1844 Geo Catlin's Letters & Notes on Manners, Customs & Conditions of North American Indians #9

 

 George Catlin  (1796 _1872)  in 1849 at National Portrait Gallery Washington DC

LETTER 9.

MOUTH OF THE YELLOWSTONE, UPPER MISSOURI.

SINCE the dates of my other Letters from this place, I have been taking some wild rambles about this beautiful country of green fields; jolted and tossed about, on horseback and on foot, where pen, ink, and paper never thought of going; and of course the most that I saw and have learned, and would tell to the world, is yet to be written. It is not probable, however, that I shall again date a letter at this place, as I commence, in a few days, my voyage down the river in a canoe; but yet I may give you many a retrospective glance at this fairy land and its amusements.

A traveler on his tour through such a country as this, has no time to write, and scarcely time enough to moralize. It is as much as he can well do to " look out for his scalp," and " for something to eat." Impressions, however, of the most vivid kind, are rapidly and indelibly made by the fleeting incidents of savage life; and for the mind that can ruminate upon them with pleasure, there are abundant materials clinging to it for its endless entertainment in driving the quill when he gets back. The mind susceptible of such impressions catches volumes of incidents which are easy to write -- it is but to unfold a web which the fascinations of this shorn country and its allurements have spun over the soul -- it is but to Paint the splendid panorama of a world entirely different from anything seen or painted before; with its thousands of miles, and tens of thousands of grassy hills and dales, where nought but silence reigns, and where the soul of a contemplative mould is seemingly lifted up to its Creator. What man in the world, I would ask, ever ascended to the pinnacle of one of Missouri's green-carpeted bluffs, a thousand miles severed from his own familiar land, anti giddily gazed over the interminable and boundless ocean of grass-covered hills anti valleys which lie beneath him, where the gloom of silence is complete -- where not even the voice of the sparrow or cricket ill heard -- without feeling a sweet melancholy come over him, which seemed to drown his sense of everything beneath and on a level with him?

It is but to paint a vast country of green fields, where the men are all red --where meat is the staff of life -- where no laws, but those of honour, are known --where the oak and the pine give way to the cotton-wood and peccan -- where the buffaloes range, the elk, mountain-sheep, and the fleet-bounding antelope -- where the magpie and chattering parroquettes supply the place of the red-breast and the blue-bird -- where wolves are white and bears grizzly -- where pheasants are hens of the prairie, and frogs have horns! Where the rivers are yellow, and white men are turned savages in looks. Through the whole of this strange land the dogs are all wolves -- women all slaves-men all lords. The sun and rats alone (of all the list of old acquaintance, could be recognized in this country of strange metamorphose. The former shed everywhere his familiar rays; and Monsr. Ratapon was hailed as an old acquaintance, which it gave me pleasure to meet; though he had grown a little more savage in his look.

In traversing the immense regions of the classic West, the mind of a philanthropist is filled to the brim with feelings of admiration; but to reach this country, one is obliged to descend from the light and glow of civilized atmosphere, through the different grades of civilization, which gradually sink to the most deplorable condition along the extreme frontier; thence through the most pitiable misery and wretchedness of savage degradation; where the genius of natural liberty and independence have been blasted and destroyed by the contaminating vices and dissipations introduced by the immoral part of civilized society. Through this dark and sunken vale of wretchedness one hurries, as through a pestilence, until he gradually rises again into the proud and chivalrous pale of savage society, in its state of original nature, beyond the reach of civilized contamination; here he finds much to fix his enthusiasm upon, and much to admire. Even here, the predominant passions of the savage breast, of ferocity and cruelty, are often found; yet restrained, and frequently subdued, by the noblest traits of honor and magnanimity, -- a race of men who live and enjoy life and its luxuries, and practice its virtues, very far beyond the usual estimation of the world, who are apt to judge the savage and his virtues from the poor, degraded, and humbled specimens which alone can be seen along our frontiers. From the first settlements of our Atlantic coast to the present day, the bane of this blasting frontier has regularly crowded upon them, from the northern to the southern extremities of our country I and, like the fire in a prairie, which destroys everything where it passes, It has blasted and sunk them, and all but their names, into oblivion, wherever it has travelled. It is to this tainted class alone that the epithet of "poor, naked, and drunken savage", can be, with propriety, applied; for all those numerous tribes which I have visited, and are yet uncorrupted by the vices of civilized acquaintance, are well clad, in many instances cleanly, and in the full enjoyment of life and its luxuries. It is for the character and preservation of these noble fellows that I am an enthusiast; and it is for these uncontaminated people that I would be willing to devote the energies of my life. It is a sad and melancholy truth to contemplate, that all the numerous tribes who inhabited our vast Atlantic States have not "fled to the West:" -- that they are not to be found here -- that they have been blasted by the fire which has passed over them -- have sunk into their graves, and everything but their names travelled into oblivion.

The distinctive character of all these Western Indians, as well as their traditions relative to their ancient locations, prove beyond a doubt, that they have been for a very long time located on the soil which they now possess; and in most respects, distinct and unlike those nations who formerly inhabited the Atlantic coast, and who (according to the erroneous opinion of a great part of the world), have fled to the West.

It is for these inoffensive and unoffending people, yet unvisited by the vices of civilized society, that I would proclaim to the world, that it is time, for the honor of our country -- for the honor of every citizen of the republic -- and for the sake of humanity, that our government should raise her strong arm to save the remainder of them from the pestilence which is rapidly advancing upon them. We have gotten from them territory enough, and the country which they now inhabit is most of it too barren of timber for the use of civilized man; it affords them, however, the means and luxuries of savage life; and it is to be hoped that our government will not acquiesce in the continued wilful destruction of these happy people.

My heart has sometimes almost bled with pity for them, while amongst them, and witnessing their innocent amusements, as I have contemplated the inevitable bane that was rapidly advancing upon them; without that check from the protecting arm of government, and which alone could shield them from destruction.

What degree of happiness these sons of Nature may attain to in the world, in their own way; or in what proportion they may relish the pleasures of life, compared to the sum of happiness belonging to civilized society, has long been a subject of much doubt, and one which I cannot undertake to decide at this time. I would say thus much, however, that if the thirst for knowledge has entailed everlasting miseries on mankind from the beginning of the world; if refined and intellectual pains increase in proportion to our intellectual pleasures, I do not see that we gain much advantage over them on that score; and judging from the full-toned enjoyment which beams from their happy faces, I should give it as my opinion, that their lives were much more happy than ours; that is, if the word happiness is properly applied to the enjoyments of those who have not experienced the light of the Christian religion. I have long looked with the eye of a critic, into the jovial faces of these sons of the forest, unfurrowed with cares -- where the agonizing feeling of poverty had never stamped distress upon the brow. I have watched the bold, intrepid step-the proud, yet dignified deportment of Nature's man, in fearless freedom, with a soul unalloyed by mercenary lusts, too great to yield to laws or power except from God. As these independent fellows are all joint-tenants of the soil, they are all rich, and none of the steepings of comparative poverty can strangle their just claims to renown. Wile (I would ask) can look without admiring, into a society where peace and harmony prevail -- where virtue is cherished -- where rights are protected, and wrongs are redressed --with no laws, but the laws of honor, which are the supreme laws of their land. Trust the boasted virtues of civilized society for awhile, with all its intellectual refinements, to such a tribunal, and then write down the degradation of the "lawless savage", and our transcendent virtues.

As these people have no laws, the sovereign right of summary redress lies in the breast of the party (or friends of the party) aggrieved; and infinitely more dreaded is the certainty of cruel revenge from the licensed hands of an offended savage, than the slow and uncertain vengeance of the law.

If you think me enthusiast, be it so; for I deny it not. It has ever been the predominant passion of my soul to seek Nature's wildest haunts, and give my hand to Nature's men. Legends of these, and visits to those, filled the earliest page of my juvenile impressions.

The tablet has stood, and I am an enthusiast for God's works as He left them.

The sad tale of my native "valley", has been beautifully sung; and from the flight of "Gertrude's" soul, my young imagination closely traced the savage to his deep retreats, and gazed upon him in dreadful horror, until pity pleaded, and admiration worked a charm.

A journey of 4000 miles from the Atlantic shore, regularly receding from the center of civilized society to the extreme wilderness of Nature's original work, and back again, opens a book for many an interesting tale to be sketched; and the mind which lives, but to relish the works of Nature, reaps a reward on such a tour of a much higher order than can arise from the selfish expectations of pecuniary emolument. Notwithstanding all that has been written and said, there is scarcely any subject on which the knowing people of the East, are yet less informed and instructed than on the character and amusements of the West: by this I mean the "Far West;" -- the country whose fascinations spread a charm over the mind almost dangerous to civilized pursuits. Few people even know the true definition of the term "West;" and where is its location? -- phantom-like it flies before us as we travel, and on our way is continually gilded, before us, as we approach the setting sun.

In the commencement of my Tour, several of my travelling companions from the city of New York, found themselves at a frightful distance to the West, when we arrived at Niagara Falls; and hastened back to amuse their friends with tales and scenes of the West. At Buffalo a steam-heat was landing with 400 passengers, and twelve dags out -- "Where from"? "From the West". In the rich state of Ohio, hundreds were selling their farms and going to the West. In the beautiful city of Cincinnati, people said to me, "Our town has passed the days of its most rapid growth, it is not far enough West." -- ln St. Louis, I400 miles west of New York, my landlady assured me that I would be pleased with her boarders, for they were nearly all merchants from the " West." I there asked,--" Whence come those steam boats, laden with pork, honey, hides, &c.?"

From the West.

Whence those ponderous bars of silver, which those men have been for hours shouldering and putting on board that boat?

They come from Santa Fee, from the West.

Where goes this steam-boat so richly laden with dry goods, steam-engines?

She goes to Jefferson city.

