# The Oregon Trail/Chapter 11

CHAPTER XI.
SCENES AT THE CAMP.
REYNAL heard guns fired one day, at the distance of a mile or two from the camp. He grew nervous instantly. Visions of Crow war-parties began to haunt his imagination; and when we returned (for we were all absent), he renewed his complaints about being left alone with the Canadians and the squaw. The day after, the cause of the alarm appeared. Four trappers, called Morin, Saraphin, Rouleau and Gingras, came to our camp and joined us. They it was who fired the guns and disturbed the dreams of our confederate Reynal. They soon encamped by our side. Their rifles, dingy and battered with hard service, rested with ours against the old tree; their strong rude saddles, their buffalo-robes, their traps, and the few rough and simple articles of their traveling equipment, were piled near our tent. Their mountain horses were turned to graze in the meadow among our own; and the men themselves, no less rough and hardy, used to lie half the day in the shade of our tree lolling on the grass, lazily smoking, and telling stories of their adventures; and I defy the annals of chivalry to furnish the record of a life more wild and perilous than that of a Rocky Mountain trapper.
With this efficient reinforcement the agitation of Reynal's nerves subsided. He began to conceive a sort of attachment to our old camping ground; yet it was time ​to change our quarters, since remaining too long on one spot must lead to certain unpleasant results not to be borne with unless in a case of dire necessity. The grass no longer presented a smooth surface of turf; it was trampled into mud and clay. So we removed to another old tree, larger yet, that grew by the river side at a furlong distance. Its trunk was full six feet in diameter; on one side it was marked by a party of Indians with various inexplicable hieroglyphics, commemorating some warlike enterprise, and aloft among the branches were the remains of a scaffold, where dead bodies had once been deposited, after the Indian manner.
"There comes Bull-Bear," said Henry Chatillon, as we sat on the grass at dinner. Looking up, we saw several horsemen coming over the neighboring hill, and in a moment four stately young men rode up and dismounted. One of them was Bull-Bear, or Mahto-Tatonka, a compound name which he inherited from his father, the most powerful chief in the Ogillallah band. One of his brothers and two other young men accompanied him. We shook hands with the visitors, and when we had finished our meal—for this is the orthodox manner of entertaining Indians, even the best of them—we handed to each a tin cup of coffee and a biscuit, at which they ejaculated from the bottom of their throats, "How! how!" a monosyllable by which an Indian contrives to express half the emotions that he is susceptible of. Then we lighted the pipe, and passed it to them as they squatted on the ground.
"Where is the village?"
"There," said Mahto-Tatonka, pointing southward; "it will come in two days."
"Will they go to the war?"
"Yes."
​No man is a philanthropist on the prairie. We welcomed this news most cordially, and congratulated ourselves that Bordeaux's interested efforts to divert The Whirlwind from his congenial vocation of bloodshed had failed of success, and that no additional obstacles would interpose between us and our plan of repairing to the rendezvous at La Bonté's Camp.
For that and several succeeding days, Mahto-Tatonka and his friends remained our guests. They devoured the relics of our meals; they filled the pipe for us and also helped us to smoke it. Sometimes they stretched themselves side by side in the shade, indulging in raillery and practical jokes ill becoming the dignity of brave and aspiring warriors, such as two of them in reality were.
Two days dragged away, and on the morning of the third we hoped confidently to see the Indian village. It did not come; so we rode out to look for it. In place of the eight hundred Indians we expected, we met one solitary savage riding toward us over the prairie, who told us that the Indians had changed their plans, and would not come within three days. Taking along with us this messenger of evil tidings, we retraced our footsteps to the camp, amusing ourselves by the way with execrating Indian inconstancy. When we came in sight of our little white tent under the big tree, we saw that it no longer stood alone. A huge old lodge was erected close by its side, discolored by rain and storms, rotted with age, with the uncouth figures of horses and men, and outstretched hands that were painted upon it, well-nigh obliterated. The long poles which supported this squalid habitation thrust themselves rakishly out from its pointed top, and over its entrance were suspended a "medicine-pipe" and various other implements of the magic art. While we were yet at a distance, we observed a greatly increased population ​of various colors and dimensions, swarming around our quiet encampment. Moran, the trapper, having been absent for a day or two, had returned, it seemed, bringing all his family with him. He had taken to himself a wife for whom he had paid the established price of one horse. This looks cheap at first sight, but in truth the purchase of a squaw is a transaction which no man should enter into without mature deliberation, since it involves not only the payment of the first price, but the formidable burden of feeding and supporting a rapacious horde of the bride's relatives, who hold themselves entitled to feed upon the indiscreet white man. They gather round like leeches, and drain him of all he has.
