Memoirs of a Captivity Among the Indians of North America, by John Dunn Hunter; 3rd edition (London: Longman, Hurst, Rees, Ohme, Brown, & Green, 1824)
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CHAP. XVI.
INDIAN ANECDOTES.
The white settlements on the frontiers of civilized life, and bordering upon the Indian territories, cultivate the greatest friendship towards the Indians, in order to prevent the vengeance with which they usually repay an affront. When the friendly Indians, therefore, pass through the white peoples' neighbourhood, they are certain to call, to tell them they are friends; that they "smoke the pipe of peace under the shadow of the same tree, and walk the same path to the spring." Indeed, to pass by an old friend's house without calling to wish him well, and ask him how he does, an Indian would think this friend had sufficient reason to be angry, or to suspect his friendship. They commonly make some present of venison, or other fresh meats, as farther tokens of their good-will. In many instances, the white women have become quite reconciled to them, having had sufficient proofs of their peaceful intentions. Where the Indian calling happens to be an old acquaintance, and the man of the house be at home, he walks in confidently, and without ceremony. But should the man be from home, he lays his long knife and tomahawk by the door, and puts his gun behind it, or conceals his side-armour under his breech-cloth; walks to the lady of the house; looks pleasing; handles his "calamut," or pipe; inquires for the
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welfare of the family; and usually asks for tobacco, which is a certain indication of his friendly disposition. The good woman immediately orders something to be got ready for her Indian friend to eat. On such occasions, the white women, as well as their husbands, become quite sociable with them. Indeed, there are many traits in the character of an Indian, who sustains a fair reputation, truly interesting. A life of hardships and adventure afford much experience, which they treasure up in memory, and for many years after will relate, with minuteness and accuracy, the events of their lives.
It happened, that the old warrior and counsellor, "Round Buttons," was travelling through a white settlement o the frontiers of the Illinois some years since: his road led him near the house of an old acquaintance, a gentleman of well-known respectability and friendship towards the Indians. Round Buttons was noted for his experience and intelligence; had fought many battles; had several wives; and was a great hunter and runner. The gentleman and lady were happy to see their old friend: the usual expressions of friendship being over, the old guest entertained his kind host with many curious and interesting stories about his people; his hunting and running; killing his enemies, &c. The lady now commenced conversation with him: she interrogated him on many subjects relating to their manners and habits; how many snows he had seen? or how old he was? how the Indians lived? how many wives he had? The character of this Indian was such as to give him the title which we called a pri-
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vileged character. After answering many of the lady's questions, he looked into the yard through the window very earnestly, where and aspen-tree grew; the lady asked him what he was looking at so intently. He asked her what tree she called that in the yard? She said, it was a quaking asp. He replied, in broken English, Indian no call him quake asp. What then? asked the inquisitive hostess. "Woman tongue, woman tongue," answered the sagacious warrior; "never still, never still, always go." He then turned away, in a very good humour, to enjoy the inspiring beverage, of which he was unfortunately too fond; and to regale, and be regaled in turn, by the gentlemen, with their favourite exploits of hunting, shooting, &c.
The same Indian, returning from a visit to the governor on his way to Kaskaskia, stopt at a tippling shop on the road. A number of half- civilized whites were at the place drinking and playing cards. In the language of the country, they were "rowdying," indulging low vies. Round- Buttons was unfortunately "craving a dram" when he arrived; and having taken rather freely, and feeling its influence, began to relax from his native dignity of character, and to mix with the ruffians, who now began to think they might make more free with him. He did not choose to permit such liberty, however; for the Indians always think themselves above mean white people, even the most abandoned Indian you can find. They took this conduct as an insult. Some of the party proposed drenching him with whiskey, because he refused to drink any more
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with them. They would shew him what it was to place himself above white people. The owner of the house wished him to take protection in a separate room, and be shut up until the men got sober; for they might kill him. But the brave warrior was not to be intimidated by threats. And besides, he too well knew human nature, in its savage state, to think of avoiding danger from ruffians, by hiding from them. He assured the man he need not be uneasy on his account; though he very warmly thanked him for wishing to afford him protection. "No blood, when much talk," he said; "chattering belongs to women and wild geese! When men make themselves squaws," said he, "they are much beneath them." The infuriated men cursed and abused the warrior at a horrid rate. Nothing can exceed the silence and secrecy an Indian observes, when he is about to execute some important enterprise; nothing can exceed his contempt, therefore, for a person who makes harsh threats, and speaks much of what he intends doing. They say on such occasions, "Talk much, do little." Round Buttons, therefore, insisted on Mr. Duke not to exhibit the smallest symptom of uneasiness for his safety, supposing it would encourage those desperadoes to persist in their ferocity, or make them boast that they had alarmed him. He asked for a board, went deliberately to the fire, and charred one side black; then asked for a piece of white paper, which, pinned against the board, he placed by the side of a tree as a target. He deliberately stepped off one hundred yards, took aim, and shot the ball near the centre. He re-loaded, and repeated with similar success.
