A Narrative of The Captivity and Adventures of John Tanner Part 3

I continued my hunting with good success, but the winter had not half pa.s.sed when I heard that Mr. Hanie, a trader for the Hudson's Bay people, had arrived at Pembinah. I went immediately to him, and he gave me all the credit I asked, which was to the amount of seventy skins. Then I went to Muskrat River, where I hunted the remainder of the winter, killing great numbers of martens, beavers, otters, etc.

Early in the spring, I sent word by some Indians to Mr. Hanie, that I would go down to the mouth of the a.s.sinneboin, and meet him there to pay my credit, as I had skins more than enough for this purpose.

When I arrived at the a.s.sinneboin, Mr. Hanie had not yet pa.s.sed, and I stopped to wait for him opposite Mr. Well's trading house. An old Frenchman offered me a lodging in his house, and I went in and deposited my peltries under the place he gave me to sleep in. Mr. Wells, having heard of my arrival, sent three times, urging me to come and see him. At last, I yielded to the solicitations of my brother-in-law and crossed over with him. Mr. Wells was glad to see me, and treated me with much politeness. He offered me wine and provisions, and whatever his house afforded. I had taken nothing except a little tobacco, when I saw his Frenchman come in with my packs. They carried them past me into Mr. Well's bed room. He then locked the door, and took out the key. Immediately his kindness and attentions to me relaxed. I said nothing, but felt not the less anxious and uneasy, as I was very unwilling to be deprived of the means of paying Mr. Hanie his credit, still more so to have my property taken from me by violence, or without my consent. I watched about the house, and at length found an opportunity to slip into the bed room, while Mr. Wells was then taking something from a trunk. He tried to drive me, and afterwards to push me out, but I was too strong for him. After he had proceeded to this violence, I did not hesitate to take up my packs, but he s.n.a.t.c.hed them from me. Again I seized them, and in the struggle that ensued, the thongs that bound them were broken, and the skins strewed about the floor. As I went to gather them up, he drew a pistol, c.o.c.ked it, and presented it to my breast. For a moment I stood motionless, thinking he would certainly kill me, as I saw he was much enraged. Then I seized his hand, and turned it aside, at the same moment drawing from my belt a large knife, which I grasped firmly in my right hand, still holding him by my left. Seeing himself thus suddenly and entirely in my power, he called first for his wife, then for his interpreter, and told them to put me out of the house. To this, the interpreter answered, "You are as able to put him out as I am." Some of the Frenchmen were also in the house, but they refused to give him any a.s.sistance. Finding he was not likely to intimidate or overcome me by violence, he had recourse once more to milder measures. He offered to divide with me, and to allow me to retain half my peltries for the Hudson's Bay people. "You have always," said he, "belonged to the North West; why should you now desert us for the Hudson's Bay?" He then proceeded to count the skins, dividing them into two parcels, but I told him it was unnecessary, as I was determined he should not have one of them. "I went to you," said I, "last fall, when I was hungry and dest.i.tute, and you drove me, like a dog, from your door. The ammunition with which I killed these animals, was credited to me by Mr. Hanie, and the skins belong to him but if this was not the case, you should not have one of them. You are a coward. You have not so much courage as a child. If you had the heart of a squaw, you would not have pointed your pistol at my breast, and have failed to shoot me. My life was in your power, and there was nothing to prevent your taking it, not even the fear of my friends, for you know that I am a stranger here, and not one among the Indians would raise his hand to avenge my death. You might have thrown my body into the river, as you would a dog, and no one would have asked you what you had done, but you wanted the spirit to do even this." He asked me if I had not a knife in my hand. I then showed him two, a large and a small one, and told him to beware how he provoked me to use them. At last, wearied with this altercation, he went and sat down opposite me in the large room. Though he was at considerable distance, so great was his agitation that I could distinctly hear his heart beat. He sat awhile, then went and began to walk back and forth in the yard. I collected my skins together, and the interpreter helped me to tie them up; then taking them on my back, I walked out, pa.s.sed close by him, put them in my canoe, and returned to the old Frenchman's house on the other side.

Next morning, it appeared that Mr. Wells had thought better of the subject than to wish to take my property from me by violence, for he sent his interpreter to offer me his horse, which was a very valuable one, if I would think no more of what he had done. "Tell him," said I, to the interpreter, "he is a child, and wishes to quarrel and forget his quarrel in one day, but he shall not find I am like him. I have a horse of my own, I will keep my packs, nor will I forget that he pointed his pistol at my breast when he had not the courage to shoot me."

On the following morning, one of the clerks of the North West Company arrived from the trading-house at Mouse River, and he, it appeared, told Mr. Wells when he heard what had pa.s.sed that he would take my packs from me, and though Mr. Wells cautioned him against it, he determined on making the attempt. It was near noon when the old Frenchman, after looking out of his house, said to me, "My friend, I believe you will lose your packs now. Four men are coming this way, all well armed; their visit, I am sure, is for no good or friendly purpose." Hearing this, I placed my packs in the middle of the floor, and taking a beaver trap in my hand, sat down on them. When the clerk came in, accompanied by three young men, he asked me for my packs. "What right have you," said I, "to demand them?" "You are indebted to me," said he. "When did I owe the North West any thing, that was not paid at the time agreed on?" "Ten years ago," said he, "your brother, Wa-me-gon-a-biew, had a credit from me, which he paid all but ten skins. Those are still due, and I wish you to pay them." "Very well," said I, "I will pay your demand, but you must, at the same time, pay me for those four packs of beaver we sent to you from the Grand Portage. Your due bill was, as you know, burned with my lodge at Ke-mu-kaw-ne-she-wa-bo-ant, and you have never paid me, or any member of our family, the value of a single needle for those one hundred and sixty beaver skins." Finding this method would not succeed, and knowing, though he disregarded it, the justice of my reply, he tried the effect of violent measures, like those used on the preceding day by Mr. Wells; but when he perceived these were and would be equally unavailing, he returned to the fort without having taken a single marten skin from me.