Jefferson city? -- Where is that?

Far to the West.

And where goes that boat laden down to her gunnels, the Yellow Stone ?

She goes still farther to the West " Then," said I, "I'll go to the West."

I went on the Yellow Stone --

Two thousand miles on her, and we were at the mouth of the Yellow Stone river -- at the West. What! invoices, bills of strange looking, long-haired gentlemen, who have just arrived, and are And those relating the adventures of their long- and tedious journey. Who are they?

Oh ! they are some of our merchants just arrived from the West.

And that keel-boat, that Mackinaw-boat, and that formidable all of which are richly laden with goods.

These, Sir, are outfits starting for die West.

Going to the West, ha?" Then," said I, "I'll try it again. I will try and see if I can go to the West."

What, a Fort here, too?

Oui, Monsieur -- oui, Monsieur (as a dauntless, and semi-barbarian-looking, jolly fellow, dashed forth in advance of his party on his wild horse to meet me.)

What distance are you west of Yellow Stone here, my good fellow? Comment ?

What distance? -- (stop) -- quel distance?

Pardon, Monsieur, je ne sais pas, Monsieur.

Ne parlez vous ]'Anglais?

Non, Monsr. I speaks de French and de Americaine; mais je ne parle pas l'Anglais.

"Well then, my good fellow, I will speak English, and you may speak Americaine."

Pardon, pardon, Monsieur.

Well, then we will both speak Americaine.

Val, sare, je suis bien content, pour for I see dat you speaks putb coot Americaine.

What may I call our name?

Baptiste, Monsieur

What Indians are those so splendidly dressed, and with such fine horses, encamped on the plain yonder?

Ils sont Corbeaux.

Crows, ha?

Yes, sare, Monsieur.

We are then in the Crow country?

Non, Monsieur, not putty exact; we are in de coontrae of de dam Pieds noire.

Blackfeet, ha?

Oui.

What blue mountain is that which we see in the distance yonder?

Ha, quel Montaigne? cela est la Montaigne du (pardon).

Du Rochers, I suppose?

Oui, Monsieur, de Rock Montaigne.

You live here, I suppose?

Non, Monsieur, I comes fair from de West.

What, from the West ! Where under the heavens is that?

Wat, diable! de West? well you shall see, Monsieur, he is putty fair off, suppose. Monsieur Pierre Chouteau can give you de histoire de ma vie--, il bien salt que je prends les castors, very fair in de West.

You carry goods, I suppose, to trade with the Snake Indians beyond the

mountains, and trap beaver also?

Oui, Monsieur.

Do you see anything of the "Flat-heads" in your country?

Non, Monsieur, ils demeurent very, very fair to de West.

Well, Ba'tiste, I'll lay my course back again for the present, and at some future period, endeavor to go to the "West." But you say you trade with the Indians and trap beavers; you are in the employment of the American Fur Company, I suppose?

Non, Monsieur, not quite exact; mais, suppose, I am "free Tappare," free, Monsr. free

Free trapper, what's that? I don't understand you, Ba'tiste.

Well, Monsr. suppose he is easy pour understand -- you shall know all. In de first place, I am enlist for tree year in de Fur Comp in St. Louis-for bounte -- pour bounte, eighty dollare (understand, ha?) den I am go for wages, et I ave come de Missouri up, et I am trap castors putty much for six years, you see, until I am learn very much; and den you see, Monsr. McKenzie is give me tree horse -- one pour ride, et two pour pack (mais he is not buy, him not give, he is lend), and he is lend twelve trap; and I ave make start into de Rocky Montaigne, et I am live all Qlone on de leet rivares pour prendre les castors. Sometime six months -- sometime five month, and I come back to Yel Stone, et Monsr. M'Kenzie is give me coot price pour all.

So Mr. McKenzie fits you out, and takes your beaver of you at a certin price ?

Oui, Monsr. oni.

What price does he pay you for your beaver, Ba'tiste

Ha! Suppose one dollare pour one beavare.

A dollar per skin, ah ?

Oui.

Well, you must live a lonesome and hazardous sort of life; can you make anything by it?

Oh! oui, Monsr. putty coot, mais if it is not pour for de dam rascalitk Riccaree, et de dam Pieds noirs, de Blackfoot Ingin, I am make very much monnair, mais (sacrk), I am rob--rob--rob too much!

What, do the Blackfeet rob you of your furs?

Oui, Monsr. rob, suppose, five time! I am been free trappare seven year, et I am rob five time -- I am someting left not at all -- he is take all; he is take all de horse -- he is take my gun -- he is take all my clothes -- he is takee de castors-et I am come back with foot. So in de Fort, some cloths is cost putty much monnair, et some whiskey is give sixteen dollares pour gall; so you see I am owe de Fur Comp 600 dollare, by Car!

Well, Ba'tiste, this then is what you call being a free trapper is it?

Oni, Monsr. " free trappare," free!

You seem to be going down towards the Yellow Stone, and probably

have been out on a trapping excursion.

Oui, Monsr. c'est vrai.

Have you been robbed this time, Ba'tiste?

Oui, Monsr. by de dam Pieds noirs -- l am loose much; I am loose all -- very all ----- eh bien -- pour le dernier -- c'est le dernier fois, Monsr. I am go to Yellow Stone -- I am go le Missouri down, I am go to St. Louis.

Well, Ba'tiste, I am to figure about in this part of the world a few weeks longer, and then I shall descend the Missouri from the mouth of Yellow Stone, to St. Louis; and I should like exceedingly to employ just such a man as you are as a voyageur with me -- I willgive you good wages, and pay all your expenses; what say you?

Avec tout mon cour, Monsr. remercie, remercie.

It's a bargain then, Ba'tiste; I will see you at the mouth of Yellow Stone.

Oui, Monsr. in de Yel Stone, bon soir, bon soir, Monsr.

But stop, Ba'tiste, you told me those were Crows encamped yonder.

Oui, Monsieur, oui, des Corbeaux.

And I suppose you are their interpreter?

Non, Monsieur.

But you speak the Crow language?

Ouis, Monsieur.

Well then, turn about; I am going to pay them a visit, and you call render me a service. -- Bien, Monsieur, allons.

1844 Geo Catlin's Letters & Notes on Manners, Customs & Conditions of North American Indians #8

 George Catlin  (1796 _1872)  in 1849 at National Portrait Gallery Washington DC

LETTER  8.

MOUTH OF THE YELLOWSTONE, UPPER MISSOURI.

SINCE my last Letter, nothing of great moment has transpired at thi place; but I have been continually employed in painting my portraits an making notes on the character and customs of the wild folks who are about me. I have just been painting a number of the Crows, fine looking an noble gentlemen. They are really a handsome and well-formed set of me as can be seen in any part of the world. There is a sort of ease and grac added to their dignity of manners, which gives them the air of gentlemen ; once. I observed the other day, that most of them were over six teet higl and very many of these have cultivated their natural hair to such an almo incredible length, that it sweeps the ground as they walk; there are frequel instances of this kind amongst them, and in some cases, a foot or more it will drag on the grass as they walk, giving exceeding grace and beauty their movements. They usually oil their Lair with a profusion of bear grease every morning, which is no doubt one cause of the unusual length which their hair extends; though it cannot be the sole cause of it, for tl other tribes throughout this country use the bear's grease in equal profusic without producing the same result. The Mandans, however, and the Sioux of whom I shall speak in future epistles, have cultivated a very great growth of the hair, as many of them are seen whose hair reaches near to the ground.

This extraordinary length of hair amongst the Crows is confined to the men alone; for the women, though all of them with glossy and beautif hair, and a great profusion of it, are unable to cultivate it to so great length; or else they are not allowed to compete with their lords in a fashion so Ornamental (and on which the men so highly pride themselves), and a obliged in many easer, to cut it short off.

The fashion of long hair amongst the men, prevails throughout all the Western and North Western tribes, after passing the Sacs and Foxes; ar the Pawnees of the Platte, who, with two or three other tribes only, a in the habit of shaving nearly the whole head.

The present chief of the Crows, who is called "Long-hair", and he received his name as well as his office from the circumstance of having the longest hair of any man in the nation, I have not yet seen: but I hope I may. Here I leave this part of the country. This extraordinary man known to several gentlemen with whom I am acquainted, and particular to Messrs. Sublette and Campbell, of whom I have before spoken, who told me they had lived in his hospitable lodge for months together; and assured me that they had measured his hair by a correct means, and found it to be ten feet and seven inches in length; closely inspecting every part of it at the same time, and satisfying themselver that it war the natural growth.

On ordinary occasions it is wound with a broad leather strap, from his head to its extreme end, and then folded up into a budget or block, of some ten or twelve inches in length, and of some pounds weight; which when he walks is carried under his arm, or placed in his bosom, within the folds of His robe; but on any great parade or similar occasion, his pride is to unfold it, oil it with bear's grease and let it drag behind him, some three or four feet ofit spread out upon the grass, end black and shining like a raven's wing.

It is a common custom amongst most of these upper tribes, to splice or add on several lengths of hair, by fastening them with glue; probably for the purpose of imitating the Crows, upon whom alone Nature has bestowed this conspicuous and signal ornament.

Amongst the Crows of distinction now at this place, I have painted the portraits of several, who exhibit some striking peculiarities. Amongst whom is Chah-ee-chopes, the fourwolves; a fine looking fellow, six feet in stature, and whose natural hair sweeps the grass as he walks; he is beautifully clad, and carries himself with the most graceful and manly men -- he is in mourning for a brother; and according to their custom, har cut off a number of locks of his long hair, which is as much as a man can well spare of so valued an ornament, which he has been for the greater part of his life cultivating; whilst a woman who mourns for a husband or child, is obliged to crop her hair short to her head, and so remained till it grows out again; ceasing gradually to mourn as her hair approaches to its former length.