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Having wiped his piece and charged it again, still keeping his eye on, and watching minutely the effect of his conduct on his adversaries, he asked his host, how he liked his shooting? if he thought any of his neighbours could beat him? He then desired the little boy, son of Mr. Duke, the owner of the house, to run and fetch the tomahawk, as he was without his own. Having greased and dusted the handle, he threw it against a post with much accuracy and force. "Thus," said he, turning to his generous friend, "Indian man provide for his wife and little ones in peace; thus defend them in war." He saw the effect produced which he intended; and his rude opponents were convinced they had best not interrupt him, for he was no "woman."
Several traits in the Indian character are displayed in the conduct of the brave and justly-celebrated Round Buttons. When an Indian warrior of renown is stimulated beyond his native sense of modesty and reserve, by whiskey, nothing can exceed the torture which restraint, and hearing women's talk, gives him. We find this old hero relieving himself of this embarrassment, without any personality; and by happily uniting pleasantry and wit, convinced his female friend that a brave tenant of the forest is not insensible to the courtesy due to her sex.
In the second place, had he accepted the proffered protection of the innkeeper, or betrayed the least appearance of concern for his own safety, it would, he well knew, give his enemies encouragement to intrude farther, and perhaps proceed to violent and rash measures, as they were his superiors in number. By
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shewing them his skill in shooting, and throwing the tomahawk, his enemies were convinced he would defend himself above the mean passion of fear. Again, we see a nobleness of mind eminently displayed in his assuming and maintaining a stand above the ruffians who would draw him into their demoralizing revels and degrading riots.
The long and destructive war which had existed between the Mahaws, [O]ttowas, and Kansas tribes, was at length compromised by a meeting at the grand council fire, of the Kansas towns on the Kansas river. Each nation sent its principal representatives, who, in conformity to their expression, came to "bury the tomahawk and scalping knife, and to remove the sticks out of their path." The most unequivocal tokens of reconciliation were expressed, and the most dignified and decent deportment observed. The red scarf of the Ottowas arrived first, with two of his tribe, all with their national costume, but Ma-la-huk bore the wampum of peace. Later in the afternoon of the same day, Kas-ka-he-ga or Moon-light, of the Mahaws, arrived with his attendants; the Ottowa and his suite staid in the house of Mu-kea or Star, and Kas-ka-he-ga lodged with Kos-hu-ka, and all became acquainted, but not social that evening; they were solemn and serious, which deportment they always observed just before any concern of national importance is to be transacted, or, as they term it, just at the sleep or nigh before they sit around their council fire. Any indulgence in sociality, or levity at such times, is deemed highly improper and inconsistent with the dignity of their high trust. Besides, they
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think, that to show much levity at such a time, but ill comports with the importance of the occasion, and discovers a want of sincerity. There is another reason for their retiring to rest very calmly just on the eve of a national "smoke." They commonly take a portion of the herb, heb-ri; and go calmly to rest, lest any irregularities should disturb the lessons or instructions of the Good Spirit, who is supposed to visit them at such times. They reparied early the next morning, and literally drank out of the same spring. They went, as usual on such occasions, and laid their peace wampums in the council lodge, and at the seat where they were to sit at the "smoking." They partook very temperately of roasted buffalo, homony, &c., and at mid-day, when the sun was highest and the rays the warmest, and the time weariness called for rest arrived, they smoked the pipe of peace in the name of their nation. The sun is highest above the horizon at noon, which is emblematical of their highest friendship; his rays then most sensibly felt, and that is expressive of the greatest sense of reconciliation; and as it causes weariness and a want of rest, they shew, by this, they now agree to bury the weapons of war under the tree of peace, and repose together under its shadow. Sometimes they do, but at this time they did not indulge in any extravagant expressions of pleasure, until the noon of the succeeding day. And, indeed, it very seldom happens, that the Indians, on such occasions, indulge in such expressions of hilarity, or even depart in the slightest degree from that silent dignity, until one sleep after the council.