Moran had not made an aristocratic match. His bride's relatives occupied but a contemptible position in Ogillallah society; for among those wild democrats of the prairie, as among us, there are virtual distinctions of rank and place. Moran's partner was not the most beautiful of her sex, and he had the exceedingly bad taste to array her in an old calico gown bought from an emigrant woman, instead of the neat tunic of whitened deer-skin worn by the squaws. The moving spirit of the establishment was a hideous old hag of eighty. Human imagination never conceived hobgoblin or witch more ugly than she. You could count all her ribs through the wrinkles of the leathery skin that covered them. Her withered face more resembled an old skull than the countenance of a living being, even to the hollow, darkened sockets, at the bottom of which glittered her little black eyes. Her arms had dwindled away into nothing but whip-cord and wire. Her hair, half black, half gray, hung in total neglect nearly to the ground, and her sole garment consisted of the remnant of a discarded buffalo-robe tied round her waist with a string of hide. Yet the old squaw's meagre anatomy was wonderfully ​strong. She pitched the lodge, packed the horses, and did the hardest labor of the camp. From morning till night she bustled about the lodge, screaming like a screech-owl when anything displeased her. Her brother, a "medicine-man," or magician, was equally gaunt and sinewy with herself. His mouth spread from ear to ear, and his appetite, as we had full occasion to learn, was ravenous in proportion. The other inmates of the lodge were a young bride and bridegroom; the latter one of those idle, good-for-nothing fellows who infest an Indian village as well as more civilized communities. He was fit neither for hunting nor for war; and one might infer as much from the stolid unmeaning expression of his face. The happy pair had just entered upon the honeymoon. They would stretch a buffalo-robe upon poles, so as to protect them from the fierce rays of the sun, and spreading beneath this rough canopy a luxuriant couch of furs, would sit affectionately side by side for half the day, though I could not discover that much conversation passed between them. Probably they had nothing to say; for an Indian's supply of topics for conversation is far from being copious. There were half a dozen children, too, playing and whooping about the camp, shooting birds with little bows and arrows, or making miniature lodges of sticks, as children of a different complexion build houses of blocks.
A day passed, and Indians began rapidly to come in. Parties of two or three or more would ride up and silently seat themselves on the grass. The fourth day came at last, when about noon horsemen suddenly appeared into view on the summit of the neighboring ridge. They descended, and behind them followed a wild procession, hurrying in haste and disorder down the hill and over the plain below; horses, mules, and dogs; heavily-burdened traineaux, mounted warriors, squaws walking amid the throng, and a host of children. For a full half-hour they continued to pour down; and keeping directly ​to the bend of the stream, within a furlong of us, they soon assembled there, a dark and confused throng, until, as if by magic, a hundred and fifty tall lodges sprung up. The lonely plain was transformed into the site of a swarming encampment. Countless horses were soon grazing over the meadows around us, and the whole prairie was animated by restless figures careening on horseback, or sedately stalking in their long white robes. The Whirlwind was come at last! One question yet remained to be answered: "Will he go to the war, in order that we, with so respectable an escort, may pass over to the somewhat perilous rendezvous at La Bonté's Camp?"
This still remained in doubt. Characteristic indecision perplexed their councils. Indians cannot act in large bodies. Though their object be of the highest importance, they cannot combine to attain it by a series of connected efforts. King Philip, Pontiac, and Tecumseh all felt this to their cost. The Ogillallah once had a war chief who could control them; but he was dead, and now they were left to the sway of their own unsteady impulses.