Duhlr-pits-a-bo-shee, the red bear, a clistinguirhed warrior; and Oo-je-en-a-he-ha, the woman who lives in the bear's den. I have also painted Pa-ris-ka-roo-pa (two crows) the younger, one of the most extraordinary men in the Crow nation; not only for his loots, from the form of his head, which seems to be distortion itself -- and curtailed of all its fair proportions; but from his extraordinary sagacity so a counsellor and orator, even at an early stage of his life.

There is something very uncommon in this outline, and sets forth the striking peculiarity of the Crow tribe, though rather in an exaggerated form. The semilunar outline of the Crow head, with an exceedingly low and retreating forehead, is certainly a very peculiar and striking characteristic; and though not so strongly marked in most of the tribe as in the present instance, is sufficient for their detection whenever they are met; and will be subject For further comment in another place.

The Crow women(and Blackfeet also) are not handsome, and I shall at present ray but little of them. They are, like all other Indian women, the slaves of their husbands: being obliged to perform all the domestic work and drudgeries of the tribe, and not allowed to join in their religious rit or ceremonies, nor in the dance or other amusements.

The women in all these upper and western tribes are decently dresse and many of them with great beauty and taste; their dresses are all of deer or goat skins, extending from their chins quite down to the feet; the dresses are in many instances trimmed with ermine, and ornamented with porcupine quills and beads with exceeding ingenuity.

The Crow and Blackfeet women, like all others I ever saw in any Indian tribe, divide the hair on the forehead, and paint the separation or crease with vermilion or red earth. Far what purpose this little, but universal, custe is observed, I never have been able to learn.

The men amongst the Blackfeet tribe, have a fashion equally simple, an probably of as little meaning, which seems strictly to be adhered to by evt man in the tribe; they separate the hair in two places on the forehe; leaving a lock between the two, of an inch or two in width, which is ca fully straightened down on to the bridge of the nose, and there cut squr off. It is more than probable that this is done for the purpose of distinction that they may thereby be free from the epithet of effeminacy, which mig otherwise attach to them.

These two tribes, whom I have spoken of connectedly, speak two distin and entirely dissimilar languages; and the language of each is differe and radically so, from that of all other tribes about them. As these peel are always at war, and have been, time out of mind, they do not int marry or hold converse with each other, by which any knowledge each other's language could be acquired. It would he the work of man's life-time to collect the languages of all the different tribes whicl am visiting; and I shall, from necessity, leave this subject chiefly others, who have the time to devote to them, to explain them to the wor I have, however, procured a brief vocabulary of their words and sentene in these tribes; and shall continue to do so amongst the tribes I all visit, which will answer as a specimen or sample in each; and which, in a sequel to these Letters (if they should ever be published), will probably arranged.

The Blackfeet are, perhaps, the most powerful tribe of Indians on this Continent; and being sensible of their strength, have stubbornly resisted traders in their country, who hare been gradually forming an acquaintar with them, and endeavouring to establish a permanent and profitable syste of trade. Their country abounds in beaver and buffalo, and most of Fur-bearing animals of North America; anti the American Fur Company with an unconquerable spirit of trade and enterprize, has pushed its esta lishments into their country; and the numerous parties of trappers a tracing up their streams and rivers, rapidly destroying the beavers which Indian languages of North America can all be traced to two or three rooty. The language of the Dohcotas is entirely end radically distinct from that of the Maudans, and theirs equally so from the Blaclrfoot and the Crows. And from the lips of Mr. Brazeau, a gentleman of education and strict observation, who has lived several years with the Blackfeet and Shiennes, and who speaks the language of tribes on either side of them, assures me that these languages are radically distinct and dissimilar, as I have above stated; and also, that although he has been several years amongst those tribes, he has not been able to trace the slightest resemblance between the Cree, Dohcotas, and Blackfoot, and Shienne, and Crow, and Mandan tongues; and from a great deal of corroborating information, which I have got from other persons acquainted with these tribes, I am fully convinced of the correctness of his statements.

Besides the Blackfeet and Crows, whom I told you were assembled at this place, are also the Knisteneaux (or Crees, as they are commonly called), a very pretty and pleasing tribe of Indians, of about 3000 in number, living on the north of this, and also the Assinneboins and Ojibbeways; both of which tribes also inhabit the country to the north and north-east of the mouth of Yellow Stone.

The Knisteneaux are of small stature, but well-built for strength and activity combined; are a people of wonderful prowess for their numbers, and have waged an unceasing warfare with the Blackfeet, who are their neighbours and enemied on the west From their disparity in numbers, they are rapidly thinning the ranks of their warriors, who bravely sacrifice their lives in contentions with their powerful neighbours. This tribe occupy the country from the mouth of the Yellow Stone, in a north-western direction, far into the British territory, and trade principally at the British N. W. Company's forts.

The Assinneboins of seven thousand, and the Ojibbeways of six thousand, occupy a vast extent of country, in a north-eastern direction front this; extending also into the British possessions as high north as Lake Winnepeg; and trading principally with the British Company. These three tribes are in a state of nature, living as neighbours, and are also on terms of friendship with each other. This friendship, however, is probably but a temporary arrangement, brought about by the Traders amongst them; and which, like most Iudian pace establishments, will be of short duration.

The Ojibbeways are, undoubtedly, a part of the tribe of Chippeways, with whom we are more familiarly acquainted, and who inhabit the south-west shore of Lake Superior. Their language is the same, though they are separated several hundred miles from any of them, and seem to have on knowledge of them, or traditions of the manner in which, or of the time when, they became severed 搭rom each other.

The Assinneboins are a part of the Dohcotas, or Sioux, undoubtedly; for their personal appearance as well as their language is very similar.

At what time, or in what manner, these two parts of a nation got strayed away from each other is a mvstery; yet such cases have often occurred, of which I shall say more in future. Large parties who are, straying offin pursuit of game, or in tbs occupation of war, are oftentimes intercepted by their enemy; and beiug prevented from returning, are run off to a distant region, where they take up their residence and establish themselves as a nation.

There is a very curious custom amongst the Assinneboins, from whiclh they have taken their name; a name given them by their neighbours, from a singular mode they have of boiling their meat, which ir,done in the following manner -- when they kill meat, a hole is dug in the ground about the size of a common pot, and a piece of the raw hide of the animal, as taken from the back, is put over the hole, and then pressed down with the hands close around the sides, and filled with water. The meat to be boiled is then put in this hole or pot of water; and in a fire, which is built near by, several large stones are heated to a red heat, which are successively dipped and held in the water until the meat is boiled; from which singular and peculiar custom, the Ojibbeways have given them the appellation of Assinneboins or stone boilers.

This custom is a very awkward and tedious one, and used only as an ingenious means of boiling their meat, by a tribe who was too rude and ignorant to construct a kettle or pot.

The Traders have recently supplied these people with pots; and even long before that, the Mandans had instructed them in the secret of manufacturing very good and serviceable earthen pots; which together have entirely done away the custom, excepting at Public festivals; where they seem, like all others of the human family, to take pleasure in cherishing and perpetuating their ancient customs.

Of these three tribes, I have also lined my painting-room with a number of very interesting portraits of the distinguished and brave men; and also representations of their games and ceremonies, which will be found in my INDIAN GALLERY, if I live, and they can be preserved until I get home.

The Assinneboine, or stone boilers, are a fine and noble looking race of Indians; bearing, both in their looks mid customs, a striking resemblance to the Docotas or Sioux, from whom they have undoubtedly sprung. The men are tall, and graceful in their movements; and wear their pictured robes of the buffalo hide with great skill and pleasing effect. They are good hunters, and tolerably supplied with horses; and living in a country abounding with buffaloes, are well supplied with the necessaries of Indian life, and may be said to live well. Their games and amusements are many, of which the most valued one is the ball-play; and in addition to which, they have the game of the moccasin, horse-racing, and dancing; some one of which, thev seem to be almost continually practicing, slid of all of which I shall hereafier give the reader (as well as of many others of their amusemeuts) a minute account.

Their dances, which were frequent and varied, were generally erectly the same as those of the Sioux, of which I have given a faithful account in my Notes on the Sioux, and which the reader will I meet with. There was one of these scenes, however, that I witnessed the other day, which appeared to me to be peculiar to this tribe, and exceedingly picturesque in its effect; which was described to me as the pipe-dance, and was as follows -- On a hard-trodden pavement in front of their village, which place is used for all their public meetings, and many of their amusements, the young men, who were to compose the dance, had gathered themselves around a small fire, and each one seated on a buffalo-robe spread upon the ground. In the centre and by the fire, was seated a dignitary, who seemed to be a chief (perhaps a doctor or medicine-man), with a long pipe in his hand, which he lighted at the fire and smoked incessantly, grunting forth at the same time, in half-strangled gutturals, a sort of song, which I did not get translated to my satisfaction, and which might have been susceptible of none. While this was going on, another grim-visaged fellow in another part of the group, commenced beating on a drum or tambourine, accompanied by his voice; when one of the young men seated, sprang instantlv on his feet, and commenced singing in time with the taps of the drum, and leaping about on one foot and the other in the most violent manner imaginable, In this way he went several times around the circle, bowing and brandishing his fists in the faces of each one who was seated, until at length he grasped one of them by the hands, and jerked him forcibly up upon his feet; who joined in the dance for a moment leaving the one who had pulled him up, to continue his step and his song in the centre of the ring; whilst he danced around in a similar manner, jerking up another, and then joining his companion in the centre; leaving the third and the fourth, and so on to drag into the ring, each one his man, until all were upon their feet; and at last joined in the most frightful gesticulations and yells that seemed almost to make the earth quake under our feet. This strange manoeuvre, which I did but partially understand, lasted for halfer three-quarters of an hour; to the great amusement of the gaping multitude who were assembled around, and broke up with the most piercing yells and barks like those of so many affrighted dogs.