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On the next day, each one told his dream, beginning at the eldest. Their conversation then turned on the most remarkable occurrences of their lives; and as few opportunities ever occur for them to talk honourably of their worthy deeds, they relate, each in his proper turn, every thing with the utmost exactness and precision, as to time, season, place, circumstance &c. whatever they have achieved; and he who has the most to speak of, is deemed the greatest "man." No one of them ever have the mortification of being disappointed; for they have no such thing as being made, or purchasing, the high dignitary of peace-messenger for his nation, by bribery or family influence: his personal achievements must render him the subject of the appointment; and, as before remarked, he looks forward with patient, but ardent wish to enjoy the luxury of having a suitable opportunity of talking of himself. I mention this, because, to be talking on ordinary occasions of great actions, bespeaks littleness, and is certain of great actions, bespeaks littleness, and is certain to be neglected or laughed at. Around the council fire in company with chiefs, and especially those of other nations, is the proper place and company to make known their title to high trust. It also, at the same time, puts them on a par, or raises them above their neighbouring chiefs; lets them know they have bravery and skill to defend their hunting grounds, women, and little ones. One of the chiefs, Mal-a-heek, observed, with much self-importance, he had killed so many of his enemies, that he could swim in their blood. Kas-ka-he-ga, who sat next him, looked around with
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much earnestness on all the persons present, and then observed, "he had killed so many of his enemies, that all present could swim in their blood."
They exchanged presents of belts, tomahawks, flints, &c. in token of friendship, and relaxed into more sociability. The young women presented them with the choicest parts of roasted buffalo meat, and marrow-bones of the same animal, which, when well roasted in the fire, are a great delicacy.
When they had all slaked their thirst again at the same spring, each gave the whoop of his nation three times, left his peace-pipe and belt with their former enemies, but now friends; and took their leave.
It is most usual, on occasions like this, to take leave not personally, but nationally and publicly, and the over night: to arise with the singing of the feathered tenants of the groves, and be advancing on his journey from the sun crimsons the east with his beams.
Cowardice and treachery are the damning sins of Indian life, and are seldom permitted to go unpunished. I have seen a Kansas warrior killed for this vice, and have frequently witnessed the disgrace which it entails on the individual charged with it. During my residence with the Kansas, they were frequently engaged in war parties with their neighbouring tribes, and surprises were frequent. To understand a surprise, or she-ga-hee, among the Indians, requires a short explanation. Indians learn to imitate the voice and other characteristics of the various animals among their rambles. A hostile
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party of Indians, therefore, will, with surprising secrecy, go within hearing of their enemies' dwellings, and imitate the voice of the animal which happens to be in season at that period for the year; as, for instance, the gobbling of the turkey-cock in the early part of the spring, or the yepping or clucking of the hen during the infancy of her young in the summer; the howling of the wolf, or bleating of a buck or buffalo calf. The Indian hunters snatch up their bow or gun, and instead of the expected game find themselves surprised by an enemy. In one of these instances, three young warriors of the Kansas tribe, during their hostility with the Ottowas, were allured into the neighbouring woods by the gobbling of the turkey-cock, when to their misfortune two of them were shot dead, and their scalps taken; the third ran for his life without discharging his piece. He continued the yell of defeat the whole way, gave the alarm to the warriors, who immediately set out in pursuit of their enemies; and followed them into the very neighbourhood of their towns without being able to overtake them. On their return home, however, they fell in with the trail of a hunting party of that tribe, fired on them by surprise, and took each man his scalp. The usual rejoicings of the women and children were indulged on their return, and silent applause of the old men. Shem-ba-gah looked very much pleased that they were successful; they sat under the spreading shade, where the aged men and warriors sat smoking. Shem-ba-gah, the one who ran, went among them; they said not a word to him, but went away as soon as he came near them. The
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punishment was too great for him to bear; he left them without taking leave or saying a word to any person, and never returned while I remained with that tribe.