As this Indian village and its inhabitants will hold a prominent place in the rest of the narrative, perhaps it may not be amiss to glance for an instant at the savage people of which they form a part. The Dahcotah or Sioux range over a vast territory, from the river St. Peter to the Rocky Mountains. They are divided into several independent bands, united under no central government, and acknowledge no common head. The same language, usages, and superstitions form the sole bond between them. They do not unite even in their wars. The bands of the east fight the Ohjibwas on the Upper Lakes; those of the west make incessant war upon the Snake Indians in the Rocky Mountains. As the whole people is divided into bands, ​so each band is divided into villages. Each village has a chief, who is honored and obeyed only so far as his personal qualities may command respect and fear. Sometimes he is a mere nominal chief; sometimes his authority is little short of absolute, and his fame and influence reach even beyond his own village; so that the whole band to which he belongs is ready to acknowledge him as their head. This was, a few years since, the case with the Ogillallah. Courage, address, and enterprise may raise any warrior to the highest honor, especially if he be the son of a former chief, or a member of a numerous family, to support him and avenge his quarrels; but when he has reached the dignity of chief, and the old men and warriors, by a peculiar ceremony, have formally installed him, let it not be imagined that he assumes any of the outward semblances of rank and honor. He knows too well on how frail a tenure he holds his station. He must conciliate his uncertain subjects. Many a man in the village lives better, owns more squaws and more horses, and goes better clad than he. Like the Teutonic chiefs of old, he ingratiates himself with his young men by making them presents, thereby often impoverishing himself. If he fails in gaining their favor, they will set his authority at naught, and may desert him at any moment; for the usages of his people have provided no means of enforcing his authority. Very seldom does it happen, at least among these western bands, that a chief attains to much power, unless he is the head of a numerous family. Frequently the village is principally made up of his relatives and descendants, and the wandering community assumes much of the patriarchal character.
The western Dahcotah have no fixed habitations. Hunting and fighting, they wander incessantly through summer and winter. Some are following the herds of buffalo ​over the waste of prairie; others traverse the Black Hills, thronging on horseback and on foot, and emerging at last upon the "Parks," those beautiful but most perilous hunting grounds. The buffalo supplies them with almost all the necessaries of life; with habitations, food, clothing, and fuel; strings for their bows, with thread, cordage, and trail-ropes for their horses, with coverings for their saddles, vessels to hold water, boats to cross streams, and with the means of purchasing all that they want from the traders. When the buffalo are extinct, they too must dwindle away.
War is the breath of their nostrils. Against most of the neighboring tribes they cherish a rancorous hatred, transmitted from father to son, and inflamed by constant aggression and retaliation. Many times a year, in every village, the Great Spirit is called upon, fasts are made, the war-parade is celebrated, and the warriors go out by handfuls at a time against the enemy. This fierce spirit awakens their most eager aspirations, and calls forth their greatest energies. It is chiefly this that saves them from lethargy and utter abasement. Without its powerful stimulus they would be like the unwarlike tribes beyond the mountains, who are scattered among the caves and rocks like beasts, and living on roots and reptiles. These latter have little of humanity except the form; but the proud and ambitious Dahcotah warrior can sometimes boast heroic virtues. It is very seldom that distinction and influence are attained among them by any other course than that of arms. Their superstition, however, sometimes gives great power, to those among them who pretend to the character of magicians; and their orators, such as they are, have their share of honor.
But to return. Look into our tent, or enter, if you can bear the stifling smoke and the close air. There, wedged ​close together, you will see a circle of stout warriors, passing the pipe around, joking, telling stories, and making themselves merry after their fashion. We were also infested by little copper-colored naked boys and snake-eyed girls. They would come up to us, muttering certain words, which being interpreted conveyed the concise invitation, "Come and eat." Then we would rise, cursing the pertinacity of Dahcotah hospitality, which allowed scarcely an hour of rest between sun and sun, and to which we were bound to do honor, unless we would offend our entertainers. This necessity was particularly burdensome to me, as I was scarcely able to walk, from the effects of illness, and was of course poorly qualified to dispose of twenty meals a day. So bounteous an entertainment looks like an outgushing of good-will; but, doubtless, half at least of our kind hosts, had they met us alone and unarmed on the prairie, would have robbed us of our horses, and perchance have bestowed an arrow upon us beside.
