 Section 15 of the Journal of Lewis and Clark. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Journal of Lewis and Clark by Maryweather Lewis and William Clark. Chapter 13. The two subjoined delineations of the two tribes of Indians who inhabit the country on this side of the Rocky Mountains is a summary from the pen of Mackenzie. Venista now are of a moderate stature, well-proportioned, and of great activity. Examples of deformity are seldom to be seen among them. Their complexion is of a copper color and their hair black, which is common to all the natives of North America. It is cut in various forms according to the fancy of the several tribes, and by some is left in the long, blank flow of nature. Their eyes are black, keen, and penetrating. Their continents open and agreeable, and it is a principal object of their vanity to give every possible decoration to their persons. A material article in their toilets is vermilion, which they contrast with their natives blue, white, and brown earths to which charcoal is frequently added. Their dress is at one simple and commodious. It consists of tight leggings reaching near the hip. A strip of cloth or leather, called a sane, about a foot wide and five feet long, whose ends are drawn inwards and hang behind and before over a belt tied round the waist for that purpose. A close vest or shirting reaching down the former garment and tinctured with a broad strip of parchment fastened with thongs behind, and a cap for the head consisting of a piece of fur or small skin with the brush of the animal as a suspended ornament. A kind of robe is occasionally thrown over the whole of the dress and serves both night and day. These articles, with the addition of shoes and mittens, constitute the variety of their apparel. The materials vary according to the season, and consists of dressed moose skin, beaver prepared with the fur, or European woolens. The leather is neatly painted and fancifully worked in some parts with porcupine quills and moose-deer hair. The shirts and leggings are also adorned with fringe and tassels, nor are the shoes and mittens without somewhat of appropriate decoration and worked with a considerable degree of skill and taste. These habiliments are put on, however, as fancy or convenient suggests, and they will sometimes proceed to the chase in the severest frost covered only with the slightest of them. Their headdresses are composed of feathers of the swan, the eagle, and other birds. The teeth, horns, and claws of different animals are also the occasional ornaments of the head and neck. Their hair, however arranged, is always besmeared with grease. The making of every article of dress is a female occupation, and the women, though by no means inattentive to the decoration of their own persons, appear to have a still greater degree of pride in attending to the appearances of the men whose faces are painted with more care than those of the women. The female dress is formed of the same materials as those of the other sex, but of a different make and arrangement. Their shoes are commonly plain and their leggings guarded beneath the knees. The coat or body covering falls down to the middle of the leg and is fastened over the shoulders with cords, a flap or cape turning down about eight inches both before and behind and agreeably ornamented with quill work and fringe. The bottom is also fringed and fancifully painted as high as the knee. As it is very loose, it is enclosed around the waist with a stiff belt decorated with tassels and fastened behind. The arms are covered to the wrist with detached sleeves, which are sewed as far as the bend of the arm. From thence they are drawn up to the neck and the corners of them fall down behind as low as the waist. The cap, when they wear one, consists of a certain quality of leather or cloth sewed at one end by which means it is kept on the head and hanging down the back is fastened to the belt as well as under the chin. The upper garment is a robe like that worn by the men. Their hair is divided on the crown and tied behind or sometimes fastened in large knots over the ears. They are fond of European articles and prefer them to their own native commodities. Their ornaments consist in common with all other savages in bracelets, rings and similar baubles. Some of the women tattoo three perpendicular lines which are sometimes double. One from the center of the chin to that of the upper lip and one parallel on either side of the corner of the mouth. Of all the nations which I have seen on this continent, the Kistanau women are the most comely. These people are naturally mild and affable as well as just in their dealings not only among themselves but with strangers. They have been called thieves but when that vice can with justice be attributed to them it may be traced to their connection with the civilized people who come into their country to traffic. They are also generous and hospitable and good-natured in the extreme except when their nature is perverted by the inflammatory influence of spiritous liquors. To their children they are indulgent to a fault. The father though he assumes no command over them is ever anxious to instruct them in all the preparatory qualifications for war and hunting while the mother is equally attentive to her daughters in teaching them everything that is considered as necessary to their character and situation. It does not appear that the husband makes any distinction between the children of his wife though they may be the offspring of different fathers. Illigitimacy is only attached to those who are born before their mothers have cohabited with any man by the title of husband. When a man loses his wife it is considered as a duty to marry her sister if she has one or he may if he pleases have them both at the same time. It will appear from the fatal consequence I have repeatedly imputed to the use of spiritous liquors that I more particularly considered these people as having been morally speaking great sufferers from their communication with the subjects of civilized nations. At the same time they were not in a state of nature without their vices and some of them of a kind which are the most abhorrent to cultivated and reflecting man. I shall only observe that incest and bestiality are among them. When a young man marries he immediately goes to live with the father and mother of his wife who treat him nevertheless as a perfect stranger until after the birth of his first child. He then attaches himself more to them than to his own parents and his wife no longer gives him any other denomination than that of the father of her child. The profession of the men in war and hunting and the more active scene of their duty is the field of battle and the chase in the woods. They also spearfish but the management of the nets is left to the women. The females of this nation are in the same subordinate state with those of all other savage tribes but the severity of their labor is much diminished by their situation on the banks of lakes and rivers where they employ canoes. In the winter when the waters are frozen they make their journeys which are never of any great length with sledges drawn by dogs. They are at the same time subject to every kind of domestic drudgery. They dress the leather make the clothes and shoes weave the nets collect wool erect the tents fetch water and perform every culinary service so that when the duties of maternal care are added it will appear that the life of these women is an uninterrupted succession of toil and pain. This indeed is the sense they entertain of their own situation and under the influence of that sentiment they are sometimes known to destroy their female children to save them from the miseries which they themselves have suffered. They also have a ready way by the use of certain simplets of procuring abortions which they sometimes practice from their hatred of the father or to save themselves the trouble which children occasion and as I have been credibly informed this unnatural act is repeated without any injury to the health of the women who perpetrate it. The funeral rites begin like all other solemn ceremonials with smoking and are concluded by a feast. The body is dressed in the best abillaments possessed by the deceased or his relations and is then deposited in a grave lined with branches. Some domestic utensils are placed on it and a kind of canopy erected over it. During this ceremony great lamentations are made and if the departed person is very much regretted the near relations cut off their hair, pierce the fleshy part of their thighs and arms with arrows, knives etc and blacken their face with charcoal. If they have distinguished themselves in war they are sometimes on a kind of scaffolding and I have been informed that women in the east have been known to sacrifice themselves to the mains of their husbands. The whole of the property belonging to the departed person is destroyed and the relations take in exchange for the wearing apparel any rags that will cover their nakedness. The feast bestowed on the occasion which is or at least used to be repeated annually is accompanied with eulogiums of the deceased and without any acts of ferocity. On the tomb is carved or painted the symbols of his tribe which are taken from the different animals of the country. They have frequently feasts and particular circumstances never fail to produce them such as tedious illness long fasting etc. On these occasions it is usual for the person who means to give the entertainment to announce his design on a certain day of opening the medicine bag and smoking out his sacred stem. This declaration is considered as a sacred vow that cannot be broken. There are also stated periods such as the spring and autumn when they engage in very long and solemn ceremonies. On these occasions dogs are offered as sacrifices and those