The Assinneboins, somewhat like the Crows, cultivate their hair to a very great length, in many instances reaching down nearly to the ground; but in most instances of this kind, I find the great length is produced by splicing or adding on several lengths, which are fastened very ingeniously by means of glue, and the joints obscured by a sort of paste of red earth and glue, with which the hair is at intervals of every two or three inches tilled, and divided into locks and slabs of an inch or so in breadth, and falling straight down over the back to the heels have painted the portrait of a very distinguished young man, and son of the chief, his dress is a verv handsome one, and in every respect answers well to the descriptions I have given above. The name of thir man is Wi-jun-jon (the pigeon's egg head), and by the ride of him & his wife, Chin-cha-pee (the fire bug that creeps), a fine looking squaw, in a handsome dress of the mountainsheep skin, holding in her band 8 stick curiously carved, with which every woman in this country is supplied; for the purpose of digging up the "Pomme Blanche", or prairie turnip, which is found in great quantities in these northern prairies, and furnishes the Indians with an abundant and nourishing food. The women collect these turnips by striking the end of the stick into the ground, and prying them out; after which they are dried and preserved in their wigwams for use during the season.

I have just had the satisfaction of seeing this travelled-gentleman (Wi-jun-jon) meet his tribe, his wife and his little children; after an absence of a year ormore, on his journey of 6000 miles to Washington City, and back again (in company with Major Sanford, the Indian agent); where, he has been spending the winter amongst the fashionables in the polished circles of civilized society. And I can assure you, readers, that his entrCe amongst his own people, in the dress and with the airs of a civilized beau, was one of no ordinary occurrence; and produced no common sensation amongst the red-visaged Assinneboins, or in the minds of those who were travellers, and but spectators to the scene.

On his way home from St. Louis to this place, a distance of 2000 miles, I travelled with this gentleman, on the steamer Yellow-Stone; and saw him step ashore (on a beautiful prairie, where several thousands of his people were encamped), with a complete suit in military a colonel's uniform of blue, presented to him by the President of the United States, with a beaver hat and feather, with epaulettes of gold -- with sash and belt, and broad sword; with high-heeled boots -- with a keg of whiskey under his arm, and a blue umbrella in his hand. In this plight and metamorphose, he took his position on the bank, amongst his friends. His wife and other relations; not one of whom exhibited, for an half-hour or more, the least symptoms of recognition, although they knew well who was before them. He also gazed upon them -- upon his wife and parents, and little children, who were about, as if they were foreign to him, and be had not a feeling or thought to interchange with them. Thus the mutual gazings upon and from this would-be-stranger, lasted for full half an hour; when a gradual, but cold and exceedingly formal recognition began to take place, and an acyuaintance ensued, which ultimately and smoothly resolved itself, without the least apparent emotion, into its former state; and the mutual kindred intercourse seemed to dow on exactly where it had been broken off, as if it had been but for a moment, and nothing had transpired in the interim to check or change its character or expression.

Such is one of the stoic instances of a custom which belongs to all the North American Indians, forming one of the most striking features in theirm character; valued, cherished and practiced, like many others of their strange notiong for reasons which are difficult to be learned or understood; and which probably will never be justly appreciated by others than themselves.

This man, at this time, is creating a wonderful sensation amongst his tribe, who are daily and nightly gathered in gaping and listless crowds around him, whilst he is descanting upon what he has seen in the fashionable world; and which to them is unintelligible and beyond their comprehension; for which I find they are already setting him down as a liar and impostor.

What may be the final results of his travels and initiation into the fashiouable world, and to what disasters his incredible narrations may yet subject the poor fellow in this strange land, time only will develope.

He is now in disgrace, and spurned by the leading men of the tribe, and rather to be pitied than envied, for the advantages which one might have supposed would have flown from his fashionable tour. More of this curious occurrence and of this extraordinary man, I will surely give in some future epistles.

The women of this tribe are often comely, and sometimes pretty; the dresses of the women and children, which are usually made of the skins of the mountain-goat, and ornamented with porcupine's quills and rows of elk's teeth.

The Knisteneaux (or Crees, as they are more familiarly called in this country) are a very numerous tribe, extending from this place as high north as the shorer of Late Winnepeg; and even much further in a north-westerly direction, towards, and even through, a great part of the pocky Mountains.

I have before said of these, that they were about 3000 in numbers -- be that, I meant but a small part of this extensive tribe, who are in the habit dr visiting the American Fur Company's Establirhment, at this place, to do their trading; and who themselves, scarcely know anything of the great extent of country over which this numerous and scattered family range. Their customs may properly be paid to be primitive, as no inroads of civilized habits have been as yet successfully made amongst them. Like the other tribes in these regions, they dress in skins, and gain their food, and conduct their wars in a very similar manner. They are a very daring and most adventurous tribe; roaming vast distances over the prairies and carrying war into their enemy's country. With the numerous tribe of Blackfeet, they are always waging an uncompromising warfare ; and though fewer in numbers and less in stature, they have shewn themselves equd in sinew, and not less successful in mortal combats.

Amongst the foremost and most renowned of their warriors, is Bro-cas-sit?, the broken arm, in a handsome dress; and by the side of him, his wife, a simple and comely looking woman. In a scetch, will be seen the full length portrait of a young woman with a child on her back, shewing fairly the fashion of cutting and ornamenting the dresses of the females in this tribe; which, without further comment, is all I shall say at this time, of the valorous tribe of Crees or Kniteneaur.

The Ojibbeways I have briefy mentioned in a former place, and of them should say more; which will be done at a proper time, after I shall have visited other branches of this great and scattered family.

The chief of that part of the Ojibbeway tribe who inhabit these northern regions, and whose name is Sha-co-pay (the Sir), is a man of huge size; with dignity of manner, and pride and vanity, just about in proportion to his bulk. He sat for his portrait in a most beautiful dress, fringed with scalp locks in profusion; which he had snatched, in his early life from his enemies' heads, and now wears as proud trophies and proofs of what his arm has accomplished in battles with his enemies. His shirt of buckskin is beautifully embroidered and painted in curious hieroglyphics, the history of his battles and charts of his life. This, and also each and every article of his varied dress, had been manufactured by his wives, of which he had several; and one, though not the most agreeable.

I have much to see of these people yet, and much consequently to write; 80 for the present I close my book.

1844 Geo Catlin's Letters & Notes on Manners, Customs & Conditions of North American Indians #7

 

 George Catlin  (1796 _1872)  in 1849 at National Portrait Gallery Washington DC

LETTER  7.

MOUTH OF YELLOW STONE, UPPER MISSOURI.

The Letter which I gave you yesterday, on the subject of "medicines" and 'L medicine-men," has somewhat broken the ''thread of my discourse;" and left my painting-room (in the bastion), and all the Indians in it, and portraits, and buffalo hunts, and landscapes of these beautiful regions, to be taken up and discussed; which I will now endeavour to do, beginning just where I left (or digressed) off.

I was seated on the cool breech of a twelve-pounder, and had my easel before me, and Crows and Blackfeet, and Assinneboins, whom I was tracing. And so I have been doing to-day, and shall be for several days thereafter.

My painting-room has become so great a lounge, and I so great a "medicineman", that all other amusements are left, and all other topics of conversation and gossip are postponed for future considerstion. The chiefs have had to plant "dog soldiers" (as they are called) at my door, with spears in hand to protect me from the throng, who otherwise would press upon me; and none but the worthies are allowed to come into my medicine apartments, and none to be painted, except such as are decided by the chiefs to be worthy of so high an honour.

The Crows and Blackfeet who are here together, are enemies of the most deadly kind while out on the plains; but here they sit and smoke cjnietiy together, yet with a studied and dignified reserve.

The Blackfeet are, perhaps, one of the most (if not entirely the most) numerous and warlike tribes on the Continent. They occupy the whole of the country about the sources of the Missouri, from this place to the Rocky Mountains; and their numbers, from the best computations, are something like forty or fifty thousand -- they are (like all other tribes whose numbers are sufficiently large to give them boldness) warlike and ferocious, i. e. they upon the canvass. ral days to come rangeing through every part of the Rocky Mountains, and carrying war and moulisting their enemies, who are, of course, every tribe who inhabit the country about them.

The Crows who live on the head waters of Yellow Stone. and extenci from this neighbourhood also to the base of the Rocky Mountains, are similar in the above respects to the Blaclifeet; roaming about a great part of the year -- and seeking their enemies wherever they can find them.

They are a much smaller tribe than the Blackeet, with whom they are always at war, and from whose great numbers they suffer prodigiously in battle; and probably will be in a few years entirely destroyed by them.

The Crows have not, perhaps, more than 7000 in their nation, and probahly not more than eight hundred warriors or fighting men. Amongst the more powerful tribes, like the Sioux and Blackfeet, who have been enabled to Preserve their warriors, it is a fair calculation to count one in five as warriors; but among the Crows and Minatarees, and Puncahs, and several o:her small but warlike tribes, this proportion cannot exist; as in some of these I have found two or three women to a man in the nation; in conseqence of the continual losses sustained amongst their men in war, and also whilst pursuing the buffaloes on the plains for food, where their lives are exceedingly exposed.

The Blackfeet and the Crows, like the Sioux and Assinneboins, have nearly the same mode of constructing their wigwam or lodge; in which tribes it is made of buffaloe skins sewed together, after being dressed, and made into the form of a tent; supported within by some twenty or thirty pine poles of twenty-five feet in height, with an apex or aperture at the top, through which the smoke escapes and the light is admitted. These lodges, or tents, are taken down in a few minutes by the squaws, when they wish to change their location, and easily transported to any part of the country where they wish to encamp; and they generally move some six or eight times in the course of the summer; following the immense herds of buffaloes, as thev range over these vast plains, from east to west, and north to south.