One morning we were summoned to the lodge of an old man, the Nestor of his tribe. We found him half sitting, half reclining on a pile of buffalo-robes; his long hair, jet-black even now, though he had seen some eighty winters, hung on either side of his thin features. His gaunt but symmetrical frame, did not more clearly exhibit the wreck of by-gone strength, than did his dark, wasted features, still prominent and commanding, bear the stamp of mental energies. Opposite the patriarch was his nephew, the young aspirant Mahto-Tatonka; and besides these, there were one or two women in the lodge.
The old man's story is peculiar, and illustrative of a superstitious custom that prevails in full force among many of the Indian tribes. He was one of a powerful family, renowned for their warlike exploits. When a very young man, ​he submitted to the singular rite to which most of the tribe subject themselves before entering upon life. He painted his face black; then seeking out a cavern in a sequestered part of the Black Hills, he lay for several days, fasting and praying to the spirits. In the dreams and visions produced by his weakened and excited state, he fancied like all Indians, that he saw supernatural revelations. Again and again the form of an antelope appeared before him. The antelope is the graceful peace spirit of the Ogillallah; but seldom is it that such a gentle visitor presents itself during the initiatory fasts of their young men. The terrible grizzly bear, the divinity of war, usually appears to fire them with martial ardor and thirst for renown. At length the antelope spoke. It told the young dreamer that he was not to follow the path of war; that a life of peace and tranquillity was marked out for him; that henceforward he was to guide the people by his counsels and protect them from the evils of their own feuds and dissensions. Others were to gain renown by fighting the enemy; but greatness of a different kind was in store for him.
The visions beheld during the period of this fast usually determine the whole course of the dreamer's life. From that time, Le Borgne, which was the only name by which we knew him, abandoned all thoughts of war and devoted himself to the labors of peace. He told his vision to the people. They honored his commission and respected him in his novel capacity.
A far different man was his brother, Mahto-Tatonka, who had transmitted his names, his features, and many of his qualities to his son. He was the father of Henry Chatillon's squaw, a circumstance which proved of some advantage to us, as it secured for us the friendship of a family perhaps the most distinguished and powerful in the whole Ogillallah band. ​Mahto-Tatonka, in his way, was a hero. No chief could vie with him in warlike renown, or in power over his people. He had a fearless spirit, and a most impetuous and inflexible resolution. He was politic and sagacious, and with true Indian craft he always befriended the whites, knowing that he might thus reap great advantages for himself and his adherents. When he had resolved on any course of conduct, he would pay to the warriors the compliment of calling them together to deliberate upon it, and when their debates were over, he would quietly state his own opinion, which no one ever disputed. It fared hard with those who incurred his displeasure. He would strike them or stab them on the spot; and this act, which, if attempted by any other chief, would instantly have cost him his life, the awe inspired by his name enabled him to repeat again and again with impunity. In a community where, from immemorial time, no man has acknowledged any law but his own will, Mahto-Tatonka, by the force of his dauntless resolution, raised himself to power little short of despotic. His career came at last to an end. He had a host of enemies patiently biding their time; and our old friend Smoke, in particular, together with all his kinsmen, hated him cordially. Smoke sat one day in his lodge in the midst of his own village, when Mahto-Tatonka entered it alone, and approaching the dwelling of his enemy, called on him in a loud voice to come out and fight. Smoke would not move. At this, Mahto-Tatonka proclaimed him a coward and an old woman, and striding close to the entrance of the lodge, stabbed the chief's best horse, which was picketed there. Smoke was daunted, and even this insult failed to bring him out. Mahto-Tatonka moved haughtily away; all made way for him, but his hour of reckoning was near.