who are very fat and milk white are preferred. They also make large offerings of their property whatever it may be. The scene of these ceremonies is in an open enclosure on the bank of a river or lake and in the most conspicuous situation in order that such as are passing along or traveling may be induced to make their offerings. There is also a particular custom among them that on these occasions if any of the tribe or even a stranger should be passing by and be in real want of anything that is displayed as an offering he has a right to take it so that he replaces it with some article he can spare that would be of far inferior value. But to take or touch anything wantonly is considered as a sacrilegious act and highly insulting to the great master of life to use their own expression who is the sacred object of their devotion. The scene of private sacrifice is the lodge of the person who performs it which is prepared for that purpose by removing everything out of it and spreading green branches in every part. The fire and ashes are also taken away. A new hearth is made of fresh earth and another fire is lighted. The owner of the dwelling remains alone in it and he begins the ceremony by spreading a piece of new cloth or a well-dressed moose skin neatly painted on which he opens his medicine bag and exposes its contents consisting of various articles. The principle of them is a kind of household god which is a small carved image about eight inches long. Its first covering is of down over which a piece of birch bark is closely tied and the hole is enveloped in several folds of red and blue cloth. This little figure is an object of the most pious regard. The next article is his war cap which is decorated with the feathers and plumes of scarce birds, beavers, and eagles claws, etc. There is also suspended from it a quill or feather for every enemy whom the owner of it has slain in battle. The remaining contents of the bag are a piece of Brazil tobacco, several roots and symbols which are in great estimation for the medicinal qualities, and a pipe. These articles being all exposed and the stem resting upon two forks as it must not touch the ground, the master of the lodge sends for the person he most esteems who sits down opposite to him. The pipe is then filled and fixed to the stem. A pair of wooden pincers is provided to put the fire in the pipe and a double pointed pin to empty it of the remnant of tobacco which is not consumed. This arrangement being made the men assemble and sometimes the women are allowed to be humble spectators while the most religious awe and solemnity pervade the whole. The machina wise or assistant takes up the pipe, lights it, and presents it to the officiating person who receives it standing and holds it between both hands. He then turns himself to the east and draws a few whiffs which he blows to that point. The same ceremony he observes to the other three quarters with his eyes directed upwards during the whole of it. He holds the stem about the middle between the three first fingers of both hands and raising them upon a line with his forehead he swings it three times round from the east with the sun when after pointing and balancing it in various directions he reposes it on the forks. He then makes a speech to explain the design of their being called together which concludes with an acknowledgement of past mercies and a prayer for the continuance of them from the master of life. He then sits down and the whole company declare their approbation and thanks by uttering the word ho with an emphatic prolongation of the last letter. The machina wise then takes up the pipe and holds it to the mouth of the officiating person who after smoking three whiffs out of it utters a short prayer and then goes around with it taking his course from east to west to every person present who individually says something to him on the occasion and thus the pipe is generally smoked out when after turning it three or four times round his head he drops it downwards and replaces it in its original situation. He then thanks the company for their attendance and wishes them as well as the whole tribe, health, and long life. These smoking rites proceed every matter of great importance with more or less ceremony but always with equal solemnity. The utility of them will appear from the following relation. If a chief is anxious to know the disposition of his people towards him or he wishes to settle any difference between them he announces his intention of opening his medicine bag and smoking in his sacred stem and no man who entertains a grudge against any of the party thus assembled can smoke with the sacred stem as that ceremony dissipates all differences and is never violated. No one can avoid attending on these occasions but a person may attend and be excused from assisting at the ceremonies by acknowledging that he is not undergone the necessary purification. The having cohabited with his wife or any other woman within 24 hours proceeding the ceremony renders him unclean and consequently disqualifies him from performing any part of it. If a contract is entered into and solemnized by the ceremony of smoking it never fails of being faithfully fulfilled. If a person previous to his going on a journey leaves the sacred stem as a pledge of his return no consideration whatever will prevent him from executing his engagement. It is however to be lamented that of late there is a relaxation of the duties originally attached to the festivals. The chief when he proposes to make a feast sends quills or small pieces of wood as tokens of invitation to such as he wishes to partake of it. At the appointed time the guests arrive each bringing a dish or platter and a knife and take their seats on each side of the chief who receives them sitting according to the respective ages. The pipe is then lighted and he makes an equal division of everything that is provided. While the company are enjoying their meal the chief sings and accompanies his song with the tambourine or shishakwai or rattle. The guest who has first eaten his portion is considered as the most distinguished person. If there should be any who cannot finish the whole of their mass they endeavor to prevail on some of their friends to eat it for them who are rewarded for their assistance with ammunition and tobacco. It is proper also to remark that at these feasts a small quantity of meat offering is sacrificed before they begin to eat by throwing it into the fire or on the earth. These feasts differ according to circumstances sometimes each man's allowance is no more than he can dispatch in a couple of hours. At other times the quantity is sufficient to supply each of them with food for a week though it must be devoured in a day. On these occasion it is very difficult to procure substitutes and the whole must be eaten whatever time it may require. At some of these entertainments there is a more rational argument when the guests are allowed to carry home with them the superfluous part of their portions. Great care is always taken that the bones may be burned as it would be considered a profanation where the dogs permitted to touch them. The public feasts are conducted in the same manner but with some additional ceremony. Several chiefs officiate at them and procure the necessary provisions as well as prepare a proper place of reception for the numerous company. Here the guests discourse upon public topics repeat the heroic deeds of their forefathers and excite the rising generation to follow their example. The entertainments on these occasions consists of dried meats as it would not be practicable to dress a sufficient quantity of fresh meat for such a large assembly though the women and children are excluded. Similar feasts used to be made at funerals and annually in honor of the dead but they have been for some time growing into disuse and I have never had an opportunity of being present at any of them. The women who are forbidden to enter the places sacred to these festivals dance and sing around them and sometimes beat time to the music within them which forms an agreeable contrast. With respect to their divisions of time they compute the length of journeys by the number of nights passed in performing them and they divide the year by their own succession of moons. In this calculation however they are not altogether correct as they cannot account for odd days. The names which they give to the moons are descriptive of the several seasons and as follows. May frog moon. June the moon in which birds begin to lay their eggs. July the moon when birds cast their feathers. August the moon when the young birds begin to fly. September the moon when the moose deer cast their horns. October the rotting moon. November whorefrost moon. December whirlwind moon. January extreme cold moon. February big moon some say old moon. March eagle moon. April goose moon. These people know the medicinal virtues of many herbs and symbols and apply the roots of plants and the bark of trees with success. But the conjurers who monopolize the medicinal science find it necessary to blend mystery with their art and do not communicate their knowledge. Their materia medica they administer in the form of purges and clisters but the remedies and surgical operations are supposed to derive much of their effect from magic and incantation. When a blister rises in the foot from the frost the chafing of the shoe etc they immediately open it and apply the heated blade of a knife to the part which painful as it may be is found to be efficacious. A sharp flint serves them as a lancet for letting blood as well as for sacrifice in bruises and swelling. For sprains the dung of an animal just killed is considered as the best remedy. They are very fond of European medicines though they are ignorant of their application and those articles form an inconsiderable part of their European traffic with them. Among their various superstitions they believe the vapor which is seen to hover over moist and swampy places is the spirit of some person lately dead. They also fancy another spirit which appears in the shape of a man upon the trees near the lodge of a person deceased whose property has not been interred with him. He is represented as bearing a gun in his hand and it is believed he does not return to his rest until the property that has been withheld from the grave has been sacrificed to it. End of section 15. Section 16 of the Journal of Lewis and Clark. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. The Journal of Lewis and Clark by Maryweather Lewis and William Clark. Chapter 14. Some account of the Chippewaian Indians. They are enumerous people who consider the country between the parallels of latitude 60 and 65 north and longitude 100 to 110 west as their lands of home. They speak a copious language which is very difficult to be attained. The notion which these people entertain of the creation is of a very singular nature. They believe that at the first the globe was one vast and entire ocean inhabited by no living creature except a mighty bird whose eyes were fire, whose glances were lightning, and the clapping of whose wings was thunder. On his descent to the ocean and touching it the earth instantly arose and remained on the surface of the waters. This omnipotent bird then called forth all the variety of animals from the earth except the Chippewaians who were produced from a dog and this circumstance occasions their aversion to the flesh of that animal as well as the people who eat it. This extraordinary tradition proceeds to relate that the great bird, having finished his work, made an arrow which was to be preserved with great care and to remain untouched but that the Chippewaians were so devoid of understanding as to carry it away and the sacrilege so enraged the bird that he has never since appeared. They have also a tradition among them that they originally came from another country inhabited by a very wicked people and have traversed a great lake which was narrow, shallow, and full of islands where they had suffered great misery it being always winter with ice and deep snow. At the Copper Mine River where they made the first land the ground was covered with copper over which a body of earth has since been collected to the depth of a man's height. They believe also that in ancient times their ancestors lived till their feet were worn out with walking and their throats with eating. They describe a deluge when the waters spread over the whole earth except the highest mountains on the tops of which they preserved themselves. They believe that immediately after their death they pass into another world where they arrive at a large river on which they embark in a stone canoe and that a gentle current bears them on to an extensive lake in the center of which is a most beautiful island and that in the view of this beautiful abode they receive that judgment for their conduct during life which terminates their final state and unalterable allotment. If their good actions are declared to predominate they are landed upon the island where there is to be no end to their happiness which however according to their notions consist in an eternal enjoyment of sensual pleasure and carnal gratification. But if there be bad actions to weigh down the balance the stone canoe sinks at once and leaves them up to their chins in the water to behold and regret the reward enjoyed by the good and eternally struggling but with unavailing endeavors to reach the blissful island from which they are excluded forever. They have some faint notions of the transmigration of the soul so that if a child be born with teeth they instantly imagine from its premature appearance that it bears a resemblance to some person who had lived to an advanced period and that he has assumed a renovated life with these extraordinary tokens of maturity. The Chippewaians are sober, timorous, and vagrant with a selfish disposition which has sometimes created suspicions of their integrity. Their stature has nothing remarkable in it but though they are seldom corpulent they are sometimes robust. Their complexion is swarthy, their features course and their hair length but not always of a dingy black nor have they universally the piercing eye which generally animates the Indian countenance. The woman have a more agreeable aspect than the men but their gait is awkward which proceeds from their being accustomed nine months in the year to travel on snowshoes and drag sledges of a weight from two to four hundred pounds. They are very submissive to their husbands who have however their fits of jealousy and for very trifling causes treat them with such cruelty as sometimes to occasion their death. They are frequently objects of traffic and the father possesses the right of disposing of his daughter. Footnote, they do not however sell them as slaves but as companions to those who are supposed to live more comfortably than themselves. And footnote, the men in general extract their beards though some of them are seen to prefer a bushy black beard to a smooth chin. They cut their hair in various forms or leave it in a long natural flow according as their caprice or fancy suggests. The woman always wear it in a great length and some of them are very attentive to its arrangement. If they at any time appear dispoiled of their tresses it is to be esteemed a proof of the husband's jealousy and is considered as a severer punishment than manual correction. Both sexes have blue or black bars or from one to four straight lines on their cheeks or forehead to distinguish the tribe to which they belong. These marks are either tattooed or made by drawing a thread dipped in the necessary color beneath the skin. There are no people more attentive to the comforts of their dress or less anxious respecting its exterior appearance. In the winter it is composed of the skins of deer and their fawns and dressed as fine as any chamois leather in the hair. In the summer their apparel is the same except that it is prepared without the hair. The shoes and leggings are sewed together the ladder reaching upwards to the middle and being supported by a belt under which a small piece of leather is drawn to cover the private parts the ends of which fall down both before and behind. In the shoes they put the hair of the moose or reindeer with additional pieces of leather as socks. The shirt or coat when girded around the waist reaches the middle of the thigh and the mittens are sewed to the sleeves or are suspended by strings from the shoulders. A rough or tippet surrounds the neck and the skin of the head of the deer forms a curious kind of cap. A robe made of several deer or fawnskins sewed together covers the whole. This dress is worn single or double but always in the winter with the hair within and without. Thus a raid a Chippewayan will lay himself down on the ice in the middle of a lake and repose in comfort though he will sometimes find a difficulty in the morning to disencumber himself from the snow drifted on him during the night. If in his passage he should be in want of provision he cuts a hole in the ice when he seldom fails of taking some trout or pike whose eyes he instantly scoops out and eats as a great delicacy but if they should not be sufficient to satisfy his appetite he will in this necessity make his meal of the fish in its raw state but those whom I saw preferred to dress their victuals when circumstances admitted the necessary preparation. When they are in that part of the country which does not produce a sufficient quantity of wood for fuel they are reduced to the same exigency though they generally dry their meat in the sun. The provision called Pemekin on which the Chippewayans as well as other savages of this country chiefly subsists in their journeys is prepared in the following manner the lean parts of the flesh of the larger animals are cut in thin slices and are placed on a wooden grate over a slow fire or exposed to the sun and sometimes to the frost. These operations dry it and in that state it is pounded between two stones it will then keep with care for several years if however it is kept in large quantities it is disposed to ferment in the spring of the year when it must be exposed to the air or it will soon decay the inside fat and that of the rump which is much thicker in these wilds than in our domestic animals is melted down and mixed in a boiling state with the pounded meat in equal proportions it is then put in baskets or bags for the convenience of carrying it thus it becomes a nutritious food and is eaten without any further preparation or the addition of spice salt or any vegetable or perinaceous substance. A little time reconciles it to the palate there is another sort made with the addition of marrow and dried berries which is of a superior quality and footnote. The dress of the woman differs from that of the men their leggings are tied below the knee and their coat or shift is wide hanging down to the ankle and is tucked up at pleasure by means of a belt which is fastened round the waist. Those who have children have these garments made full about the shoulders and when they are traveling they carry their infants upon their backs next their skin in which situation they are perfectly comfortable and in a position convenient to be suckled nor do they discontinue to give their milk to them until they have another child. Childbirth is not the object of that tender care and serious attention among the savages as it is among civilized people. At this period no part of their usual occupation is omitted and this continual and regular exercise must contribute to the welfare of the mother both in the progress of partuition and in the moment of delivery. The women