When I ascertained that it would be some time before Mr. Hanie would arrive, I went down to Dead River, and while I was waiting there, killed four hundred muskrats. At last, Mr. Hanie arrived at the place where I, with another man, had been waiting for him. He told me that he had pa.s.sed Mr. Wells' trading-house at the mouth of the a.s.sinneboin, in the middle of the day, with his crew singing. Mr. Wells, on seeing him, had immediately started after him, with a canoe strongly manned and armed. On perceiving this pursuit, Mr. Hanie went on sh.o.r.e, and leaving his men in his canoe, went up about twenty yards into a smooth prairie. Hither Mr. Wells followed him, attended by several armed men, but Mr. Hanie made him stop at the distance of ten yards, and a long dispute followed, which ended in his permitting Mr. Hanie to pa.s.s down. I related to him my story of the treatment I had received, and paid him his credit. I traded with him for the remainder of my peltries, and after we had finished, he gave me some handsome presents, among which was a valuable gun, and then went on his way. As I was re-ascending Red River, I met Mr. Wells. He was dest.i.tute of fresh game, and asked me for some, which I should have given, had it been in my power, but he attributed my refusal to ill will. Afterwards, though I was living at a distance from him, he sent his horse to me, and again subsequently to Pembinah, but I constantly refused to accept it. Notwithstanding my steady and repeated refusal, I was informed he always said the horse belonged to me, and after his death, which happened three years later, the other traders told me I ought to take the horse, but I would not, and it fell into the hands of an old Frenchman. After the death of Mr. Wells, I returned to the North West Company, and traded with them, as before, but never while he lived. If he had shot me, and wounded me ever so severely, I should have been less offended with him, than to have him present his pistol, as he did, to my breast, and take it away without firing.

Esh-ke-buk-ke-koo-sa, a chief of Leech Lake, came after this to Pembinah with about forty young men, and I went, by invitation, from the Be-gwi-o-nus-ko, with others, to hear him give some account of the recent revelation from the Great Spirit to Manito-o-geezhik. We were all a.s.sembled one night in a long lodge, erected for the purpose, to dance and feast, and listen to the discourse of the chief, when suddenly we heard two guns, in quick succession, in the direction of the North West Company's trading-house, now unoccupied, except by two Frenchmen who had that day arrived. The old men looked at each other in doubt and dismay. Some said the Frenchmen are killing wolves, but Esh-ke-buk-ke-koo-sa said, "I know the sound of the guns of the Sioux." The night was very dark, but all the young men took their arms and started immediately, and I among the foremost. Many getting entangled among logs and stumps, made but little progress. I kept the path, and was still foremost, when a dark figure shot past me, and at the same moment I heard the voice of the Black Duck, saying, neen-dow-in-nin-ne, (I am a man.) I had often heard of the prowess of this man, and in one instance had seen him at the Sioux village at Chief Mountain, lead in what we all supposed would be an attack. Now I determined to keep near him. We had advanced within about gun shot of the fort when he began to leap, first to one side, and then to the other, thus moving in a zigzag line, though rapidly, towards the gate of the fort. I followed his example, and when he leapt into the open gate of the fort, it was with a surprising effort of activity, which carried his feet near two yards from the ground. We saw within the fort a house, at the window and door of which we perceived a bright light. The Black Duck had a buffalo robe over his shoulders, the dark colour of which enabled him to pa.s.s the window undiscovered by the man who was watching within, but my white blanket betraying me, the muzzle of a gun was instantly presented to my head, but not discharged, for the Black Duck at that instant caught in his arms the affrighted Frenchman, who had mistaken me for one of the Sioux, and was in the act of firing upon me. The second Frenchman was with the women and children, who were all lying in a heap in the corner of the room, crying through fear. It appeared that the one who was watching by the window, who was the most manly of the two, had, a few minutes before, been driving his horse out of the fort, to give him water, when the animal had been shot dead in the gate by some men concealed near at hand. He at first thought we were the people who had shot his horse, but he was soon convinced of his error, as we did not even know that the body of the horse was lying at the gate, having jumped entirely over it when we entered. This Frenchman would not leave the fort, but the Black Duck, who was a relative of one of the women, insisted that they should be taken to the Indian camp. Others of our young men had by this time come up, and we determined to watch in the fort all night. Next morning we found the trail of the two men who had crossed the Pembinah river, a considerable war party having been concealed on the other side. The two men were the celebrated Yanktong chief, Wah-ne-tow, and his uncle. They had concealed themselves near the gate of the fort, with the determination to shoot down whatever came out or went in. The first that pa.s.sed, happening to be the Frenchman's horse, he was shot down; and the two men, probably without knowing whether they had killed man or beast, fled across the river.

When it was ascertained that the Sioux war party was not a very large one, many were disposed to pursue after it, but Esh-ke-buk-ke-koo-sha said, "not so, my brethren. Manito-o-geezhik, whose messenger I am to you, tells us we must no more go against our enemies. And is it not manifest that in this instance the Great Spirit has protected us. Had the Sioux come about our lodge when we were feasting in security, without our arms in our hands, how easily might they have killed all of us, but they were misled, and made to mistake a Frenchman's horse for an Ojibbeway. So will it continue to be if we are obedient to the injunctions we have received." I began to be apprehensive for my family, having left them at home, and fearing that the Sioux might visit them on their way to their own country. "Go," said Esh-ke-buk-ke-koo-sha, when I told him of my anxiety, "but do not fear that the Sioux can do any injury to your wife or children, but I wish you to go that on your return you may bring me your medicine bag, and I shall show you what to do with the contents." I did accordingly, and he ordered the contents of my medicine bag, except the medicines for war and hunting, to be thrown into the fire. "This," said he, "is what we must henceforth do. If any one is sick, let them take a bowl of birch bark, and a little tobacco; the sick person himself, if he is able to walk, otherwise his nearest relative, and let them go to the nearest running water. Let the tobacco be offered to the stream, then dipping the bowl in the same direction in which the water runs, let them take a little, and carry it home, for the sick person to drink. But if the sickness be very severe, then let the person that dips up the water, plunge the bowl so deep that the edge of it shall touch the mud in the bottom of the stream." He then gave me a small hoop of wood to wear on my head like a cap. On one half of this hoop was marked the figure of a snake, whose office, as the chief told me, was to take care of the water; on the other half, the figure of a man, to represent the Great Spirit. This band, or fillet, was not to be worn on ordinary occasions a" only when I should go to bring water for some of my family or friends who should be sick. I was much dissatisfied at the destruction of the contents of my medicine bag, many of them being such roots and other substances as I had found useful in the disorders incident to my situation, and I was still more displeased that we were not, henceforth, to be allowed to use these remedies, some of which I knew to be of great value. But all the Indians of the band were in the same situation with myself, and I was compelled to submit.

When the spring came on, I went to fulfil an appointment I had made the preceding fall with Sha-gwaw-ko-sink, to meet him at a certain place. I arrived on the spot at the time appointed, and shortly afterwards, the old man came, on foot and alone, to search for me. He had encamped about two miles distant, where he had been for two days, and they had plenty of fresh meat, which was particularly grateful to me as for some time past I had killed but little.