During the war against the Mahaws, the son of a brave warrior became much attached to an Ottowa girl, who had been adopted into a Kansas family, having been taken prisoner in early life. The Mahaws came and stole several horses belonging to the Kansas, as they were grazing in a neighbouring prairie. They were discovered in the act by some Kansas women, who were getting wood to make fires. On bringing intelligence to the warriors, they seized their arms and pursued them with their usual rapidity; the son of the old warrior, who was now laden with "snows" or years, staid behind, which so provoked the old veteran, that he took down the piece belonging to his son, which had not been given him as a reward of bravery, but by the fondness of his parent; who, by his former bravery, had taken it from his enemies: and striking it across a log with his whole strength, broke it in pieces. The young orphan girl, his tender lover before, would never suffer him to come near her after. This Indian, whose name is Moi-hee-she-ga or "sharp knife," I saw some years afterwards on an expedition up the Missouri, mentioned in my narrative, pages 86, 87, &c.
A treater of peace was held between the Ottowas and Missouris some time before I left the Indians, at the pipe clay bank on Blue Earth river. The hostile parties had now, by mutual agreement, "buried the tomahawk under the roots of the tree of friendship,
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and sat under its shadow to smoke the pipe of peace, and 'hear the birds sing.'"
A few of both of these tribes happened to meet on the Missouri a few weeks after, where some traders had arrived with some articles of traffic; among them they had a quantity of whiskey to barter for furs, peltry, &c. Several of the Indians soon began to feel the influence of the inspiring beverage. A Missouri and an Ottowa had a difference, which was soon put a stop to by their friends reminding them of their agreement, to "bury the tomahawk," and by handling their emblems of peace, wampum, which is done by holding up before each other the wampum, suspended before the breast by a strip of deer or buffalo skin, and they were soon placed beyond the power of further hostility, by a dram of whiskey, sufficient to throw them on their "mother's bosom," the earth, and drown all their enmity in the "great water" of oblivion. The Missouri Indian recovering first, and arousing from his stupor, stabbed the Ottowa to the heart, and the blow was fatal. The murderer concealed himself in a thicket about a mile and a half off, for his final retreat was rendered impossible with safety, by himself, in consequence of the hostile tribes on each side. When the bacchanals aroused from their fits of intoxication, finding their companion dead, satisfaction was demanded by the Ottowas, and not finding the offender, a general massacre would have been the consequence, had not the brother of the criminal "held his peace wampum" in oath of delivering him to the enraged Ottowas; in two hours, he returned with his devoted brother,
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whom they hacked to pieces with their tomahawks and scalping knives, sated their revenge, appeased the departed spirit of the murdered, and closed the tragic scene with a war-dance and drunken frolic. During such scenes, the Indian cares not for any thing but his dram, gun, and other equipage, his wampum and trophies of victory, which he never parts with, except with his liberty, and thus situated, the traders feast their avarice on their unguardedness.
Had either party killed his opponent, during the encounter, it is highly probable nothing farther than the burial of the dead would have been the consequence. Many instances of a similar character do happen by the introduction of ardent spirits among them. A general butchery, and the death of two of the Sioux, took place among a party of that nation, a few years since, in a drunken frolic.