They hunt the Buffalo for objects for which they do this are two-fold -- to procure and dress their skins, which are brought in, in the fall and winter, and sold to the Fur Company, for white man's luxury; and also for the purpose of killing and drying buffalo meat, which they bring in from their hunts, packed on their horses' backs, in great quantities ; making pemican, and preserving the marrow-fat for their winter quarters; which are generally taken up in some heavy-timbered bottom, on the banks of some stream, deep imbedded within the surrounding bluffs, which break oif the winds, and make their long and tedious winter tolerable and supportable. They then sometimes erect their skin lodges amongst the timber, and dwell in them during the winter months ; but more frequently cut logs and make a miserable and rude sort of log cabin, in which they can live much warmer and better protected from the asjaults of their enemies, in case they are attacked; in which case a log cabin is a tolerable fort against Indian weapons.

The Crows, of all the tribes in this region, or on the Continent, make the most beautiful lodge. As I have before mentioned, they construct them as the Sioux do, and make them of the same material; yet they often times dress the skins of which they are composed almost as white as linen, and beautifully garnish them with porcupine quills, and paint and ornament them in such a variety of ways, as renders them exceedingly picturesque and agreeable to the eye. I have procured a very beautiful one of this description, highly-otnaatented, and fringed with scalp-locks, and rulticiently large for forty men to dine under. The poles which support it are about thirty in number, of pine, and are cut in the Rocky Mouatains, having been some hundred years, perhaps, in one. Their tent, when erected, is about twenty-fire feet high, and bar a very pleasing effect; with the arear or Good Spirit painted on one ride, and the Evil Spirit on the other. If I can ever rucceed in transporting it to New York and other eastern cities, it will be looked upon as a beautifirl and exceedingly interesting rpecimen.

The manner in which an encampment of Indians strike their tents and transport them is curious, and to the traveller in this country a very novel and unexpected sight, when he first bebolds it. Whilst ascending the river to this place, I saw an encampment of Sioux, consisting of eix hundred of these lodges, struck, and all things packed and on the move in a very few minutes. The chief sends his runnen or criets (for each, all chiefs keep in their employment) through the village, a few hours before they are to start; announcing his determination to move, and the hour fired upon, and the necessary preparations are in the meantime making; and at the time announced, the lodge of the chief is seen sapping in the wind, a part of the poles having been taken out: from under it; this is the signal, and in one minute, six hundred of them (on a level and beautiful prairie), which before bad been strained tight and fixed, were seen waving and happing in the wind, aird in one minute more all were hat upon the ground. Their horses and dogs, of which they had a rest number, had all been secured upon the spot, in readiness; and each one war speedily loaded with the burthen allotted to it, and ready to fall into the grand procession.

This strange cavalcade, preparation is made in the following manner: the poles of a lodge are divided into two buncher, and the little ends of each bunch fastened upon the shoulder or with en of a horre, leaving the big ends to drag behind on the ground on either ride. Just behind the bone, a brace or pole is tied across, which keeps the poles in their respective place; and then upon that and the poles behind the hone, is placed the lodge or tent, which is rolled up, and also numerous other articles of household and domestic furniture, and on the top of all, two, three, and eveu (sometimes) tour women and children. Each one of the horses has a conductor, who sometimes walks before and leads it, with a tremendous pack upon her own back; and at often she rides astride on its back, with a child, perhaps, at her breast, and another astride of the hone's back behind her, clinging to her waist with one arm, while it affectionately embrace a sneaking dog-pup in the other.

In this way five or six hundred wigwams, with all their furniture, may be seen drawn out for miles, creeping over the grass-covered plains of this country; and three times that number of men, on good horser, strolling along in front or on the flank; and, in some tribes, in the rear of this heterogeneous caravan, at least five times that number of dogs, which within this the skim to be smoked be placed, and in this condition the tent will stand a day or so, enclosing the heated smoke: and by some chemical process or other, which I do not understand, the skins thus acquire a quality which enables them, after being ever so many times wet, to dry soft and plesant as they were before, which secret I have never yet seen practiced in my own country; and for the lack of which, all of our dressed skim when once wet, are, I think, chiefly mined.

An Indian's dress of deer skins, which is wet a hundred times upon his back, dries soft; and his lodge also, which stands in the rains, and even through the severity of winter, is taken down as soft and as clean as when it was first put up.

A Crow is known wherever he is met by his beautiful white dress, and his tall and elegant figure; the greater part of the men being six feet high. The Blackfeet on the other hand, are more of the Herculean make -- about middling stature, with broad shoulders, and great expansion of chest; and the skins of which their dresses are made, are chiefly dressed black, or of a dark brown colour; from which circumstance, in all probability, they having black leggings or moccasins, have got the name of Blackfeet.

The Crows are very handsome and gentlemanly Indians in their personal appearance: and have been always reputed, since the first acquaintance made with them, very civil and friendly.

These people to be sure, have in some instances plundered and robbed trappers and travellers in their country; and for that I have sometimes heard them called rascals slid thieves, and rogues of the first order, &c.; yet they do not consider themselves such; for thieving in their estimation is a high crime, and considered the most disgraceful act that a man can possibly do. They call this cerpluting, where they sometimes run off a Trader's horse and make their boast of it; considering it a kind of retaliation or summary justice, which they think it right and honourable that they should administer. And why not for the unlicensed trespass committed through their country from one end to the other, by mercenary white men, who are destroying the game, and catching all the beaver and other rich and valuable furs out of their country, without paying them an equivalent, or, in fact, anything at all, for it; and this too, when they have been warned time and again of the danger they would be in, if they longer persisted in the practice. Reader, I look upon the Indian as the most honest and honourable race of people that I ever lived amongst in my life; and in their native state, I pledge you my honour they are the last of all the human family to pilfer or to steal, if you trust to their honour; and for this never-ending and boundless system of theft and plunder, and debauchery, that is practiced off upon these rightfur owners of the soil, by acquisitive white men, I consider the infliction, or retaliation, by driving off and appropriating a few horses, but a lenient punishment, which those persons at least should expect; and which, in fact, none but a verv honourable and hicrh-minded people could inflict, instead or a mnch severer one; which they could easily practice upon the few white men in their country, without rendering themselves amenable to any law.

Mr. McKinzie has repeatedly told me, within the four last weeks, while in conversation relative to the Crows, that they were friendly and honourable in their dealing with the whites, and that he considered them the finest Indians of his acquaintance.

I recollect whilst in St. Louis, and other places at the East, to have heard it often said, that the Crows were a rascally and thieving set of vagabonds, big highway robbes, &c. &c.; and I have been told since, that this information has become current in the world, from the fact that they made some depredations upon the camp of Messrs. Crooks and Hunt of the American Fur Company; and drove off a number of their horses, when they were passing through the Crow country, on their way to Astoria. This was no doubt true; and equally true, would these very Indians tell us, was the fact, that they had a good and sufficient reason for it.

These gentlemen, with their party, were crossing the Crow country with a large stock of goods, of guns, and ammunition, of knives, and spears, arrowheads, &c. and stopped for some time and encamped in the midst of the Crow country (and I think wintered there), when the Crows assembled in large numbers about them, and treated them in a kind and friendly manner; and at the same time proposed to trade with them for guns and ammunition, &c. (according to these gentlemen's own account, of which they were in great want, and for which they brought a great many horses, and offered them repeatedly in trade; which they refused to take, persisting in their determination of carrying their goods to their destined place, across the mountains; thereby disappointing these Indians, by denying them the arms and weapons which were in their possession, Flrhilst they were living upon them, and exhausting the game and food of their country. No doubt, these gentlemen told the Crows, that these goods were going to Astoria, of which place they knew nothing; and of course, it was enough for them that they were going to tate them farther west; which they would at once suppose was to the Blackfeet, their principal enemy, having eight or ten warriors to one of the Crows; where they supposed the white, men could get a greater price for their weapons, and arm their enemies in such a way as would enable them to turn upon the Crows, and cut them to pieces without mercy. Under these circumstances, the Crows rode off, and to show their indignation, drove off some of the Company's horses, for which they have ever since been denominated a band of thieves and highway robbers. It is a custom, and a part of the system of jurisprudence amongst all savages, to revenge upon the person or persons who give the offence, if they can; and if not, to let that punishment Fall upon the head of the first white man who comes in their way, p'ovided the offender was a white man. And I would not be surprised, therefore, if I get robbed of my horse; and you too, readers, if you go into that country, for that very (supposed) offence.

Messrs. Subllette and Campbell, two gentlemen of the highest respectability, who have traded with the Crows for several years, and they tell me they are one of the most honourable, honest, and high-minded races of people on earth; and with Mr. Tulloch, also, a man of the strictest veracity, who is now here with a party of them; and, he says, they never steal, -- have a high sense of honour, and being fearless and proud, are quick to punish or retaliate.

So much for the character of the Crows for the present, a subject which I shall assuredly take up again, when I shall have seen more of them myself.

1844 Geo Catlin's Letters & Notes on Manners, Customs & Conditions of North American Indians #6

 George Catlin  (1796 _1872)  in 1849 at National Portrait Gallery Washington DC

 LETTER  6.

MOUTH OF YELLOW STONE, UPPER MISSOUKI.

Now for medicines or mysteries -- for doctors, high-priests, for hocus pocus, witchcraft, and animal magnetism!

In the last Letter I spoke of Pe-toh-pee-kiss (the eagle ribs), a Blackfoot brave, whose portrait I had just painted at full length, in a splendid dress. I mentioned also, that he held two medicine-bags in his hand; as they are represented in the picture; both of them made of the skins of otters, and curiously ornamented with ermine, and other strange things.

I must needs stop here -- my painting and every thing else, until I can explain the word "medicine", and "medicine-bag;" and also some medicine opertaions, which I have seen transacted at this place within a few days past. "Medicine" is a great word in this country; and it is very necessary that one should know the meaning of it, whilst he is scanning and estimating the Indian character, which is made up, in a great degree, of mysteries and superstitions.