I lived with him during the summer. Sha-gwaw-ko-sink was now too old and feeble to hunt, but he had some young men with him, who kept him supplied while game was to be had, but late in the fall the hunting grounds about us became poor. The weather was very cold, and the ground hard frozen, but no snow fell so that it was difficult to follow the tracks of the moose and the noise of our walking on hard ground and dry leaves, gave the animals timely warning of our approach. This state of things continuing for some time, we were all reduced nearly to starvation, and had recourse, as a last resort, to medicine hunting. Half the night I sung and prayed, and then lay down to sleep. I saw in my dream a beautiful young man come down through the hole in the top of my lodge, and he stood directly before me. "What," said he, "is this noise and crying that I hear? Do I not know when you are hungry and in distress? I look down upon you at all times, and it is not necessary you should call me with such loud cries." Then pointing directly towards the sun's setting, he said, "do you see those tracks?" "Yes," I answered, "they are the tracks of two moose." "I give you those two moose to eat." Then pointing in an opposite direction, towards the place of the sun's rising, he showed me a bear's track, and said, "that also I give you." He then went out at the door of my lodge, and as he raised the blanket, I saw that snow was falling rapidly.

I very soon awoke, and feeling too much excited to sleep, I called old Sha-gwaw-ko-sink to smoke with me, and then prepared my Muz-zin-ne-neen-suk[*], as in the subjoined sketch, to represent the animals whose tracks had been shown me in my dream. At the earliest dawn, I started from the lodge in a heavy fall of snow, and taking the course pointed out to me, long before noon I fell on the track of two moose, and killed them both, a male and a female, and extremely fat.

The songs used on occasion of these medicine hunts have relation to the religious opinions of the Indians. They are often addressed to Na-na-boo-shoo, or Na-Na-bush, whom they intreat to be their interpreter, and communicate their requests to the Supreme. Oftentimes, also, to Me-suk-k.u.m-mik O-kwi, or the earth, the great-grandmother of all. In these songs, they relate how Na-na-bush created the ground in obedience to the commands of the Great Spirit, and how all things for the use, and to supply the wants of the uncles and aunts of Na-na-bush, (by which are meant men and women,) were committed to the care and keeping of the great mother. Na-na-bush, ever the benevolent intercessor between the Supreme Being and mankind, procured to be created for their benefit the animals whose flesh should be for their food, and whose skins were for their clothing. He sent down roots and medicines of sovereign power to heal their sicknesses, and in times of hunger, to enable them to kill the animals of the chase. All these things were committed to the care of Me-suk-k.u.m-mik O-kwi, and that his uncles and aunts might never call on her in vain, the old woman was directed to remain constantly at home in her lodge. Hence it is that good Indians never dig up the roots of which their medicines are made, without at the same time depositing in the earth something as an offering to Me-suk-k.u.m-mik O-kwi. They sing also, how, in former times, the Great Spirit having killed the brother of Na-na-bush, the latter was angry, and strengthened himself against the Supreme. Na-na-bush waxed stronger and stronger, and was likely to prevail against Gitch-e-manito, when the latter, to appease him, gave him the Me-tai. With this, Na-na-bush was so pleased, that he brought it down to his uncles and aunts on the earth.

Many of these songs are noted down by a method probably peculiar to the Indians, on birch bark, or small flat pieces of wood, the ideas being conveyed by emblematic figures somewhat like those before mentioned, as used in communicating ordinary information.

Two years previous to this time, a man of our band called Ais-kaw-ba-wis, a quiet and rather insignificant person, and a poor hunter, lost his wife by death, and his children began, even more than formerly, to suffer of hunger. The death of his wife was attended with peculiar circ.u.mstances, and Ais-kaw-ba-wis became melancholy and despondent, which we attributed to the sluggishness of his disposition, but he at length called the chiefs together, and with much solemnity announced to them that he had been favoured by a new revelation from the Great Spirit. He showed them a round ball of earth, about four or five inches in diameter, or more than half as large as a man's head, rolled round and smooth, and smeared with red paint. "The Great Spirit," said he, "as I sat, from day to day, crying, and praying, and singing in my lodge, at last called to me, and said, 'Ais-kaw-ba-wis, I have heard your prayers, I have seen the mats in your lodge wet with your tears, and have listened to your request. I give you this ball, and as you see it is clean and new, I give it to you for your business to make the whole earth like it, even as it was when Na-na-bush first made it. All old things must be destroyed and done away; every thing must be made anew, and to your hands, Ais-kaw-ba-wis, I commit this great work.'"

I was among those whom he called in to listen to this first annunciation of his mission. It was not until after he dismissed us that I said any thing, but then, in conversation with my companions, I soon betrayed my want of credulity. "It is well," said I, "that we may be made acquainted with the whole mind and will of the Great Spirit at so cheap a rate. We have now these divinely taught instructors springing up among ourselves, and fortunately, such men as are worth nothing for any other purpose. The Shawnee prophet was far off. Ke-zhi-ko-we-ninne and Manito-o-geezhik, though of our own tribe, were not with us. They were also men. But here we have one too poor, and indolent, and spiritless, to feed his own family, yet he is made the instrument, in the hand of the Great Spirit, as he would have us believe, to renovate the whole earth." I had always entertained an unfavourable opinion of this man, as I knew him to be one of the most worthless among the Indians, and I now felt indignant at his attempt to pa.s.s himself upon us as a chosen and favoured messenger of the Supreme Spirit. I hesitated not to ridicule his pretensions wherever I went, but notwithstanding that bad luck constantly attended him, he gained a powerful ascendancy over the minds of the Indians. His incessant beating of his drum at night scared away the game from our neighbourhood, and his insolent hypocrisy made him offensive to me at all times, but he had found the way to control the minds of many of the people, and all my efforts in opposition to him were in vain.

On one occasion, while we remained at this place, and had been suffering some days from hunger, I went out to hunt and wounded a moose. On my return, I related this, and said I believe the moose was so badly wounded that he must die. Early next morning, Ais-kaw-ba-wis came to my lodge, and with the utmost seriousness in his manner, said to me that the Great Spirit had been down, and told him of the moose I had wounded. "He is now dead," said he, "and you will find him in such a place. It is the will of the Great Spirit that he should be brought here and cooked for a sacrifice." I thought it not improbable that the moose was killed, and went in search of him accordingly, but I found he was not dead. This afforded me another opportunity to ridicule the pretensions of Ais-kaw-ba-wis, but all seemed in no degree to impair the confidence of the Indians. Very shortly afterwards, it happened that I again wounded a moose, and went home without getting it. "This," said Ais-kaw-ba-wis, "is the moose which the Great Spirit showed me." So I went out and brought him in, and as I knew many of the Indians were hungry, I was willing to make a feast, though not out of deference to Ais-kaw-ba-wis. As we were too few in number to consume all the meat, we cut it off the bones, and these were heaped up before Ais-kaw-ba-wis, care being taken that not one of them should be broken. They were afterwards carried to a safe place, and hung up out of the reach of the dogs or wolves, as no bone of an animal offered in this way must, by any means, be broken. On the following day, I killed another fat moose, on which occasion Ais-kaw-ba-wis made a long address to the Great Spirit, and afterwards said to me, "You see, my son, how your goodness is rewarded. You gave the first you killed to the Spirit. He will take care you shall not want." Next day I went with my brother-in-law, and we killed each one, and now Ais-kaw-ba-wis exulted much in the efficacy of the sacrifice he had caused me to make, and his ascendancy over the superst.i.tious minds of the Indians was confirmed. Notwithstanding this high degree of favour he had obtained by his cunning, he was a man who, once in his life, had eaten his own wife for hunger, and whom the Indians would then have killed as one unworthy to live.