One hot day, five or six years ago, numerous lodges of Smoke's kinsmen were gathered around some of the Fur ​Company's men, who were trading in various articles with them, whiskey among the rest. Mahto-Tatonka was also there with a few of his people. As he lay in his own lodge, a fray arose between his adherents and the kinsmen of his enemy. The war-whoop was raised, bullets and arrows began to fly, and the camp was in confusion. The chief sprang up, and rushing in a fury from the lodge shouted to the combatants on both sides to cease. Instantly—for the attack was preconcerted—came the reports of two or three guns, and the twanging of a dozen bows, and the savage hero, mortally wounded, pitched forward headlong to the ground. Rouleau was present, and told me the particulars. The tumult became general, and was not quelled until several had fallen on both sides. When we were in the country the feud between the two families was still rankling.
Thus died Mahto-Tatonka, but he left behind him a goodly army of descendants, to perpetuate his renown and avenge his fate. Besides daughters, he had thirty sons, a number which need not stagger the credulity of those who are best acquainted with Indian usages and practices. We saw many of them, all marked by the same dark complexion and the same peculiar cast of features. Of these our visitor, young Mahto-Tatonka, was the eldest, and some reported him as likely to succeed to his father's honors. Though he appeared not more than twenty-one years old, he had oftener struck the enemy, and stolen more horses and more squaws than any young man in the village. Horse-stealing is well known as an avenue to distinction on the prairies, and the other kind of depredation is esteemed equally meritorious. Not that the act can confer fame from its own intrinsic merits. Any one can steal a squaw, and if he chooses afterward to make an adequate present to her rightful proprietor, the easy husband for ​the most part rests content, his vengeance falls asleep, and all danger from that quarter is averted. Yet this is esteemed but a pitiful and mean-spirited transaction. The danger is averted, but the glory of the achievement also is lost. Mahto-Tatonka proceeded after a more gallant and dashing fashion. Out of several dozen squaws whom he had stolen, he could boast that he had never paid for one, but snapping his fingers in the face of the injured husband, had defied the extremity of his indignation, and no one yet had dared to lay the finger of violence upon him. He was following close in the footsteps of his father. The young men and the young squaws, each in their way, admired him. The former would always follow him to war, and he was esteemed to have unrivaled charm in the eyes of the latter. Perhaps his impunity may excite some wonder. An arrow shot from a ravine, or a stab given in the dark, require no great valor, and are especially suited to the Indian genius; but Mahto-Tatonka had a strong protection. It was not alone his courage and audacious will that enabled him to career so dashingly among his compeers. His enemies did not forget that he was one of thirty warlike brethren, all growing up to manhood. Should they wreak their anger upon him, many keen eyes would be ever upon them, and many fierce hearts thirst for their blood. The avenger would dog their footsteps everywhere. To kill Mahto-Tatonka would be no better than an act of suicide.
Though he found such favor in the eyes of the fair, he was no dandy. He was indifferent to the gaudy trappings and ornaments of his companions, and was content to rest his chances of success upon his own warlike merits. He never arrayed himself in gaudy blanket and glittering necklaces, but left his statue-like form, limbed like an Apollo of bronze, to win its way to favor. His voice was ​singularly deep and strong. It sounded from his chest like the deep notes of an organ. Yet after all, he was but an Indian. See him as he lies there in the sun before our tent, kicking his heels in the air and cracking jokes with his brother. Does he look like a hero? See him now in his hour of glory, when at sunset the whole village empties itself to behold him, for to-morrow their favorite young partisan goes out against the enemy. His superb headdress is adorned with a crest of the war-eagle's feathers, rising in a waving ridge above his brow, and sweeping far behind him. His round white shield hangs at his breast, with feathers radiating from the center like a star. His quiver is at his back; his tall lance in his hand, the iron point flashing against the declining sun, while the long scalp-locks of his enemies flutter from the shaft. Thus, gorgeous as a champion in his panoply, he rides round and round within the great circle of lodges, balancing with a graceful buoyancy to the free movements of his war-horse, while with a sedate brow he sings his song to the Great Spirit. Young rival warriors look askance at him; vermilion-cheeked girls gaze in admiration, boys whoop and scream in a thrill of delight, and old women yell forth his name and proclaim his praises from lodge to lodge.
Mahto-Tatonka was the best of all our Indian friends. Hour after hour and day after day, when swarms of savages of every age, sex, and degree beset our camp, he would lie in our tent, his lynx-eye ever open to guard our property from pillage.