have a singular custom of cutting off a small piece of the naval string of the newborn children and hanging it about their necks. They are curious in the covering they make for it which they decorate with porcupine quills and beads. Though the women are as much in the power of the men as any other articles of their property they are always consulted and possess a very considerable influence in the traffic with Europeans and other important concerns. Florality of wives is common among them and the ceremony of marriage is of a very simple nature. The girls are betrothed at a very early period to those whom the parents think the best able to support them nor is the inclination of the woman considered. Whenever a separation takes place which sometimes happens it depends entirely on the will and pleasure of the husband. In common with the other Indians of this country they have a custom respecting the periodical state of a woman which is vigorously observed. At that time she must seclude herself from society. They are not even allowed in that situation to keep the same path as the men when traveling and it is considered a great breach of decency for a woman so circumstanced to touch any utensils of manly occupation. Such a circumstance is supposed to defile them so that their subsequent use would be followed by certain mischief or misfortune. There are particular skins which the women never touch as of the bear and wolf but these animals the men are seldom known to kill. As these people are not addicted to spirituous liquors they have a regular and uninterrupted use of their understanding which is always directed to the advancement of their own interests and this disposition as may be readily imagined sometimes occasions them to be charged with fraudulent habits. They will submit with patience to the severest treatment when they are conscious they deserve it but will never forget nor forgive any wanton or unnecessary rigor. A moderate conduct I never found to fail nor do I hesitate to represent them altogether as the most peaceable tribe of Indians known in North America. There are conjurers and high priests but I was not present at any of their ceremonies though they certainly operate in an extraordinary manner on the imaginations of the people in the cure of disorders. Their principal maladies are the rheumatic pains, the flux and consumption. The venereal complaint is very common but though its progress is slow it gradually undermines the constitution and brings on premature decay. They have recourse to superstition for their cure and charms are their only remedies except the bark of the willow which being burned and reduced to powder is strewn upon green wounds and ulcers and places contrived for promoting perspiration. Of the use of symbols and plants they have no knowledge nor can it be expected as their country does not produce them. In their quarrels with each other they very rarely proceed to a greater degree of violence than is occasioned by blows, wrestling and pulling of the hair while their abusive language consists in applying the name of the most offensive animal to the object of their displeasure and adding the term ugly and chia or stillborn. Footnote this name is also applicable to the fetus of an animal when killed which is considered as one of the greatest delicacies and footnote. The snowshoes are a very superior workmanship. The inner part of their frame is straight, the outer is curved and it is painted at both ends with that in front turned up. They are also laced with great neatness with thongs made of deer skin. The sledges are formed of thin strips of board turned up also in front and are highly polished with crooked knives in order to slide along with facility. Close grained wood is on that account the best but theirs are made of the red or swamped spruce fir tree. Their amusements or recreations are but few. Their music is so inharmonious and they're dancing so awkward that they might be supposed to be ashamed of both as they very seldom practice either. They also shoot at marks and play at the games common among them but in fact prefer sleeping to either and the greater part of their time is passed in procuring food and resting from the toil necessary to obtain it. They are also of a quarrelous disposition and are continually making complaints which they express by a constant repetition of the word edui it is hard in a whining and plaintive tone of voice. They are superstitious in the extreme and almost every action of their lives however trivial is more or less influenced by some whimsical notion. I never observed that they had any particular form of religious worship but as they believe in a good and evil spirit and a state of future rewards and punishments they cannot be devoid of religious impressions. At the same time they manifest a decided unwillingness to make any communications on the subject. The Chippewayans have been accused of abandoning their aged and infirm people to perish and of not burying their dead but these are melancholy necessities which proceed from their wandering way of life. They are by no means universal for it is within my knowledge that a man rendered helpless by palsy was carried about for many years with the greatest tenderness and attention till he died a natural death that they should not bury their dead in their own country cannot be imputed to them a custom arising from a savage insensibility as they inhabit such high latitudes that the ground never thaws but is well known that when they are in the woods they cover their dead with trees. Besides they manifest no common respect to the memory of their departed friends by a long period of mourning cutting of their hair and never make use of the property of the deceased nay they frequently destroy or sacrifice their own as a token of regret and sorrow. Statistical View Grand Osage They claim the country within the following limits, Viz, commencing at the mouth of a south branch of the Osage River called Nugua and with the same to its source, thence southwardly to intersect the Arkansas about one hundred miles below the three forks of that river, thence up the principal branch of the same to the confluence of a large northwardly branch of the same, lying a considerable distance west of the Great Saline and with that stream nearly to its source, thence northwardly towards the Kansas River, embracing the waters of the upper portion of the Osage River and thence obliquely approaching the same to the beginning. The climate is delightful and the soil fertile in the extreme. The face of the country is generally level and well watered. The eastern part of the country is covered with a variety of excellent timber. The western and middle country, high prairies. It embraces within its limits four salines, which are in point of magnitude and excellence unequaled by any known in North America. There are also many others of less note. The principal part of the Great Osage have always resided at their villages on the Osage River, since they have been known to the inhabitants of Louisiana. About three years since nearly one half of this nation, headed by their chief, the Big Track, immigrated to the three forks of the Arkansas, near which, and on its north side, they established a village, where they now reside. The little Osage formerly resided on the southwest side of the Missouri, near the mouth of Grand River, but being reduced by continual warfare with their neighbors, were compelled to seek the protection of the Great Osage, near whom they now reside. Kansas. The limits of the country they claim is not known. The country in which they reside, and from thence to the Missouri, is a delightful one, and generally well-watered, and covered with excellent timber. They hunt to the upper part of Kansas and Arkansas rivers. Their trade may be expected to increase with proper management. At present they are a dissolute, lawless bandidi. Frequently plunder their traders and commit depredations on persons ascending and descending the Missouri River. Population rather increasing. The people, as well as the great and little Osages, are stationary at their villages, from about the fifteenth of March to the fifteenth of May, and again from the fifteenth of August to the fifteenth of October. The balance of the year is appropriated to hunting. They cultivate corn, etc. Autos. They have no idea of an exclusive possession of any country, nor do they assign themselves any limits. I do not believe that they would object to the introduction of any well-disposed Indians. They treat the traders with respect and hospitality, generally. In their occupations of hunting and cultivation they are the same with the Kansas and Osages. They hunt on the Saline and Nima-Ha rivers, and west of them in the plains. The country in which they hunt lies well. It is extremely fertile and well-watered. That part of it which borders on Nima-Ha and Missouri possesses a good portion of timber, population rather increasing. They have always resided near the place their village is situated, and are the descendants of the Missouri's. Missouri's. These are the remnant of the most numerous nation inhabiting the Missouri when first known to the French. Their ancient and principal village was situated in an extensive and fertile plain on the north bank of the Missouri, just below the entrance of the Grand River. Repeated attacks of the smallpox, together with their war with the Saukeys and Renards, has reduced them to their present state of dependence on the autos, with whom they reside, as well in their village, as on their hunting excursions. The autos view them as their inferiors, and sometimes treat them amiss. These people are the real proprietors of an extensive and fertile country lying on the Missouri, above their ancient village for a considerable distance, and as low as the mouth of the Osage River, and