When the snow began to harden on the top at the approach of the spring, the men of our band, Sha-gwaw-koo-sink, Wau-zhe-gaw-maish-koon, Ba-po-wash, Gish-kau-ko, myself and some others, went to make a hunting camp at some distance for the purpose of making dry meat, and left only Ais-kaw-ba-wis at home with the women. We killed much game, as it is very easy to take moose and elk at that season. The crust on the snow, while it will bear a man, almost deprives them of the power of motion. At length, Gish-kau-ko went home to see his family, and on his return he brought me a little tobacco from Ais-kaw-ba-wis, with this message. "Your life is in danger." "My life," said I, "belongs neither to Ais-kaw-ba-wis nor myself. It is in the hands of the Great Spirit, and when he sees fit to place it in danger, or bring it to an end, I shall have no cause to complain, but I cannot believe that he has revealed any part of his intentions to so worthless a man as Ais-kaw-ba-wis." But this intimation alarmed all the Indians who were with me, and they made the best of their way to the place where Ais-kaw-ba-wis was encamped with the women. I took a circuitous route by myself to visit some of my traps, and having caught an otter, I took him on my back, and arrived at home some time after them. Here I found all our lodges converted into one large one. The women and children together with the men who had arrived long before me, were shivering with cold by a fire in the open air. When I inquired the meaning of all this, they told me that Ais-kaw-ba-wis was preparing for some important communication to be given through him from the Great Spirit. He had been a long time in preparing the lodge, during which every one was excluded, and he had arranged that at a certain signal Ba-po-wash, who was to lead the dance, should enter, and the others were to follow him, and after having danced four times around the lodge, to sit down, each in his place. Hearing this, I immediately entered the long lodge, and throwing down my otter, seated myself by the fire. Ais-kaw-ba-wis gave me one angry and malicious look, then closed his eyes, and affected to go on with a prayer that I had interrupted. After some time, he began to drum and sing aloud, and at the third interval of silence, which was the signal agreed upon with Ba-po-wash, the latter came dancing in, followed by men, women, and children, and after circling the lodge four times, they all sat down in their places. For a few moments all was silence, while Ais-kaw-ba-wis continued sitting with his eyes closed, in the middle of the lodge, by a spot of smooth and soft ground which he had prepared, like that used by the war chiefs in their Ko-zau-bun-zitch-e-kun. Then he began to call the men, one by one, to come and sit down by him. Last of all, he called me, and I went and sat down as he directed. Then addressing himself to me, he said, "Shaw-shaw-wa ne-ba-se, my son, it is probable you will now be frightened, as I have very unpleasant information to give you. The Great Spirit has, as you, my friends, all know, in former times favoured me with the free communication of his mind and will. Lately he has been pleased to show me what is to happen to each of us in future. For you, my friends, (to Sha-gwaw-go-nuck and the other Indians,) who have been careful to regard and obey the injunctions of the Great Spirit, as communicated by me, to each of you he has given to live to the full age of man; this long and straight line is the image of your several lives. For you, Shaw-shaw-wa ne-ba-se, who have turned aside from the right path, and despised the admonitions you have received, this short and crooked line represents your life. You are to attain only to half of the full age of man. The line, turning off on the other side, is that which shows what is determined in relation to the young wife of Ba-po-wash." As he said this, he showed us the marks he had made on the ground, as below. The long, straight line, A, representing, as he said, the life of the Indians, Sha-gwaw-koo-sink, Wau-zhe-gaw-maish-koon, etc. The short crooked one, B, showing the irregular course and short continuance of mine, and the abruptly terminating one on the other side, showing the life of the favourite wife of Ba-po-wash. It happened that Ba-po-wash had dried the choice parts of a fat bear, intending in the spring to make a feast to his medicine, and a few days previous to this time, while we were absent at our hunting camp, Ais-kaw-ba-wis had said to the old woman, the mother of Ba-po-wash's wife, "The Great Spirit has signified to me that all things are not as they should be. Send out and see, therefore, if the fat bear which your son has hung up for a feast to his medicine is all where it was left." She went out accordingly, and found that the feet of the bear were gone, Ais-kaw-ba-wis himself, who was a great glutton, having stolen them. This was now made known to Ba-po-wash, who was much alarmed at the threatened evil, and to avert it he not only gave Ais-kaw-ba-wis the remainder of the bear, but a large quant.i.ty of marrow he had saved for his feast, and other valuable presents.

After this, we started to come to an island called Me-nau-zhe-taw-naun, in the Lake of the Woods, where we had concluded to plant corn, instead of our old fields at Dead River. On our way we stopped at a place to make sugar, then we went to visit the traders, leaving Ais-kaw-ba-wis with our women. It happened that the wife of Gish-kau-ko had left her kettle at the sugar camp, some distance from the place where they were to wait for our return. Some time after the men had gone, Ais-kaw-ba-wis, who lived by himself in a little lodge, pretending to be too holy to go into a common house, or to mingle with men in their ordinary pursuits, sent for the wife of Gish-kau-ko, and when she came to him, he said, "The Great Spirit is not pleased that you should abandon and lose your property. Go, therefore, and get the kettle that you have left at the sugar camp." The woman obeyed, and he, soon after she had left the camp, took his gun, and under the pretence of going to hunt, went out in a different direction. But he had no sooner got out of sight of the lodges than he turned, and by circuitous route came upon the track of the wife of Gish-kau-ko. She, who had been before annoyed by his particular attentions, and surmised the real object he had in view in sending her for the kettle, kept a look out behind her, and when she saw him come running after her, she began to run also. Just at this time I was returning from the trading-house with the other Indians, when we descried this chase at a distance. It occasioned us much alarm when we saw first a woman, then a man, running with so much apparent earnestness. We thought nothing less than that the Sioux had come to the country, and were murdering our women and children. But when we came a little nearer, the pretended prophet gave over his pursuit of the woman, and came and sat down with us, to drink of the rum which the Indians had brought from the trading-house, and which they gave him very liberally. The woman was, however, after her arrival at home, compelled to give some account of the race, and she acknowledged that Ais-kaw-ba-wis had often sought similar opportunities to be alone with her, though such was her fear of him that she never dared make any disclosure, or offer any other resistance than an attempt to escape by flight. This discovery occasioned no disturbance, and seemed in no degree to diminish the influence of Ais-kaw-ba-wis. A large proportion of the rum we had brought from the trading-house was set apart for him, but when the princ.i.p.al man among us sent for him to come and receive it, he returned for answer, that he could not come. "Tell the chief," said he, "that if he has any business with me, he can come to my lodge." The liquor was accordingly carried to him, but its effect seemed to render his disposition somewhat more social and condescending, for about the middle of the night he came staggering into the lodge where I was without the least covering on any part of his body. To me his appearance was ludicrous in the extreme, and I did not refrain from a good deal of irreverent merriment on the occasion.