The Whirlwind invited us one day to his lodge. The feast was finished, and the pipe began to circulate. It was a remarkably large and fine one, and I expressed admiration of it.
"If the Meneaska likes the pipe," asked The Whirlwind, "why does he not keep it?"
​Such a pipe among the Ogillallah is valued at the price of a horse. The gift seemed worthy of a chieftain and a warrior; but the Whirlwind's generosity rose to no such pitch. He gave me the pipe, confidently expecting that I in return should make him a present of equal or superior value. This is the implied condition of every gift among the Indians, and should it not be complied with the present is usually reclaimed. So I arranged upon a gaudy calico handkerchief, an assortment of vermilion, tobacco, knives, and gunpowder, and summoning the chief to camp, assured him of my friendship and begged his acceptance of a slight token of it. Ejaculating How! how! he folded up the offerings and withdrew to his lodge.
Late one afternoon a party of Indians mounted on horseback came suddenly in sight from behind some clumps of bushes that lined the bank of the stream, leading with them a mule, on whose back was a wretched negro, sustained in his seat by the high pommel and cantle of the Indian saddle. His cheeks were shrunken in the hollow of his jaws; his eyes were unnaturally dilated, and his lips seemed shriveled and drawn back from his teeth like those of a corpse. When they brought him up before our tent, and lifted him from the saddle, he could not walk or stand, but he crawled a short distance, and with a look of utter misery sat down on the grass. All the children and women came pouring out of the lodges round us, and with screams and cries made a close circle about him, while he sat supporting himself with his hands, and looking from side to side with a vacant stare. The wretch was starving to death. For thirty-three days he had wandered alone on the prairie, without weapon of any kind; without shoes, moccasins, or any other clothing than an old jacket and trousers; without intelligence and skill to guide his course, or any ​knowledge of the productions of the prairie. All this time he had subsisted on crickets and lizards, wild onions, and three eggs which he found in the nest of a prairie dove. He had not seen a human being. Bewildered in the boundless, hopeless desert that stretched around him, he had walked on in despair till he could walk no longer, and then crawled on his knees until the bone was laid bare. He chose the night for his traveling, lying down by day to sleep in the glaring sun, always dreaming, as he said, of the broth and corn cake he used to eat under his old master's shed in Missouri. Every man in the camp, both white and red, was astonished at his wonderful escape not only from starvation but from the grizzly bears, which abound in that neighborhood, and the wolves which howled around him every night.
Reynal recognized him the moment the Indians brought him in. He had run away from his master about a year before and joined the party of Richard, who was then leaving the frontier for the mountains. He had lived with Richard ever since, until in the end of May he with Reynal and several other men went out in search of some stray horses, when he got separated from the rest in a storm, and had never been heard of up to this time. Knowing his inexperience and helplessness, no one dreamed that he could still be living. The Indians had found him lying exhausted on the ground.
As he sat there with the Indians gazing silently on him, his haggard face and glazed eye were disgusting to look upon. Deslauriers made him a bowl of gruel, but he suffered it to remain untasted before him. At length he languidly raised the spoon to his lips; again he did so, and again; and then his appetite seemed suddenly inflamed into madness, for he seized the bowl, swallowed all its contents in a few seconds, and eagerly demanded ​meat. This we refused, telling him to wait until morning, but he begged so eagerly that we gave him a small piece, which he devoured, tearing it like a dog. He said he must have more. We told him that his life was in danger if he ate so immoderately at first. He assented, and said he knew he was a fool to do so, but he must have meat. This we absolutely refused, to the great indignation of the senseless squaws, who, when we were not watching him, would slyly bring dried meat and pommes blanches, and place them on the ground by his side. Still this was not enough for him. When it grew dark he contrived to creep away between the legs of the horses and crawl over to the Indian camp. Here he fed to his heart's content, and was brought back again in the morning, when Jean Gras, the trapper, put him on horseback and carried him to the fort. He managed to survive the effects of his greediness. Though slightly deranged when we left this part of the country, he was otherwise in tolerable health, and expressed his firm conviction that nothing could ever kill him.
