesignal on a bone whistle, and the Dahcotahs fired. Every one of theChippeways fell--two men, three women, and two children. 

Then came the tomahawk and scalping knife--the former to finish the workof death, the latter to bear a trophy to their country, to say, Ourcomrades are avenged. Nor was that all. The bodies were cut to pieces, and then the warriors commenced their homeward journey. 

They allowed themselves but little rest until they were out of theirenemies' country. But when they were out of the reach of attack, whentheir feet trod again upon Dahcotah soil, then they stopped to stretcheach scalp on a hoop, which was attached to a slender pole. This isalways the work of the war chief. 

They look eagerly for the welcome sight of home. The cone-shaped teepeesrise before their view. They know that their young wives will rejoiceto see the scalps, as much as to know that the wanderers have returned. 

When they are near their village the war chief raises the song ofvictory; the other warriors join their voices to his. The welcome soundrouses the inhabitants of the village from their duties or amusements. The warriors enter the village in triumph, one by one, each bearing thescalp he took; and the stout warrior, the aged woman, and the feeblechild, all press forward to feast their eyes with the sight ofthe scalps. 

There was a jubilee in the village for weeks. Day and night did thesavages dance round the scalps. But how soon may their rejoicings belost in cries of terror! Even now they tremble at the sound of their ownvoices when evening draws near--for it is their turn to suffer. Theyexpect their foes, but they do not dread them the less. 

CHAPTER II. 

Many of the customs of the Dahcotahs are to be attributed to theirsuperstitions. Their teepees are always made of buffalo-skins; nothingwould induce them to use deer-skin for that purpose. Many years ago awoman made a teepee of deer-skin; and was taken suddenly ill, and diedimmediately after. Some reason must be found for the cause of her death, and as no other was known, the Indians concluded that she brought herdeath upon herself by using deer-skin for her teepee. They have always, since, used buffalo-skin for that purpose. 

Nothing would induce a Dahcotah woman to look into a looking-glass; forthe medicine men say that death will be the consequence. 

But there is no superstition which influences them more than theirbelief in Haokah, or the Giant. They say this being is possessed ofsuperhuman powers: indeed he is deemed so powerful, as to be able totake the thunder in his hand and cast it to the ground. He dresses inmany colors, and wears a forked hat. One side of his face is red, theother blue, his eyes are also of different colors. He always carries abow and arrow in his hand, but never has occasion to use it, as one lookwill kill the animal he wants. 

They sing songs to this giant, and once in a long time dance in honor ofhim; but so severe is the latter custom, that it is rarely performed. The following incident will show how great is their reverence for thissingular being. An Indian made a vapor bath, and placed inside of it arude image of the giant, made of birch bark. This he intended to pray towhile bathing. 

After the hot stone was placed inside of the wigwam, several Indianswent in to assist in giving the bath to their sick friend. One of themcommenced pouring the water on the hot stone, and the water flew on theothers, and scalded them badly; the image of the giant was alsodisplaced; the Indians never dreamed of attributing their burns to thenatural cause, but concluded that the giant was displeased at theirplacing his image there, and they considered it as an instance of hismercy that they were not scalded to death. 

However defective may be the religion of the Dahcotahs, they arefaithful in acting up to all its requirements. Every feast and customamong them is celebrated as a part of their religion. 

After the scalp-dance had been performed long enough, the Dahcotahs ofthe villages turned their attention to making sugar. Many groves ofsugar trees were in sight of their village, and on this occasion thegenerous sap rewarded their labors. 

Nor were they ungrateful; for when the medicine men announced that theymust keep the sugar-feast, all left their occupation, anxious tocelebrate it. Neither need it be concluded that this occasioned them noloss of time; for they were all occupied with the construction of theirsummer wigwams, which are made of the bark of trees, which must bepeeled off in the spring. 

But every villager assembled to keep the feast. A certain quantity ofsugar was dealt out to each individual, and any one of them who couldnot eat all that was given him was obliged to pay leggins, or a blanket, or something valuable, to the medicine man. On this occasion, indeed onmost occasions, the Dahcotahs have no difficulty in disposing of anyquantity of food. 

When the feast was over, however, the skill of their doctors was inrequisition; for almost all of them were made quite ill by excess, andwere seen at evening lying at full length on the ground, groaning andwrithing with pain. 

CHAPTER III. 

The day after the sugar feast, the Owl told his wife to get ready hercanoe, as he wanted to spear some fish. She would rather have staid athome, as she was not fully recovered from her last night'sindisposition. But there was no hesitating when the war chief spoke; soshe placed her child upon her back, and seated herself in the stern ofthe canoe, paddling gently along the shore where the fish usually lie. Her husband stood in the bow of the canoe with a spear about six feet inlength. As he saw the fish lying in the water, he threw the spear intothem, still keeping hold of it. 

When the war chief was tired, his wife would stop paddling, and nurseher child while he smoked. If the Owl were loquaciously inclined, hewould point out to his wife the place where he shot a deer, or where hekilled the man who had threatened his life. Indeed, if you took his wordfor it, there was not a foot of ground in the country which had not beena scene of some exploit. 

The woman believed them all; for, like a good wife, she shone by thereflected light of her husband's fame. 

When they returned home, she made her fire and put the fish to cook, andtowards evening many of the Indians were assembled in the wigwam of thewar-chief, and partook of the fish he had caught in the morning. 

"Unk-ta-he, " [Footnote: The God of the Waters] said one of the oldestmen in the tribe (and reverenced as a medicine man of extraordinarypowers), "Unk-ta-he is as powerful as the thunder-bird. Each wants to bethe greatest god of the Dahcotahs, and they have had many battles. Myfather was a great medicine man; he was killed many years ago, and hisspirit wandered about the earth. The Thunder-bird wanted him, andUnk-ta-he wanted him, for they said he would make a wonderful medicineman. Some of the sons of Unk-ta-he fought against the sons of theThunder, and the young thunder-birds were killed, and then Unk-ta-hetook the spirit of my father, to teach him many mysterious things. 

"When my father had lived a long time with Unk-ta-he in the waters underthe earth, he took the form of a Dahcotah again, and lived in thisvillage. He taught me all that I know, and when I go to the land ofspirits, my son must dance alone all night, and he will learn from methe secret of the medicine of our clan. "

All listened attentively to the old man, for not an Indian there butbelieved that he could by a spell cause their instant death; and manywonderful miracles had the "Elk" wrought in his day. 

In the corner of the wigwam sat the Bound Spirit, whose vacant look toldthe sad tale of her want of reason. Generally she sat quiet, but if thecry of an infant fell upon her ear, she would start, and her shriekcould be heard throughout the village. 

The Bound Spirit was a Sisseton. In the depth of winter, she had lefther village to seek her friends in some of the neighboring bands. Shewas a widow, and there was no one to provide her food. 

Accompanied by several other Indians, she left her home, which was madewretched by her desolate condition--that home where she had been veryhappy while her husband lived. It had since been the scene of her wantand misery. 

The small portion of food they had taken for their journey wasexhausted. Rejoiced would they have been to have had the bark of treesfor food; but they were on the open prairie. There was nothing tosatisfy the wretched cravings of hunger, and her child--the very childthat clung to her bosom--was killed by the unhappy mother, and itstender limbs supplied to her the means of life. 

She reached the place of destination, but it was through instinct, forforgetting and forgotten by all was the wretched maniac who entered hernative village. 

The Indians feared her; they longed to kill her, but were afraid to doso. They said she had no heart. 

Sometimes she would go in the morning to the shore, and there, with onlyher head out of water, would she lie all day. 

Now, she has been weeping over the infant who sleeps by her. She isperfectly harmless, and the wife of the war chief kindly gives her foodand shelter whenever she wishes it. 

But it is not often she eats--only when desperate from long fasting--andwhen her appetite is satisfied, she seems to live over the scene, thememory of which has made her what she is. 

After all but she had eaten of the fish, the Elk related to them thestory of the large fish that obstructed the passage of the St. Croixriver. The scene of this tradition was far from them, but the Dahcotahstell each other over and over again the stories which have been handeddown from their fathers, and these incidents are known throughout thetribe. "Two Dahcotahs went to war against their enemies. On returninghome, they stopped at the Lake St. Croix, hungry and much fatigued. 

"One of them caught a fish, cooked it, and asked his comrade to eat, buthe refused. The other argued with him, and begged of him to eat, butstill he declined. 

"The owner of the fish continued to invite his friend to partake of it, until he, wearied by his importunities, consented to eat, but added witha mysterious look, 'My friend, I hope you will not get out of patiencewith me. ' After saying this, he ate heartily of the fish. 

"He then seemed to be very thirsty, and asked his companion to bring himsome water out of the lake; he did so, but very soon the thirst, whichwas quenched for a time only, returned; more was given him, but theterrible thirst continued, and at last the Indian, who had begged hiscompanion to eat, began to be tired of bringing him water to drink. Hetherefore told him he would bring him no more, and requested him to godown to the water and drink. He did so, and after drinking a greatquantity, while his friend was asleep, he turned himself into a largefish and stretched himself full length across the St. Croix. 

"This fish for a long time obstructed the passage of the St. Croix; somuch so that the Indians were obliged to go round it by land. 

"Some time ago the Indians were on a hunting excursion up the river, andwhen they got near the fish a woman of the party darted ahead inher canoe. 

"She made a dish of bark, worked the edges of it very handsomely, filledit with water, and placed some red down in it. She then placed the dishnear the fish in the river, and entreated the fish to go to its ownelements, and not to obstruct the passage of the river and give them somuch trouble. 

"The fish obeyed, and settled down in the water, and has never sincebeen seen. 

"The woman who made this request of the fish, was loved by him when hewas a Dahcotah, and for that reason he obeyed her wishes. "

Nor was this the only legend with which he amused his listeners. Thenight was half spent when they separated to rest, with as firm a faithin the stories of the old medicine man, as we have in the annals of theRevolution. 

[Illustration]

THE MAIDEN'S ROCK;

OR, WENONA'S LEAP. 

Lake Pepin is a widening of the Mississippi river. It is about twentymiles in length, and from one to two miles wide. 

The country along its banks is barren. The lake has little current, butis dangerous for steamboats in a high wind. It is not deep, and aboundsin fish, particularly the sturgeon. On its shores the traveller gatherswhite and red agates, and sometimes specimens streaked with veins ofgold color. The lover reads the motto from his mistress' seal, notthinking that the beautiful stone which made the impression, was foundon the banks of Lake Pepin. 

At the south end of the lake, the Chippeway river empties into theMississippi. 

The Maiden's rock is a high bluff, whose top seems to lean over towardsthe water. With this rock is associated one of the most interestingtraditions of the Sioux. 

But the incident is well-known. Almost every one has read it a dozentimes, and always differently told. Some represent the maiden asdelivering an oration from the top of the rock, long enough for anaddress at a college celebration. It has been stated that she fell intothe water, a circumstance which the relative situation of the rock andriver would render impossible. 

Writers have pretended, too, that the heroine of the rock was aWinnebago. It is a mistake, the maiden was a Dahcotah. 

It was from the Dahcotahs that I obtained the incident, and they believethat it really occurred. They are offended if you suggest thepossibility of its being a fiction. Indeed they fix a date to it, reckoning by the occurrences of great battles, or other events worthyof notice. 

But to the story--and I wish I could throw into it the feeling, andenergy of the old medicine woman who related it. 

About one hundred and fifty years ago, the band of Dahcotahs to whichWenona belonged, lived near Fort Snelling. Their village was on the sitenow occupied by Good Road's band. 

The whole band made preparations to go below Lake Pepin, afterporcupines. These animals are of great value among the Dahcotahs; theirflesh is considered excellent as an article of food, and the women staintheir quills to ornament the dresses of the men, their mocassins, andmany other articles in use among them. A young girl of this band hadreceived repeated offers of marriage from a Dahcotah, whom she hatedwith the same degree of intensity that she loved his rival. 

She dared not marry the object of her choice, for she knew it wouldsubject herself and him to the persecutions of her family. She declaredshe never would consent to be the wife of the man whom her parents hadchosen for her, though he was young and brave, and, what is most valuedby the friends of an Indian girl, he was said to be the best hunter ofthe tribe. 

"Marry him, my daughter, " said the mother, "your father is old; hecannot now hunt deer for you and me, and what shall we do for food?Chaskč will hunt the deer and buffalo, and we shall be comfortableand happy. "

"Yes, " said her father, "your mother speaks well. Chaskč is a greatwarrior too. When your brother died, did he not kill his worst enemy andhang up his scalp at his grave?"

But Wenona persevered in her refusal. "I do not love him, I will notmarry him, " was her constant reply. 

But Chaskč, trusting to time and her parent's influence, was notdiscouraged. He killed game and supplied the wants of the family. Besides, he had twice bought her, according to Indian custom. 

He had given her parents cloth and blankets, calico and guns. The girlentreated them not to receive them, but the lover refused to take themback, and, finally, they were taken into the wigwam. 

Just as the band was about leaving the village for the hunt, he cameagain with many presents; whatever would make the family comfortable ontheir journey, and a decided promise was then given that the maidenshould become his wife. 

She knew it would be useless to contend, so she seemed to be willing tosubmit to her fate. After encamping for a time opposite the Maiden'sRock to rest from their journey, the hunters determined to go furtherdown the river. They had crossed over to the other side, and were seatednearly under the rock. 

Their women were in their canoes coming over, when suddenly a loud crywas heard from an old woman, the mother of Wenona. 

The canoe had nearly reached the shore, and the mother continued toshriek, gazing at the projecting rock. 

The Indians eagerly inquired of her what was the matter? "Do you not seemy daughter?" she said; "she is standing close to the edge of the rock!"

She was there indeed, loudly and wildly singing her dirge, an invocationto the Spirit of the Rock, calm and unconcerned in her dangerousposition, while all was terror and excitement among her friendsbelow her. 

The hunters, so soon as they perceived her, hastily ascended the bluff, while her parents called to her and entreated her to go back from theedge of the rock. "Come down to us, my child, " they cried; "do notdestroy your life; you will kill us, we have no child but you. "

Having finished her song, the maiden answered her parents. "You haveforced me to leave you. I was always a good daughter, and neverdisobeyed you; and could I have married the man I love, I should havebeen happy, and would never have left you. But you have been cruel tome; you have turned my beloved from the wigwam; you would have forced meto marry a man I hated; I go to the house of spirits. "

By this time the hunters had nearly reached her. She turned towards themfor a moment with a smile of scorn, as if to intimate to them that theirefforts were in vain. But when they were quite near, so that they heldout their arms towards her in their eagerness to draw her from herdangerous station, she threw herself from the rock. 

The first blow she received from the side of the rock must have killedher, for she fell like a dead bird, amidst the shouts of the huntersabove, and the shrieks of the women below. 

Her body was arrayed in her handsomest clothing, placed upon a scaffold, and afterwards buried. 

But the Dahcotahs say that her spirit does not watch over her earthlyremains; for her spirit was offended when she brought trouble upon heraged mother and father. 

Such is the story told by the Dahcotahs; and why not apply to them fortheir own traditions?

Neither is there any reason to doubt the actual occurrence of theincident. 

Not a season passes away but we hear of some Dahcotah girl who puts anend to her life in consequence of jealousy, or from the fear of beingforced to marry some one she dislikes. A short time ago a very younggirl hung herself, rather than become the wife of a man who was alreadythe husband of one of her sisters. 

The parents told her they had promised her, and insisted upon herfulfilling the engagement. Even her sister did not object, nay, ratherseemed anxious to forward the scheme, which would give her a rival fromamong her nearest relations. 

The young girl finally ran away, and the lover, leaving his wife, pursued the fugitive, and soon overtook her. He renewed his entreaties, and finding her still obstinate, he told her that she should become hiswife, and that he would kill her if she made any more trouble. 

This last argument seemed to have the desired effect, for the girlexpressed her willingness to return home. 

After they arrived, the man went to his wigwam to tell his wife of thereturn of her sister, and that everything was now in readiness fortheir marriage. 

But one hour after, the girl was missing; and when found, was hanging toa tree, forever free from the power of her tormentors. Her friendscelebrated the ceremonies of death instead of marriage. 

It must be conceded that an Indian girl, when desperate with her loveaffairs, chooses a most unromantic way of ending her troubles. Shealmost invariably hangs herself; when there are so many beautiful lakesnear her where she could die an easier death, and at the same time onethat would tell better, than where she fastens an old leather strapabout her neck, and dies literally by choking. But there is this to betaken into consideration. When she hangs herself near the village, shecan manage affairs so that she can be cut down if she concludes to livea little longer; for this frequently occurs, and the suicide lives fortyand sometimes sixty years after. But when Wenona took the resolution ofending her earthly sorrows, no doubt there were other passions besidelove influencing her mind. 

Love was the most powerful. With him she loved, life would have been allhappiness--without him, all misery. Such was the reasoning of heryoung heart. 

But she resented the importunity of the hunter whose pretensions herparents favored. How often she had told him she would die before shewould become his wife; and he would smile, as if he had but little faithin the words of a woman. Now he should see that her hatred to him wasnot assumed; and she would die such a death that he might know that shefeared neither him nor a death of agony. 