The word medicine, in its common acceptation here, means mystery, and nothing else; and in that sense I shall use it very frequently in my Notes on Indian Manners and Customs.

The Fur Traders in this country, are nearly all French; and in their language, a doctor or physician, is called "Medicine". The Indian country is full of doctors; and as they are all magicians, and skilled, of profess to be skilled, in many mysteries, the word "medecin" has become habitually applied to every thing mysterious or unaccountable; and the English and Americans, who are also trading and passing through this country, have easily and familiarly adopted the same word, with a slight alteration, conveying the same meaning; and to be a little more explicit, they have denominated these personages "medicine-men", which means something more than merely a doctor or physician. These physicians, however, are all medicbe-men, as they are all supposed to deal more or less in mysteries and charms, which are aids and handmaids in their practice. Yet it was necessary to give the word or phrase a still more comprehensive meaning as there were many personages amongst them, and also amongst the white men who visit the country, who could deal in mysteries, though not skilled in the application of drugs and medicines; and they all range now, under the comprehensive and accommodating phrase of "medicine-men". For instance, I am a "medicine-man of the highest order amongst these superstitious people, on account of the art which I practice; which is a strange and unaccountable thing to them, and of course, called the greatest of "medicine". My gun and pistols, which have percussion-locks, are great medicine; and no Indian can be prevailed on to fire them off, for they say they have nothing to do with white man's medicine.

The Indians do not use the word medicine, however; but in each tribe they have a word of their own construction, synonimous with mystery or mystery-man .

The "medicine-bag" then, is a mystery-bag; and its meaning and importance necessary to be understood, as it may be said to be the key to Indian life and Indian character. These bags are constructed of the skins of animals, of birds, or of reptiles, and ornamented and preserved in a thousand different ways, as suits the taste or freak of the person who constructs them. These skins are generally attached to some Part of the clothing of the Indian, or carried in his hand--they are oftentimes decorated in such a manner as to be exceedingly ornamental to his person, and always are stuffed wit搬 grass, or moss, or something of the kind; and generally without drugs or medicines within them, as they are relifiously closed and skaled, and. seldom, if ever, to be opened. I find that every Indian in his primitive state, carries his medicine-bag in some form or other, to which he pays the greatest Ilomage, and to wbicll he looks for safety and protection through life-and in fact, it might almost be called a species of idolatry; for it rvollld see搶 in some instances, as if he actually worshipped it. Feasts are often made, and dogs and horses sacrificed, to a man's metiicine; and dags and even weeks, of fasting and penance of various liintls are often suffered, to appease his medicine, which he imagines he has in some way offended.

This curious causion has principally been done away with along the frontier, where white men laugh al the Indian for the observance of so ridiculous and useless a form: but in this country it is in full force, and every mile in the tribe carries this, his supernatural charm or bruardian, to which he looks for the preservation of His lii'e, in battle or in other danger; at which times it would be considered ominous of bad luck and an ill fate to be without it.

The manner in which this curious and important article is instituted is this: a boy, at the age of fourteen or fifteen years, is said to be making or (forming his "medicine", when he wanders away from his father's lodge, and absents himself -- if for the space of two or three, and sometimes even four or five, days; lying on the ground in some remote or seclutlcted spot, crying to the Great Spirit, and fasting the whole time, a period of peril and abstinence, when he falls asleep, the first animal, bird, or reptile, of which he dreams (or pretends to have dreamed, perhaps), he considers the Great Spirit has designated for his mysterious protector through life. He then returns home to his father's lodge, and relates his success; and after allaying his thurst, and sntiating his appetite, he serchs for with weapons or traps, until he can procure the animal or bird, the skin of which he reserves entire, and ornaments it according to his own fancy, and carries it with him tllrough life, for "good luck" (as he calls it); as his strength in battle -- and in death his guardian spirit, that is buried with him, and which is to conduct him safe to the beautiful hunting grounds, which he contemplates in the world to come.

The value of the medicine-bag to the Indian is beyond allprice; for to sell it, or give it away, would subject him to such signal disgrace in his tribe, tllat he could never rise above it; and again, his superstition would stand in the May of any such disposition of it, for he considers it the gift of the Great Spirit. An Indian carries his medicine-bag into battle, and trusts to it for his Protection; and if he loses it thus, when fighting ever so bravely for his country, he suffers a disgrace scarcely less than that which occurs in case he sells or gives it away; his enemy carries it off and displays it to his own people as a trophy; whilst the loser is cut short of the respect that is due to other young men of his tribe, and forever subjected to the degrading epithet of "a man without medicine", or "he who has lost his medicine", until he call replace it again; which can only be done, by rushing into battle and plundering one from an enemy whom he slays with his own hand, this done, his medicine is restored, and he is reinstated again in the estimntion of his tribe; and even higher than before, for this is called the best of medicine, or "medicine honourable".

It is a singular fact, that a man can institute his mystery or medicine, but once in his life; and equally singular that he can reinstate himself by the adoption of the medicine of his enemy; both of which refulttonns are strong and violent inducements for him to tight bravely in battle: the first, that he may protect and preserve his medicine; and the second, in case he has been so unlucky as to lose it, that he may restore it, and his reputation also, while he is desperately contending for the protection of his community.

During my travels thus far, I have been unable to buy a medicine-bag of an Indian, altllough I have offered them extravagant prices for them; and even on the frontier, where they have been induced to abandon the practice, tllough a white man may induce an Indian to relinquish his medicine, yet cannot bring it of him, the Indian, in such case will bury it, to please a white man, and save it from his sncrileious touch; or he will linger around the site and at regular times his visit to it -- may pay it his devotions, as long as he lives.

These curious appendages to the persons or wardrobe of an individual, are sometilues made of the skin of an otter, a beaver, a musk-rat, a weazel, a racoon, a polecat sabble, a frog, a toad, a bat, a mouse, a mole, a hawk, an eagle, a magpie, or a sparrow: -- sometimes of the skin of an animal so large as a wolf; and at others, of the skins of the lesser animals, so small that they are hidden under the dress, and very difficult to be found, even if searched for.

Such then is the medicine-bag -- such its meaning and importance; and when its owner dies, it is placed in his grave and decays with his body.

In the case of the portrait of which I spoke in the beginning of this Letter, there are seen two medicine-bags in the hand of Pe-toh-pee-kiss; the one was of his own instituting, and the other was taken from his enemy, whom he had slain in battle; both of these he has a right to display and boast of on such an occasion. This is but the beginning or incipient stage of "medicines", however, in this strange and superstitious country; and if you have patience, I will carry you a few degrees further into the mysteries of conjuration, before I close this Letter. Sit still then and read, until I relate a scene of a tragic, and yet of the most grotesque character, which took place in this Fort a few davs since, and to all of which I was an eye-witness. The scene I will relatk as it transpired precisely; and call it the story of the "doctor", or the "Blackfoot medicine-man."

Not many weeks since, a party of Knisteneaux came here from the north, for the purpose of making their summer's trade with the Fur Company; and, whilst here, a party of Blackfeet, their natural enemies (the same who are here now), came from the west, also to trade. These two belligerent tribes encamped on different sides of the Fort, and had spent some weeks here in the Fort and about it, in apparently good feeling and fellowship; unable in fact to act otherwise, for, according to a regulation of the Fort, their arms and weapons were all locked up by McKenzie in his "arsenal", for die purpose of preserving die peace amongst these fighting-cocks.

The Knisteneaux had completed their trade, and loitered about the premises, until all, both Indians and white men, were getting tired of their company, wishing them quietly off. When they were ready to start, with their goods packed upon their backs, their arms were given them, and they started; bidding everybody, both friends and foes, a hearty farewell. They went out of the Fort, and though the party graduallv moved off, one of them undiscoveretl, loitered about the Fort, until he got an opportunity to poke the muzzle of his Sun through between the picluets; when he fired it at one of the chiefs of the Blackfeet, who stood within a few paces, talking with Mr. McKenzie, and shot him with two musket bullets through the centre of his body! The Blaclifoot fell, and rolled about upon the ground in the ngonies of death. The Blackfeet who were in the Fort seized their weapons and ran in a mass out of the Fort, in pursuit of the Knisteneanx, who were rapidly retreating to the bluffs. The Frenchmen in the Fort, also, at so flagrant and cowardly an insult, seized their guns and ran out, joining the Blackfeet in the pursuit. I, at tllat moment, ran to my painting-room in one of the bastions overlooking the plain, where I had a fair view of the affair; many shots were exchanged back and forward, and a skirmish ensued which lasted half an hour; the parties, however, were so far apart that little effect was produced; the Knisteneaux were driven off over the bluffs, having lost olie man and had several others wounded. The Blackfeet and Frenchmen returned into the Fort, and then, I saw what I never before saw in my life -- I saw a "medicine-man" performing his mysteries over a dying man. The man who had been shot was: still living, though two bullets had passed through the centre of his body, about two inches apart from each other; he was lying on the ground in the agonies of death, and no one could indulge the slightest hope of his recovery; yet the medicine-man must needs be called (for such a personage they had in their party), and hocus pocus applied to the dying man, as the dernier resort, when all drugs and all specifics were useless, and after all possibility of recovery was extinct!