When the sun was yet an hour high, it was a gay scene in the village. The warriors stalked sedately among the lodges, or along the margin of the streams, or walked out to visit the bands of horses that were feeding over the prairie. Half the village population deserted the close and heated lodges and betook themselves to the water; and here you might see boys and girls and young squaws splashing, swimming, and diving beneath the afternoon sun, with merry screams and laughter. But when the sun was just resting above the broken peaks, and the purple mountains threw their shadows for miles over the prairie; when our old tree basked peacefully in the horizontal rays, and the swelling plains and scattered groves were softened into a tranquil beauty,—then the scene around ​our tent was worthy of a Salvator. Savage figures, with quivers at their backs, and guns, lances, or tomahawks in their hands, sat on horseback, motionless as statues, their arms crossed on their breasts and their eyes fixed in a steady unwavering gaze on us. Others stood erect, wrapped from head to foot in their long white robes of buffalo-hide. Others sat together on the grass, holding their shaggy horses by a rope, with their dark busts exposed to view as they suffered their robes to fall from their shoulders. Others again stood carelessly among the throng, with nothing to conceal the matchless symmetry of their forms. There was one in particular, a ferocious fellow, named The Mad wold, who, with the bow in his hand and the quiver at his back, might have seemed, but for his face, the Pythian Apollo himself. Such a figure rose before the imagination of West, when on first seeing the Belvedere in the Vatican, he exclaimed, "By God, a Mohawk!"
When the prairie grew dark, the horses were driven in and secured around the camp, the crowd began to melt away. Fires gleamed around, duskily revealing the rough trappers and the graceful Indians. One of the families near us would always be gathered about a bright blaze, that displayed the shadowy dimensions of their lodge. Withered witch-like hags flitted around the blaze, and here for hour after hour sat a circle of children and young girls, laughing and talking, their round merry faces glowing in the ruddy light. We could hear the monotonous notes of the drum from the Indian village, with the chant of the war-song, deadened in the distance, and the long chorus of quavering yells, where the war-dance was going on in the largest lodge. For several nights, too, we could hear wild and mournful cries, rising and dying away like the melancholy voice of a wolf. They came from the sisters and ​female relatives of Mahto-Tatonka, who were gashing their limbs with knives, and bewailing the death of Henry Chatillon's squaw. The hour would grow late before all retired to rest in the camp. Then, while the embers of the fires glowed dimly, the men would be stretched in their blankets on the ground, and nothing could be heard but the restless motions of the crowded horses.
I recall these scenes with a mixed feeling of pleasure and pain. At this time I was so reduced by illness that I could seldom walk without reeling like a drunken man, and when I rose from my seat upon the ground the landscape suddenly grew dim before my eyes, the trees and lodges seemed to sway to and fro, and the prairie to rise and fall like the swells of the ocean. Such a state of things is by no means enviable anywhere. In a country where a man's life may at any moment depend on the strength of his arm, or it may be on the activity of his legs, it is more particularly inconvenient. Nor is sleeping on damp ground, with an occasional drenching from a shower, very beneficial in such cases. I sometimes suffered the extremity of languor and exhaustion, and was in a tolerably fair way of atoning for my love of the prairie, by resting there for ever.
I tried repose and a very sparing diet. For a long time, with exemplary patience, I lounged about the camp, or at the utmost staggered over to the Indian village, and walked faint and dizzy among the lodges. It would not do; and I bethought me of starvation. During five days I sustained life on one small biscuit a day. At the end of that time I was weaker than before, but the disorder seemed shaken in its stronghold and very gradually I began to resume a less rigid diet.
I used to lie languid and dreamy before our tent and muse on the past and the future, and when most overcome ​with lassitude, my eyes turned always toward the distant Black Hills. There is a spirit of energy in mountains, and they impart it to all who approach their presence. At that time I did not know how many dark superstitions and gloomy legends are associated with the Black Hills in the minds of the Indians, but I felt an eager desire to penetrate their hidden recesses, and explore the chasms and precipices, black torrents and silent forests, that I fancied were concealed there.