And while her parents mourned their unkindness, her lover would admirethat firmness which made death more welcome than the triumph ofhis rival. 

And sacred is the spot where the devoted girl closed her earthlysorrows. Spirits are ever hovering near the scene. The laugh of theDahcotah is checked when his canoe glides near the spot. He points tothe bluff, and as the shades of evening are throwing dimness and amystery around the beauty of the lake, and of the mountains, he fancieshe can see the arms of the girl as she tosses them wildly in the air. Some have averred they heard her voice as she called to the spirits ofthe rock, and ever will the traveller, as he passes the bluff, admirethe wondrous beauty of the picture, and remember the story of thelover's leap. 

There is a tradition among the Dahcotahs which fixes a date to theincident, as well as to the death of the rival lovers of Wenona. 

They say that it occurred about the time stated, and that the band ofIndians went and obtained the porcupines, and then they returned andsettled on the St. Croix river. 

Shortly after the tragical death of Wenona, the band went again down theMississippi, and they camped at what they call the medicine wood. Here achild died, and the body was laid on a scaffold. The father in themiddle of the night went out to mourn for his child. While he leantagainst the scaffold weeping, he saw a man watching him. The strangerdid not appear to be a Dahcotah, and the mourner was alarmed, andreturned to the camp. In the morning he told the Indians of thecircumstance, and they raised the camp and went into the pine country. 

The body of the child was carried along, and in he night the father wentout again to lament its death. The same figure appeared to him, andagain he returned, alarmed at the circumstance. 

In the morning the Indians moved their camp again, and at night the sameoccurrence took place. 

The Dahcotahs are slaves to superstition, and they now dreaded a seriousevil. Their fears were not confirmed in the way they anticipated, fortheir foes came bodily, and when daylight appeared, one thousandChippeway warriors appeared before them, and the shrill whistle andterrible whoop of war was heard in earnest. 

Dreadful were the shouts of the Chippeways, for the Dahcotahs weretotally unprepared for them, and many were laid low at the firstdischarge of the rifles. 

The merciless Chippeways continued the work of death. The women andchildren fled to their canoes, but the Chippeways were too quick forthem; and they only entered their canoes to meet as certain a fate asthose who remained. 

The women had not their paddles with them, and there was an eddy in thecurrent; as soon as the canoe was pushed from the shore, it would whirlround, and the delighted Chippeways caught the canoes, and pulled themashore again, while others let fall upon their victims theuplifted tomahawk. 

When the Chippeways had killed until they were tired they took what theywanted from the Sioux camp, and started for home, taking one Dahcotahboy prisoner. The party had not travelled far, when a number ofDahcotahs attacked the Chippeways, but the latter succeeded in killingmany of the Dahcotahs. One of the latter fled, and was in his canoe onthe lake St. Croix, when the Chippeways suddenly came upon him. 

The little Dahcotah saw his only chance for liberty--he plunged in thewater and made for the canoe of the Dahcotah. In a moment he had reachedand entered it, and the two Dahcotahs were out of sight before thearrows of their enemies could reach them. 

A very few of that band escaped; one of them says that when they werefirst attacked by the Chippeways, he saw he had but one chance, so hedived down to the bottom of the river, and the Chippeways could notsee him. 

He found the water at the bottom of the river very cold, and when he hadgone some distance, he ventured where the water was warmer, which heknew was near the shore. He then came out of the water and madehis escape. 

Even this latter trifling incident has been handed down from father toson, and is believed universally by the Dahcotahs. And according totheir tradition, the lovers and family of Wenona perished in thisbattle. At all events, there is no one who can prove that theirtradition or my translation may not be true. 

THE INDIAN IN A TRANCE. 

 * * * * *

About forty years ago, Ahak-tah, "The Male Elk, " was taken sick with asore throat. It was in the winter too, and sickness and cold togetherare hard to bear. Want was an evil from which they were suffering;though the Dahcotahs were not so poor then as they are now. They had notgiven so much of their lands to the white people; and they depended moreupon their own exertions for support than they do at present. 

The medicine men did all they could to cure Ahaktah; they tried to charmaway the animal that had entered into his body; they used the sacredrattle. But Ahaktah's throat got worse; he died, and while his wives andchildren wept for him, he had started on his long journey to the landof spirits. 

He was wrapped in scarlet cloth, and laid upon a scaffold. His wives satweeping in their teepee, when a cry from their young children drew theirattention to the door. There stood he for whom they mourned. The deadman again took his place among those who sat beside the household fire. Tears of grief were shed no more--food was given to Ahaktah, and when hewas refreshed he thus addressed his wondering family:--

"While you were weeping for me, my spirit was on its way to the greatcity where our fathers, who have taught us all the wonders of our sacredmedicine, of Haokah the giant, and of the Thunder bird, are now living. Twice has the sun ceased to shine since I left you, and in that shorttime I have seen many strange things. First, I passed through abeautiful country; the forest-trees were larger than any you have everseen. Birds of all colors filled them, and their music was as loud aswhen our medicine men play for us to celebrate the scalp dance. Thebroad river was full of fish, and the loon screamed as she swam acrossthe lakes. I had no difficulty in finding my way, for there was a roadthrough this country. It seemed as if there must have been manytravellers there, though I saw no one. 

"This great road was made by the spirits of those who were killed inbattle. No warrior, however brave he may have been, has ever assisted inmaking this road, except those who sang their death songs under thetomahawk of their enemies. Neither did any woman ever assist. She is notconsidered worthy to touch the war implements of a Dahcotah warrior, andshe was not permitted to do anything towards completing the path inwhich the braves of the Dahcotahs would walk, when they joined theirforefathers in the land of spirits. 

"As I pursued my journey, I saw near the banks of the river a teepee; Ientered it, and saw paint and all that a warrior needed to dress himselfin order to be fit to enter the city of spirits. I sat down and plaitedmy hair, I put vermilion on my cheeks, and arranged the war-eaglefeathers in my head. Here, I said to myself, did my father rest when hewas on the same journey. I was tired, but I could not wait--I longed tosee my friends who had travelled this path before me--I longed to tellthem that the Dahcotahs were true to the customs of their forefathers--Ilonged to tell them that we had drunk deep of the blood of theChippeways, that we had eaten the hearts of our enemies, that we hadtorn their infants from their mothers' breasts, and dashed them tothe earth. 

"I continued my journey, looking eagerly around me to see some one, butall was desolate; and beautiful as everything was, I would have beenglad to have seen the face of a friend. 

"It was evening when a large city burst upon my sight. The houses werebuilt regularly on the shores of the river. As far as I could see, thehomes of the spirits of my forefathers were in view. 

"But still I saw no one. I descended the hill towards the river, which Imust cross to reach the city of spirits. I saw no canoe, but I fearednothing, I was so near my journey's end. The river was wide and deep, and the waves were swiftly following one another, when I plunged amongthem; soon I reached the opposite shore, and as I again stood on theland, I heard some one cry, 'Here he comes! here he comes!' I approachedthe nearest house and entered; everything looked awful and mysterious. 

"In the corner of the room sat a figure whom I recognized. It was mymother's brother, Flying Wind, the medicine man. I remembered him, forit was he who taught me to use my bow and arrow. 

"In a bark dish, in the corner of the room, was some wild rice. I wasvery hungry, for I had not eaten since I left the earth. I asked myuncle for some rice to eat, but he did not give it to me. Had I eaten ofthe food for spirits, I never should have returned to earth. 

"At last my uncle spoke to me. `My nephew, ' said he, 'why are youtravelling without a bow and arrow? how can you provide yourself withfood when you have no means of killing game? When my home was on theMississippi, the warriors of the Dahcotahs were never without their bowsand arrows--either to secure their food or to strike to the hearts oftheir enemies. '

"I then remembered that I had been travelling without my bow and arrows. `But where, ' said I to my uncle, `where are the spirits of myforefathers? where is my brother who fell under the tomahawk of hisenemy? where is my sister who threw herself into the power of Unktahe, rather than to live and see her rival the wife of the Sun? where are thespirits of the Dahcotah braves whose deeds are still told from father toson among us?'

"'The Dahcotah braves are still watching for their enemies--the huntersare bringing in the deer and the buffalo--our women are planting cornand tanning deer-skin. But you will not now see them; your step is firmand your eye is bright; you must return to earth, and when your limbsare feeble, when your eye is dim, then will you return and find yourhome in the city of spirits. '

"So saying, he arose and gave me a bow and arrow. I took it, and whiletrying it I left the house; but how I do not know. 

"The next thing that I remember was being seated on the top of thecliffs of Eagle's Nest, below Lake Pepin. I heard a sound, and soondistinguished my mother's voice; she was weeping. I knew that she wasbending over my body. I could see her as she cut off her hair, and Ifelt sad when I heard her cry, 'My son! my son!' Then I recollect beingon the top of the half-side mountain on Lake Pepin. Afterwards I was onthe mountain near Red Wing's village, and again I stood on a rock, on apoint of land near where the waters of the Mississippi and St. Peter'smeet, on the 'Maiden's Jumping Rock;' [Footnote: Near Fort Snelling is ahigh rock called the Maiden's Jumping Rock; where formerly the Dahcotahgirls used to jump for amusement, a distance of many feet from the topto the ground. ] here I recovered my right mind. "

The daughter of Ahaktah says that her father retained the "wahkun" bowand arrow that was given him by his uncle, and that he was alwayssuccessful in hunting or in war; that he enjoyed fine health, and livedto be a very old man; and she is living now to tell the story. 

OECHE-MONESAH;

THE WANDERER. 

 * * * * *

Chaskč was tired of living in the village, where the young men, findingplenty of small game to support life, and yielding to the languor andindolence produced by a summer's sun, played at checker's, or drank, orslept, from morn till night, and seemed to forget that they were thegreatest warriors and hunters in the world. This did very well for atime; but, as I said, Chaskč got tired of it. So he determined to go ona long journey, where he might meet with some adventures. 

Early one morning he shouldered his quiver of arrows, and drawing outone arrow from the quiver, he shot it in the direction he intendedto go. 

"Now, " said he, "I will follow my arrow. " But it seemed as if he weredestined never to find it, for morning and noon had passed away, and thesetting sun warned him, not only of the approach of night, but ofmusquitoes too. He thought he would build a fire to drive the musquitoesaway; besides, he was both hungry and tired, though he had not yet foundhis arrow, and had nothing to eat. 

When he was hesitating as to what he should do, he saw in the bushes adead elk, and behold! his arrow was sticking in its side. He drew thearrow out, then cut out the tongue, and after making a fire, he put thetongue upon a stick to roast. But while the tongue was roasting, Chaskčfell asleep and slept many hours. 

At day-break a woman came up to him and shook him, as if to awake him. Chaskč started and rubbed his eyes, and the woman pointed to the pathwhich led across the prairies. Was he dreaming? No, he felt sure he wasawake. So he got up and followed the woman. 

He thought it very strange that the woman did not speak to him. "I willask her who she is, " said he; but as he turned to address her she raisedher arms in the air, and changing her form to that of a beautiful bird, blue as the sky that hangs over the morning's mist, she flew away. Chaskč was surprised and delighted too. He loved adventures; had he notleft home to seek them? so he pursued his journey, quite forgetting hissupper, which was cooking when he fell asleep. 

He shot his arrow off again and followed it. It was late in the eveningwhen he found it, and then it was in the heart of a moose. "I will notbe cheated out of my supper to-night, " said he; so he cut the tongue outof the moose and placed it before the fire to roast. Hardly had heseated himself to smoke, when sleep overcame him, and he knew nothinguntil morning, when a woman approached and shook him as before, pointingto the path. 

He arose quickly and followed her; and as he touched her arm, determinedto find out who she was, she, turning upon him a brow black as night, was suddenly changed into a crow. 

The Dahcotah was completely puzzled. He had never cared for women; onthe contrary, had avoided them. He never wasted his time telling themthey were beautiful, or playing on the flute to charm their senses. Hethought he had left all such things behind him, but already had he beentwice baffled by a woman. Still he continued his journey. He had thisconsolation, the Dahcotah girls did not turn into birds and fly away. Atleast there was the charm of novelty in the incidents. The next day hekilled a bear, but as usual he fell asleep while the tongue wasroasting, and this time he was waked by a porcupine. The fourth day hefound his arrow in a buffalo. "Now, " said he, "I will eat at last, and Iwill find out, too, who and what it is that wakes me. "

But he fell asleep as usual, and was waked in the morning by a femalewho touched him lightly and pointed to the path. Her back was turnedtowards him, and instead of rising to follow her, he caught her in hisarms, determined to see and talk with her. 

Finding herself a prisoner, the girl turned her face to him, and Chaskčhad never seen anything so beautiful. 

Her skin was white as the fairest flower that droops its head over thebanks of the "Lac qui parle. " Her hair was not plaited, neither was itblack like the Dahcotah maidens', but it hung in golden ringlets abouther face and neck. The warm blood tinted her cheeks as she met theardent gaze of the Dahcotah, and Chaskč could not ask her who she was. How could he speak when his heart was throbbing, and every pulsebeating wildly?

"Let me go, " said the girl; "why do you seek to detain me? I am abeaver-woman, [Footnote: According to the wise men of the Dahcotahs, beavers and bears have souls. They have many traditions about bear andbeaver-women] and you are a Dahcotah warrior. Turn from me and find awife among the dark-faced maidens of your tribe. "

"I have always despised them, " said the Dahcotah, "but you are morebeautiful than the Spirits of the water. I love you, and will makeyou my wife. "

"Then you must give up your people, " replied the girl, "for I cannotlive as the Dahcotah women. Come with me to my white lodge, and we willbe happy; for see the bright water as it falls on the rocks. We will sitby its banks during the heat of the day, and when we are tired, themusic of its waves will lull us to sleep. "

So she took Chaskč by the hand, and they walked on till they came to anempty white lodge, and there they lived and were very happy. They werestill happier when their little boy began to play about the lodge; foralthough they loved each other very much, still it was lonely where theylived, and the child was company for them both. 

There was one thing, however, that troubled the Dahcotah; he could notturn his mind from it, and day after day passed without relieving himfrom his perplexity. His beautiful wife never ate with him. When hereturned in the evening from hunting, she was always glad to see him, and while he rested himself and smoked, she would cook his meat for him, and seem anxious to make him comfortable. But he had never seen her eat;and when he would tell her that he did not like to eat alone, and begher to sit down and eat with him, she would say she was not hungry; andthen employ herself about her wigwam, as if she did not wish him to sayany more about it. 

Chaskč made up his mind that he would find out what his wife lived upon. So the next morning he took his bow and arrows, as if he were going outon a day's hunt. After going a short distance from the lodge, he hidhimself in the trees, where he could watch the motions of his wife. 

She left the lodge after a while, and with an axe in her hand sheapproached a grove of poplar trees. After carefully looking round tosatisfy herself that there was no one near, she cut down a number of thesmall and tender poplars, and, carrying them home, ate them as if sheenjoyed them very much. Chaskč was infinitely relieved when he saw thathis wife did eat; for it frightened him to think that she lived onnothing but air. But it was so droll to think she should eat youngtrees! surely venison was a great deal better. 

But, like a good husband, he thought it was his duty to humor his wife'sfancies. And then he loved her tenderly--he had given up country andhome for her. She was so good and kind, and her beautiful hair! Chaskčcalled her "The Mocassin Flower, " for her golden ringlets reminded himof that beautiful flower. "She shall not have to cut the trees downherself, " said Chaskč, "I will bring her food while she prepares mine. "So he went out to hunt, and returned in the evening; and while his wifewas cooking his supper, he went to the poplar grove and cut a number ofyoung trees; he then brought them to the lodge, and, laying them down, he said to his wife, "I have found out at last what you like. "

No one would suppose but that the beaver-woman would have been gratefulto her husband for thinking of her. Instead of that, she was very angry;and, taking her child in her arms, she left the lodge. Chaskč wasastonished to see his gentle wife angry, but he concluded he would eathis supper, and then follow her, hoping that in the meantime she wouldrecover her good temper. 

When he went out, she was nowhere to be seen. He called her--he thoughtat first that she had hid herself. But, as night came on, and neithershe nor the child returned, the deserted husband grew desperate; hecould not stay in his lodge, and the only thing that he could do was tostart in search of her. 

He walked all night, but saw no trace of her. About sunrise he came to astream, and following it up a little way he came to a beaver dam, and onit sat his wife with her child in her arms. And beautiful she looked, with her long tresses falling into the water. 

Chaskč was delighted to find her. "Why did you leave me?" called he. "Ishould have died of grief if I had not found you. "

"Did I not tell you that I could not live like the Dahcotah women?"replied Mocassin Flower. "You need not have watched me to find out whatI eat. Return to your own people; you will find there women enough whoeat venison. "

The little boy clapped his hands with delight when he saw his father, and wanted to go to him; but his mother would not let him. She tied astring to his leg and told him to go, and the child would plunge intothe water, and when he had nearly reached the shore where his fathersat, then would the beaver-woman draw him back. 

In the meantime the Dahcotah had been trying to persuade his wife tocome to him, and return to the lodge; but she refused to do so, and satcombing her long hair. The child had cried itself to sleep; and theDahcotah, worn out with fatigue and grief, thought he would go tosleep too. 