I have mentioned that all tribes have their physicians, who are also nledicine (or mystery) men. These professional gentlemen are worthies of the highest order in all tribes. They are regularly called and paid as physicialls, to prescribe for the sick; and many of them acquire great skill in the medicinal world, and gain much celebrity in their nation. Their first prescriptions are roots and herbs, of which they have a great variety of species; and when these have all failed, their last resort is to "medicine" or mystery; and for this purpose, each one of them has a strange and unaccountable dress, conjured up and constructed during a life-time of practice, in the wildest fancy imaginable, in which he arrays himself, and makes his last visit to his dying patient, -- dancing over him, shaking his frightful rattles, and singing songs of incantation, in hopes to cure him by a charm. There are sonle instances, of course, where the exhausted patient unaccountably recolers, under the application of these absurd forms; and in such cases, this ingenious son of Indian Esculapius will be seen for several days after, on the top of a wigwam, with his right arm extended and waving over the gaping multitude, to whom he is vaunting forth, without modesty, the surprisiIlg skill he has acquired in his art, and the undoubted effcacy of his medicine or mystery. But if, on the contrary, the patient dies, he soon cllanges his dress, and joins in doleful lamentations with the mourners; and easily, with his craft, and the ignorance and superstition of his people, protects His reputation and maintains his influence over them; by assuring them, that it was the will of the Great Spirit that his patient should die, and when sent for, his feeble efforts must cease.

Such was the case, and such the extraordinary means resorted to in the instance I am now relating. Several hundred spectators, including Indians and traders, were assembled around the dying man, when it was announced that the ''medicine-man" was coming; we were required to "form a ring", leaving a space of some thirty or forty feet in diameter around the dying man, in which the doctor could perform his wonderful operations; and a space was also opened to allow him free room to Pass through the crowd mitllout touching any one. This being done, in a few moments his arrival was announced by the death-like "hush-----sh---" through the crowd; and nothing was to be heard, save the light and casual tinkling of the rattles upon his dress, which was scarcely perceptible to the ear, as he cautiously and slowly moved through the avenue left for him; which at length brought him into the ring, in view of the pitiable object over whom his mysteries were to be performed.

Readers! you may have seen or read of the witch of Elder -- or you may imagine all the ghosts, and spirits, and furies, that ever ranked amongst the "rank and file" of demonology; and yet you must see my painting of this strange scene before you can form a just conception of real frightful ugliness and Indian conjuration -- yes, and even more: you mlmst see the magic dress of this Indian "Le big bug" (which I have this day procured In all its parts), placed upon the back of some person who can imitate the strides, and swells, the grunts, and spring the rattles of an Indian magician.

His entrke and his garb were somewhat thus :-he approached the ring witll his body in a crouching position, With a.slow and tilting step-his body and head we-re entirely covered with the skin of a yellow bear, the head of which (his own head being inside of it) served as a mask; the huge claws of which also, were dangling on his wrists and ancles; in one hand he shook a frightful rattle, and in the other brandished his medicine-spear or magic wand; to the rattling din and discord of all of which, he added the wild and startling jumps and yelps of the Indian, and tire horrid and appalling grunts, and snarls, and growls of the grizzly bear, in ejaculatory and guttural incantations to the Good and Bad Spirits, in behalf of his patient; who was rolling and groaning in the agonies of death, whilst he was dancing around him, jumping over him, and pawing him about, and rolling him ill every direction.

In this wise, this strange operation proceeded Ibr half an hour, to the surprise of a numerous and death-like silent audience, until the man died; and the medicine-man danced off to his quarters, and packed up, and tied and secured from the sight of the world, his mystery dress and equipments.

This dress, in all its parts, is one of the greatest curiosities in the whole collection of Indian manufactures which I have yet obtained in the Indian country. It is the strangest medley and mixture, perhaps of the mysteries of the animal and vegetable kingdoms that ever was seen. Besides the skin of the yellow bear (which being almost an anomaly in that country, is out of the regular order of nature, and, of course, great medicine, and converted to a medicine use), there are attached to it the skins of many animals, which are also anomalies or deformities, which render them, in their estimation, medicine; and there are also the skins of snakes, and hogs, and bats, weasels and tails of bird, -- hoofs of deer, goats, and antelopes; and, in fact, the odds and ends," and fag ends, and tails, and tips of almost everything that swims, flies, or runs, in this part of the wide world.

Such is a medicine-man or a physician. And such is one of his wild and ridiculous mancurres, which I have just witnessed in this strange country.

These men, as T before remarked, are valued as dignitaries in the tribe, and the greatest respect is paid to them by the whole community; not only for their skill in their "materia medicine"; but more especially for their tact in magic and mysteries, in which they all deal to a very great extent. I shall have much more to say of these characters and their doings in future epistles, and barely observe in the present place, that no tribe is without them -- that in all tribes their doctors are conjurors -- are magicians -- are sooth-sayers, and I had like to have said, high-priests, inasmuch as they superintend and conduct all their religious ceremonies -- they are looked upon by all as oracles of the nation. In all councils of war and peace, they have a seat with the chiefs -- are regularly consulted before any public step is taken, and the greatest deference and respect is paid to their opinions.

1844 Geo Catlin's Letters & Notes on Manners, Customs & Conditions of North American Indians #5

 George Catlin  (1796 _1872)  in 1849 at National Portrait Gallery Washington DC

 LETTER-NO. 5. 

MOUTH OF THE YELLOW STONE, UPPER MISSOURI.

In my former epistle, I told you there were encamped about the Fort a host of wild, incongruous spirits -- chiefs and sachems-warriors, braves, and women and children of different tribes -- or Crows and Blackfeet -- Ojibbeways -- Assinneboins -- and Crees or Knisteneaux. Amongst and in the midst of them am I, with my paint pots and canvass, snugly ensconced in one of the bastions of the Fort, which I occupy as a painting-room. My easel stands before, and the cool breech of a twelve-pounder makes me a comfortable seat, whilst her muzzle is looking out at one of the port-holes. The operations of my brush are mysteries of the highest order to these red sons of the prairie, and my room the earliest and latest place of concentration of these wild and jealous spirits, who all meet here to be amused and pay me signal honours; but gaze upon each other, sending their sidelong looks of deep-rooted hatred and revenge around the group. However, whilst in the Fort, their weapons are placed within the arsenal, and naught but looks and thoughts can be breathed here; but death and grim destruction will visit back those looks upon each other, when these wild spirits again are loose and free to breathe and act upon the plains.

I have this day been painting a portrait of the head chief of the Blackfoot nation; he is a good-looking and dignified Indian, about fifty years of age, and superbly dressed; whilst Sitting for his picture he has been surrounded by his own braves and warriors, anti also gazed at by his enemies, the Crows and the Knisteneaux, Assinneboins and Ojibbeways; a number of distinguished personages of each of which tribes, have laid all day around the sides of my room; reciting to each other the battles they have fought, and pointing to the scalp-locks, want as proofs of their victories, and attached to the seams of their shirts and leggings. This is a curious scene to witness, when one sits in the midst of such inflammable, and combnstible materials, brought together, unarmed, for the first time in their lives; peaceably and calmly recounting over the deeds of their lives, and smoking their pipes upon it, when a few weeks or days will bring them on the plains ajiain, where the war-cry will be raised, and their deadly bows will again be drawn on each other.

The name of this dignitary, of whom I have just spoken, is Stu-mick-o-such (the buffalo's back fat), i. e. the "hump" or "fleece", the most delicious part of the buffalo's flesh. I have also painted, of the Blackfeet, Pe-toh-pee-kiss (the eagle ribs), and Mix-ke-mote-skin-na (The Iron Horn), and Wun-nes-tou (the white buffalo), and Teha-aes-sa-ko-mah-pee (The Bear's Child), and In-ne-o-cose (The Buffalo's Child), and half-a-dozen others, and all in rich and costly dresses.

There is no tribe, perhaps, on the Continent, who dress more comfortably, and more gaudily, than the Blackfeet, unless it be the tribe of Crows. There is no great-difference, however, in the costliness or elegance of their costume; nor in the materials of which they are formed; though there is a distinctive mode in each tribe, of stitching or ol搖amenting with the porcupine quills, wllich constitute one of the principal ornaments to all their fine dresses; and which can be easily recognized, by any one a little familiar with their modes, as belonging to such or such a tribe. The dress, for instance of the chief whom I have just mentioned, and whose portrait I have just painted, consists of a shirt or tunic, made of two deer skills finely dressed, and so placed together with the necks of the skins downwards, and the skins of the hind legs stitched together, the seams running down on each arm, from the neck to the knuckles of the hand; this seam is covered with a band of two inches in width, of very beautiful embroidery of porcupine quills, and suspended from the under edge of this, from the shoulders to the hands, is a fringe of the locks of black hair, which he has taken from the heads of victims slain by his own hand in battle. The leggings are made also of the same material; and down the outer side of the leg, from the hip to the feet, estends also a similar band or belt of' the same width; and wrought and fringed with scalp locks. These locks of hair are ornaments from scalps and worn as trophies.

The wife (or squawl of this dignitary Eeh-nis-kin (the crystal stone), I have also placed upon my canvass; her countenance is rather pleasing, which is an uncommon thing amongst the Blackfeet -- her dress is made of skins, and being the youngest of a bevy of six or eight, and the last one taken under his guardianship, was smiled upon with great satisfdction, whilst he exempted her from the drudgeries of the camp; and keeping her continually in the halo of his own person, watched and guarded her as the apple of his eye. The grandson also of this sachem, a boy of six years of age, and too young as yet to have acquired; a name, has stood forth like a tried warrior; and I have painted him at full length, with his bow and quiver slung, and his robe made of a racoon skin. The history of this child is somewhat curious and interestillg; his father is dead, and in case of the death of the chief, of whom I have spoken, he becomes hereditary chief of the tribe. This boy has been twice stolen away by the Crows by ingenious stratagems and twice re-captured by the Blackfeet, at considerable sacrifice of life, and at present Ire is lodged with Mr. McKenzie, for safe keeping and protection, until he shall arrive at the proper age to take the office to which he is to succeed, and able to protect himself.