The well-known sacrifice of Poge is familiar to most of the western traders. He was a man of artful address and insinuating manners; but, unfortunately for him, was not much acquainted with the Indian character. He took a considerable quantity of whiskey, some trinkets, and ammunition among the Peoris, who, by the way, are not much to be trusted. He did not observe the necessary preliminary step of "getting in," as they call it, with their chiefs, or of conciliating their favour, which would have ensured his protection. He offered them whiskey, which they refused to taste at first; but he became soon very familiar and friendly with them. He would drink to them, and it would betray want of friendship, on their part, to refuse. He dissembled, pretending to drink
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frequently, and they must drink every time he did. It is usual among them to drink out of a tin cup, so that there is no telling how much another drinks. The vessel is filled; the first drinks, and hands it to his next, and it thus passes round the company; his object was to keep sober, and make the Indians drunk; they thought he was drinking as freely as themselves; and thought it would be too much like women in them to let a "white man drink them drunk;" and continued to partake as often as he pretended to do so. His being quite sober, while his red brethren were all "knocked down," as they term it, by the "strong water," made their spy, or koo-gee, watch him narrowly, and perceiving his not swallowing when he lifted the cup to his lips, told him, in broken English, to wait in that place, until he went to their village, about two miles off, to get his people and friends, who had first to barter, to come and make an exchange. This highly pleased the unfortunate Poge, who went to his brother's camp, about three miles below, on the river, to get his assistance in conveying his peltry down. Mr. Dellum was of the party, and accompanied them when they returned. While they were diverting themselves with the staggering of some, and sullen stupidity of others, the Indian returned with a number of warriors, women, and children. The warriors were all armed, and painted in hostile array; Poge advanced towards them, not understanding the signals of hostility, and, in a moment, was filled with deadly wounds. Dellum and his companion were captured, all their effects destroyed, and they taken to the habitation of their captors, until
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they determined how to dispose of them. The result of their consultation was, that, if they were "men," and would each take a "squaw," they should remain with them unhurt. To this they consented, and after living some months with them, they were left perfectly at liberty to go as far as they liked without any Indians with them. After returning punctually several times at the hour appointed, they made their escape, and arrived at the back settlements in safety, almost famished. Not that the means of subsistence were at all scarce; but because they were afraid to shoot, lest they should be discovered by hostile tribes.
I am acquainted with both these young men. Dellum has returned among them; what has become of Poge I am not able to say. I think when I saw him last, which was on Pearl River, in the state of Mississippi, he was disposed to return with the Indians. Dellum persuaded me all in his power to return with him. He was fascinated with the Indian mode of living, and expressed much surprise that I could prefer the fetters of civilized habits. "Oh the pleasures of hunting and roving through the woods; nothing to trouble one!" he would exclaim in rapture. It was a great treat to meet a person with feelings so congenial with my own! He said, if he had a hundred sons he would turn them all out in the woods.
Colonel Boone related the following anecdote to me during the spring of 1819. A Frenchman who was in the habit of trading among the Indians, took, among other articles, a quantity of gunpowder; but
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the Indians were supplied by the disposal of most of their furs to other traders, and reserved their remaining stock for the purpose of purchasing other necessaries with them. The Frenchman, however, having sold mostly all his goods except this powder, and fearing lest it should remain on his hands, had tried every artifice to induce them to barter with him for it, but without succeeding, until Indian curiosity afforded him the opportunity of selling it. Among other ingenious questions they asked him, was, how the white people made powder? The hopes of finding a ready market for the "black dust," at an advantageous price, immediately set to work his powers of invention. He told them, "The white people sowed it in fields like they did wheat or tobacco seeds, and were enabled thereby to raise large crops from a few pounds of seed." The Indians were highly pleased, and every one who could raise a beaver-skin, purchased, at an exorbitant price, as far as his pelting would go, and in a little time the Frenchman found himself freed of all his powder, and in possession of great booty, and made the best of his way as soon as he could. The delighted Indians directly set to work in preparing a choice spot of ground for the reception of their new crop. Having cleared the land, by removing the timber, rubbish, and brushwood, and having loosened the soil, they followed the Frenchman's directions in sowing the powder. They enclosed it, to prevent their horses and wild animals from injuring it. They went from time to time to see if it had come up. After some weeks had elapsed, and finding all their hopes at an
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end, one old chief, wiser than the rest, wittily observed "he was a Frenchman," of whom they had purchased the powder. This hint was enough; they understood him. They now all believed it was a fraud: they determined to revenge it the first opportunity. It should be kept in mind that when any individual injures an Indian, he entertains the most bitter enmity, not only against him and his relations, but against his nation. Not long after, another Frenchman went among the same tribe, with a cargo of dry goods. It should be also remembered, that an Indian seldom forgets an injury. The Frenchman obtained permission from the chiefs to sell his goods among his people: he gave up his own wigwam; the industrious pedlar opened his bales, and when the goods were all spread out for inspection, as it were, the young warriors, and all that had been fooled by the former Frenchman, rushed on him, and took all the poor man's goods. He laid his bitter complaint before the chief, and demanded satisfaction. The chief very gravely replied, "He certainly should be paid, but for that he must wait until the next gunpowder harvest." This was all the remuneration the disappointed Frenchman could obtain, and left them, but without being loaded with furs as he had anticipated.