thence to the Mississippi. Panias. With respect to their idea of the possession of soil, it is similar to that of the autos. They hunt on the south side of the river-plat, higher up, and on the head of the Kansas. A great proportion of this country is open plains, interspersed, however, with groves of timber, which are most generally found in the vicinity of the water-courses. It is generally fertile and well-watered, lies level and free of stone. They have resided in the country which they now inhabit since they were known to the Whites. Their trade is a valuable one, from the large proportion of beaver and otter which they furnish, and it may be expected yet to increase, as those animals are still abundant in their country. The periods of their residence at their village and hunting are similar to the Kansas and Osages. Their population is increasing. They are friendly and hospitable to all white persons, pay great respect and deference to their traders, with whom they are punctual in their payment of their debts. Panias Republicans. Are a branch of the Paniah proper. Or, as they are frequently termed, the Big Paunch. About ten years since they withdrew themselves from the Mother Nation and established a village on a large northwardly branch of the Kansas, to which they have given name. They afterwards subdivided and lived in different parts of the country on the waters of Kansas. They rejoined the Paniah proper last spring. What has been said with respect to the Paniah proper is applicable on the Republican River, which is better stocked with timber than that hunted by the Paniahs. Paniahs Loops or Wolves. These are also a branch of the Paniah proper, who separated themselves from that nation many years since, and established themselves on a north branch of the River Plat, to which their name was also given. These people have likewise no idea of an exclusive right to any portion of that country. They hunt on the Wolf River above their village, and on the River Plat above the mouth of that river. This country is very similar to that of the River Paniahs proper, though there is an extensive body of fertile, well-timbered land between the Wolf River below their village, and the River Corn de Cerf, or El Corn River. They cultivate corn, beans, etc. The particulars related of the other Paniahs are also applicable to them. Mahas. They have no idea of exclusive possession of soil. About ten years since, they boasted of seven hundred warriors. They have lived in a village on the west bank of the Missouri, two hundred and thirty-six miles above the mouth of the River Plat, where they cultivated corn, beans, and melons. They were warlike, and the terror of their neighbors. In the summer and autumn of 1802, they were visited by the small-pops, which reduced their numbers to something less than three hundred. They burnt their village and have become a wandering nation, deserted by the traitors, and the consequent deficiency of arms and ammunition has invited frequent aggressions from their neighbors, which have tended to reduce them still further. They rove principally on the waters of the River Kinkur, or Rapid River. Pankars. The remnant of a nation once respectable in point of numbers. They formerly resided on a branch of the Red River of Lake Winnipee. Being oppressed by the Sioux, they were moved to the west side of the Missouri, on Pankar River, where they built and fortified a village, and remained some years. But being pursued by their ancient enemies, the Sioux, and reduced by continual wars, they have joined and now reside with the Mahas, whose language they speak. Rickars. Are the remains of ten large tribes of Peneas, who have been reduced by the small-pox and the Sioux to the present number. They live in fortified villages and hunt immediately in their neighborhood. The country around them, in every direction for several hundred miles, is entirely bare of timber, except on the water-courses and steep declivities of hills, where it is sheltered from the ravages of fire. The land is tolerably well watered and lies well for cultivation. The remains of the villages of these people are to be seen on many parts of the Missouri, from the mouth of the Tetone River to the Mandans. They claim no land except that on which their villages stand, and the fields which they cultivate. The Tetons claim the country around them. They are the oldest inhabitants, and may properly be called the farmers or tenants at will of that lawless, savage, and rapacious race, the Sioux-Teton, who rob them of their horses, plunder their gardens and fields, and sometimes murder them without opposition. If these people were freed from the oppression of the Tetons their trade would increase, rapidly, and might be extended to a considerable amount. They maintain a partial trade with their oppressors, the Tetons, to whom they barter horses, mules, corn, beans, and a species of tobacco which they cultivate, and receive in return guns, ammunition, kettles, axes, and other articles which the Tetons obtain from the yank-trons of the North, and the Cicitones, who trade with Mr. Cameron on the river St. Peter's. These horses and mules the Rikara's obtain from their western neighbors, who visit them frequently for the purpose of trafficking. Mandans. These are the most friendly, well-disposed Indians inhabiting the Missouri. They are brave, humane, and hospitable. About twenty-five years since they lived in six villages, about forty miles below their present villages, on both sides of the Missouri. Repeated visitations of the smallpox, aided by frequent attacks at the Sioux, have reduced them to their present number. They claim no particular tract of country. They live in fortified villages, hunt immediately in their neighborhood, and cultivate corn, beans, squashes, and tobacco, which form the articles of traffic with their neighbors, the Asinoboins. They also barter horses with the Asinoboins for arms, ammunition, axes, kettles, and other articles of European manufacture, which these last obtain from the British establishments on the Asinoboin River. The articles which they thus obtain from the Asinoboins, and the British traders who visit them, they again exchange for horses and leather tents with the Crow Indians, Cheyennes, Wadapahatos, Kayawas, Kananavia, Staptun, and Kataka, who visit them occasionally for the purpose of traffic. Awahawi. They differ but very little, in any particular, from the Mandans, their neighbors, except in the unjust war which they, as well as the Minotares, prosecute against the defenseless snake Indians, from which I believe it will be difficult to induce them to desist. They claim to have once been a part of the Crow Indians, whom they still acknowledge as relations. They have resided on the Missouri as long as their tradition will enable them to inform. Minotares. They claim no particular country, nor do they assign themselves any limits. Their tradition relates that they have always resided at their present villages. In their customs, manners, and dispositions they are similar to the Mandans and Awawawais. The scarcity of fuel induces them to reside, during the cold season, in large bands, in camps, on different parts of the Missouri, as high up that river as the mouth of the river Yellowstone, and west of their villages about the Turtle Mountain. I believe that these people, as well as the Mandans and Awawawais, might be prevailed on to remove to the mouth of Yellowstone River, provided an establishment is made at that place. They have as yet furnished scarcely any beaver, though the country they hunt abounds with them. The lodges of these animals are to be seen within a mile of their villages. These people have also suffered considerably by the smallpox, but have successfully resisted the attack of the Sioux. Sockies and Renards, or Foxes. These nations are so perfectly consolidated that they may in fact be considered as one nation only. They speak the same language. They formerly resided on the east side of the Mississippi, and still claim the land on that side of the river, from the mouth of the Wisconsin to the Illinois river, and eastward toward Lake Michigan, but to what particular boundary I am not informed. They also claim by conquest the whole of the country belonging to the ancient Missouri's, which forms one of the most valuable portions of Louisiana. But what proportion of this territory they are willing to assign to the AUAs, who also claim a part of it, I do not know, as they are at war with the Sioux, who live north and northwest of them, except the Yankton-Anne. Their boundaries in that quarter are also undefined. Their trade would become much more valuable if peace was established between them and the nation's west of the Missouri, with whom they are at war. The population has remained nearly the same for many years. They raise an abundance of corn, beans, and melons. They sometimes hunt in the country west of them, towards the Missouri, but their principal hunting is on both sides of the Mississippi, from the mouth of the Wisconsin to the mouth of the Illinois river. These people are extremely friendly to the whites, and seldom injure their traitors, but they are most implacable enemies to the Indian nations with whom they are at war. To them is justly attributable the almost entire destruction of the Missouri's, the Illinois, Cahokias, Cascacias, and Piorias. Wapitone. Claim the country in which they rove on the northwest side of the river St. Peter's, from their village to the mouth of the Chippeway River, and thence north eastwardly towards the head of the Mississippi, including the Crowing River. Their lands are fertile and generally well timbered. They are only stationary while their traitors are with them, which is from the beginning of October to the last of March. Their trade is supposed to be at its greatest extent. They treat their