The scalp of which I spoke above, is procured by cutting out a piece of the skin of the head, the size of the palm of the hand of less, containing the very centre or crown of the head, the place where the hair radiates from a point, and exactly over what the phrenologists call selfesteem. This patch then is kept and dried with great care, as proof positive of the death of an enemy, and evidence of a man's claims as a warrior: and after having been formally "danced", as the saying is, (i.e. after it has been stuck up upon a pole or held up by an "old woman", and the warriors have danced around it for two or three weeks at intervals,) it is fastened to the handle of a lance, or the end of a war-club, or divided into a great many small locks and used to fringe and ornament the victor's dress. When these dresses are seen bearing such trophies, it is of course a difficult matter to Purchase them of the Indiau, for they often hold them above all price I shall hereafter take occasion to speak of the scalp-dance; describirrg it in all its parts, and giving a long Letter, at the same time on scalps and scalping, an interesting and general custom amongst all the North American Indians.

In the chief's dress, which I am describing, there are his moccasins, made also of buckskin, and ornamented in a corresponding manner. And over all, his robe, made of the skin of a young buffalo bull, with the hair remaining on ; and on the inner or flesh side, beautifully garnished with Porcupine quills, and the battles of his life very ingeniously, though rudely, pourtrayed in pictorial representations. In his hand he holds a very beautiful pipe, the stem of which is four or five feet long, and two inches wide, curiously wound with braids of the porcupine quills of various colours; and the bowl of the pipe ingeniously carved by himself from a piece of red steatite of an interesting character, and which they all tell me is procured somewhere between this place and the Falls of St. Anthony, on the head waters of the Mississippi.

This curious stone has many peculiar qualities, and has, undoubtedly, but one origin in this country, and perhaps in the world. It is found hut in the hands of the savage, and every tribe, and nearly every individual in the tribe has his pipe made of it. I consider this stone a subject of great interest, and curiosity to the world; and I shall most assuredly make it a point, durin Indian rambles, to visit the place from whence it is brought. I have already got a number of most remarkable traditions and stories relating to the "sacred quarry"; of pilgrimages performed there to procure the stone, and of curious transactions that have taken place on that ground. It seems, from all I can learn, that all the tribes in these regions, and also of the Mississippi and tlie Lakes, have been in the habit of going to that place, and meeting their enemies there, whom they are obligred to treat as friends, under an injunction of the Great Spirit.

So then is this sachem (the buffalo's back fat) dressed; and in a very similar manner, and almost the same, is each of the others above named; and all armed with bow and quiver, lance and shield. These north western tribes are all armed with the bow and lance, and protected with the shield or arrow fender, which is carried outside of the left arm, exactly as the Roman and Grecian shield was carried, and for the same purpose.

There is an appearance purely classic in the plight and equipment of these warriors and "knights of the lance". They are almost literally always on their horses' backs, and they wield these weapons with desperate effect upon the open plains; where they kill their game while at full speed, and contend in like manner in battles with their enemy. There is one prevailing custon in these respects, amongst all the tribes who inhabit the great plains or prairier of these western regions. These plains afford them an abundance of wild ane fleet horses, which are easily procured: and on their backs at full speed, they can come alongside of any animal, which they easily destroy.

The bow with which they are armed is small, and apparently an insignificant weapon, though one of great and almost incredible power in the handt of its owner, whose sinews have been from childhood habituated to its usi and service. The length of these bows is generally about three feet, ane sometimes not more than two and a half. They have, ne doubt, studied to get the recjuisite power in the smallest compass possible as it is more easily and handily used on horseback than one of greater length. The greater number of these bows are made of ash, or of "bois d'arc" (as the French call it), and lined on the back with layers of buffalo or deer? Sinews, which are inseparably attached to them, and give them great elasticity. There are very many also (amongst the Blackfeet and the Crows) which are made of bone, and others of the horn of the mountain-sheep. Those made of bone are decidedly the most valuable, and cannot in this country be procured of a good cjnality short of the price of one or two horses. About these there is a mystery yet to be solved, and I advance my opinion against all theories that I Ilave heard in the coluntry where they are used and made. I have procured several very fine specimens, and when purchasing them have inquired of the Indians, what bone they were made of? nod in every instance, the answer was, "That's medicine", meaning tllat it was a mystery to them, or that they did not wish to be questioned about them. The bone of which they are made is certainly not the bone of any animial now ranging on the prairies, or in the mountains between this place and the Pacitic Ocean; for some of these bows are three feet in length, of; one solid piece of horn, and that as close-grained -- as hard -- as white, and as highly polislled as any ivory; it was elks' horn (as some have supposed), which is of a dark colour and porous: or it come from the buffalo. It is my opinion, therefore, that the Indians on the Pacitic coast procure the bone from the jaw of the sperm whale, which is stranded on that coast, and hringing the bone into the mountains, trade it to the Blackfeet and Crows, will manufacture it into these bows without knowing any more than we do, from what source it has been found.

One of these little bows in the hands of an Indian, on a feet and welltrained horse, with a quiver of arrows slung on his back, is a most effective and powerfrilweapon in the open plains. No one can easily credit the force with which these missiles are thrown, and the sanguinary effects produced by their wounds, until he has rode by the side of a party of Indians in chase of a herd of buffaloes, and witnessed the apparent ease and grace with which their supple arms have drawn the bow, and seen these huge animals tumbling down and gushing out their hearts' blood from their mouths and nostrils.

Their bows are often made of bone and sinews, and their arrows headed with flints or with bones, of their own construction, or with steel, as they are now chiefly fomished by the Fur Traders quite to the Rocky mountains. The quiver, which is uniformly carried on the back, and made of the panther or otter skins is a magazine of these deadly weapons, and generally contains two varieties. The one to be drawn upon an enemy, generally poisoned, and with long flukes or barbs, which are desi6搖ed to hang the blade in the wound after the shaft is withdrawn, in which they are but slightly glued; -- the other to be used for their game, with the blade firmly faslencd to the stlaft, and the flukes inverted; that it may easily be drawn from the wound, and used on a future occasion.

Such is the training of men and horses in this country, that this work of death and slaughter is simple and easy. The horse is trained to approach the animals on the tight side, enabling its rider to throw his arrows to the left; it runs and approaches without the use of the halter, which is hanging loose upon its neck bringing the rider witllin three or four paces of the animal, whem the arrow is thrown with great ease and certainty to the heart; and instances sometimes occur, wlrere the arrow passes entirely tllrough the animal's body.

An Indian, therefore, mounted on a fleet and well-trained horse, with his bow in his hand, and his quiver slung on his back, containing an hundred arrows, of which he can throw fifteen or swenty in a minute, is a formidable and dangerous enemy. Many of them also ride with a lance of twelve or fourteen feet in length, with blades of polished steel; and all of them (as a protection for their vital parts), with a shield or arrow fender made of the skin of the buffalo's neck, which has been smoked, and hardened with glue extracted from the hoofs. These shields are arrow-proof, and will glance off a rifle shot with perfect effect by being turned obliquely, which they do with great skill.

This shield or arrow-fender is, in my opmlon, made of similar materials, and used in the same way, and for the same purpose, as was the clypeus or small shield in the Roman and Grecian cavalry. They were made in those days as a means of defence on horseback only -- made small and light, of bull's hides; sometimes single, sometimes double and tripled. Such was Hector's shield, and of most of the Homeric heroes of the Greek and Trojan wars. In those days alao were darts or javelins and lances; the same were also used by the Ancient Britons; and such exactly are now in use amongst the Arabs and the North American Indians.

In this way then, are all of these wild red knights of the prairie, armed and equuppped -- and while nothing can possibly be more picturesque and thrilling than a troop or war-party of these fellows, galloping over these green and endless prairies; there can be no set of mounted men of numbers, so effective and so invincible in this country as they would be, could they be inspired with confidence of their own powers and their own superiority; yet this never can be done; -- for the Indian, as far as the name of white man has travelled, and long before he has to try his strength with him, is trembling with fright and fear of his approach; he hears of white man's arts and artifice -- his tricks and cunning, and his hundred instruments of death and destruction, he dreads his approach, shrinks from him with fear and trembling his heart sickens, and his pride and courage wither, at the thoughts of contending with an enemy, whom he thinks may war and destroy with weapons of medicine or mystery.

Of the Blackfeet, whom I mentioned in the beginning of this letter, and whose portraits are now standing in my room, there is another of whom I must say a few words; Pe-toh-pee-kiss, (the eagle ribs). This man is one of the extraordinary men of the Blackfoot tribe; though not a chief, he stands here in the Fort, and deliberately boasts of eight scalps, which he says he has taken from the heads of trappers and traders with his own hand. His dress is really superb, almost literally covered with scalp-locks, of savage and civil.

I have painted him at full length, with a head-dress made entirely of ermine skins and horns of the buffalo. This custom of wearing horns beautifully polished and surmounting the head-dress, is a very curious one, being worn only by the bravest of the brave; by the most extraordinary men in the nation. Of their importance and meaning, I shall say more in a future epistle. When he stood for his picture, he also held a lance and two "medicine-bags" in his hand; of lances I have spoken,-but" medicinebags" and "medicine" will be the text for my next Letter.

Besides the chiefs and warriors above-named, I have also transferred to my canvass the "looks and very resemblance" of an aged chief, who combines with his high office, the envied title of mystery or medicine-man, ie. doctor -- magician -- propIlet -- soothsayer -- or high priest, all combined in one person, who necessarily is looked upon as "Sir Oracle" of the nation. The name of this distinguished functionary is Wun-nes-tou, (the white buffalo); and on his left arm he presents his mystery drum or tarnbour, in which are concealed the hidden and sacred mysteries of his healing art.

And there is also In-ne-o-cose, the iron-horn, at full length, a splendid dress, with his "medicine-bag" in his hand; and Ah-kay-eepix-en, the woman who strikes many, in a beautiful dress of the mountain-goats' skin, and her robe of the young buffalo's hide.