After a while a woman came and touched him on the shoulder, and awakedhim as of old. He started and looked at her, and perceiving it was nothis wife, felt inclined to take little notice of her. 

"What, " said she, "does a Dahcotah warrior still love a woman who hateshim?"

"Mocassin Flower loves me well, " replied the Dahcotah; "she has been agood wife. "

"Yes, " replied the woman, "she was for a time; but she sighs to returnhome--her heart yearns towards the lover of her youth. "

Chaskč was very angry. "Can this be true?" he said; and he lookedtowards the beaver dam where his wife still sat. In the meantime thewoman who had waked him, brought him some food in bark dishes workedwith porcupine. 

"Eat, " she said to the Dahcotah; "you are hungry. "

But who can tell the fury that Mocassin Flower was in when she saw thatstrange woman bringing her husband food. "Who are you, " she cried, "thatare troubling yourself about my husband? I know you well; you are the'Bear-Woman. '"

"And if I am, " said the Bear woman, "do not the souls of the bears enjoyforever the heaven of the Dahcotah?"

Poor Chaskč! he could not prevent their quarrelling, so, being veryhungry, he soon disposed of what the Bear woman had brought him. Whenhe had done eating, she took the bark dishes. "Come with me, " she said;"you cannot live in the water, and I will take you to a beautiful lodge, and we will be happy. "

The Dahcotah turned to his wife, but she gave him no encouragement toremain. "Well, " said he, "I always loved adventures, and I will go andseek some more. "

The new wife was not half so pretty as the old one. Then she was sowilful, and ordered him about--as if women were anything but dogs incomparison with a Dahcotah warrior. Yes, he who had scorned the Dahcotahgirls, as they smiled upon him, was now the slave of a bear-woman; butthere was one comfort--there were no warriors to laugh at him. 

For a while they got on well enough. His wife had twin children--one wasa fine young Dahcotah, and the other was a smart active little bear, andit was very amusing to see them play together. But in all their fightsthe young Dahcotah had the advantage; though the little bear would rolland tumble, and stick his claws into the Dahcotah, yet it always endedby the little bear's capering off and roaring after his mother. Perhapsthis was the reason, but for some reason or other the mother did notseem contented and happy. One morning she woke up very early, and whiletelling her husband that she had a bad dream, the dog commenced barkingoutside the lodge. 

"What can be the matter?" said Chaskč. 

"Oh!" said the woman, "I know; there is a hunter out there who wants tokill me, but I am not afraid. "

So saying, she put her head out of the door, which the hunter seeing, shot his arrow; but instead of hurting her, the arrow fell to theground, and the bear-woman catching up her little child, ran away andwas soon out of sight. 

"Ha!" said Chaskč, "I had better have married a Dahcotah girl, for theydo not run away from their husbands except when another wife comes totake their place. But I have been twice deserted. " So saying, he tookthe little Dahcotah in his arms, and followed his wife. Towards eveninghe came up with her, but she did not seem glad to see him. He asked herwhy she left him; she replied, "I want to live with my own people. ""Well, " said the Dahcotah, "I will go with you. " The woman consented, though it was plain she did not want him; for she hated her Dahcotahchild, and would not look at him. 

After travelling a few days, they approached a grove of trees, whichgrew in a large circle. "Do you see that nest of trees?" said the woman. "There is the great village of the bears. There are many young men therethat loved me, and they will hate you because I preferred you to them. Take your boy, then, and return to your people. " But the Dahcotah fearednot, and they approached the village of the bears. 

There was a great commotion among the bears as they discovered them. They were glad to see the young bear-woman back again, but they hatedthe Dahcotah, and determined on his death. However, they received himhospitably, conducted him and his wife to a large lodge, gave them food, and the tired travellers were soon asleep. 

But the Dahcotah soon perceived he was among enemies, and he kept acareful look out upon them. The little Dahcotah was always quarrellingwith the young bears; and on one occasion, being pretty hungry, a cubannoying him at the time very much, he deliberately shot the cub withhis bow and arrow, and ate him up. This aroused the vengeance of thebears; they had a consultation among themselves, and swore they wouldkill both father and son. 

It would be impossible to tell of the troubles of Chaskč. His wife, hecould see, loved one of the bears, and was anxious for his own death;but whenever he contended with the bears he came off victor. Whether inrunning a foot race, or shooting with a bow and arrow, or whatever itmight be, he always won the prize, and this made his enemies stillmore venomous. 

Four years had now passed since Chaskč left his native village, andnothing had ever been heard of him. But at length the wanderer returned. 

But who would have recognized, in the crest-fallen, melancholy-lookingIndian, the gay warrior that had left home but a few years before? Thelittle boy that held his hand was cheerful enough, and seemed torecognize acquaintances, instead of looking for the first time on thefaces of his father's friends. 

How did the young girls laugh when he told of the desertion of his firstwife; but when he continued his story, and told them of thefaithlessness of the bear woman also, you heard nothing but shouts ofderision. Was it not a triumph for the Dahcotah women? How had hescorned them before he went away!--Did he not say that women were onlydogs, or worse than dogs?

But there was one among his old acquaintances who would not join in thelaughter. As she looked on the care-worn countenance of the warrior, shewould fain have offered to put new mocassins upon his feet, and bringhim food. But she dared not subject herself to the ridicule of hercompanions--though as night came on, she sought him when there was noone to heed her. 

"Chaskč, " she called--and the Dahcotah turned hastily towards her, attracted by the kindness of her voice--"there are no women who love asthe Dahcotah women. I would have gone to the ends of the earth with you, but you despised me. You have come back, and are laughed at. Care hasbroken your spirit, or you would not submit to the sneers of your oldfriends, and the contempt of those who once feared you. I will be yourwife, and, mingling again in the feasts and customs of your race, youwill soon be the bold and fearless warrior that you were when youleft us. "

And her words were true; for the Indians soon learned that they were notat liberty to talk to Chaskč of his wanderings. He never spoke of hisformer wives, except to compare them with his present, who was asfaithful and obedient as they were false and troublesome. "And he. Found, " says Chequered Cloud, "that there was no land like theDahcotah's, no river like the Father of waters, and no happiness likethat of following the deer across the open prairies, or of listening, inthe long summer days, to the wisdom of the medicine men. "

And she who had loved him in his youth, and wept for him in his absence, now lies by his side--for Chaskč has taken another long journey. Deathhas touched him, but not lightly, and pointed to the path which leads tothe Land of Spirits--and he did not go alone; for her life closed withand together their spirits watch over the mortal frames that theyonce tenanted. 

"Look at the white woman's life, " said Chequered Cloud, as sheconcluded the story of Chaskč, "and then at the Dahcotah's. You sleep ona soft bed, while the Dahcotah woman lays her head upon the ground, withonly her blanket for a covering; when you are hungry you eat, but fordays has the Dahcotah woman wanted for food, and there was none to giveit. Your children are happy, and fear nothing; ours have crouched in theearth at night, when the whoop and yell of the Chippeways sent terror totheir young hearts, and trembling to their tender limbs. 

"And when the fire-water of the white man has maddened the senses of theDahcotah, so that the blow of his war club falls upon his wife insteadof his enemy, even then the Dahcotah woman must live and suffer on. ""But, Chequered Cloud, the spirit of the Dahcotah watches over the bodywhich remains on earth. Did you not say the soul went to the houseof spirits?"

"The Dahcotah has four souls, " replied the old woman; "one wanders aboutthe earth, and requires food; another protects the body; the third goesto the Land of Spirits, while the fourth forever hovers around hisnative village. "

"I wish, " said I, "that you would believe in the God of the whitepeople. You would then learn that there is but one soul, and that thatsoul will be rewarded for the good it has done in this life, or punishedfor the evil. "

"The Great Spirit, " she replied, "is the God of the Dahcotah. He madeall things but thunder and wild rice. When we do wrong we are punishedin this world. If we do not live up to the laws of our forefathers, thespirits of the dead will punish us. We must keep up the customs of ourtribe. If we are afraid that the thunder will strike us, we dance inhonor of it, and destroy its power. Our great medicine feasts are givenin honor of our sacred medicine, which will not only heal the sick, butwill preserve us in danger; and we make feasts for the dead. 

"Our children are taught to do right. They are not to injure one who hasnot harmed them; but where is the Dahcotah who will not rejoice as hetakes the life of his enemy?"

"But, " said I, "you honor the thunder, and yet it strikes you. What isthe thunder, and where does it come from?"

"Thunder is a large bird, flying through the air; its bright tracks areseen in the heavens, before you hear the clapping of its wings. But itis the young ones who do the mischief. The parent bird would not hurt aDahcotah. Long ago a thunder bird fell dead from the heavens; and ourfathers saw it as it lay not far from Little Crow's village. 

"It had a face like a Dahcotah warrior, with a nose like an eagle'sbill. Its body was long and slender, its wings were large, and on themwas painted the lightning. Our warriors were once out hunting in thewinter, when a terrible storm came on, and a large thunder birddescended to the earth, wearing snow-shoes; he took but a few steps andthen rose up, leaving his tracks in the snow. That winter our hunterskilled many bears. "

TAH-WE-CHU-KIN;

THE WIFE. 

 * * * * *

In February, 1837, a party of Dahcotahs (Warpetonian) fell in withHole-in-the-Day, and his band. When Chippeways and Dahcotahs meet thereis generally bloodshed; and, however highly Hole-in-the-Day may beesteemed as a warrior, it is certain that he showed great treacherytowards the Dahcotahs on many occasions. 

Now they met for peaceable purposes. Hole-in-the-Day wished permissionto hunt on the Dahcotah lands without danger from the tomahawk of hisenemies. He proposed to pay them certain articles, which he shouldreceive from the United States Government when he drew his annuities, asa return for the privilege he demanded. 

The Dahcotahs and Chippeways were seated together. They had smoked thepipe of peace. The snow had drifted, and lay piled in masses behindthem, contrasting its whiteness with their dark countenances and theirgay ornaments and clothing. For some years there had been peace betweenthese two tribes; hating each other, as they did, they had managed tolive without shedding each other's blood. 

Hole-in-the-Day was the master spirit among the Chippeways. He was thegreatest hunter and warrior in the nation; he had won the admiration ofhis people, and they had made him chief. His word was law to them; hestood firmly on the height to which he had elevated himself. 

He laid aside his pipe and arose. His iron frame seemed not to feel thekeen wind that was shaking the feathers in the heads of the manywarriors who fixed their eyes upon him. 

He addressed the Dahcotah warriors. "All nations, " said he, "as yetcontinue the practice of war, but as for me, I now abandon it. I holdfirmly the hand of the Americans. If you, in future, strike me twice oreven three times, I will pass over and not revenge it. If wars shouldcontinue, you and I will not take part in them. You shall not fight, neither will I. There shall be no more war in that part of the countrylying between Pine Island and the place called Hanoi catnip, (They shotthem in the night). Over this extent of country we will hold the pipefirmly. You shall hold it by the bowl, and we will hold it by the stem. The pipe shall be in your keeping. " So saying, Hole-in-the-Day advancedand presented the Dahcotahs with a pipe. 

After a moment he continued his speech. "On account of your misconduct, we did desire your death, and if you had met us last winter to treat ofpeace, however great your numbers, we should have killed you all. Whitemen had ordered us to do so, and we should have done it; because theMendewakantonwans had informed us that you intended by treachery tokill us. "

The Dahcotah chief then replied to him saying, that the Dahcotahs werewilling that the Chippeways should hunt on their lands to the borders ofthe prairie, but that they should not enter the prairie. The Chippewaysthen agreed to pay them a large quantity of sugar, a keg of powder, anda quantity of lead and tobacco. 

After their engagement was concluded, Hole-in-the-Day rose again andsaid, "In the name of the Great Spirit, this peace shall be forever, "and, turning to Wandiokiya (the Man that talks to the Eagle), a Dahcotahwho had been taught by the missionaries to read and write, requested himto commit to writing the agreement which had just been made. 

Wandiokiya did so, and has since forwarded the writing to the Rev. Mr. P----, who resides near Fort Snelling. The Dahcotah adds, "We have nowlearned that the object of Hole-in-the-Day was to deceive and kill us;and he and his people have done so, showing that they neither fear Godnor the chief of the American people. 

"In this manner they deceived us, deceived us in the name of the Gods. 

"Hole-in-the-Day led the band of murderers. 

"WANDIOKIYA. "

CHAPTER II. 

We shall see how faithfully the Chippeway chief kept the treaty that hehad called upon the Great Spirit to witness. There has been greatdiversity of opinion concerning Hole-in-the-Day, The Chippeways andDahcotahs all feared him. Some of the white people who knew himadmired, while others detested his character. 

He was certainly, what all the Chippeways have been, a friend of thewhite people, and equally an enemy to the Dahcotahs. He encouraged allattempts that were made towards the civilization of his people; he triedto induce them to cultivate the ground; indeed, he sometimes assumed theduties which among savages are supposed to belong exclusively tofemales, and has been frequently seen to work in his garden. Had it beenpossible, he would even have forced the Chippeways to civilization. 

He had three wives--all sisters. He was fond of them, but if theyirritated him, by disputing among themselves, or neglecting any thingwhich he found necessary to his comfort, he was very violent. Blows werethe only arguments he used on such occasions. 

The present chief is one of his children; several of them died young, and their father felt their loss most keenly. Grave and stoical as washis deportment, his feelings were very strong, and not easilycontrolled. 

He was a man of deep thought, and of great ambition. The latter passionwas gratified to as great a degree as was possible. Loved by his tribe, feared by his enemies, respected and well treated by the white people, what more could a savage ask? Among the Indians he was a great man, buthe was truly great in cunning and deceit. 

On this occasion, however, the Dahcotahs had perfect confidence in him, and it was on the first day of April, in the same year, that theyarrived at the place appointed to meet the Chippeways, near the eastbranch of the Chippeway river, about thirty miles northeast of Lac quiparle. The women raised the teepees, six in number, and prepared thescanty portion of food for their families. Here they remained, untiltheir patience was almost exhausted, constantly expectingHole-in-the-Day to appear; but day after day passed, and they were stilldisappointed. Now and then the reports of fire-arms were heard nearthem, but still the Chippeways did not visit the camp of the Dahcotahs. 

Famine now showed itself among them. They had neither corn nor flour. Had the wild ducks flown over their heads in clouds, there was butlittle powder and shot to kill them--but there were few to be seen. Someof the Indians proposed moving their camp where game was moreplenty--where they might see deer, and use their bows and arrows to somepurpose. But others said, if they were not at the appointed place ofmeeting, they would violate the contract, and lose their claim to thearticles that Hole-in-the-day had promised to deliver to them. 

It was finally concluded that the party should divide, one half movingoff in search of food, the other half remaining where they were, inhopes that Hole-in-the-Day would make his appearance. 

Three teepees then remained, and they were occupied by seventeenpersons, all women and children excepting four. It was drawing ontowards evening, when the Dahcotahs heard the sound of footsteps, andtheir satisfaction was very great, when they perceived the Chippewaychief approach, accompanied by ten of his men. These men had beenpresent at the council of peace in February. 

One of the Dahcotahs, named Red Face, had left his family in themorning, to attend to the traps he had set for beaver. He had notreturned when the Chippeways arrived. His two wives were with theDahcotahs who received the Chippeways. One of these women had twochildren; the other was quite young, and, according to Indian ideas, beautiful too. She was the favorite wife. 

The Dahcotahs received the Chippeways with real pleasure, in full faithand confidence. "Hole-in-the-Day has been long in coming, " said one ofthe Dahcotahs; "his friends have wished to smoke the pipe of peace withhim, but some of them have left us to seek for food. We welcome you, andwill eat together, and our friendship shall last forever. "Hole-in-the-Day met his advances with every appearance of cordiality. One thing, however, the Dahcotahs observed, that the Chippeways did notfire their guns off when they arrived, which is done by Indians whenthey make a visit of friendship. 

The party passed the evening in conversation. All the provisions of theDahcotahs were called in requisition to feast the Chippeways. Aftereating, the pipe went round again, and at a late hour they laid down tosleep, the Chippeways dividing their party, several in each teepee. 

Hole-in-the-day lay down by the side of his host, so motionless youwould have thought that sleep had paralyzed his limbs and senses; hisregular breathing intimates a heart at peace with himself and his foes;but that heart was beating fast, for in a moment he raises himselfcautiously, gazes and smiles too upon the sleeping Dahcotah beside him. He gives the appointed signal, and instantaneously plunges his knifeinto the heart of the trusting Dahcotah. It was child's play afterwardsto quiet the shrill shrieks of the terrified wife. A moment more, andshe and her child lay side by side, never to awake again. 

For a short time broken and shrill cries were heard from the otherteepees, but they were soon over. The two wives of Red Face had laiddown without a fear, though their protector was absent. The elder of thetwo clasped her children to her heart, consoled, in a measure, whilelistening to their calm breathing, for the loss of the love of herhusband. She knew that the affections of a husband might vary, but thetie between mother and child is indissoluble. 