After this we came to the Lake of the Woods, where I hunted for about a month, then went back into the country I had left, all the Indians remaining behind to clear the ground where they intended planting corn at Me-nau-zhe-tau-naung. I now began to experience the inconveniences resulting from having incurred the ill will of Ais-kaw-ba-wis. He it was who prejudiced the Indians so much against me, and particularly the relatives of my wife, that my situation at Me-nau-zhe-tau-naung was uncomfortable, and I was compelled to return to Red River.

It was about this time that the Scots people, to the number of one hundred or more, arrived to settle at Red River, under the protection of the Hudson's Bay Company, and among these I saw, for the first time in many years, since I had become a man, a white woman. Soon after my arrival, I was taken into the employment of the Hudson's Bay Company, and Mr. Hanie, the agent, sent me, accompanied by Mr. Hess, an interpreter, and some men, to kill buffalo. The buffalo were at that time, at a great distance, and the Scots people in great distress for want of provisions. I happened to find and kill two bulls near home, and after sending back the meat, I went on to the herds.

I had hunted here a few days, when our number was increased to four clerks and about twenty men, the latter employed in bringing in the meat I killed to my lodge, whence it was carried in carts to the settlement. All of these lived in my lodge, but one of the clerks named M'Donald was very abusive to my wife and children. Mr. Hess repeatedly checked him for this conduct, but as he continued it, he complained to Mr. Hanie, who sent M'Donald to a place several miles distant where the Indians had killed about twenty buffaloes, which it was not convenient, at present, to bring out, and there he remained by himself for two months, having no other occupation or amus.e.m.e.nt than to scare the wolves away from the meat. Mr. M'Kenzie was one of the three remaining clerks who lived in my lodge, and he was so different from M'Donald, that at the end of four months, when the greater part of the people were called in to the settlement, he solicited and obtained from Mr. Hanie permission to remain longer with me, to improve himself in the Ojibbeway language, and he did not leave me until after the sugar season.

I killed, in the four months that I hunted for the Hudson's Bay Company, about one hundred buffaloes, but as part, or all of many of these were eaten in my own lodge, I delivered only forty entire and fat ones to the company's people, for which Mr. Hanie paid me, in the spring, three hundred and ten dollars. Those Scots labourers who were with me, were much more rough and brutal in their manners than any people I had before seen. Even when they had plenty, they ate like starved dogs, and never failed to quarrel over their meat. The clerks frequently beat and punished them, but they would still quarrel.

Mr. Hanie, and the governor for the Hudson's Bay Company, proposed to me to build me a house, and engage me permanently in their employment, but I delayed accepting their offer, as I thought it doubtful whether their attempt at settling the country would finally succeed. Some of the Indians whom I had left at the Lake of the Woods had followed me out, spent the winter with me, and returned long ago. I was still by myself at Red River, when Wa-ge-tote came from Me-nau-zhe-tau-naung with a message from my father and mother-in-law. They had lost several of their children by death, and feeling lonely, they sent for me to come to them. This message Wa-ge-tote delivered to me in the presence of the traders, and some other persons, but afterwards he called me out by myself, and said to me, "Do not believe that your father-in-law calls you to Me-nau-zhe-tau-naung, to be at peace, or with any kind intention. When the children were sick, they called Ais-kaw-ba-wis to do something for them, and he having made a chees-suk-kon, said he had called you into his enclosure, and made you confess that you had shot bad medicine at the children, though you were at that time at Red River. He made your father-in-law believe that you had the power of life and death over his children, and he continues to believe, as do most of the Indians of the band, that it was your medicine which killed them. Be a.s.sured, therefore, that they call you thither with the design of killing you." Notwithstanding this admonition, I started immediately, as I knew if I did not they would be but the more confirmed in their unfounded opinion of my culpability.

I had bought a shirt from some of the Scots people at Red River, which I put on as I was about to start on this journey. Probably it was from this I contracted a disease of the skin, which became so troublesome and violent that I was compelled to stop at the Be-gwi-o-nus-ko River. Here I remained for a month, being for a long time unable to move. When I first stopped I set up my lodge on the brink of the river, and after I was unable to walk, I subsisted myself and family by lying in my canoe and fishing. After being placed in my canoe, sometimes I lay there for three or four days without being moved, covering myself with a mat at night. My wife was not so severely affected, being, though very sick, still able to walk. When I began to get a little better, I tried all sorts of medicines I could procure, but none seemed to do me so much good as gun powder, moistened a little, and rubbed upon the sores, which were very large. This disorder, caught originally from the Scotch people, spread among the Indians and killed numbers of them.

After I had recovered, I went up the Be-wi-o-nus-ko, to the small lake of the same name, where I stopped to hunt, and killed plenty of meat. While I remained here, there came one day to my lodge, four young men from our village at Me-nau-zhe-tau-naung. In one of them, who was painted black, I recognized my brother-in-law. The three other children being dead, grief, and a feeling of loneliness, influenced him to leave his father, and start in search of some war party, that he might accompany them against their enemies, and thus have an opportunity of sacrificing, honourably, a life that had become irksome to him. The three young men his companions, being unwilling to see him depart alone, had voluntarily accompanied him. I gave him my horse, and then went up to the Lake of the Woods to my father-in-law, where I remained a few days. As it was then the time when the wild geese, having cast their quills, are unable to fly, we caught great numbers of them.