traitors with respect and seldom attempt to rob them. This as well as other Sioux bands acts in all respects independently of each other as if they were a distinct nation. Mendoir Carton. This is the only band of Sioux that cultivates corn, beans, etc., and these even cannot properly be turned to stationary people. They live in tents of dressed leather, which they transport by means of horses and doves, and ramble from place to place during the greater part of the year. They are friendly to their traitors, but the inveterate enemies to such as supply their enemies, the Chippeways, with merchandise. They also claim the country in which they hunt, commencing at the entrance of the river St. Peter's, and extending upwards on both sides of the Mississippi to the mouth of the Crow River. Wapakuta. They robe in the country southwest of the river St. Peter's, from a place called the Harwood to the mouth of Yellow Medicine River. Never stationary, but when their traitors are with them. And this does not happen at any regular or fixed point. At present they treat traitors tolerably well. Their trade cannot be expected to increase much. Ciciton. They claim the country in which they robe, embracing the upper portion of Red River, of Lake Winnipey, and St. Peter's. It is a level country, intersected with many small lakes. The land is fertile and free of stone. The majority of it open plains. This country abounds more invaluable fur animals, beaver, otter, and marten than any portion of Louisiana yet known. This circumstance furnishes the Cicitones with the means of purchasing more merchandise, in proportion to their number, than any nation in this quarter. A great proportion of this merchandise is reserved by them for their trade with the Tetons, whom they annually meet at some point previously agreed on upon the waters of the James River, in the month of May. This Indian fair is frequently attended by the Yanktons of the North and Anna. Yanktons of the North. This band, although they purchase a smaller quantity of merchandise than the Cicitones, still appropriate a considerable portion of what they do obtain in a similar manner with that mentioned of the Cicitones. This trade, as small as it may appear, has been sufficient to render the Tetons independent of the trade of the Missouri, in a great measure, and has furnished them with the means, not only of distressing and plundering the traders of the Missouri, but also of plundering and massacring the defenseless savages of the Missouri, from the mouth of the river Platte to the Minatars, and west to the Rocky Mountains. Yanktons Anna. These are the best disposed Sioux who rove on the banks of the Missouri, and these even will not suffer any trader to ascend the river if they can possibly avoid it. They have, here to fore, invariably arrested the progress of all those they have met with, and generally compelled them to trade at the prices, nearly, which they themselves think proper to fix on their merchandise. They seldom commit any further acts of violence on the whites. They sometimes visit the river Des Moines, where a partial trade has been carried on with them, for a few years past, by a Mr. Crawford. Their trade, if well regulated, might be extremely valuable. End of Section 17. Section 18 of the Journal of Lewis & Clark. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Journal of Lewis & Clark, by Meriwether Lewis and William Clark. Chapter 16. TITAN'S BOYS' BREW. TITAN'S OCCANDANDA'S. TITAN'S MINECANAYASO. TITAN'S SAHONE. These are the vilest miscreants of the savage race, and must ever remain the pirates of the Missouri, until such measures are pursued by our government, as will make them feel a dependence on its will for their supply of merchandise. Unless these people are reduced to order, by chorus of measures, I am ready to pronounce that the citizens of the United States can never enjoy but partially the advantages which the Missouri presents. Relying on a regular supply of merchandise through the Channel of the River St. Peters, they view with contempt the merchants of the Missouri, whom they never fail to plunder when in their power. Persuasion or advice with them is viewed as supplication, and only tends to inspire them with contempt for those who offer either. The tameness with which the traders of Missouri have here to force submitted to their rapacity has tended not a little to inspire them with contempt for the white persons who visit them through that Channel. A prevalent idea among them, and one which they make the rule of their conduct, is that the more ill they treat the traders, the greater quantity of merchandise they will bring them, and that they will thus obtain the articles they wish on better terms. They have endeavored to supply the rikaras with similar sentiments, but happily without any considerable effect. They claim, jointly with the other bands of the Sue, all the country lying within the following limits, viz, beginning at the confluence of the Des Moines and Mississippi, thence up the west side of the Mississippi to the mouth of the St. Peter's River, thence on both sides of the Mississippi to the mouth of Crowing River, and upwards with that stream, including the waters of the upper portion of the Red River, of Lake Winnipey, and down the same nearly to Penumbar River, thence a southwesterly course to intersect the Missouri at or near the Mandans, and with that stream downwards to the entrance of the War Kun Creek, thence passing the Missouri, it goes to include the lower portion of the river Cheyenne, all the waters of White River and River Teton, includes the lower portion of the river Quick-Care, and returns to the Missouri, and with that stream downwards to the mouth of Wapadon River, and thence eastwardly to intersect the Mississippi at the beginning. Cheyennes. They are the remnant of a nation once respectable in point of number, formerly resided on a branch of the Red River of Lake Winnipey, which still bears their name. Being oppressed by the Sue, they remove to the west side of the Missouri, about fifteen miles below the mouth of War Kun Creek, where they build and fortify the village, but being pursued by their ancient enemies the Sue, they fled to the Black Hills, about the head of the Cheyenne River, where they wander in quest of the Buffalo, having no fixed residence. They do not cultivate. Watapahatos. They are a wandering nation, inhabit an open country, and raise a great number of horses, which they barter to the Recares, Mandans, etc., for articles of European manufacture. They are a well-disposed people, and might be readily induced to visit the trading establishments on the Missouri. From the animals their country produces their trade would, no doubt, become valuable. Dotames. The information I possess, with respect to this nation, is derived from Indian information. They are said to be a wandering nation, inhabiting an open country, and who raise a great number of horses and mules. They are a friendly, well-disposed people, and might, from the position of their country, be easily induced to visit an establishment on the Missouri, about the mouth of the Cheyenne River. They have not as yet visited the Missouri. Castahana. What has been said of the Dotames is applicable to these people, except that they trade principally with the Crow Indians, and they would most probably prefer visiting an establishment on the Yellowstone River or at its mouth on the Missouri. Crow Indians. These people are divided into four bands, called by themselves Acha, Aro, Pir, Nopah, Nuta, Paresca, and Ihartsa. They annually visit the Mandans, Mentares, and Awahawes, to whom they barter horses, mules, leather lodges, and many articles of Indian apparel, for which they receive in return guns, ammunition, axes, kettles, alls, and other European manufacturers. When they return to their country, they are in turn visited by the Ponch and Snake Indians, to whom they barter most of the articles they have obtained from the nations on the Missouri, for horses and mules, of which those nations have a greater abundance than themselves. They also obtain of the Snake Indians bridal bits and blankets, and some other articles which those Indians purchase from the Spaniards. Ponch Indians. These are said to be a peaceable, well disposed nation. Their country is a variegated one, consisting of mountains, valleys, plains, and woodlands, irregularly interspersed. They might be induced to visit the Missouri at the mouth of the Yellowstone River, and from the great abundance of valuable furred animals, which their country, as well as that of the Crow Indians produces, their trade must become extremely valuable. They are a roving people and have no idea of exclusive right to the soil. CHAPTER XVII. M. MANATOPHA, OSIGA, MATO PANATO. Are the descendants of the Sioux, and partake of their turbulent and faithless dispositions? They frequently plunder, and sometimes murder their own traders. The name by which this nation is generally known was borrowed from the Chippewas, who call them a Cinnaboin, which literally translated is Stone Sioux, hence the name of Stone Indians, by which they are sometimes called. The country in which they rove is almost entirely uncovered with timber, lies extremely level, and is but badly watered in many parts. The land, however, is tolerable fertile and unencumbered with stone. They might be induced to trade at the River Yellowstone, but I do not think that their trade promises much. Their numbers continue about the same. These bands, like Sioux, act entirely independent of each other, although they claim a national affinity and never make war on each other. CHIPIWAS OF LEACH LAKE. From the country on both sides of the Mississippi, from the mouth of the Crow Wing River to its source, and extending west of the Mississippi to the lands claimed by the Sioux, with whom they contend