The young wife wondered that Red Face was not by her side. But he wouldreturn to-morrow, and her welcome would be all the greeting that hewould wish for. While her thoughts are assuming the form of dreams, shesees the fatal weapon pointed at the mother and child. The bullet thatkills the sleeping infant on its mother's breast, wounds the motheralso; but she flies in horror, though not soon enough to escape thesight of her other pleading child, her warrior-son, vainly clasping hishands in entreaty to the savage, who, with another blow from histomahawk, puts an end to his sufferings. The wretched mother escapes, for Hole-in-the-Day enters the teepee, and takes prisoner the youngerwife. She escapes a present death--what will be her future fate?

CHAPTER III. 

The elder of the two wives escaped from the murderous Chippeways. Againand again, in the darkness of the night, she turns back to flee from herdeadly foe, but far more from the picture of her children, murderedbefore her eyes. She knew the direction in which the Dahcotahs who hadleft the party had encamped, and she directed her steps to find them. One would think she would have asked death from her enemies--her husbandloved her no more, her children were dead--but she clung to life. 

She reached the teepees at last, and hastened to tell of her sorrows, and of the treachery of Hole-in-the-Day. For a moment the utmostconsternation prevailed among the Indians, but revenge was the secondthought, and rapidly were their preparations made to seek the scene ofthe murder. The distance was accomplished in a short time, and thedesolation lay before their eyes. 

The fires in the teepees were not gone out; the smoke was ascending tothe heavens; while the voices of the murdered Dahcotahs seemed to callupon their relatives for revenge. . There lay the warriors, who, brave asHole-in-the-Day, had laid aside their weapons, and reposed on the faithof their enemies, their strong limbs powerless, their faces turnedtowards the light, which fell upon their glassy eyes. See the mother, asshe bends over the bodies of her innocent children!--her boy, who walkedso proudly, and said he would kill deer for his mother; her infant, whose life had been taken, as it were, from her very heart. She strainsthem to her bosom, but the head leans not towards her, and the arms arestiff in death. 

Red Face has asked for his young wife. She is alive, but, far worse thandeath, she is a prisoner to the Chippeways. His children are dead beforehis eyes, and their mother, always obedient and attentive, does not hearhim when he speaks to her. The remains of the feast are scattered onthe ground; the pipe of peace lies broken among them. 

In the course of the morning the Rev. Mr. ----, missionary among theDahcotahs, with the assistance of an Indian named Round Wind, collectedthe bodies and buried them. 

Of the fourteen persons who were in the three teepees, no more than fourescaped; two young men and two women. 

The Chippeways fled as quickly as possible from the country of theDahcotahs, with their prisoner--sad change for her. A favorite wifefinds herself in the power of ten warriors, the enemies of her people. The cries of her murdered friends are yet sounding in her ears; and sheknows not how soon their fate may be hers. Every step of the wearyjourney she pursues, takes her farther from her country. She dares notweep, she cannot understand the language of her enemies, but sheunderstands their looks, and knows she must obey them. She wishes theywould take her life; she would take it herself, but she is watched, andit is impossible. 

She sees by their angry gestures and their occasional looks towards her, that she is the subject of their dispute, until the chief raises hiseyes and speaks to the Chippeways--and the difference ceases. 

At length her journey is at an end. They arrive at the village, andHole-in-the-Day and his warriors are received with manifestations ofdelight. They welcomed him as if he had performed a deed of valorinstead of one of cowardice. 

The women gaze alternately upon the scalps and upon the prisoner. She, poor girl, is calm now; there is but one thought that makes her tiredlimbs shake with terror. She sees with a woman's quickness that there isno female among those who are looking at her as beautiful as she is. Itmay be that she may be required to light the household fires for one ofher enemies. She sees the admiring countenance of one of the youngChippeway warriors fixed upon her; worn out with fatigue, she cannotsupport the wretched thought. For a while she is insensible even toher sorrows. 

On recovering, food is given her, and she tries to eat. Nothing butdeath can relieve her. Where are the spirits of the rocks and rivers ofher land? Have they forgotten her too?

Hole-in-the-Bay took her to his teepee. She was his prisoner, he choseto adopt her, and treated her with every kindness. He ordered his mennot to take her life; she was to be as safe in his teepee as if she werehis wife or child. 

For a few days she is allowed to remain quiet; but at length she isbrought out to be present at a council where her fate was to be decided. 

Hole-in-the-Day took his place in the council, and ordered the prisonerto be placed near him. Her pale and resigned countenance was a contrastto the angry and excited faces that lowered upon her; but the chieflooked unconcerned as to the event. However his warriors might contend, the result of the council would depend upon him; his unbounded influencealways prevailed. 

After several speeches had been made, Stormy Wind rose and addressed thechief. His opinion was that the prisoner should suffer death. TheDahcotahs had always been enemies, and it was the glory of theChippeways to take the lives of those they hated. His chief had takenthe prisoner to his teepee; she was safe; she was a member of hisfamily--who would harm her there? but now they were in council to decideupon her fate. He was an old man, had seen many winters--he had oftentravelled far and suffered much to take the life of an enemy; and here, where there is one in their power, should they lose the opportunity ofrevenge? She was but a woman, but the Dahcotah blood flowed in herveins. She was not fit to live. The Eagle spoke next. He was glad thatthe chief had taken the prisoner to his teepee--it had been alwayscustomary occasionally to adopt a prisoner, and the chief did well tokeep up the customs of their tribe. The prisoner was young, she could betaught to love the Chippeway nation; the white people did not murdertheir prisoners; the Chippeways were the friends of the white people;let them do as they did, be kind to the prisoner and spare her life. TheEagle would marry the Dahcotah girl; he would teach her to speak thelanguage of her adopted tribe; she should make his mocassins, and herchildren would be Chippeways. Let the chief tell the Eagle to take thegirl home to his teepee. 

The Eagle's speech created an excitement. The Indians rose one after theother, insisting upon the death of their prisoner. One or two secondedthe Eagle's motion to keep her among them, but the voices of the othersprevailed. The prisoner saw by the faces of the savages what their wordsportended. When the Eagle rose to speak, she recognized the warriorwhose looks had frightened her; she knew he was pleading for her lifetoo; but the memory of her husband took away the fear of death. Deathwith a thousand terrors, rather than live a wife, a slave to theChippeways! The angry Chippeways are silenced, for their chief addressesthem in a voice of thunder; every voice is hushed, every countenance isrespectfully turned towards the leader, whose words are to decide thefate of the unhappy woman before them. 

"Where is the warrior that will not listen to the words of his chief? myvoice is loud and you shall hear. I have taken a Dahcotah womanprisoner; I have chosen to spare her life; she has lived in my teepee;she is one of my family; you have assembled in council to-day to decideher fate--I have decided it. When I took her to my teepee, she became asmy child or as the child of my friend. You shall not take her life, norshall you marry her. She is my prisoner--she shall remain in my teepee. "

Seeing some motion of discontent among those who wished to take herlife, he continued, while his eyes shot fire and his broad chest heavedwith anger:

"Come then and take her life. Let me see the brave warrior who will takethe life of my prisoner? Come! she is here; why do you, not raise yourtomahawks? It is easy to take a woman's scalp. "

Not a warrior moves. The prisoner looks at the chief and at hiswarriors. Hole-in-the-Day leads her from the council and points to histeepee, which is again her home, and where she is as safe as she wouldbe in her husband's teepee, by the banks of the Mine So-to. 

CHAPTER IV. 

While the wife of Red Face lived from day to day in suspense as to herfate, her husband made every effort for her recovery. Knowing that shewas still alive, he could not give up the hope of seeing her again. Accordingly, the facts were made known at Fort Snelling, and theChippeway interpreter was sent up to Hole-in-the-Day's village, with anorder from the government to bring her down. 

She had been expected for some time, when an excitement among a numberof old squaws, who were standing outside of the gate of the fort, showedthat something unusual was occasioning expressions of pleasure; and asthe wife of Red Face advanced towards the house of the interpreter, their gratification was raised to the utmost. 

Red Face and some of the Dahcotah warriors were soon there too--and thelong separated husband and wife were again united. 

But whatever they might have felt on the occasion of meeting again, theyshowed but little joy. Red Face entered the room where were assembledthe Indians and the officers of the garrison. He shook hands with theofficers and with the interpreter, and, without looking at his wife, took his seat with the other Dahcotahs. 

But her composure soon left her. When she saw him enter, the bloodmantled in her pale cheek--pale with long anxiety and recent fatigue. She listened while the Dahcotahs talked with the agent and thecommanding officer; and at last, as if her feelings could not longer berestrained, she arose, crossed the room, and took her seat at his feet!

The chief Hole-in-the-Day has been dead some years, and, in one of thepublic prints, it was stated that he was thrown from his carriage andkilled. This was a genteel mode of dying, which cannot, with truth, beattributed to him. 

He always deplored the habit of drinking, to which the Indians are somuch addicted. In his latter years, however, he could not withstand thetemptation; and, on one occasion, being exceedingly drunk, he was putinto an ox-cart, and being rather restive, was thrown out, and the cartwheel went over him. 

Thus died Hole-in-the-Day-one of the most noted Indians of the presentday; and his eldest son reigns in his stead. 

[Illustration: HAOKAH THE ANTI-NATURAL GOD; ONE OF THE GIANTS OF THEDAHCOTAHS. Drawn by White Deer, a Sioux Warrior who lives near FortSnelling. ]

EXPLANATION OF THE DRAWING. 

 1. The giant. 2. A frog that the giant uses for an arrow-point. 3. A large bird that that the giant keeps in his court. 4. Another bird. 5. An ornament over the door leading into the court. 6. An ornament over a door. 7. Part of court ornamented with down. 8. Part of do. Do. With red down. 9. A bear; 10. A deer; 11. An elk; 12. A buffalo. 13, 14. Incense-offering. 15. A rattle of deer's claws, used when singing. 16. A long flute or whistle. 17, 18, 19, 20. Are meteors that the giant sends out for his defence, or to protect him from invasion. 21, 22, 23, 24. The giant surrounded with lightnings, with which he kills all kinds of animals that molest him. 25. Red down in small bunches fastened to the railing of the court. 26. The same. One of these bunches of red down disappears every time an animal is found dead inside the court. 27, 28. Touchwood, and a large fungus that grows on trees. --These are eaten by any animal that enters the court, and this food causes their death. 29. A streak of lightning going from the giant's hat. 30. Giant's head and hat. 31. His bow and arrow. 

WAH-ZEE-YAH

ANOTHER OF THE GIANT GODS OF THE DAHCOTAHS. 

Wah-Zee-Yah had a son who was killed by Etokah Wachastah, Man of theSouth. Wah-zee-yah is the god of the winter, and Etokah Wachastah is thegod of the summer. When there is a cold spell early in the warm weather, the Dahcotahs say Wah-zee-yah is looking back. When the son ofWah-zee-yah was killed, there were six on each side; the Beings of thesouth were too strong for those of the north, and conquered them. Whenthe battle was over, a fox was seen running off with one of the Beingsof the north. 

These gods of the Dahcotahs are said to be inferior to the Great Spirit;but if an Indian wants to perform a deed of valor, he prays to Haokahthe Giant. When they are in trouble, or in fear of anything, they prayto the Great Spirit. You frequently see a pole with a deer-skin, or ablanket hung to it; these are offerings made to the Great Spirit, topropitiate him. White Dog, who lives near Fort Snelling, says he hasoften prayed to the Great Spirit to keep him from sin, and to enable himand his family to do right. When he wishes to make an offering to theGreat Spirit, he takes a scarlet blanket, and paints a circle of bluein the centre, (blue is an emblem of peace, ) and puts ten bells, orsilver brooches to it. This offering costs him $20. Christians are tooapt to give less liberally to the true God. When White Dog goes to war, he makes this offering. 

White Dog says he never saw the giant, but that "Iron Members, " who diedlast summer, saw one of the giants several years ago. 

Iron Members was going hunting, and when he was near Shah-co-pee'svillage, he met the Giant. He wore a three-cornered hat, and one sidewas bright as the sun; so bright one could not look upon it; and he hada crooked thing upon his shoulder. 

Iron Members was on a hill; near which was a deep ravine, when suddenlyhis eye rested upon something so bright that it pained him to look atit. He looked down the ravine and there stood the Giant. Notwithstandinghis position, his head reached to the top of the trees. The Giant wasgoing northwards, and did not notice the Indian or stop; he says hewatched the Giant; and, as he went forward, the trees and bushes seemedto make way for him. The visit was one of good luck, the Indians say, for there was excellent hunting that season. 

The Dahcotahs believe firmly the story of Iron Members. He was one oftheir wisest men. He was a great warrior and knew how to kill hisenemies. White Dog says that at night, when they were on a war party, Iron Members would extinguish all the fires of the Dahcotahs, and thendirect his men where to find the Chippeways. He would take a spoonful ofsugar, and the same quantity of whiskey, and make an offering to thespirits of their enemies; he would sing to them, and charm them so thatthey would come up so close to him that he would knock them on the headwith his rattle, and kill them. These spirits approach in the form of abear. After this is done, they soon find their enemies and conquer them. 

The Dahcotahs think their medicine possesses supernatural powers; theyburn incense, --leaves of the white cedar tree, --in order to destroy thesupernatural powers of a person who dislikes them. They consider theburning of incense a preventive of evil, and believe it wards off dangerfrom lightning. They say that the cedar tree is wahkun (spiritual) andon that account they burn its leaves to ward off danger. The temple ofSolomon was built of cedar. 

Unktahe, the god of the waters, is much reverenced by the Dahcotahs. Morgan's bluff, near Fort Snelling, is called "God's house" by theDahcotahs; they say it is the residence of Unktahe, and under the hillis a subterranean passage, through which they say the water-god passeswhen he enters the St. Peter's. He is said to be as large as a whiteman's house. 

Near Lac qui parle is a hill called "the Giant's house. " On one occasionthe Rev. Mr. ---- was walking with a Dahcotah, and as they approachedthis hill the Dahcotah exclaimed, "Do you not see him, there he is. " Andalthough no one else saw the Giant, he persisted in watching him for afew moments as he passed over the hill. 

Near Lac qui parle, is living an old Dahcotah woman of a singularappearance. Her face is very black, and her hair singed andfaded-looking. She was asked by a stranger to account for her singularappearance. "I dreamed of the Giant, " she said; "and I was frightenedwhen I woke; and I told my husband that I would give a dance to theGiant to propitiate him; but my husband said that I was not able to gothrough the Giant's dance; that I would only fail, and bring disgraceupon him and all my family. The Giant was very angry with me, andpunished me by burning my face black, and my hair as you see it. " Herhusband might well fear that she would not be able to performthis dance. 

It would be impossible to give any idea of the number of the gods of theDahcotahs. All nature is animated with them; every mountain, every tree, is worshipped, as among the Greeks of old, and again, like theEgyptians, the commonest animals are the objects of their adoration. 

May the time soon come when they will acknowledge but one God, theCreator of the Earth and Heaven, the Sovereign of the universe!

STORMS IN LIFE AND NATURE;

OR, UNKTAHE AND THE THUNDER BIRD

"Ever, " says Checkered Cloud, "will Unktahe, the god of the waters, andWahkeon, (Thunder, ) do battle against each other. Sometimes the thunderbirds are conquerors--often the god of the waters chases his enemiesback to the distant clouds. "

Many times, too, will the daughters of the nation go into the pathlessprairies to weep; it is their custom; and while there is sickness, andwant, and death, so long will they leave the haunts of men to weep wherenone but the Great Spirit may witness their tears. It is only, theybelieve, in the City of spirits, that the sorrows of Dahcotah women willcease--there, will their tears be dried forever. 

Many winters have passed away since Harpstenah brought the dead body ofher husband to his native village to be buried; my authority is the"medicine woman, " whose lodge, for many years, was to be seen on thebanks of Lake Calhoun. 

This village is now deserted. The remains of a few houses are to beseen, and the broken ground in which were planted the poles of theirteepees. Silence reigns where the merry laugh of the villagers oftenmet in chorus. The scene of the feast and dance is now covered with longgrass, but "desolation saddens all its green. "

CHAPTER I. 

Dark and heavy clouds hung over the village of "Sleepy Eyes, " one of thechiefs of the Sioux. The thunder birds flapped their wings angrily asthey flew along, and where they hovered over the "Father of manywaters, " the waves rose up, and heaved to and fro. Unktahe was eager tofight against his ancient enemies; for as the storm spirits shriekedwildly, the waters tossed above each other; the large forest trees wereuptorn from their roots, and fell over into the turbid waters, wherethey lay powerless amid the scene of strife; and while the vividlightning pierced the darkness, peal after peal was echoed by theneighboring hills. 

One human figure was seen outside the many teepees that rose side byside in the village. Sleepy Eyes alone dared to stand and gaze upon thetempest which was triumphing over all the powers of nature. As thelightning fell upon the tall form of the chief, he turned his keenglance from the swift-flying clouds to the waters, where dwelt the godwhose anger he had ever been taught to fear. He longed, thoughtrembling, to see the countenance of the being whose appearance is thesure warning of calamity. His superstitious fears told him to turn, lestthe deity should rise before him; while his native courage, and love ofthe marvellous, chained him to the spot. 

The storm raged wilder and louder--the driving wind scattered the hailaround him, and at length the chief raised the door of his teepee, andjoined his frightened household. Trembling and crouching to the groundwere the mothers and children, as the teepee shook from the force of thewind. The young children hid their faces close against their mothers'breasts. Every head was covered, to avoid the streaked lightning as itglanced over the bent and terrified forms, that seemed to cling to theearth for protection. 