The Indians do not have many serious differences among their families, though petty broils sometimes occur; but they often end seriously. While I was among the Kansas, however, I witnessed several contests among the women, as well as among the children. An Indian woman went out to get wood;
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during her absence she left her child in a cradle made of the bark of a tree, girdled and peeled while the sap is up, split in two equal parts, and bound round with a belt. The child was cross; and when the mother returned, her next neighbour, who was not on very friendly terms with her, told her if she did not move from that part of the village, or strangle her squalling brat, she should not stay any longer; some other words followed, which did not amount to many; however, they soon began to more serious business; they beat each other heavily for a few rounds, and then seized each other, scratched each other's faces, tore each other's eyes, and pulled one another's hair, to a desperate degree. Ho-keeh, "the clouds," made Shes-ka's nose bleed most dreadfully. This contest caused no difference between their husbands that I knew of. They were both out on a war expedition at the time this happened. I witnessed the conflict. Although many were near, no one interfered either to urge hostilities or to prevent discord; but let them "fight out their quarrels," as they say, "and when they get tired they will stop themselves."
One of the greatest insults an Indian woman can offer another, is to say her child is an "ugly cross brat;" or, if it be a boy, to call him "a young squaw." Such language is never used, unless where they intend the greatest insult. And the offended woman is very apt to resent the insult with blows, in order to convince her enemy, by a tangible demonstration, that her son's mother does not deserve the epithet.
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EFFECTS OF INTEMPERANCE.--INSTANCE OF FILIAL PIETY IN AN INDIAN GIRL.
A number of Indians, of the Shawanee tribe, who live near Rogerstown, on the Meramec river Missouri, [sic] went with their peltries, venison, hams, and other articles of traffic, to barter with some traders at Cape Girede for such necessaries as they were in need of. It is on such occasions very common for a man to commit the conveyance of his goods to his wife. She packs them on a horse, if she has one; if not, her children sometimes go to help to carry their load. Among the rest, a hunter of some distinction took his wife and daughter along to pack his peltries, while he walked bearing his rifle. Having disposed of what they had, the Indians began to indulge very freely in drink. The father and mother both, of the girl above mentioned, drank to excess. The father got drunk and beat his squaw; she ran from his power, but without going to a better place; for she went to another house, where whiskey was kept. Some idle young fellows collecting around them, to have a little fun, as they call it, with them, offered them drams of whiskey repeatedly. This was to make them give the war-whoop, the songs and dance. The poor Shawanee girl, who was about eighteen years old, could not be tempted to taste a drop, nor could she be moved to leave her poor unfortunate parent. She had sensibility to feel the disgrace of her tribe, who were now all drunk, and amusing the idle spectators and their criminal seducers, by the most turbulent and extravagant gestures, yellings, and voci-
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ferations. It cannot be expected that a person who would for a little idle diversion, or for a few pence, make a brute of a fellow-being, would possess humanity to afford the unhappy victim shelter, when intemperance deprived him of the power of seeking it for himself. It should be remembered that the tribe we are now speaking of, live on the white settlements, have houses, raise considerable quantities of live stock, grain, &c. They are less accustomed to exposure, than those tribes whose habits are more conformed to a state of nature. Their liability to disease is also increased by adopting the evils incident to refined life, without any of its comforts and improvements. The parent of the girl above named, having become an object of much disgust, as well as her red companions in general, (for a drunken Indian is truly a disagreeable sight,) their traders had no farther use for them. They might now seek shelter where they could. Another evil hung over the heads of the women; for although their husbands were now drunk, and not able to chastise them, they would not fail to beat them heartily when they got sober, unless they were able to find their horses, which had now all got off and left them. The attention and piety of the young female, I have been informed by a gentleman of high respectability and honour, who blamed the instruments of their indulgence for their conduct, were such as to equal all displays of filial tenderness and patience that ever were made. Her name is Peggy Surgett, and she is a relation of the old chief "Fish," on the Meramec river. Her English name she took, from being