After four days, I said to the old people, "I cannot remain here, while my little brother has gone crying about, with none to protect him. I know there is danger in the path he will walk, and I ought to follow to show him where it lies. He wishes to join a war party, that he may walk in a dangerous road, but there is often danger where we least expect it." I knew that Wa-me-gon-a-biew would fall upon this boy, and insult or perhaps kill him on account of his remote relationship to the man who wounded Taw-ga-we-ninne, at Mackinac, or at least with this pretence. Sha-gwaw-koo-sink, hearing my determination, and the reasons I gave for it, said he would accompany me. We started together, and on our arrival at Red River, we heard that Wa-me-gon-a-biew had taken from the boy the horse I gave him, and had already threatened to kill him. I went immediately to Wa-me-gon-a-biew, and a quarrel would probably have taken place at once on account of the young man, had not old Net-no-kwa come between and separated us, as we were about to come to blows. We were all now about to join the Crees and a.s.sinneboins to go against the Sioux, and I cautioned my young brother-in-law to be, on this journey, always watchful of the movements of Wa-me-gon-a-biew. We were about forty men in number when we started from Red River. As we pa.s.sed along through the Cree and a.s.sinneboin encampments and villages on our route, our party was augmented to the number of two hundred men long before we arrived at Turtle Mountain. While we were encamped near one of the Cree villages, Wa-ge-tote and the princ.i.p.al chiefs being called away to a feast, Wa-me-gon-a-biew began to talk of my brother-in-law, and as I did not like to hear him, I went out and walked about at a distance from the camp. When I thought the chiefs had returned from the feast, I re-entered the camp, but from the expression of concern and interest visible in the faces of those about me, I immediately comprehended that something had happened. I went to search for the young man on whose account particularly I felt anxious, and finding him safe, was returning to my own place, when I discovered in the hands of an old man, who was trying to replace them in their original shape, the splinters and fragments of my new gun. I was at no loss to comprehend the nature of the accident which had deprived me of the use of my gun at a time when it was likely to prove so important to me, and in the first moment of irritation, I seized the barrel, and was walking towards Wa-me-gon-a-biew to beat him with it, when I met Wa-ge-tote, who interfered to prevent me from striking him, though Wa-ge-tote himself, as well as the other chiefs, expressed the greatest dissatisfaction at what he had done.

But notwithstanding the loss of my gun, I did not turn back. Arming myself with my gun barrel in place of war club and spear, I went on. In two days from this camp, we arrived at the head of Turtle Mountain, being now about four hundred men. This was the place agreed upon for the a.s.sembling of all who should join in the party, and we had supposed that those we should meet here would be few in number in comparison with ourselves. We were therefore somewhat surprised when we found already on the ground, one thousand a.s.sinneboins, Crees, and Ojibbeways.

We stopped at a little distance, and some communication took place between the chiefs, respecting the ceremony of salutation to be used. It is customary for war parties engaged in the same cause, or friendly to each other, when they meet, to exchange a few shots by way of a sham battle, in which they use all the jumping, the whooping, and yelling of a real fight. But on this occasion both bands were so large, and one so much larger than the other, that the chiefs thought it more prudent to use a different method of exchanging compliments in meeting. It was agreed, on the part of Match-a-to-ge-wub[*], the princ.i.p.al chief, that his young men should all remain in their lodges, and that twenty warriors of our band should salute their encampment by practising the manoeuvres of attacking a village. A large lodge was set up for them to cut in pieces by their firing. I was one of the twenty selected for this performance, having supplied myself with a gun which I procured from a man who turned back. It was not without the utmost exertion of all my strength that I kept even pace with my companions, in running, leaping, loading, and yelling, and though we rested four times, when we arrived at the chief's lodge, and had blown it to fragments, I was entirely exhausted with fatigue. A man of our own party, imprudently, and without any authority, exposed himself in the village while this salute was in progress, but his clothes were blown and scorched off his back, his lodge shot down, and himself much hurt. But as the exposure had been altogether voluntary on his part, and the notice taken of him rather honourable than otherwise, he had no cause of complaint.

On the first night after we came together, three men of the Ojibbeways were killed. On the next, two horses belonging to the a.s.sinneboins, and on the third, three more. When such numbers of men a.s.semble from different and remote parts of the country, some must be brought into contact between whom old grudges and enmities exist, and it is not surprising that the unstable power and influence of the chiefs should be insufficient to prevent disturbances and bloodshed. On this occasion, men were a.s.sembled from a vast extent of country, of dissimilar feelings and dialects, and of the whole fourteen hundred, not one who would acknowledge any authority superior to his own will. It is true that ordinarily they yield a certain deference, and a degree of obedience to the chief each may have undertaken to follow, but this obedience, in most instances, continues no longer than the will of the chief corresponds entirely with the inclination of those he leads. In this party were some who had been a year on their journey to reach this place. Two hundred lodges had their women with them.

Soon after we joined the main body at Turtle Mountain, a Cree of Prairie Fort, adopted me into his family, taking my baggage, and inviting me into his lodge. He called me constantly Ne-je[*], (my friend,) and treated me with great kindness. Many other men who were without lodges, were in like manner taken into the families of those that had.

But a few days had pa.s.sed, when the little boys commenced, in the first instance a very small number, by kicking at each other in playfulness merely, but it happened that on one side were a.s.sinneboin children only, and on the other Crees and Ojibbeways. By degrees larger and larger boys, and at last men joined in on either side, and what had commenced in play, was like to terminate in a serious and b.l.o.o.d.y brawl. Match-a-to-ge-wub ran between the combatants, exerted his voice and his hands; afterwards Wa-ge-tote and all the other princ.i.p.al chiefs, but the young men paid little or no regard to them. The excitement which had kindled among them was maddening to rage, and the chiefs were running about in the utmost distress and fear, when an old man, whose head was white as snow, and who was so bent down with age that he walked on two sticks, and looking more like a dog than a man, came out, and though his voice was too feeble to be heard at any distance, he no sooner appeared, than all the a.s.sinneboins desisted entirely from their violence, and the quarrel ended. Of those that were wounded and injured in this affair, only two died immediately, but many were so much injured that they were sent back to their own country. Had not the greater number entered into the affray without their arms, more extensive mischief would have resulted. Though I inquired much, I could neither learn the name, or hear any thing satisfactory of the history of the old man, by whose interference this affair was brought so timely to an end. Vague, and probably very extravagant reports, circulated among us respecting him.

CHAPTER XII.

Superst.i.tions of the Indians. a" Violent and unjust prejudice. a" Family misfortunes. a" Remarkable tenacity of life in the otter, and some other small animals. a" Disturbances between the Hudson's Bay and North West Fur Companies.

In the evening after this affair, the chiefs walked through the village and addressed all the people. The amount of what they said was to direct, that instead of remaining longer to quarrel with and destroy each other, we should all move on the following morning towards the Sioux country. Accordingly, the camp was broken up, about half the number returning towards home, the remainder continuing on. It was now late in the fall, and we had travelled only two days from Turtle Mountain, when there came on a cold and violent storm of rain and snow. Two horses perished, and many men were near sharing the same fate, but most or all of the Ojibbeways, carrying each man on his back a puk-kwi of birch bark, large enough to afford a partial covering for three men, and all being disposed to extend to the dest.i.tute all possible a.s.sistance and relief, many of them were sheltered.