At the end of the village, almost on the edge of the high bluff thattowered above the river, rose a teepee, smaller than the rest. The opendoor revealed the wasted form of Harpstenah, an aged woman. 

Aged, but not with years! Evil had been the days of her pilgrimage. 

The fire that had burned in the wigwam was all gone out, the dead asheslay in the centre, ever and anon scattered by the wind over the wretchedhousehold articles that lay around. Gone out, too, were the flames thatonce lighted with happiness the heart of Harpstenah. 

The sorrows of earth, more pitiless than the winds of heaven, hadscattered forever the hopes that had made her a being of light and life. The head that lies on the earth was once pillowed on the breast of thelover of her youth. The arm that is heavily thrown from her once claspedhis children to her heart. 

What if the rain pours in upon her, or the driving wind and hail scatterher wild locks? She feels it not. Life is there, but the consciousnessof life is gone forever. 

A heavier cloud hangs about her heart than that which darkens nature. She fears not the thunder, nor sees the angry lightning. She has laidupon the scaffold her youngest son, the last of the many ties that boundher to earth. 

One week before, her son entered the wigwam. He was not alone; hiscomrade, "The Hail that Strikes, " accompanied him. 

Harpstenah had been tanning deer-skin near her door. She had planted twopoles firmly in the ground, and on them she had stretched the deer-skin. With an iron instrument she constantly scraped the skin, throwing waterupon it. She had smoked it too, and now it was ready to make intomocassins or leggins. She had determined, while she was tanning thedeer-skin, how she would embroider them. They should be richer andhandsomer even than those of their chief's son; nay, gayer than thoseworn by the chief himself. She had beads and stained porcupine quills;all were ready for her to sew. 

The venison for the evening meal was cooked and placed in a wooden bowlbefore the fire, when the two young men entered. 

The son hardly noticed his mother's greeting, as he invited his friendto partake of the venison. After eating, he filled his pipe, smoked, andoffered it to the other. They seemed inclined to waste but little timein talking, for the pipe was put by, and they were about to leave theteepee, when the son's steps were arrested by his mother's asking him ifhe were going out again on a hunt. "There is food enough, " she added, "and I thought you would remain at home and prepare to join in the danceof the sun, which will be celebrated to-morrow. You promised me to doso, and a Dahcotah values his word. "

The young man hesitated, for he loved his mother, and he knew it wouldgrieve her to be told the expedition upon which he was going. 

The eyes of his comrade flashed fire, and his lip curled scornfully, ashe turned towards the son of Harpstenah. "Are you afraid to tell yourmother the truth, " he said, "or do you fear the 'long knives' [Footnote:Officers and soldiers are called long knives among the Sioux, from theirwearing swords. ] will carry you a prisoner to their fort? _I_ will tellyou where we are going, " he added. "The Dahcotahs have bought uswhiskey, and we are going to meet them and help bring it up. And nowcry--you are a woman--but it is time for us to be gone. "

The son lingered--he could not bear to see his mother's tears. He knewthe sorrows she had endured, he knew too (for she had often assured him)that should harm come to him she would not survive it. The knife shecarried in her belt was ready to do its deadly work. She implored him tostay, calling to his mind the deaths of his father and of his murderedbrothers; she bade him remember the tears they had shed together, andthe promises he had often made, never to add to the trials shehad endured. 

It was all in vain; for his friend, impatient to be gone, laughed at himfor listening to the words of his mother. "Is not a woman a dog?" hesaid. "Do you intend to stay all night to hear your mother talk? If so, tell me, that I may seek another comrade--one who fears neither a whiteman nor a woman. "

This appeal had its effect, for the young men left the teepee together. They were soon out of sight, while Harpstenah sat weeping, and swayingher body to and fro, lamenting the hour she was born. "There is nosorrow in the land of spirits, " she cried; "oh! that I were dead!"

The party left the village that night to procure the whiskey. They werecareful to keep watch for the Chippeways, so easy would it be for theirenemies to spring up from behind a tree, or to be concealed among thebushes and long grass that skirted the open prairies. Day and night theywere on their guard; the chirping of the small bird by day, as well asthe hooting of an owl by night--either might be the feigned voice of atomahawked enemy. And as they approached St. Anthony's Falls, they hadstill another cause for caution. Here their friends were to meet themwith the fire water. Here, too, they might see the soldiers from FortSnelling, who would snatch the untasted prize from their lips, and carrythem prisoners to the fort--a disgrace that would cling to them forever. 

Concealed under a rock, they found the kegs of liquor, and, whileplacing them in their canoes, they were joined by the Indians who hadbeen keeping guard over it, and at the same time watching forthe soldiers. 

In a few hours they were relieved of their fears. The flag that wavedfrom the tower at Fort Snelling, had been long out of sight. They kepttheir canoes side by side, passing away the time in conversation. 

The women who were paddling felt no fatigue. They knew that at nightthey were to have a feast. Already the fires of the maddening drink hadmade the blood in their dull veins course quickly. They anticipated theexcitement that would make them forget they had ever been cold orhungry; and bring to them bright dreams of that world where sorrowis unknown. 

"We must be far on our journey to-night, " said the Rattler; "the longknives are ever on the watch for Dahcotahs with whiskey. "

"The laws of the white people are very just, " said an old man of theparty; "they let their people live near us and sell us whiskey, theytake our furs from us, and get much money. _They_ have the right tobring their liquor near us, and sell it, but if _we_ buy it we arepunished. When I was young, " he added, bitterly, "the Dahcotahs werefree; they went and came as they chose. There were no soldiers sent toour villages to frighten our women and children, and to take our youngmen prisoners. The Dahcotahs are all women now--there are no warriorsamong them, or they would not submit to the power of the long knives. "

"We must submit to them, " said the Rattler; "it would be in vain toattempt to contend with them. We have learned that the long knives _canwork in the night_. A few nights ago, some young men belonging to thevillage of Marpuah Wechastah, had been drinking. They knew that theChippeway interpreter was away, and that his wife was alone. They went, like cowards as they were, to frighten a woman. They yelled and sung, they beat against her door, shouting and laughing when they found shewas afraid to come out. When they returned home it was just day; theydrank and slept till night, and then they assembled, four young men inone teepee, to pass the night in drinking. 

"The father of White Deer came to the teepee. 'My son, ' said he, 'it isbetter for you to stop drinking and go away. You have an uncle among theTetons, go and visit him. You brought the fire water here, youfrightened the wife of the Interpreter, and for this trouble you will bepunished. Your father is old, save him the disgrace of seeing his son aprisoner at the Fort. '

"'Fear not, my father, ' said the young man, 'your Son will never be aprisoner. I wear a charm over my heart, which will ever make me free asthe wind. The _white men cannot work in the night;_ they are sleepingeven now. We will have a merry night, and when the sun is high, and thelong knives come to seek me, you may laugh at them, and tell them tofollow me to the country of the Tetons. ' The father left the teepee, andWhite Deer struck the keg with his tomahawk. The fire water dulled theirsenses, for they heard not their enemies until they were upon them. 

"It was in the dead of night--all but the revellers slept--when thesoldiers from the fort surrounded the village. 

"The mother of White Deer heard the barking of her dog. She looked outof the door of her teepee. She saw nothing, for it was dark; but sheknew there was danger near. 

"Our warriors, roused from their sleep, determined to find out the causeof the alarm; they were thrust back into their teepees by the bayonetsof the long knives, and the voice of the Interpreter was heard, crying, 'The first Dahcotah that leaves his lodge shall be shot. '

"The soldiers found out from the old chief the teepee of the revellers. The young men did not hear them as they approached; they were drinkingand shouting. White Deer had raised the cup to his lips, when thesoldier's grasp was upon him. It was too late for him to fly. 

"There was an unopened keg of liquor in the teepee. The soldiers struckit to pieces, and the fire water covered the ground. 

"The hands of White Deer were bound with an iron chain; he threw fromhim his clothes and his blanket. He was a prisoner, and needed not theclothing of a Dahcotah, born free. 

"The grey morning dawned as they entered the large door of the fort. Hisold father soon followed him; he offered to stay, himself, as aprisoner, if his young son could be set free. 

"It is in vain, then, that we would contend with the white man; theykeep a watch over all our actions. They _work in the night_. "

"The long knives will ever triumph, when the medicine men of our nationspeak as you do, " said Two Stars. "I have lived near them always, andhave never been their prisoner. I have suffered from cold in the winter, and have never asked clothing, and from hunger, and have never askedfood. My wife has never stood at the gate to ask bread, nor have mydaughters adorned themselves to attract the eyes of their young men. Iwill live and die on the land of my forefathers, without asking a favorof an enemy. They call themselves the friends of the Dahcotahs. They areour friends when they want our lands or our furs. 

"They are our worst enemies; they have trampled us under foot. We do notchase the deer on the prairies as eagerly as they have hunted us down. They steal from us our rights, and then gain us over by fair words. Ihate them; and had not our warriors turned women, and learned to fearthem, I would gladly climb their walls, and shout the war-cry in theirears. The Great Spirit has indeed forsaken his children, when theirwarriors and wise men talk of submission to their foes. "

CHAPTER II. 

Well might Harpstenah sit in her lodge and weep. The sorrows of her lifepassed in review before her. Yet she was once the belle of an Indianvillage; no step so light, no laugh so merry as hers. She possessed too, a spirit and a firmness not often found among women. 

She was by birth the third daughter, who is always called Harpstenahamong the Sioux. Her sisters were married, and she had seen but fourteensummers when old Cloudy Sky, the medicine man, came to her parents tobuy her for his wife. 

They dared not refuse him, for they were afraid to offend a medicineman, and a war chief besides. Cloudy Sky was willing to pay them wellfor their child. So she was told that her fate for life was determinedupon. Her promised bridegroom had seen the snows of eighty winters. 

It was a bright night in the "moon for strawberries. " [Footnote: Themonth of June. ] Harpstenah had wept herself to sleep, and she had reasontoo, for her young companions had laughed at her, and told her that shewas to have for a husband an old man without a nose. And it was true, though Cloudy Sky could once have boasted of a fine aquiline. He hadbeen drinking freely, and picked a quarrel with one of his swornfriends. After some preliminary blows, Cloudy Sky seized his antagonistand cut his ear sadly, but in return he had his nose bitten off. 

She had wept the more when her mother told her that in four days she wasto go to the teepee of her husband. It was in vain to contend. She laydown beside the fire; deep sleep came upon her; she forgot the events ofthe past day; for a time she ceased to think of the young man she loved, and the old one she hated. In her dreams she had travelled a longjourney, and was seated on the river shore, to rest her tired limbs. Thered light of the dying sun illumined the prairies, she could not haveendured its scorching rays, were it not for the sheltering branches ofthe tree under which she had found a resting-place. 

The waters of the river beat against her feet. She would fain move, butsomething chained her to the spot. She tried to call her mother, but herlips were sealed, and her voice powerless. She would have turned herface from the waters, but even this was impossible. Stronger andstronger beat the waves, and then parted, revealing the dreaded form ofthe fairy of the waters. 

Harpstenah looked upon death as inevitable; she had ever feared thatterrible race of beings whose home was in the waters. And now the fairystood before her!

"Why do you tremble maiden? Only the wicked need fear the anger of thegods You have never offended us, nor the spirits of the dead. You havedanced in the scalp-dance, and have reverenced the customs of the Sioux. You have shed many tears. You love Red Deer, and your father has soldyou to Cloudy Sky, the medicine man. It is with you to marry the man youlove, or the one you hate. "

"If you know everything, " sighed the girl, "then you must know that infour days I am to take my seat beside Cloudy Sky in his wigwam. He hastwice brought calico and cloth, and laid them at the door of myfather's teepee. "

"You shall not marry Cloudy Sky, if you have a strong heart, and fearnothing, " replied the fairy. The spirits of the water have determined onthe death of Cloudy Sky. He has already lived three times on earth. Formany years he wandered through the air with the sons of the thunderbird; like them he was ever fighting against the friends of Unktahe. 

"With his own hand he killed the son of that god, and for that was hesent to earth to be a medicine man. But long ago we have said that thetime should come, when we would destroy him from the earth. It is foryou to take his life when he sleeps. Can a Dahcotah woman want couragewhen she is to be forced to marry a man she hates?"

The waters closed over the fairy as he disappeared, and the waves beatharder against Harpstenah's feet. She awoke with the words echoing inher heart, "Can a Sioux woman want courage when she is to be forced tomarry a man she hates?" "The words of the fairy were wise and true, "thought the maiden. "Our medicine-men say that the fairies of the waterare all wicked; that they are ever seeking to do harm to the Dahcotahs. My dream has made my heart light. I will take the life of the war chief. At the worst they can but take mine. "

As she looked round the teepee, her eye rested upon the faces of herparents. The bright moonlight had found its way into the teepee. Therelay her father, his haughty countenance calm and subdued, for the "imageof death" had chased away the impression left on his features of afierce struggle with a hard life. How often had he warned her of thedanger of offending Cloudy Sky, that sickness, famine, death itself, might be the result. Her mother too, had wearied her with warnings. Butshe remembered her dream, and with all a Sioux woman's faith inrevelations, she determined to let it influence her course. 

Red Deer had often vowed to take the life of his rival, though he knewit would have assuredly cost him his own. The family of Cloudy Sky was alarge one; there were many who would esteem it a sacred duty to avengehis death. Besides he would gain nothing by it, for the parents ofHarpstenah would never consent to her marriage with the murderer of thewar chief. 

How often had Red Deer tried to induce the young girl to leave thevillage, and return with him as his wife. "Have we not always loved eachother, " he said. "When we were children, you made me mocassins, andpaddled the canoe for me, and I brought the wild duck, which I shotwhile it was flying, to you. You promised me to be my wife, when Ishould be a great hunter, and had brought to you the scalp of an enemy. I have kept my promise, but you have broken yours. "

"I know it, " she replied; "but I fear to keep my word. They would killyou, and the spirits of my dead brothers would haunt me for disobeyingmy parents. Cloudy Sky says that if I do not marry him he will cast aspell upon me; he says that the brightness would leave my eye, and thecolor my cheek; that my step should be slow and weary, and soon would Ibe laid in the earth beside my brothers. The spirit that should watchbeside my body would be offended for my sin in disobeying the counsel ofthe aged. You, too, should die, he says, not by the tomahawk, as awarrior should die, but by a lingering disease--fever should enter yourveins, your strength would soon be gone, you would no longer be able todefend yourself from your enemies. Let me die, rather than bring suchtrouble upon you. "

Red Deer could not reply, for he believed that Cloudy Sky could do allthat he threatened. Nerved, then, by her devotion to her lover, herhatred of Cloudy Sky, and her faith in her dream, Harpstenah determinedher heart should not fail her; she would obey the mandate of the watergod; she would bury her knife in the heart of the medicine man. 

CHAPTER III. 

In their hours for eating, the Sioux accommodate themselves tocircumstances. If food be plenty, they eat three or four times a day; ifscarce, they eat but once. Sometimes they go without food for severaldays, and often they are obliged to live for weeks on the bark oftrees, skins, or anything that will save them from dying of famine. 

When game and corn are plenty, the kettle is always boiling, and theyare invariably hospitable and generous, always offering to a visitorsuch as they have it in their power to give. 

The stars were still keeping watch, when Harpstenah was called by hermother to assist her. The father's morning meal was prepared early, forhe was going out to hunt. Wild duck, pigeons, and snipe, could be had inabundance; the timid grouse, too, could be roused up on the prairies. Larger game was there, too, for the deer flew swiftly past, and had evenstopped to drink on the opposite shore of the "Spirit Lake. "

When they assembled to eat, the old man lifted up his hands--"May theGreat Spirit have mercy upon us, and give me good luck in hunting. "

Meat and boiled corn were eaten from wooden bowls, and the father wenthis way, leaving his wife and daughter to attend to theirdomestic cares. 

Harpstenah was cutting wood near the lodge, when Cloudy Sky presentedhimself. He went into the teepee and lighted his pipe, and then, seatinghimself outside, began to smoke. He was, in truth, a sorry figure for abridegroom. Always repulsive in his looks, his present dress was notcalculated to improve him. He wore mourning for his enemy, whom hehad killed. 

His face was painted perfectly black; nothing but the whites of his eyesrelieved the universal darkness. His blanket was torn and old--his hairunbraided, and on the top of his head he wore a knot of swan's down. 

Every mark of grief or respect he could have shown a dead brother, henow assumed in honor of the man whom he had hated--whose life he haddestroyed--who had belonged to the hateful tribe which had ever been theenemy of his nation. 

He looked very important as he puffed away, now watching Harpstenah, whoappeared to be unconscious of his presence, now fixing his eyes on hermother, who was busily employed mending mocassins. 

Having finished smoking; he used a fan which was attached to the otherend of his pipe-stem. It was a very warm day, and the perspiration thatwas bursting from his forehead mingled with the black paint and slowlyfound its way down his face. 

"Where is your husband?" at length he asked of the mother. 

"He saw a deer fly past this morning, " she replied, "and he has gone toseek it, that I may dry it. "

"Does he come back to-night?"