for dominion. They claim also east of the Mississippi, the country extending as far as Lake Superior, including the waters of the St. Louis. This country is thickly covered with timber, generally lies level, and generally fertile, though a considerable portion of it is intersected and broken up by small lakes, morasses, and small swamps, particularly about the heads of the Mississippi and River St. Louis. They do not cultivate, but live principally on the wild rice, which they procure in great abundance on the borders of Leech Lake and the banks of the Mississippi. CHIPIWAS OF RED LAKE. Claim the country about Red Lake and Red Lake River as far as the Red River of Lake Winnipea, beyond which last river they contend with the Sufer Territory. This is a low-level country, and generally thickly covered with timber, interrupted with many swamps and morasses. This, as well as the other bands of CHIPIWAS, are esteemed the best hunters of the northwest country, but from the long residence of this band in the country they now inhabit, game is becoming scarce. Therefore their trade is supposed to be at its greatest extent. OF RIVER PEMBINA. These people formerly resided on the east side of the Mississippi at Sand Lake, but were induced by the northwest company to remove about two years since to the river Pembina. They do not claim the lands on which they hunt. The country is level and the soil good. The west side of the river is principally prairies or open plains. On the east side there is a greater proportion of timber. Their trade at present is a very valuable one. ALGONQUINS OF RAINY LAKE. With the precise limits of country they claim I am not informed. They live very much detached in small parties. The country they inhabit is but an indifferent one. It has been much hunted, and the game, of course, nearly exhausted. They are well disposed towards the whites. Their number is said to decrease. OF PORTAGE DEPRARY. These people inhabit a low, flat, marshy country, mostly covered with timber and well stocked with game. They are immigrants from the lake of the woods and the country east of it, who were introduced some years since by the northwest traders in order to hunt the country on the lower parts of Red River, which then abounded in a variety of animals of the fur kind. CHRISTANOS. They are a wandering nation, do not cultivate nor claim any particular tract of country. They are well disposed towards the whites and treat their traders with respect. The country in which they row is generally open plains, but in some parts, particularly about the head of the Assiniboine River, it is marshy and tolerably well furnished with timber, as are also the Fort Dofin Mountains, to which they sometimes resort. From the quantity of beaver in their country they ought to furnish more of that article than they do at present. ALIATONS, SNAKES INDIANS. These are enumerous and well disposed people, inhabiting a woody and mountainous country. They are divided into three large tribes who wander at a considerable distance from each other, and are called by themselves SOSANA, SOSUBUBAR, and LAKAR. These are again subdivided into smaller, though independent, bands, the names of which I have not yet learnt. They raise a number of horses and mules, which they trade with the Crow Indians, or are stolen by the nations to the east of them. They maintain a partial trade with the Spaniards, from whom they obtain many articles of clothing and ironmongery, but no warlike implements. OF THE WEST. These people also inhabit a mountainous country, and sometimes venture in the plains east of the Rocky Mountains, about the head of the Arkansas River. They have no more intercourse with the Spaniards of New Mexico than the Snake Indians. They are said to be very numerous and warlike, but are badly armed. The Spaniards fear these people, and therefore take the precaution not to furnish them with any warlike implements. In their present unarmed state, they frequently commit hostilities on the Spaniards. They raise a great many horses. LAPLAYES. They inhabit the rich plains, from the head of the Arkansas, between the heads of Red River, and extending with the mountains and highlands eastwardly as far as is known towards the Gulf of Mexico. They possess no firearms, but are warlike and brave. They are as well as the other Aliatans, a wandering people. Their country abounds in wild horses, besides great numbers which they raise themselves. These people, and the West Aliatans, might be induced to trade with us on the upper part of the Arkansas River. PANIA PEEK. These people have no intercourse with the inhabitants of the Illinois. The information, therefore, which I have been enabled to obtain with respect to them, is very imperfect. They were formerly by the name of the White Panias, and are of the family with the Panias of the River Platte. They are said to be a well-disposed people, and inhabit a very fertile country. Certain it is that they enjoy a delightful climate. PADUKAS. This once-powerful nation has, apparently entirely, disappeared. Every inquiry I have made after them has proved ineffectual. In the year 1724 they resided in several villages on the head of the Kansas River, and could, at that time, bring upwards of 2,000 men into the field. See Monsieur Dupras' History of Louisiana, page 71, and the map attached to that work. The information that I have received is that, being oppressed by the nations residing on the Missouri, they were moved to the upper part of the River Platte, where they afterwards had but little intercourse with the Whites. They seem to have given name to the northern branch of the river, which is still called the Padukas Fork. The most probable conjecture is that, being still further reduced, they have divided into small wandering bands, which assumed the names of the subdivisions of the Padukah nation, and are known to us at present under the appellation of Watapahatos, Kayawas, Kananavish, Katika, Datalme, etc., who still inhabit the country to which the Padukas are said to have removed. CHAPTER XVIII. historical sketches of the several Indian tribes in Louisiana, south of the Arkansas River, and between the Mississippi and River Grand. KEDOX. They live about thirty-five miles west of the main branch of Red River, on a bayou or creek called by them Soto, which is navigable for paroves only within about six miles of their village, and that only in the rainy season. They are distant from Natchitoches about one hundred and twenty miles, the nearest route by land, and in nearly a northwest direction. They have lived where they now do only five years. The first year they moved there the smallpox got amongst them and destroyed nearly one half of them. It was in the winter season, and they practiced plunging into the creek on the first appearance of the eruption, and died in a few hours. Two years ago they had the measles of which several more of them died. They formerly lived on the south bank of the river, by the course of the river three hundred and seventy-five miles higher up, at a beautiful prairie, which has a clear lake of good water in the middle of it, surrounded by a pleasant and fertile country, which had been the residence of their ancestors from time immemorial. They have a traditionary tale, which not only the Kedos, but half a dozen other smaller nations believe in, who claim the honor of being descendants of the same family. They say when all the world was drowned by a flood that inundated the whole country, the great spirit placed on an eminence near this lake, one family of Kedoks, who alone were saved, from that family all the Indians originated. The French, for many years before Louisiana was transferred to Spain, had at this place a fort and some soldiers. Several French families were likewise settled in the vicinity, where they had erected a good flour mill with burst stones brought from France. These French families continued there till about twenty-five years ago, when they moved down and settled at Comte, on the red river above Nachitoches, where they now live, and the Indians left it about fourteen years ago, on account of a dreadful sickness that visited them. They settled on the river, nearly opposite, where they now live, on a low place, but were driven thence on account of its overflowing, occasioned by a jam of timber choking the river at a point below them. The whole number of what they call warriors of the ancient Cato Nation is now reduced to about one hundred, who are looked upon somewhat like Knights of Malta, or some distinguished military order. They are brave, despised, danger of death, and boast that they never shed white man's blood. Besides these, there are of old men and strangers who live among them nearly the same number, but there are forty or fifty more women than men. This nation has great influence over the Yateces, Nandacos, Nabadoches, Ciniés, or Yaches, Nacodotches, Quichis, Ades, and Yachitoches, who all speak the Cato language, look up to them as their fathers, visit and intermarry among them, and join them in all their wars. Yateces. They live on Bayou Pierre, or Stoney Creek, which falls into Red River, Western Division, about fifty miles above Nachitoches. Their village is in a large prairie about half way between the Cadopes and Nacitosus, surrounded by a settlement of French families. The Spanish government at present exercised jurisdiction over this settlement, where they keep a guard of non-commissioned officers and eight soldiers. A few years ago, the Cato chief, with a few of his young men, were coming to this place to trade, and came by that way which is the usual road. The Spanish officer of the guard threatened to stop them from training with the Americans, and told the chief if he returned that way with the goods he should take them from him. The chief and his party were angry, and threatened to kill the whole