It was immediately after this storm that some one told me Ba-gis-kun-nung was coming to see me about the horse I had taken away from him. "Very well," said I, "I believe Ba-gis-kun-nung has one or two more horses, and if he gives me any trouble about the one I have taken, I will take another." At noon he came, but Wa-ge-tote, Ke-me-wun-nis-kung, and other men of my friends, had prepared themselves to resist any violence he might attempt to practise on me. He walked up to me as I was roasting some meat, and stood a very long time, I should say two hours, regarding me sternly, without saying a single word, and then walked off. Two days afterwards, two hundred of the a.s.sinneboins turned back. They were reviled and insulted at parting by those who still continued on, but this seemed not in the least to shake their determination. Desertions in small bodies were now very numerous, and the remaining chiefs, with the hope of checking it, appointed fifty of the best of the young men to act as sentinels over the others, but this measure was productive of no benefit. When at last we arrived within two days' march of the village it was our intention to attack, four hundred men were all that remained, and the next day very few of these were found willing to follow Match-a-go-ge-wub. He started at the usual time, and walked on by himself, but when at the distance of about a mile he saw that none followed him, he sat down in the prairie. From time to time, one or two men would start forward to join him, but for one who went forward, twenty or more would commonly start to go back. With my young brother-in-law I stood at the camp to see what would be the result, and when, at last, I saw that of the four hundred, only about twenty were willing to follow the chief farther, we determined to join them. We had proceeded but a little distance, when one of the a.s.sinneboins who had turned back, purposely set fire to the prairie, and we now all turned back except the chief and one or two men. He went on to the Sioux village, and was lurking about it for one or two days, when, finding himself discovered, he fled without attempting any thing. The Sioux pursued on our trail, and came in sight of us, but offered no molestation, and, in due time, we all arrived at home in safety. Thus ended this war excursion for which such extensive preparations had been made, and from which so much had been expected. On the way home, Ke-me-wun-nis-kung took away the horse of the a.s.sinneboin who had set the prairie on fire, and beat him, he daring to make no resistance.

When we returned to Pembinah, there was, as is usual on a return from a war-party, a drunken frolic in which I joined, though not to very great excess. After I had drank a little, I heard some one speak sneeringly about my gun which Wa-me-gon-a-biew had broken. I had lent my knife to some one to cut tobacco, but there was lying by the fire a pointed stick, on which meat had been roasted. This I seized, ran out, and finding his horse standing by the door of his own lodge, I stabbed him with it, using, at the same time, in a loud voice, the same words I had been told he had spoken when he broke my gun. The horse fell immediately, but did not die until next morning.

There were six of us to return together to the Lake of the Woods, and our princ.i.p.al man, She-gwaw-koo-sink, being alarmed, took a little canoe and set off in the night. I would not start then, nor even early in the morning, lest Wa-me-gon-a-biew should think I was afraid of him. I remained near his lodge until I had seen him and Net-no-kwa, and shaken hands with all my friends, and at about noon I was ready to follow She-gwaw-koo-sink, whom I found waiting for me in the woods. Wa-me-gon-a-biew made no complaints of my having killed his horse. Probably he was perfectly satisfied that I had done so, as an Indian always expects any outrage he commits shall be retaliated, according to their customs, and a man who omits to take proper revenge is but lightly esteemed among them.

Heavy snow and severe cold came upon us at the Muskeeg carrying place; the trees cracked with the cold, but the water in the swamp was not yet frozen hard enough to bear. Our canoes, however, could not be pushed through. The utmost exertion of our strength would no longer avail to move them. We were hungry and much fatigued, and sat deliberating what was best to be done when we discovered our women coming from the Lake of the Woods, and dragging their light canoes through water, ice, and snow above their knees. When they came up, we found they were my wife, the wives of She-gwaw-koo-sink and Ba-po-wash, and my mother-in-law. Three of our party, whose women had not come, had to continue on to Lake of the Woods. Our wives laughed at us, telling us it was more like old women than like warriors returning to their village, to sit shivering in a canoe which could move neither way, through fear of a little water and ice. They had brought us a supply of corn, sturgeon, and other food, and with them we returned to our last encampment where we rested a few days, then went down to Red River with the intention of spending the winter there.

There was now no snow on the ground at Red River, though the weather was very cold, and the ground so hard frozen that it was nearly impossible to kill any game. I hunted day after day without the least success, and we were reduced to extreme hunger, when one day I found a moose, and after I had, with the greatest difficulty, crept near, I was about to shoot him, when my best dog, which I had confined at home, came running past me, and scared the moose away. I returned home, and calling my dog to me outside the lodge, I told him that it was his fault that there was now no food for my children. I then killed and gave him to my family to eat.

Other families beside my own being in distress for the want of food, the Indians called on me to make a medicine hunt. I accordingly told Me-zhick-ko-naum to go for my drum, and as preparatory to the commencement of my prayers and songs, I directed all my family to take such positions as they could keep for at least half the night, as, after I began, no one must move until I had finished. I have always been conscious of my entire dependence on a superior and invisible Power, but I have felt this conviction most powerfully in times of distress and danger. I now prayed earnestly, and with the consciousness that I addressed myself to a Being willing to hear and able to a.s.sist, and I called upon him to see and to pity the sufferings of my family. The next day I killed a moose, and soon after, a heavy snow having fallen, we were relieved from the apprehension of immediate starvation.

But though we were temporarily relieved, plenty did not return to us. I was about this time hunting one day, and fell on the track of a bear. My dogs followed for three days, and most of the time I kept nearly even pace with them, but at the end of that time they had not overtaken him. My moccasins and leggings were worn out, and I was almost in a state of starvation. I was compelled to return home, having killed nothing but eight pheasants. Me-zhick-ko-naum, Ba-po-wash, and the other Indians, now left me by myself, and I was soon able to kill enough to supply the wants of my family. I spent the winter here, and in the spring my friends rejoined me, and we returned together to our village at the Lake of the Woods.