"He does; he said you were to give a medicine feast to-morrow, and thathe would be here. "

Harpstenah knew well why the medicine feast was to be given. Cloudy Skycould not, according to the laws of the Sioux, throw off his mourning, until he had killed an enemy or given a medicine dance. She knew that hewanted to wear a new blanket, and plait his hair, and paint his face amore becoming color. But she knew his looks could not be improved, andshe went on cutting wood, as unconcernedly as if the old war chief wereher grandfather, instead of her affianced husband. He might gain thegood will of her parents, he might even propitiate the spirits of thedead: She would take his life, surely as the senseless wood yielded tothe strength of the arm that was cleaving it. 

"You will be at the feast too, " said Cloudy Sky to the mother; "you havealways foretold truly. There is not a woman in the band who can tellwhat is going to happen as well as you. There is no nation so great asthe Dahcotah, " continued the medicine man, as he saw several idlersapproach, and stretch themselves on the grass to listen to him. "Thereis no nation so great as the Dahcotah--but our people are not so greatnow as they were formerly. When our forefathers killed buffaloes onthese prairies, that the white people now ride across as if they weretheir own, mighty giants lived among them; they strode over the widestrivers, and the tallest trees; they could lay their hands upon thehighest hills, as they walked the earth. But they were not men of war. They did not fight great battles, as do the Thunder Bird andhis warriors. "

There were large animals, too, in those days; so large that the stoutestof our warriors were but as children beside them. Their bones have beenpreserved through many generations. They are sacred to us, and we keepthem because they will cure us when we are sick, and will save usfrom danger. 

I have lived three times on earth. When my body was first laid upon thescaffold, my spirit wandered through the air. I followed the ThunderBirds as they darted among the clouds. When the heavens were black, andthe rain fell in big drops, and the streaked lightning frightened ourwomen and children, I was a warrior, fighting beside the sons of theThunder Bird. 

Unktahe rose up before us; sixty of his friends were with him: thewaters heaved and pitched, as the spirits left them to seek vengeanceagainst the Thunder Birds. They showed us their terrible horns, but theytried to frighten us in vain. We were but forty; we flew towards them, holding our shields before our breasts; the wind tore up the trees, andthrew down the teepees, as we passed along. 

All day we fought; when we were tired we rested awhile, and then thewinds were still, and the sun showed himself from behind the darkclouds. But soon our anger rose. The winds flew along swifter than theeagle, as the Thunder Birds clapped their wings, and again we foughtagainst our foes. 

The son of Unktahe came towards me; his eyes shone like fire, but I wasnot afraid. I remembered I had been a Sioux warrior. He held his shieldbefore him, as he tried to strike me with his spear. I turned his shieldaside, and struck him to the heart. 

He fell, and the waters whirled round as they received his body. Thesons of Unktahe shouted fearful cries of rage, but our yells of triumphdrowned them. 

The water spirits shrank to their home, while we returned to the clouds. The large rain drops fell slowly, and the bow of bright colors restedbetween the heavens and the earth. The strife was over, and we wereconquerors. I know that Unktahe hates me--that he would kill me if hecould--but the Thunder bird has greater power than he; the friend of the'Man of the West' [Footnote: Thunder is sometimes called the Man of theWest. ] is safe from harm. 

Harpstenah had ceased her work, and was listening to the boaster. "Itwas all true, " she said to herself; "the fairy of the water told me thathe had offended her race. I will do their bidding. Cloudy Sky may boastof his power, but ere two nights have passed away, he will find hecannot despise the anger of the water spirits, nor the courage of aDahcotah woman. "

CHAPTER IV. 

The approach of night brought with it but little inclination to sleep tothe excited girl. Her father slept, tired with the day's hunt; and hermother dreamed of seeing her daughter the wife of a war chief and amedicine man. 

The village was built on the shores of the lake now known as LakeCalhoun. By the light of the moon the teepees were reflected in itswaters. It was bright as day; so clear was the lake, that the agatesnear the shore sparkled in its waters. The cry of the whippoorwill alonedisturbed the repose of nature, except when the wild scream of the loonwas heard as she gracefully swept the waters. 

Seated on the shore, Harpstenah waited to hear the low whistle of herlover. The villagers were almost all asleep, now and then the laugh ofsome rioters was heard breaking in upon the stillness of night. She hadnot seen her lover for many days; from the time that her marriage wasdetermined upon, the young warrior had kept aloof from her. She hadseized her opportunity to tell him that he must meet her where they hadoften met, where none should know of their meeting. She told him tocome when the moon rose, as her father would be tired, and her motherwished to sleep well before the medicine feast. 

Many fears oppressed her heart, for he had not answered her when shespoke to him, and he might not intend to come. Long she waited in vain, and she now arose to return to the teepee, when the low signal mether ear. 

She did not wait to hear it a second time, but made her way along theshore: now her steps were printed in the wet sand, now planted on therocks near the shore; not a sound followed her movements until she stoodon the appointed place. The bright moonlight fell upon her features, andher rich dress, as she waited with folded arms for her lover to addressher. Her okendokenda of bright colors was slightly open at the neck, andrevealed brooches of brass and silver that covered her bosom; a heavynecklace of crimson beads hung around her throat; bracelets of brassclasped her wrists, and her long plaited hair was ornamented at the endof the braids with trinkets of silver. 

Her cloth petticoat was richly decorated with ribbons, and her legginsand mocassins proved that she had spent much time and labor on theadorning of a person naturally well formed, and graceful. 

"Why have you wished to meet me, Harpstenah?" said the young man, gloomily. "Have you come to tell me of the presents Cloudy Sky has madeyou, or do you wish to say that you are ashamed to break the promise youmade me to be my wife?"

"I have come to say again that I will be your wife, " she replied: "andfor the presents Cloudy Sky left for me, I have trampled them under myfeet. See, I wear near my heart the brooches you have given me. "

"Women are ever dogs and liars, " said Red Deer, "but why do you speaksuch words to me, when you know you have agreed to marry Cloudy Sky?Your cousin told me your father had chosen him to carry you into theteepee of the old man. Your father beat you, and you agreed to marryhim. You are a coward to mind a little pain. Go, marry the old medicineman; he will beat you as he has his other wives; he may strike you withhis tomahawk and kill you, as he did his first wife; or he will sell youto the traders, as he did the other; he will tell you to steal pork andwhiskey for him, and then when it is found out, he will take you and sayyou are a thief, and that he has beaten you for it. Go, the young shouldever mate with the young, but you will soon lie on the scaffold, and byhis hand too. "

"The proud eagle seeks to frighten the timid bird that follows it, " saidthe maiden; "but Red Deer should not speak such angry words to the womanthat will venture her life for him. Cloudy Sky boasts that he is thefriend of the thunder bird; in my dreams, I have seen the fairy of thewaters, and he told me that Cloudy Sky should die by my hand. My wordsare true. Cloudy Sky was once with the sons of the thunder birds whenthey fought against Unktahe. He killed a son of the water god, and thespirits of the water have determined on his death. 

"Red Deer, my heart is strong. I do not fear the medicine man, for thepower of Unktahe is greater than his. But you must go far away and visitthe Tetons; if you are here, they will accuse you of his death, and willkill you. But as I have promised to marry him, no one will think that Ihave murdered him. It will be long ere I see you again, but in the moonthat we gather wild rice, [Footnote: September] return, and I will beyour wife. Go, now, " she added, "say to your mother that you are goingto visit your friends, and before the day comes be far away. To-morrowCloudy Sky gives a medicine feast, and to-morrow night Haokah will makemy heart strong, and I will kill the medicine man. His soul will travela long journey to the land of spirits. There let him drink, and boast, and frighten women. "

Red Deer heard her, mute with astonishment. The color mantled in hercheek, and her determined countenance assured him that she was inearnest. He charged her to remember the secret spells of the medicineman. If she loved him it was far better to go with him now; they wouldsoon be out of the reach of her family. To this she would not listen, and repeating to him her intention of executing all she had told him of, she left him. 

He watched her as she returned to her teepee; sometimes her form waslost in the thick bushes, he could see her again as she made her wayalong the pebbled shore, and when she had entered her teepee hereturned home. 

He collected his implements of war and hunting, and, telling his motherhe was going on a long journey, he left the village. 

CHAPTER V. 

The feast given in honor of their medicine was celebrated the next day, and Cloudy Sky was thus relieved of the necessity of wearing mourningfor his enemy. 

His face was carefully washed of the black paint that disfigured it; hishair, plentifully greased, was braided and ornamented. His leggins werenew, and his white blanket was marked according to Indian custom. On itwas painted a black hand, that all might know that he had killed hisenemy. But for all he did not look either young or handsome, andHarpstenah's young friends were astonished that she witnessed thepreparations for her marriage with so much indifference. 

But she was unconscious alike of their sympathy and ridicule; her soulwas occupied with the reflection that upon her energy depended herfuture fate. Never did her spirit shrink from its appointed task. Norwas she entirely governed by selfish motives; she believed herself aninstrument in the hand of the gods. 

Mechanically she performed her ordinary duties. The wood was cut and theevening meal was, cooked; afterwards she cut down branches of trees, andswept the wigwam. In the evening, the villagers had assembled on theshores of the lake to enjoy the cool air after the heat of the day. 

Hours passed away as gossipping and amusement engaged them all. Atlength they entered their teepees to seek rest, and Harpstenah and hermother were the last at the door of their teepee, where a group had beenseated on the ground, discussing their own and others' affairs. "No harmcan come to you, my daughter, when you are the wife of so great amedicine man. If any one hate you and wish to do you an injury, CloudySky will destroy their power. Has he not lived with the Thunder Birds, did he not learn from them to cure the sick, and to destroy his enemies?He is a great warrior too. "

"I know it, my mother, " replied the girl, "but we have sat long in themoonlight, the wind that stirred the waters of the spirit lake is gone. I must sleep, that I may be ready to dress myself when you call me. Myhair must be braided in many braids, and the strings are not yet sewedto my mocassins. You too are tired; let us go in and sleep. "

Sleep came to the mother--to the daughter courage and energy. Not invain had she prayed to Haokah the Giant, to give her power to perform agreat deed. Assured that her parents were sleeping heavily, she rose andsought the lodge of the medicine man. 

When she reached the teepee, she stopped involuntarily before the door, near which hung, on a pole, the medicine bag of the old man. Themedicine known only to the clan had been preserved for ages. Sacred hadit ever been from the touch of woman. It was placed there to guard themedicine man from evil, and to bring punishment on those who sought todo him harm. Harpstenah's strength failed her. What was she about to do?

Could she provoke with impunity the anger of the spirits of the dead?Would not the Great Spirit bring terrible vengeance upon her head. Readyto sink to the earth with terror, the words of the fairy of the watersreassured her. "Can a Dahcotah woman want courage when she is to beforced to marry a man she hates?"

The tumult within is stilled--the strong beating of her heart hasceased--her hand is upon the handle of her knife, as the moonlight fallsupon its glittering blade. 

Too glorious a night for so dark a deed! See! they are confronted, theold man and the maiden! The tyrant and his victim; the slave dealer andthe noble soul he had trafficked for!

Pale, but firm with high resolve, the girl looked for one moment at theman she had feared--whose looks had checked her childish mirth, whoseanger she had been taught to dread, even to the sacrificing of herheart's best hopes. 

Restlessly the old man slept; perchance he saw the piercing eyes thatwere, fixed upon him, for he muttered of the road to the land ofspirits. Listen to him, as he boasts of the warrior's work. 

"Many brave men have made this road. The friend of the Thunder Birds wasworthy. Strike the woman who would dare assist a warrior. Strike--"

"Deep in his heart she plunged the ready steel, " and she drew it out, the life blood came quickly. She alone heard his dying groan. 

She left the teepee--her work was done. It was easy to wash the stainson her knife in the waters of the lake. 

When her mother arose, she looked at the pale countenance of herdaughter. In vain she sought to understand her muttered words. Harpstenah, as she tried to sleep, fancied she heard the wild laugh ofthe water spirits. Clouds had obscured the moon, and distant thunderrolled along the sky; and, roused by the clamorous grief of the manywomen assembled in the lodge, she heard from them of the dark tragedy inwhich she had been the principal actor. 

The murderer was not to be found. Red Deer was known to be far away. Itonly remained to bury Cloudy Sky, with all the honors due to amedicine man. 

Harpstenah joined in the weeping of the mourners--the fountains of aSioux woman's tears are easily unlocked. She threw her blanket upon thedead body. 

Many were the rich presents made to the inanimate clay which yesterdayinfluenced those who still trembled lest the spirit of the deadwar-chief would haunt them. The richest cloth enrobed his body, and, ashort distance from the village, he was placed upon a scaffold. 

Food was placed beside him; it would be long before his soul would reachthe city of spirits; his strength would fail him, were it not for therefreshment of the tender flesh of the wild deer he had loved to chase, and the cooling waters he had drank on earth, for many, many winters. 

But after the death of Cloudy Sky, the heart of Harpstenah grew light. She joined again in the ball plays on the prairies. It needed novermilion on her cheek to show the brightness of her eye, for the flushof hope and happiness was there. 

The dark deed was forgotten; and when, in the time that the leaves beganto fall, they prepared the wild rice for winter's use, Red Deer wasat her side. 

He was a good hunter, and the parents were old. Red Deer ever kept themsupplied with game--and winter found her a wife, and a happy one too;for Red Deer loved her in very truth--and the secret of the death of themedicine man was buried in their hearts. 

CHAPTER VI. 

Ten years had passed away since their marriage, and Red Deer had neverbrought another wife to his teepee. Harpstenah was without a rival inhis affections, if we except the three strong boys who were growing upbeside them. 

Chaskč (the oldest son) could hunt for his mother, and it was well thathe could, for his father's strength was gone. Consumption wasted hislimbs, and the once powerful arm could not now support hisdrooping head. 

The father and mother had followed Cloudy Sky to the world of spirits;they were both anxious to depart from earth, for age had made themfeeble, and the hardships of ninety years made them eager to have theirstrength renewed, in the country where their ancestors were still in thevigor of early youth. The band at Lake Calhoun were going on a hunt forporcupines; a long hunt, and Harpstenah tried to deter her husband fromattempting the journey; but he thought the animating exercise of thechase would be a restorative to his feeble frame, and they set outwith the rest. 

When the hunters had obtained a large number of those valued animals, the women struck their teepees and prepared for their return. Harpstenah's lodge alone remained, for in it lay the dying man--by hisside his patient wife. The play of the children had ceased--they watchedwith silent awe the pale face and bright eye of their father--they heardhim charge their mother to place food that his soul might be refreshedon its long journey. Not a tear dimmed her eye as she promised allhe asked. 

"There is one thing, my wife, " he said, "which still keeps my spirit onearth. My soul cannot travel the road to the city of spirits--that longroad made by the bravest of our warriors--while it remembers the bodywhich it has so long inhabited shall be buried far from its nativevillage. Your words were wise when you told me I had not strength totravel so far, and now my body must lie far from my home--far from theplace of my birth--from the village where I have danced the dog feast, and from the shores of the 'spirit lakes' where my father taught me touse my bow and arrow. "

"Your body shall lie on the scaffold near your native village, " his wifereplied. "When I turn from this place, I will take with me my husband;and my young children shall walk by my side. My heart is as brave now asit was when I took the life of the medicine man. The love that gave mecourage then, will give me strength now. Fear not for me; my limbs willnot be weary, and when the Great Spirit calls me, I will hear his voice, and follow you to the land of spirits, where there will be no moresickness nor trouble. "

Many stars shone out that night; they assisted in the solemn and thesacred watch. The mother looked at the faces of her sleeping sons, andlistened to their heavy breathing; they had but started on thejourney of life. 

She turned to her husband: it was but the wreck of a deserted house, thetenant had departed. 

The warrior was already far on his journey; ere this, he had reached thelodge where the freed spirit adorns itself ere entering upon itsnew abode. 

Some days after, Harpstenah entered her native village, bearing aprecious burden. Strapped to her back was the body of her husband. Byday, she had borne it all the weary way; at night, she had stopped torest and to weep. Nor did her strength fail her, until she reached herhome; then, insensible to sorrow and fatigue, she sunk to the earth. 

The women relieved her from the burden, and afterwards helped her tobury her dead. 

Many waters could not quench her love, nor could the floods drown it. Itwas strong as death. 

Well might she sit in her lodge and weep! The village where she passedher childhood and youth was deserted. Her husband forgotten by all butherself. Her two sons were murdered by the Chippeways, while defendingtheir mother and their young brother. 

Well might she weep! and tremble too, for death among the Dahcotahscomes as often by the fire water purchased from the white people, asfrom the murderous tomahawk and scalping-knife of the Chippeways. 

Nor were her fears useless; she never again saw her son, until his bodywas brought to her, his dark features stiff in death. The death blow wasgiven, too, by the friend who had shamed him from listening to hismother's voice. 

 * * * * *

What wonder that she should not heed the noise of the tempest! Thestorms of her life had been fiercer than the warring of the elements. But while the fountains of heaven were unsealed, those of her heart wereclosed forever. Never more should tears relieve her, who had shed somany. Often had she gone into the prairies to weep, far from the sightof her companions. Her voice was heard from a distance. The wind wouldwaft the melancholy sound back to the village. 