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brought by a religious society to a school in the state of Kentucky, where she made very respectable progress in letters, and learned needle-work and spinning. The unhappy situation of this dutiful young Indian may be more readily felt than described, when we contemplate the trials she was exposed to. Her mother must be left alone in the woods, during a very inclement night, or she must neglect to find the horses which had strayed from them. Fearing to leave a disabled parent alone, (for whom, had she been sober, Peggy would not have felt any uneasiness); and knowing the temper of her father, if she should not find the horses, she left her mother under shelter of a cliff of rocks, a few miles from the place where her father was with his "red brethren," steeping their senses in whiskey. Having found and caught the horse, she brought him to her father; and, at a little after sun-rise, was at the place where she had left her drunken mother. One of those sleeting rains now came on, which at this season of the year deluge the western waters. They were detained by high-water, while the attention of this young woman excited the sympathy of all who witnessed her affection and piety to her unfortunate parents. In fact, observing white people who live near the Indians, wherever they have become well acquainted with them, almost uniformly admire and esteem them. But the unfortunate and dutiful Peggy Surgett fell a victim to her virtue. The fatigue she underwent, and exposure to which she was subjected, brought on a violent cold; this was followed by a pulmonary consumption, of which she died about a twelvemonth
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after. I saw her some weeks before her death, in the neighbourhood of Rogerstown, when she was hectic, and very much reduced. An ignorant pretender to physic, advised the amiable Peggy to take a tincture of some roots and herbs he had collected, in whiskey; to which she indignantly replied in broken English "White man want poison poor Indian. Whiskey bring my people to want. Whiskey kill poor Peggy. Peggy, poor daddy and mammy have no one help 'em when Peggy dead." This woman died must respected by all her acquaintances. The closing scene was highly affecting, and truly Christian. And the only regret she was heard to express at the prospect of her approaching dissolution, was the helplessness of her parents, who had become intemperate. The last particulars of this story I learned from a highly respectable and philanthropic gentleman of Kentucky, who conveyed to Peggy's instructress, in that country, a letter from her, which did credit to her head and heart.
Of all the traits which distinguish the Indian character, that of nice discrimination is perhaps the most remarkable. Accustomed from his earliest life to no other guide to conduct him, and no other means to satisfy his wants than those with which Nature has supplied him, the Indian follows her footsteps in all his walks, and minutely watches her most secret haunts; hence, that peculiar faculty so much observed in their deportment by travellers who have witnessed their actions, when any matter of much importance was the subject of their attention. Hence, the accuracy with which they travel through strange woods
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the darkest night. Hence, the swiftness with which they pursue the blind trail of a flying enemy, where a white person would scarcely suspect any one to have travelled. And hence their ability to detect the resorts of animals, and their success in taking them. A trader from the state of Kentucky went among the Osages a few years since, with many articles of show, but of little value, such as blue and red beads, glass buttons, toys, &c. The chiefs were not much inclined to favour his views; he pretended much friendship however to procure their patronage, saying, he had always been a friend to the Indians, though the greater part of white people had been their enemies. An aged and experienced Indian, who listened with much attention to the trader, looked suddenly up, fixing his eyes steadfast on those of the trader, and replied, "his friendship should not pass unrewarded." He ordered his women to prepare some jerked buffalo for his repast; thanked him kindly for his friendly disposition towards him, and insisted on his keeping his goods, for they were "too fine for us poor Indians." The man, however, insisted on it, that the Indians deserved to have "fine things" as much as any other people; and he declared, he was not willing to leave them without leaving some of his nice beads with his red brothers and sisters. With the same earnestness and seriousness as before, the Indian sage expressed his grateful obligations to his "white brother" for his favourable opinion of his tribe; he then asked the trader, how many squaws he had? how many children, and relations? The man gave some answer; to which the Indian replied in broken English "Why
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did[n't] give fine things to him? He got no beaver, to give for fine things. White man mouth full honey, talk sweet, say many good things. This please foolish Indians. He then cheat him. He no fool Shoma-cassa." The whole of the bye-standers joined in the ridicule of the trader, who mortified at not being able to impose his worthless trinkets on them, left them to try his fortune at the expense of some more ignorant tribe. It should be remembered, that this man had been several times among the same Indians before, and had always taken worthless trinkets which would please the ignorant and inexperienced; but which were of no essential service to them.
The old men and chiefs, though sometimes as much pleased with such things as any of their tribe, look with indifference, for the most part, and frequently with contempt on them. They are much better pleased with those traders, who carry blankets, knives, fire-arms, gunpowder, flints and such articles of utility as they stand in need of, and they never refuse to give a fair, and most usually an exorbitant price for them.