At Me-nau-zhe-tau-naung great misfortunes awaited me. I omitted to mention an event of some importance, which happened long before the time I have now arrived at, being a very short time after the death of my friend Pe-shau-ba. I was then at Dead River, at our corn fields, where an Ojibbeway of Red Lake, called Gi-ah-ge-wa-go-mo, came to my lodge in my absence, and took away one of my sons, a boy six years old. On my return, my wife told me what had happened, and I immediately pursued, and overtaking Gi-ah-ge-wa-go-mo at the distance of one day's journey, without his consent took one of his horses to bring my son back. I threatened him that if he should make any similar attempt in future, he should not escape unpunished. But about four months after, when the snow was on the ground, I returned home from my days' hunt to hear the same account of my son being taken away by Gi-ah-ge-wa-go-mo. I now felt much irritated, and having inquired from the men in my lodge what horse he rode, I mounted my best, and pursued after him. They had lately moved from the place where I found them before, but following on, I overtook them on their journey. As I was coming near their party, I discovered Gi-ah-ge-wa-go-mo and another man, called Na-na-bush, watching for me in the bushes, a little behind their party. Before I came within gunshot, I called out to let them know I had discovered them, and holding my gun in my hand, c.o.c.ked, and in a position for immediate use, I pa.s.sed them, overtook the party, and discovering my little boy, without dismounting I stooped down and lifted him into my lap; then turning back, went to meet Gi-ah-ge-wa-go-mo and Na-na-bush. They had now left the thicket, and were standing in the path, the former holding his favourite horse by the halter. When I rode up to them, I left my son on the horse with the reins in his hand, got down, and stabbed Gi-ah-ge-wa-go-mo's horse twice with a large knife I had carried for the purpose. He clubbed his gun, and was about to strike me, but I caught it in descending, and wrested it out of his hands. He threatened he would shoot my horse whenever he could get a gun. I handed his own to him, and told him to shoot the horse now, but he dared not. "It seems," said I, "you have forgotten what I told you four months since, when you took away my son before; but I have not forgotten it, as you see. I am disposed to kill you now, but as you are so much frightened, I will let you live, to see if you will steal away any of my children hereafter." With this I left him. My friends could scarce believe I had killed his horse, but they did not blame me, neither did Gi-ah-ge-wa-go-mo. At least I never heard that he complained of it, and at the time he molested me no more.

It was on my return to Me-nau-zhe-tau-naung, and when I was about clearing for myself a field there, that I found the ill will of the Indians, influenced, as I thought, princ.i.p.ally by the unfriendly offices of Ais-kaw-ba-wis, becoming so strong against me that I determined to leave them. But at this time an accident happened to me, which disabled me for many months. I had ascended a large tree to cut off the limbs, and having trimmed off the greatest part, I went up to cut the top off. Some of the upper branches struck the top of another tree, and threw the trunk, which I had cut off, against my breast, by which blow I was thrown off, and fell from a great height to the ground, where I lay for some time insensible. When consciousness returned I could not use my voice, so that it was some time before I could make the Indians understand that I wished them to bring me water. I fainted three times in attempting to reach the lodge where I then lived.

Several of my ribs being broken, it was long before I recovered so as to walk about without a.s.sistance. Dr. M'Laughlin, a trader at Rainy Lake, hearing of my situation, sent Mr. Tace with instructions to take me to his house at White Fish Lake. For a long time I vomited blood, and felt, if moved, the sensation of a hot liquid in the cavity of my body. At Rainy Lake I experienced much attention and kindness from Mr. Tace and other gentlemen belonging to the North West Company. In the latter part of the ensuing winter, I was better, but when the warm weather of the spring came on, I again relapsed, and became unable to hunt.

In ascending the long rapids of Rainy Lake River in the spring, our canoes sunk, and I carried my children ash.o.r.e on my back. Mr. Tace's canoe sunk also, but all the men were saved. A few days after this, we reached the trading-house of Dr. M'Laughlin at Rainy Lake. This gentleman gave me a room in his house, where my children took care of me for some time. Every thing necessary was furnished me, and the Doctor would have had me remain with him a year, but I felt lonely and dissatisfied, and determined on going back to the Lake of the Woods where my wife was, hoping that the trouble Ais-kaw-ba-wis had caused me might now be at an end.

My reception was not such as I could have wished, but nevertheless, I remained in the village until the corn was planted; then we went to collect and dry the blue berries which grow in great quant.i.ties in that country. Afterwards to the rice swamps; then we returned to gather our corn. Thus we were busy during all the summer.

Late in the fall I became sick again, not having yet recovered from the hurt I had received in falling from the tree, and at about the same time some kind of sickness became frequent among the Indians. I was one day lying in my lodge, unable to sit up or walk about, and the women were at work in the field, when my mother-in-law unexpectedly came in with a hoe in her hands, and began to beat me on the head with it. I was unable to make much resistance, and as I did not attempt it, I endeavoured to reconcile myself to die, as I believed she would certainly kill me. While at work in the field, she had begun to cry for her children, and probably thinking that the man who had caused their death was now in her power, she ran in with the determination of killing me, but for some reason unknown to me, she desisted after she had beaten me for some time, and as I covered my head with my blanket, and with my hands and arms warded off the blows after the first, I was less severely injured than I had cause to apprehend. So entire was the confidence my mother-in-law reposed upon the representations of Ais-kaw-ba-wis that she did not doubt but I was in reality guilty of the death of her children, and as I well knew that this was the case, I blamed her less for her conduct than I should otherwise have done. But notwithstanding she forbore to take my life, the unfriendly feeling on her part, and that of my wife, was becoming every day more and more manifest. This might have been in some measure owing to those misfortunes which had now impaired my health, and disqualified me for making so comfortable provision for my family as I formerly had done. But notwithstanding all the discouraging and distressing circ.u.mstances attendant on my present situation, I gradually recovered health and strength, and late in the fall, when the Indians were about to move to visit a trader, I was able to accompany them.

I had a small canoe of my own in which I embarked myself and my children, but my wife and my mother-in-law were in the large canoe with the provisions and the baggage. During the first day of our journey, I went forward with others of the Indians, leaving the women to come up to the encamping place after we had stopped. I cut and put up the poles for my lodge, but no pukkwi, no provisions, and no women came. Next day I was ashamed to tell the Indians I had nothing to eat, though my children began to cry of hunger, and for the same reason, I would not encamp with them. I knew that my wife had deserted, and I had no reason to suppose she would immediately rejoin me. I therefore kept ahead of the Indians, and went, before I stopped, beyond the place where I knew they would encamp. Here I killed a fat swan, and was able to give my children some food. The weather was now becoming very cold, and I had about this time a wide traverse to cross. The weather was somewhat rough, but as I did not wish to remain to be overtaken by the Indians, I made my children lie down in the canoe, and covered the whole as well as I could with a buffalo skin. The wind blew more and more violently, and the waves broke over my little canoe. The water froze upon the sides, and the children getting wet, suffered severely. I, also, was so much overpowered by the cold, that I could not manage the canoe properly, and it struck and was dashed in pieces on a rocky shoal, not far from the sh.o.r.e wher