"It is only Harpstenah, " said the women. "She has gone to the prairiesto weep for her husband and her children. "

The storm raged during the night, but ceased with the coming of day. Thewidowed wife and childless mother was found dead under the scaffoldwhere lay the body of her son. 

The Thunder Bird was avenged for the death of his friend. The strengthof Red Deer had wasted under a lingering disease; his children weredead; their mother lay beside her youngest son. 

The spirit of the waters had not appeared in vain. When the countenanceof Unktahe rests upon a Dahcotah, it is the sure prognostic of comingevil. The fury of the storm spirits was spent when the soul ofHarpstenah followed her lost ones. 

 * * * * *

Dimly, as the lengthened shadows of evening fall around them, are seenthe outstretched arms of the suffering Dahcotah women, as they appealto us for assistance--and not to proud man!

He, in the halls of legislation, decides when the lands of the red manare needed--one party makes a bargain which the other is forcedto accept. 

But in a woman's heart God has placed sympathies to which the sorrows ofthe Dahcotah women appeal. Listen! for they tell you they would fainknow of a balm for the many griefs they endure; they would be taught toavoid the many sins they commit; and, oh! how gladly would many of themhave their young children accustomed to shudder at the sight of a fellowcreature's blood. Like us, they pour out the best affections of earlyyouth on a beloved object. Like us, they have clasped their children totheir hearts in devoted love. Like us, too, they have wept as they laidthem in the quiet earth. 

But they must fiercely grapple with trials which we have neverconceived. Winter after winter passes, and they perish from disease, andmurder, and famine. 

There is a way to relieve them--would you know it? Assist themissionaries who are giving their lives to them and God. Send themmoney, that they may clothe the feeble infant, and feed itsstarving mother. 

Send them money, that they may supply the wants of those who are sent toschool, and thus encourage others to attend. 

As the day of these forgotten ones is passing away, so is ours. Theywere born to suffer, we to relieve. Let their deathless souls be taughtthe way of life, that they and we, after the harsh discords of earthshall have ceased, may listen together to the "harmonies of Heaven. "

HAOKAH OZAPE;

THE DANCE TO THE GIANT

CHAPTER I. 

The dance to the Giant is now rarely celebrated among the Dahcotahs. Sosevere is the sacrifice to this deity, that there are few who havecourage to attempt it; and yet Haokah is universally reverenced andfeared among the Sioux. 

They believe in the existence of many Giants, but Haokah is one of theprincipal. He is styled the anti-natural god. In summer he feels cold, in winter he suffers from the heat; hot water is cold to him, andthe contrary. 

The Dahcotah warrior, however brave he may be, believes that when hedreams of Haokah, calamity is impending and can only be avoided by somesort of sacrifice to this god. 

The incident on which this story is founded, occurred while I residedamong the Sioux. I allude to the desertion of Wenona by her lover. Itserves to show the blind and ignorant devotion of the Dahcotah tohis religion. 

And as man is ever alike in every country, and under every circumstanceof life--as he often from selfish motives tramples upon the heart thattrusts him--so does woman utterly condemn a sister, feeling no sympathyfor her sorrow, but only hatred of her fault. 

Jealous for the honor of the long-reverenced feasts of theDahcotahs--the "Deer Killer" thought not for a moment of the sorrow anddisgrace he would bring upon Wenona, while Wauska loved the warrior morethan ever, triumphing in his preference of her, above her companion. And Wenona--

 A cloud came o'er the prospect of her life, And evening did set in Early, and dark and deadly. 

But she loved too truly to be jealous, and departed without the revengethat most Indian women would have sought, and accomplished too. Hersilence on the subject of her early trial induced her friends to believethat her mind was affected, a situation caused by long and intensesuffering, and followed by neglect; in such cases the invalid is said to_have no heart_. 

The girl from whom I have attempted to draw the character of Wauska, Iknew well. 

Good looking, with teeth like pearls, her laugh was perfect music. Oftenhave I been roused from my sewing or reading, by hearing the ringingnotes, as they were answered by the children. She generally announcedherself by a laugh, and was welcomed by one in return. 

She was pettish withal, and easily offended, and if refused calico foran okendokenda, or beads, or ribbon to ornament some part of her dress, she would sullenly rest her chin on her hand, until pacified with apresent, or the promise of one. 

It is in Indian life as in ours--youth believes and trusts, andadvancing years bring the consciousness of the trials of life; thenecessity of enduring, and in some cases the power to overcome them. Whobut she who suffers it, can conceive the Sioux woman's greatesttrial--to feel that the love that is her right, is gone! to see anothertake the place by the household fire, that was hers; to be last whereshe was first. 

It may require some apology that Wauska should have vowed destructionupon herself if the Deer Killer took another wife, and yet should havelived on and become that most unromantic of all characters--a virago. She was reconciled in time to what was inevitable, and as there are manywives among the Sioux, there must be the proportion of scolding ones. SoI plead guilty to the charge of wanting sentiment, choosing rather to betrue to nature. And there is this consideration: if there be among theDahcotahs some Catharines, there are many Petruchios. 

 * * * * *

A group of Indian girls were seated on the grass, Wauska in the centre, her merry musical laugh echoed back by all but Wenona. The leaves of thelarge forest tree under which they were sheltered seemed to vibrate tothe joyous sounds, stirred as they were by a light breeze that blew fromthe St. Peter's. Hark! they laugh again, and "old John" wakes up fromhis noon-day nap and turns a curious, reproving look to the noisy party, and Shah-co-pee, the orator of the Sioux, moves towards them, anxious tofind out the cause of their mirth. 

"Old John, " after a hearty stretch, joins them too, and now the fumesof the pipe ascend, and mix with the odor of the sweet-scented prairiegrass that the young girls are braiding. 

But neither Shah-co-pee the chief, nor old John the medicine man, couldfind out the secret; they coaxed and threatened in turns--but all invain, for their curiosity was not gratified. They might have noticed, however, that Wenona's face was pale, and her eyes red with weeping. Shewas idle too, while the others plaited busily, and there was a subduedlook of sadness about her countenance, contrasting strangely with themerry faces of the others. 

"Why did you not tell Shah-co-pee what we were laughing at, Wenona?"said Wanska. "Your secret is known now. The Deer-killer told all at theVirgin's feast. Why did you not make him promise not to come? If I hadbeen you, I would have lain sick the day of the feast, I would havestruck my foot, so that I could not walk, or, I would have died before Ientered the ring. 

"The Deer-killer promised to marry me, " replied Wenona. "He said thatwhen he returned from his hunt I should be his wife. But I know well whyhe has disgraced me; you have tried to make him love you, and now he iswaiting to take you to his lodge. He is not a great warrior, or he wouldhave kept his word. "

"Wenona!" said Wanska, interrupting her, "you have not minded the adviceof your grandmother. She told you never to trust the promises of thebravest warriors. You should not have believed his words, until he tookyou to his wigwam. But do not be afraid that I will marry theDeer-killer. There was never but one woman among the Dahcotahs who didnot marry, and I am going to be the second. "

"You had better hush, Wanska, " said the Bright Star. "You know she hadher nose cut off because she refused to be a wife, and somebody may cutyours off too. It is better to be the mother of warriors than to haveevery one laughing at you. "

"Enah! then I will be married, rather than have my nose cut off, but Iwill not be the Deer-killer's wife. So Wenona may stop crying. "

"He says he will never marry me, " said Wenona; "and it will do me nogood for you to refuse to be his wife. But you are a liar, like him; foryou know you love him. I am going far away, and the man who has brokenhis faith to the maiden who trusted him, will never be a good husband. "

"If I were Wenona, and you married the Deer-killer, " said the BrightStar to Wanska, "you should not live long after it. She is a coward orshe would not let you laugh at her as you did. I believe _she has noheart_ since the Virgin's feast; sometimes she laughs so loud that wecan hear her from our teepee, and then she bends her head and weeps. When her mother places food before her she says, 'Will he bring the meatof the young deer for me to dress for him, and will my lodge be everfull of food, that I may offer it to the hungry and weary stranger whostops to rest himself?' If I were in her place, Wanska, " added theBright Star, "I would try and be a medicine woman, and I would throw aspell upon the Deer-killer, and upon you too, if you married him. "

"The Deer-killer is coming, " said another of the girls. "He has beenwatching us; and now that he sees Wenona has gone away, he is coming totalk to Wanska. He wears many eagle feathers: Wenona may well weep thatshe cannot be his wife, for there is not a warrior in the village whosteps so proudly as he. "

But he advanced and passed them indifferently. By and by they separated, when he followed Wanska to her father's teepee. 

Her mother and father had gone to dispose of game in exchange for breadand flour, and the Deer-killer seated himself uninvited on the floor ofthe lodge. 

"The teepee of the warrior is lonely when he returns from hunting, " saidhe to the maiden. "Wanska must come to the lodge of the Deer-killer. Sheshall ever have the tender flesh of the deer and buffalo to refresh her, and no other wife shall be there to make her unhappy. "

"Wanska is very happy now, " she replied. "Her father is a good hunter. He has gone to-day to carry ducks and pigeons to the Fort. The promisesof the Deer-killer are like the branch that breaks in my hand. Wenona'sface is pale, and her eyes are red like blood from weeping. TheDeer-killer promised to make her his wife, and now that he has brokenhis word to her, he tells Wanska that he will never take another wife, but she cannot trust him. "

"Wanska was well named the Merry Heart, " the warrior replied; "shelaughs at Wenona and calls her a fool, and then she wishes me to marryher. Who would listen to a woman's words? And yet the voice of the MerryHeart is sweeter than a bird's--her laugh makes my spirit glad. When shesits in my lodge and sings to the children who will call me father, Ishall be happy. Many women have loved the Deer-killer, but never has hecared to sit beside one, till he heard the voice of Wanska as she sangin the scalp-dance, and saw her bear the scalp of her enemy upon hershoulders. "

Wanska's face was pale while she listened to him. She approached him, and laid her small hand upon his arm--"I have heard your words, and myheart says they are good. I have loved you ever since we were children. When I was told that you were always by the side of Wenona, the laugh ofmy companions was hateful to me--the light of the sun was darkness to myeyes. When Wenona returned to her village with her parents, I said inthe presence of the Great Spirit that she should not live after you hadmade her your wife. But her looks told me that there was sadness in herheart, and then I knew you could not love her. 

"You promise me you will never bring another wife to your wigwam. Deer-killer! the wife of the white man is happy, for her husband lovesher alone. The children of the second wife do not mock the woman who isno longer beloved, nor strike her children before her eyes. When I amyour wife I shall be happy while you love me; there will be no night inmy teepee while I know your heart is faithful and true; but should youbreak your word to me, and bring to your lodge another wife, you shallsee me no more, and the voice whose sound is music to your ears you willnever hear again. "

Promises come as readily to the lips of an Indian lover as trustfulnessdoes to the heart of the woman who listens to them; and the Deer-killerwas believed. 

Wanska had been often at the Fort, and she had seen the differencebetween the life of a white and that of an Indian woman. She had thoughtthat the Great Spirit was unmindful of the cares of his children. 

And who would have thought that care was known to Wanska, with her merrylaugh, and her never-ceasing jokes, whether played upon her youngcompanions, or on the old medicine man who kept everybody but her inawe of him. 

She seemed to be everywhere too, at the same time. Her canoe danceslightly over the St. Peter's, and her companions try in vain to keep upwith her. Soon her clear voice is heard as she sings, keeping time withthe strokes of the axe she uses so skilfully. A peal of laughter rousesthe old woman, her mother, who goes to bring the truant home, but she isgone, and when she returns, in time to see the red sun fade away in thebright horizon, she tells her mother that she went out with two or threeother girls, to assist the hunters in bringing in the deer they hadkilled. And her mother for once does not scold, for she remembers howshe used to love to wander on the prairies, when her heart was as lightand happy as her child's. 

When Wanska was told that the Deer-killer loved Wenona, no one heard hersighs, and for tears, she was too proud to shed any. Wenona's fault hadmet with ridicule and contempt; there was neither sympathy nor excusefound for her. And now that the Deer-killer had slighted Wenona, and hadpromised to love her alone, there was nothing wanting to her happiness. 

Bright tears of joy fell from her eyes when her lover said there was aspell over him when he loved Wenona, but now his spirit was free; thathe would ever love her truly, and that when her parents returned hewould bring rich presents and lay them at the door of the lodge. 

Wanska was indeed "the Merry Heart, " for she loved the Deer-killer morethan life itself, and life was to her a long perspective of brightness. She would lightly tread the journey of existence by his side, and whenwearied with the joys of this world, they would together travel the roadthat leads to the Heaven of the Dahcotahs. 

She sat dreaming of the future after the Deer-killer had left her, norknew of her parents' return until she heard her mother's sharp voice asshe asked her "if the corn would boil when the fire was out, and wherewas the bread that she was told to have ready on their return?"

Bread and corn! when Wanska had forgot all but that she was beloved. Shearose quickly, and her light laugh drowned her mother's scolding. Soonher good humor was infectious, for her mother told her that she hadneedles and thread in plenty, besides more flour and sugar, and that herfather was going out early in the morning to kill more game for the LongKnives who loved it so well. 

CHAPTER II. 

A few months ago, the Deer-killer had told Wenona that Wanska was noisyand tiresome, and that her soft dark eyes were far more beautiful thanWanska's laughing ones. They were not at home then, for Wenona hadaccompanied her parents on a visit to some relations who lived far abovethe village of Shah-co-pee. 

While there the Deer-killer came in with some warriors who had been on awar party; there Wenona was assured that her rival, the Merry Heart, wasforgotten. 

And well might the Deer-killer and Wenona have loved each other. "Youthturns to youth as the flower to the sun, " and he was brave and noble inhis pride and power; and she, gentle and loving, though an Indian woman;so quiet too, and all unlike Wanska, who was the noisiest little gossipin the village. 

Often had they wandered together through the "solemn temples of theearth, " nor did she ever fear, with the warrior child for a protector. She had followed him when he ascended the cliffs where the tracks of theeagle were seen; and with him she felt safe when the wind was tossingtheir canoe on the Mississippi, when the storm spirits had arisen intheir power. They were still children when Wenona would know his stepamong many others, but they were no longer children when Wenona leftShah-co-pee's village, for she loved with a woman's devotion--and morethan loved. She had trembled when she saw the Deer-killer watch Wanskaas she tripped merrily about the village. Sleeping or waking, his imagewas ever before her; he was the idol to which her spirit bowed, the sunof her little world. 

The dance to the giant was to be celebrated at the village where theywere visiting; the father of Wenona and "Old John" the medicine man, were to join in it. The maiden had been nothing loth to undertake thejourney, for the Deer-killer had gone on a war party against theChippeways, and she thought that in the course of their journey theymight meet him--and when away from Wanska, he would return to her side. He could not despise the love she had given him. Hope, that bright starof youth, hovered over her, and its light was reflected on her heart. 

When they arrived at the village of the chief Markeda, or "BurningEarth, " the haughty brow of the chief was subdued with care. He haddreamed of Haokah the giant, and he knew there was sorrow or dangerthreatening him. He had sinned against the giant, and what might be theconsequence of offending him? Was his powerful arm to be laid low, andthe strong pulse to cease its beatings? Did his dream portend the lossof his young wife? She was almost as dear to him as the fleet hunterthat bore him to the chase. 

It might be that the angry god would send their enemies among them, andhis tall sons would gladden his sight no more. Sickness and hunger, phantom-like, haunted his waking and sleeping hours. 

There was one hope; he might yet ward off the danger, for the upliftedarm of the god had not fallen. He hoped to appease the anger of thegiant by dancing in his honor. 

"We have travelled far, " said old John the medicine man, to Markeda, "and are tired. When we have slept we will dance with you, for we are ofthe giant's party. "

"Great is Haokah, the giant of the Dahcotahs, " the chief replied; "it isa long time since we have danced to him. "

"I had been hunting with my warriors, we chased the buffalo, and ourarrows pierced their sides; they turned upon us, bellowing, their headsbeating the ground; their terrible eyes glared upon us even in death;they rolled in the dust, for their strength was gone. We brought them tothe village for our women to prepare for us when we should need them. Ihad eaten and was refreshed; and, tired as my limbs were, I could notsleep at first, but at last the fire grew dim before my eyes, andI slept. 

"I stood on the prairie alone, in my dream, and the giant appearedbefore me. So tall was he that the clouds seemed to float about hishead. I trembled at the sound of his voice, it was as if the angry windswere loosed upon the earth. 

"'The warriors of the Dahcotahs are turned women, ' said he; 'that theyno longer dance in honor of the giant, nor sing his songs. Markeda isnot a coward, but let him tremble; he is not a child, but he may shedtears if the anger of the giant comes upon him. '

"Glad was I when I woke from my dream--and now, lest I am punished formy sins, I will make a sacrifice to the giant. Should I not fear him whois so powerful? Can he not take the thunder in his hand and cast it tothe earth?

