journey, the personnel of the party, the exact locality at which to find the three who persevered, had been detailed by him with as much fidelity as could have been done by one of the whites themselves. And so convinced were the Indians of the truth of the old man's medicine, that the four young men were sent to appoint a rendezvous, for four days later, at a spot a hundred miles distant. On arriving there, accompanied by the young Indians, the whites found the entire camp of "Rising Head," a noted war-chief, awaiting them. The objects of the expedition were speedily accomplished; and the whites, after a few days' rest, returned to safer haunts. The writer of this paper was at the head of the party of whites, and himself met the Indian messengers.
Upon questioning the chief men of the Indian camp, many of whom afterwards became my warm personal friends, and one of them my adopted brother, no suspicion of the facts, as narrated, could be sustained. Ma-què-a-pos could give no explanation beyond the general one,—that he "saw us coming, and heard us talk on our journey." He had not, during that time, been absent from the Indian camp.
A subsequent intimate acquaintance with Ma-què-a-pos disclosed a remarkable medicine faculty as accurate as it was inexplicable. He was tested in every way, and almost always stood the ordeal successfully. Yet he never claimed that the gift entitled him to any peculiar regard, except as the instrument of a power whose operations he did not pretend to understand. He had an imperfect knowledge of the Catholic worship, distorted and intermixed with the wild theogony of the red man. He would talk with passionate devotion of the Mother of God, and in the same breath tell how the Great Spirit restrains the Rain Spirits from drowning the world, by tying them with the rainbow. I have often seen him make the sign of the cross, while he recounted, in all the soberness of implicit belief, how the Old Man (the God of the Blackfeet) formed the human race from the mud of the Missouri,—how he experimented before he adopted the human frame, as we now have it,—how he placed his creatures in an isolated park far to the north, and there taught them the rude arts of Indian life,—how he staked the Indians on a desperate game of chance with the Spirit of Evil,—and how the whites are now his peculiar care. Ma-què-a-pos's faith could hardly stand the test of any religious creed. Yet it must be said for him, that his simplicity and innocence of life might be a model for many, better instructed than he.
The wilder tribes are accustomed to certain observances which are generally termed the tribe-medicine. Their leading men inculcate them with great care,—perhaps to perpetuate unity of tradition and purpose. In the arrangement of tribe-medicine, trivial observances are frequently intermixed with very serious doctrines. Thus, the grand war-council of the Dakotah confederacy, comprising thirteen tribes of Sioux, and more than seventeen thousand warriors, many years since promulgated a national medicine, prescribing a red stone pipe with an ashen stem for all council purposes, and (herein was the true point) an eternal hostility to the whites. The prediction may be safely ventured, that every Sioux will preserve this medicine until the nation shall cease to exist. To it may be traced the recent Indian war that devastated Minnesota; and there cannot, in the nature of things, and of the American Indian especially, be a peace kept in good faith until the confederacy of the Dakotah is in effect destroyed.
The Crows, or Upsàraukas, will not smoke in council, unless the pipe is lighted with a coal of buffalo chip, and the bowl rested on a fragment of the same substance. Their chief men have for a great while endeavored to engraft teetotalism upon their national medicine, and have succeeded better than the Indian character would have seemed to promise.
Among the Flat-Heads female chas-