It will cease to surprise my readers, that they are tired of showy trifles, when it is shown how egregiously they have been cheated, especially in those articles whose worth is not easily reduced to a pecuniary standard. I have known a strand of blue beads sell for a beaver skin, and a few coloured glass buttons to sell for twice that amount. I well recollect the first looking-glass I ever saw. A trader came among the Kansas Indians while I was with them; he brought among other trifles a number of small pocket looking-
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glasses, not larger than a man's hand. Nothing can exceed the pleasure of the old, and the astonishment and extasy of the women and young Indians, when seeing their likeness reflected in the glassy mirror. Some thought it altogether enchantment, and others were frightened; but the most were highly pleased, and though the trader a supernatural being. The chief gave him up the use of his house to open his goods in, and in a few days he was master of all the valuable furs and peltry in their tribe. Some few of the warriors and counsellors, who had been to St. Louis, had seen looking-glasses; but by far the major part had never before seen or heard of the like. Some of the glasses were sold for two beavers' skins a piece. Another trader came among the same tribe, some time after, and had a considerable supply of clothing, which was of a quality that did not very much suit the taste and means of the Indians. Of course he found but poor market for his goods. In order, however, that he might get in favour with the tribe, he told them how shamefully the man with the looking-glasses had cheated them. The Indians hate to hear their judgment derided, and gave the poor man very little thanks for his information. Besides, they did not believe him to be much better. The same man who had sold them the glasses, went among them the next trading season, and took a number of very useful articles, such as tin-cups, knives, &c. When he arrived among a people, with whom he thought himself a favourite, he ventured up to the same house, which was so much at his service the year before, and which was as freely given up to
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him now. But to his surprise none offered as before to assist him with his baggage; none brought him wood to kindle his fire; nor did the chief order his women to prepare him food; nor invite him to "smoke the calamut of peace with his red brothers round the council fire." Several times the young warriors were on the eve of rushing upon him by surprise, but were prevented by the aged. Having the use of the wigwam so freely offered to his service, although his reception was "cold" to what it had been the last year, he was not without hopes of making a profitable disposal of his goods[.] After they were all opened and ready to sell, the chief went up to the door, and holding the same glass in his hand, he held it up before the trader's eyes, and asked him if he saw himself; the trader said, Yes; and asked the Indian if it was not a very pretty thing? But Mee-ka-a and his tribe were now not in a humour to be fooled with. He asked the man if he did not see "woman's face, when he saw his own in the glass?" "Man, brave man, no cheat Indian. Indian no cheat white man." He then gave the signal whoop. Hoo-Hoop-Roh-Noh! The whole of the assembled tribe, who had concealed themselves a few paces from the house, behind some fallen logs, rushed in and seized as much of his property as they thought would make up for the fraud he had practised on them the year before. He was forced to leave them without beaver this time, and was glad to get off with his life.
A man named Campton went among the same tribe while I was with them, and having a consider-
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able quantity of powder, which he wished to sell for a very exorbitant price, refused several fair offers. He had been several times among them before, and spoke their language tolerably well. He looked very gloomy, and appeared much concerned one day, in hopes, perhaps, that the Indian would enquire the reason. But they look upon inquisitiveness not only ad indicative of womanly character, but as a breach of politeness. He was forced therefore to tell them, unasked, the cause of his melancholy. He observed, he had communication, during his last sleep, with the Great Spirit, who had informed him that there would be no more powder taken among his red children for two snows (or years). The chief was much concerned, apparently, and pretended to believe all that Compton had predicted; and, moreover, thanked him heartily for the sympathy he expressed for his tribe. The Indian saw through the design, and caused his warriors and counsellors to shew the same disposition to the man, and not contradict him, nor purchase any of his powder, until he dreamed. The next morning the Indian, Shuja-Monda, went to his deceitful guest, and told him he had dreamed last sleep. He told him, "the Great Spirit appeared to him in his sleep, and informed him that the white was taught by the Bad Spirit, and that he wanted to deceive and cheat the Indians. That as he had supplied their hunting grounds with plenty of game, so he would furnish them with means to procure it. That no man who listened to the Wicked Spirit, should sit at their fire." So they threw his powder into the river, and sent him away.