"The heart of the warrior should be brave when he dances to the giant. My wigwam is ready, and the friends of the giant are ready also. "

"Give me your mocassins, " said the young wife of Markeda to old John;"they are torn, and I will mend them. You have come from afar, and arewelcome. Sleep, and when you awake, you will find them beside you. " Asshe assisted him to take them off, the medicine man looked admiringlyinto her face. "The young wife of Markeda is as beautiful as the whiteflowers that spring up on the prairies. Her husband would mourn for herif the giant should close her eyes. They are bright now, as the stars, but death would dim them, should not the anger of the giant beappeased. "

The "Bounding Fawn" turned pale at the mention of the angry giant; shesat down, without replying, to her work; wondering the while, if thesoul of her early love thought of her, now that it wandered in theSpirit's land. It might be that he would love her again when they shouldmeet there. The sound of her child's voice, awakening out of sleep, aroused her, and called to her mind who was its father. 

"They tore me away from my lover, and made me come to the teepee of thechief, " was her bitter reflection. "Enah! that I cannot love the fatherof my child. "

She rose and left the teepee. "Where is the heaven of the Dahcotahs, "she murmured, as she looked up to the silent stars. "It may be that Ishall see him again. He will love my child too, and I will forget themany tears I have shed. "

CHAPTER III. 

The dance to the Giant is always performed inside the wigwam. Early inthe morning the dancers were assembled in the chief's lodge. Their dresswas such as is appointed for the occasion. Their hats were made of thebark of trees, such as tradition says the Giant wears. They were large, and made forked like the lightning. Their leggins were made of skins. Their ear-rings were of the bark of trees, and were about one foot long. 

The chief rose ere the dawn of day, and stood before the fire. As theflames flickered, and the shadows of the dancers played fantasticallyabout the wigwam, they looked more like Lucifer and a party of attendantspirits, than like human beings worshipping their God. 

Markeda stood by the fire without noticing his guests, who awaited hismotions in silence. At last, moving slowly, he placed a kettle of wateron the fire, and then threw into it a large piece of buffalo meat. 

Lighting his pipe, he seated himself, and then the dancers advanced tothe fire and lit theirs; and soon they were enveloped in a cloudof smoke. 

When the water began to boil, the Indians arose, and, dancing round thefire, imitated the voice of the Giant. 

"Hah-hah! hah hah!" they sung, and each endeavored to drown the voice ofthe other. Now they crouch as they dance, looking diminutive andcontemptible, as those who are degrading themselves in their most sacredduties. Then they rise up, and show their full height. Stalwart warriorsas they are, their keen eyes flash as they glance from the fire to eachothers' faces, distorted with the effort of uttering such discordantsounds. Now their broad chests heave with the exertion, and their breathcomes quickly. 

They seat themselves, to rest and smoke. Again the hellish sounds areheard, and the wife of the chief trembles for fear of the Giant, and herchild clings closer to her breast. The water boils, and, hissing, fallsover into the fire, the flames are darkened for a moment, and then burstup brighter than before. 

Markeda addresses the dancers--"Warriors! the Giant is powerful--thewater which boils before us will be cold when touched by a friend of theGiant. Haokah will not that his friends should suffer when offering hima sacrifice. "

The warriors then advanced together, and each one puts his hand into thekettle and takes the meat from the boiling water; and although sufferingfrom the scalds produced, yet their calmness in enduring the pain, wouldinduce the belief that the water really felt to them cool and pleasant. 

The meat is then taken out, and put into a wooden dish, and the waterleft boiling on the fire. The dancers eat the meat while hot, and againthey arrange themselves to dance. And now, the mighty power of the Giantis shown, for Markeda advances to the kettle, and taking some water outof it he throws it upon his bare back, singing all the while, "Thewater is cold. "

"Old John" advances and does the same, followed by the next in turn, until the water is exhausted from the kettle, and then the warriorsexclaim, "How great is the power of Haokah! we have thrown boiling waterupon ourselves and we have not been scalded. "

The dance is over--the sacrifice is made. Markeda seeks his young wifeand fears not. He had fancied that her cheeks were pale of late, but nowthey are flushed brilliantly, his heart is at rest. 

The warriors disperse, all but the medicine man, and the chief's storeof buffalo meat diminishes rapidly under the magic touch of the epicure. 

Yes! an epicure thou wert old John! for I mind me well when thou camestat dinner time, and how thou saidst thou couldst eat the food of theIndian when thou wert hungry, but the food of the white man was betterfar. And thou! a Dahcotah warrior, a famous hunter, and a medicine man. Shame! that thou shouldst have loved venison dressed with wine more thanwhen the tender meat was cooked according to the taste of the women ofthy nation. I have forgotten thy Indian name, renegade as thou wert! butthou answerest as well to "old John!"

Thou art now forgotten clay, though strong and vigorous when in wisdomthe Sioux were punished for a fault they did not commit. Their money wasnot paid them--their provisions were withheld. Many were laid low, andthou hast found before now that God is the Great Spirit, and the GiantHaokah is not. 

And it may be that thou wouldst fain have those thou hast left on earthknow of His power, who is above all spirits, and of His goodness whowould have all come unto Him. 

CHAPTER IV. 

Wenona had not hoped in vain, for her lover was with her, and Wanskaseemed to be forgotten. The warrior's flute would draw her out from heruncle's lodge while the moon rose o'er the cold waters. Wrapped in herblanket, she would hasten to meet him, and listen to his assurances ofaffection, wondering the while that she had ever feared heloved another. 

She had been some months at the village of Markeda, and she went to meether lover with a heavy heart. Her mother had noticed that her looks weresad and heavy, and Wenona knew that it would not be long ere she shouldbe a happy wife, or a mark for the bitter scorn of her companions. 

The Deer-killer had promised, day after day, that he would make her hiswife, but he ever found a ready excuse; and now he was going on a longhunt, and she and her parents were to return to their village. Hisquiver was full of arrows, and his leggins were tightly girded upon him. Wenona's full heart was nigh bursting as she heard that the party wereto leave to-morrow. Should he desert her, her parents would kill her fordisgracing them; and her rival, Wanska, how would she triumph overher fall?

"You say that you love me, " said she to the Deer-killer, "and yet youtreat me cruelly. Why should you leave me without saying that I am yourwife? Who would watch for your coming as I would? and you will disgraceme when I have loved you so truly. Stay--tell them you have made me yourwife, and then will I wait for you at the door of my teepee. "

The warrior could not stay from the chase, but he promised her that hewould soon return to their village, and then she should be his wife. 

Wenona wept when he left her; shadows had fallen upon her heart, and yetshe hoped on. Turning her weary steps homeward, she arrived there whenthe maidens of the village were preparing to celebrate theVirgin's Feast. 

There was no time to deliberate--should she absent herself, she would besuspected, and yet a little while ere the Deer-killer would return, andher anxious heart would be at rest. 

The feast was prepared, and the crier called for all virgins to enterthe sacred ring. 

Wenona went forward with a beating heart; she was not a wife, and soonmust be a mother. Wanska, the Merry Heart, was there, and many otherswho wondered at the pale looks of Wenona--she who had been on a journey, and who ought to have returned with color bright as the dying sun, whoselight illumined earth, sky and water. 

As they entered the ring a party of warriors approached the circle. Wenona does not look towards them, and yet the throbbings of her heartwere not to be endured. Her trembling limbs refused to sustain her, asthe Deer-killer, stalking towards the ring, calls aloud--"Take her fromthe sacred feast; should she eat with the maidens?--she, under whosebosom lies a warrior's child? She is unworthy. "

And as the unhappy girl, with features of stone and glaring eyes, gazedupon him bewildered, he rudely led her from the ring. 

Wenona bowed her head and went--even as night came on when the sun wentdown. Nor did the heart of the Deer-killer reproach him, for how dareshe offend the Great Spirit! Were not the customs of his race holyand sacred?

Little to Wenona were her father's reproaches, or her mother's curse;that she was no more beloved was all she remembered. 

Again was the Deer-killer by the side of Wanska, and she paid thepenalty. Her husband brought other wives to his wigwam, though Wanskawas ever the favorite one. 

With her own hand would she put the others out of the wigwam, laughingwhen they threatened to tell their lord when he returned, for Wanskamanaged to tell her own story first; and, termagant as she was, shealways had her own way. 

Wenona has ceased to weep, and far away in the country of the Sissetonsshe toils and watches as all Indian women toil and watch. Her young sonfollows her as she seeks the suffering Dahcotah, and charms the diseaseto leave his feeble frame. 

She tells to the child and the aged woman her dreams; she warns thewarrior what he shall meet with when he goes to battle; and ever, as theyoung girls assemble to pass away the idle hours, she stops andwhispers to them. 

In vain do they ask of her husband: she only points to her son and says, "My hair, which is now like snow, was once black and braided like his, and my eyes as bright. They have wept until tears come no more. Listennot to the warrior who says he loves. " And she passes from their sightas the morning mists. 

U-MI-NE-WAH-CHIPPE;

OR, TO DANCE AROUND. 

I have noticed the many singular notions of the Sioux concerningthunder, and especially the fact that they believe it to be a largebird. They represent it thus. [Illustration:] This figure is often seenworked with porcupine quills on their ornaments. Ke-on means to fly. Thunder is called Wah-ke-on or All-flier. U-mi-ne-wah-chippe is a dancegiven by some one who fears thunder and thus endeavors to propitiate thegod and save his own life. 

A ring is made, of about sixty feet in circumference, by stickingsaplings in the ground, and bending their tops down, fastening themtogether. In the centre of this ring a pole is placed. The pole is aboutfifteen feet in height and painted red. From this swings a piece ofbirch bark, cut so as to represent thunder. At the foot of the polestand two boys and two girls. 

The two boys represent war: they are painted red, and hold war-clubs intheir hands. The girls have their faces painted with blue clay: theyrepresent peace. 

On one side of the circle a kind of booth is erected, and about twentyfeet from it a wigwam. There are four entrances to this circle. 

When all the arrangements for the dance are concluded, the man whogives the dance emerges from his wigwam dressed up as hideously aspossible, crawling on all fours towards the booth. He must sing fourtunes before reaching it. 

In the meantime the medicine men, who are seated in the wigwam, beattime on the drum, and the young men and squaws keep time to the music byfirst hopping on one foot, and then on the other--moving around insidethe ring as fast as they can. This is continued for about five minutes, until the music stops. After resting a few moments, the second tunecommences, and lasts the same length of time, then the third, and thefourth; the Indian meanwhile making his way towards the booth. At theend of each tune, a whoop is raised by the men dancers. 

After the Indian has reached his booth inside the ring, he must singfour more tunes as before. At the end of the fourth tune the squaws allrun out of the ring as fast as possible, and must leave by the same waythat they entered, the other three entrances being reserved for the men, who, carrying their war implements, might be accidentally touched by oneof the squaws--and the war implements of the Sioux warrior have fromtime immemorial been held sacred from the touch of woman. For the samereason the men form the inner ring in dancing round the pole, their warimplements being placed at the foot of the pole. 

When the last tune is ended, the young men shoot at the image of thunderwhich is hanging to the pole, and when it falls a general rush is madeby the warriors to get hold of it. There is placed at the foot of thepole a bowl of water colored with blue clay. While the men are tryingto seize the parts of the bark representation of their god, they at thesame time are eagerly endeavoring to drink the water in the bowl, everydrop of which must be drank. 

The warriors then seize on the two boys and girls--the representationsof war and peace--and use them as roughly as possible--taking theirpipes and war-clubs from them, and rolling them in the dirt until thepaint is entirely rubbed off from their faces. Much as they dislike thispart of the dance, they submit to it through fear, believing that afterthis performance the power of thunder is destroyed. 

Now that the water is drank up and the guardians of the Thunder bird aredeprived of their war-clubs and pipes, a terrible wailing commences. Nodescription could convey an idea of the noise made by their crying andlamentation. All join in, exerting to the utmost the strength oftheir lungs. 

Before the men shoot at thunder, the squaws must leave the ring. No onesings at this dance but the warrior who gives it; and while thevisitors, the dancers, and the medicine men, women and children, all arearrayed in their gayest clothing, the host must be dressed inhis meanest. 

In the dance Ahahkah Koyah, or to make the Elk a figure of thunder, isalso made and fought against. The Sioux have a great deference for themajesty of thunder, and, consequently for their own skill in prevailingor seeming to prevail against it. 

A Sioux is always alarmed after dreaming of an elk, and soon prevailsupon some of his friends to assist him in dancing, to prevent any evilconsequences resulting from his dream. Those willing to join in must layaside all clothing, painting their bodies with a reddish gray color, like the elk's. Each Indian must procure two long saplings, leaving theboughs upon them. These are to aid the Indians in running. The saplingsmust be about twelve feet in length. With them they tear down the barkimage of thunder, which is hung with a string to the top of the pole. 

All being ready, the elks run off at a gallop, assisted by theirsaplings, to within about two hundred yards of the pole, when they stopfor a while, and then start again for the pole, to which is attached thefigure of thunder. 

They continue running round and round this pole, constantly striking thefigure of thunder with their saplings, endeavoring to knock it down, which after a while they succeed in accomplishing. 

The ceremony is now ended, and the dreamer has nothing to fear from elksuntil he dreams again. 

There is no end to the superstitions and fancies entertained by theSioux concerning thunder. On the cradle of the Indian child wefrequently see the figure of thunder represented. It is generally carvedon the wood by the father of the child, with representations of the Elk, accompanied with hieroglyphic looking figures, but thunder is regardedas the type of all animals that fly. 

There are many medicine feasts--and I saw one celebrated near the OakGrove mission, and near, also, to the villages of Good Road, and thechief Man in the Clouds. It was on a dark cold day about the first ofMarch. We left the fort at about nine o'clock and followed the road onthe St. Peter's river, which had been used for many months, but which, though still strong, was beginning to look unsafe. As we advancedtowards the scene of the feast, many Indians from every direction werecollecting, and hurrying forward, either to join in the ceremony aboutto be celebrated, or to be spectators. We ascended quite a high hill, and were then at the spot where all the arrangements were made tocelebrate one of the most sacred forms of their religion. Many of theIndians to be engaged in the performance were entirely withoutprotection from the severe cold--their bodies being painted and theirheads adorned with their choicest ornaments, but throwing aside eventheir blankets, according to the laws of the ceremony. The Indianscontinued to assemble. At eleven o'clock, the dance commenced. AlthoughI could not faithfully describe, yet I never can forget the scene. Thedark lowering sky--the mantle of snow and ice thrown over all theobjects that surrounded us, except the fierce human beings who werethus, under Heaven's arch for a roof, about to offer to their deities asolemn worship. 

Then the music commenced, and the horrid sounds increased the wildnessof the scene; and the contortions of the medicine man, as he went roundand round, made his countenance horrible beyond expression. The devotedattention of the savages, given to every part of the ceremony, made itin a measure interesting. There were hundreds of human beings believingin a Great Spirit, and anxious to offer him acceptable service; but howdegraded in that service! How fallen from its high estate was the soulthat God had made, when it stooped to worship the bones of animals, thesenseless rock, the very earth that we stood upon! The aged man, trembling with feebleness, ready to depart to the spirit's land, wearywith the weight of his infirmities--the warrior treading the earthwith the pride of middle age--the young with nothing to regret andeverything to look forward to, --all uniting in a worship which theyignorantly believe to be religion, but which we know to be idolatry. 

I was glad to leave the scene, and turn towards the house of the Rev. Mr. Pond, who lives near the spot where the feast was celebrated. Here, pursuing his duties and studies, does this excellent man improve everymoment of his time to the advantage of the Sioux. Always ready toconverse kindly with them in order to gain their confidence--givingmedicine to the sick, and food to the hungry; doing all that lies in hispower to administer to their temporal comfort, he labors to improvetheir condition as a people. How can it better be done than byintroducing the Christian religion among them? This the missionaries aregradually doing; and did they receive proper assistance from government, and from religious societies, they would indeed go on their wayrejoicing. 

Placed under the government of the United States, these helpless, unhappy beings are dependent upon us for the means of subsistence, in ameasure, and how much more for the knowledge of the true God? Churcheswill soon rise where the odious feast and medicine dance are celebrated, but will the Indians worship there? When the foundations of thesechurches are laid, the bones of the original owners of the country willbe thrown out--but where will be the souls of those who were thrust outof their country and their rights to make way for us?

I have seen where literally two or three were met together--where in adistant country the few who celebrated the death of the Redeemer wereassembled--where the beautiful service of our church was read, and thehearts that heard it responded to its animating truths. We rejoiced thatthe religion which was our comfort was not confined to places; here wereno altars, nor marble tablets--but here in this humble house we knew Godwould meet and be with us. 

An Indian silently opened the church door and entered. As strange to himwas the solemn decorum of this scene, as to us were the uselessceremonies we every day witnessed. He watched the countenance of theclergyman, but he knew not that he was preaching the doctrine of auniversal religion. He saw the sacred book upon the desk, but he couldnot read the glorious doctrine of a world redeemed by a Saviour's blood. He heard the voice of prayer, but how could his soul like ours rise ason eagle's wings, and ascend to the throne of God! Who was he, thisintruder? It may be a descendant of those who guarded the oracles ofGod, who for a time preserved them for us. 

No wonder he tired and turned away. Not his the fault that he did notjoin in the solemn service, but ours. If we disregard the temporal wantsof the Dahcotah, can we shut our ears against their cry, that rises upday after day, and year after year, --Show us the path to happinessand God?