guard, and told them that that road had always been theirs, and that if the Spaniards attempted to prevent their using it as their ancestors had always done, he would soon make it a bloody road. He came here, purchased the goods he wanted, and might have returned another way and avoided the Spanish guard, and was advised to do so, but he said he would pass by them and let them attempt to stop him if they dared. The guard said nothing to him as he returned. This settlement, till some few years ago, used to belong to the district of Nachototches, and the rights to their lands were given by the government of Louisiana before it was ceded to Spain. It's now being under the government of Texas was only in agreement between the Commandant of Nachototches and the Commandant of Nagadotches. The French formerly had a station and factory there, and another on the Sabine River, nearly one hundred miles northwest from the Bayou-Pierre settlement. The Yattises now say the French used to be their people, and now the Americans. But of the ancient Yattises there are but eight men remaining, and twenty-five women, besides children, but a number of men of other nations have intermarried with them and lived together. I paid a visit at their village last summer. There were about forty men of them altogether. Their original language differs from any other, but now all speak Kato. They live on rich land, raise plenty of corn, beans, pumpkins, tobacco, etc., have horses, cattle, hogs, and poultry. Nandakos. They live on the Sabine River, sixty or seventy miles to the westward of Yattises, near where the French formerly had a station and a factory. Their language is Kato, about ten men only of them remaining. A few years ago they suffered very much by the smallpox. They consider themselves the same as Kato's, with whom they intermarry and are occasionally visiting one another in the greatest harmony, have the same manners, customs, and attachments. Ades. They live about forty miles from Natchitoches, below the Yattises, on a lake called Lac Massadon, which communicates with the division of Red River that passes by Bayou-Pierre. They live at or near where their ancestors have lived from time immemorial. They being the nearest nation to the Old Spanish Fort, or Mission of Ades, that place was named after them, being about twenty miles from them to the south. There are now but twenty men of them remaining, but more women. Their language differs from all others, and is so difficult to speak or understand that no nation can speak ten words of it. But they all speak Kato, and most of them French, to whom they were always attached, and joined them against the Natchez Indians. After the massacre of the Natchez in 1798, while the Spaniards occupied the post of Ades, their priests took much pains to proselyze these Indians to the Roman Catholic religion, but I am informed were totally unsuccessful. Ayesh. Commonly pronounced Ayesh. They live near Natchitoches, but are almost extinct as a nation, not being more than twenty-five souls of them remaining. Four years ago the smallpox destroyed a greater part of them. They were some years ago a considerable nation, and lived on a bayou which bears their name, which the road from Natchez crosses about twelve miles west of Sabine River, on which a few French and American families are settled. Their native language is spoken by no other nation, but they speak and understand Kato, with whom they are in proximity, often visiting one another. Keys or Qichis. They live on the east bank of Trinity River, a small distance above where the road from Natchitoches to Saint Antony crosses it. There are of them sixty men, have their peculiar native language, but mostly now speak Kato, intermarry with them, and live together in much harmony, formerly having lived near them on the headwaters of the Sabine. They plant corn and some other vegetables. Ines or Qichis. From the latter name, the name of the province of Takus or Taksus is derived. The Ines live about fifteen miles west of Natchitoches, on a smaller river, a branch of Sabine, called the Natchez. They are, like all their neighbors, diminishing, but have now eighty men. Their ancestors for a long time lived where they do now. Their language is the same as that of the Katoes, with whom they are in great amity. These Indians have a good character, live on excellent land, and raise corn to sell. Nabadaches. They live on the west side of the same river, about fifteen miles above them, have about the same number of men, speak the same language, live on the best of land, raise corn and plenty, have the same manners, customs, and attachments. Beddies. They are on the Trinity River, about sixty miles to the southward of Natchitoches, have one hundred men, are good hunters for deer, which are very large, and plenty about them, plant and make good crops of corn. Language differs from all others, but speak Kato, are appeasable people, and have an excellent character for their honesty and punctuality. Akakasavs. Their ancient and principal place of residence is on the west side of Colorado, or Rio Rouge, about two hundred miles southwest of Natchitoches, but often change their place of residence for a season, being near the bay, make great use of fish, oysters, et cetera, kill a great many deer, which are the largest and fattest in the province, and their country is universally said to be inferior to no part of the province, in soil, growth of timber, goodness of water, and beauty of surface, have language peculiar to themselves, but have a mode of communication by dumb signs, which they all understand, number about eighty men. Thirty or forty years ago the Spaniards had a mission here, but broke it up or moved it to Natchitoches. They talk of resettling it, and speak in the highest terms of the country. Mayes. They live in a large creek called St. Gabriel, on the bay of Sambrenard, near the mouth of Guadalupe River, are estimated at two hundred men, never at peace with the Spaniards, towards whom they are said to possess a fixed hatred, but profess great friendship for the French, to whom they have been strongly attached since Monsieur de Salle landed in their neighborhood. The place where there is a talk of the Spaniards opening a new port, and making a settlement, is near them, where the party, with the governor of Sant Antoine, who were there last fall to examine it, say they found the remains of a French blockhouse. Some of the cannon, now at Labadi, are said to have been brought from that place, and known by the engraving now to be seen on them. The French speak highly of these Indians for their extreme kindness and hospitality to all Frenchmen who have been amongst them. Have a language of their own, but speak Atacapa, which is a language of their neighbors, the Caron cows. They have likewise a way of confercing by signs. Caron cows. They live on an island, or peninsula, in the Bay of Saint Bernard, in length about ten miles, and five in breadth. The soil is extremely rich and pleasant, on one side of which there is a high bluff, or mountain, of coal, which has been on fire for many years, affording always a light at night, and a strong, thick smoke by day, by which vessels are sometimes deceived and lost on the shoalic coast, which shoals are said to extend nearly out of sight of land. From this burning coal there is emitted a gummy substance the Spaniards call Cheta, which is thrown on the shore by the surf, and collected by them in considerable quantities, which they are fond of chewing. It has the appearance and consistency of pitch, of a strong, aromatic, and not disagreeable smell. These Indians are irreconcilable enemies to the Spaniards, always at war with them and kill them whenever they can. The Spaniards call them cannibals, but the French give them a different character, who have always been treated kindly by them since Monsieur de Salle and his party were in their neighbourhood. They are said to be five hundred men strong, but I have not been able to estimate their numbers from any very accurate information. In a short time expect to be well informed. They speak the Atacano language, are friendly and kind to all other Indians, and I presume are much like all others, notwithstanding what the Spaniards save them, for nature is everywhere the same. Last summer an old Spaniard came to me from Labahi, a journey of about five hundred miles, to have a barbed arrow taken out of his shoulder, that one of these Indians had shot in it. I found it under his shoulder blade, near nine inches, and had to cut a new place to get at the point of it, in order to get it out the contrary way from that in which it had entered. It was made of a piece of iron hoop, with wings like a fluke and an inch. Canoes. They are a very numerous nation, consisting of a great many different tribes, occupying different parts of the country from the Bay of St. Bernard across River Grand, towards Lavera Cruz. They are not friendly to the Spaniards, and generally kill them when they have an opportunity. They are attached to the French, are good hunters, principally using the bow. They are very particular in their dress, which is made of neatly dressed leather. The women wear a long loose robe, resembling that of a Franciscan friar, nothing but their heads and feet are to be seen. The dress of the men are straight leather leggings, resembling pantaloons, and a leather hunting shirt, or frock. No estimate can be made of their number. Thirty or forty years ago the Spaniards used to make slaves of them when they could take them. A considerable number of them were brought to Machitoshas and sold to the French inhabitants at forty or fifty dollars ahead, and a number of them are still living there, but are now free. About twenty years ago an order came from the King of Spain that no more Indians should be made slaves, and those that were enslaved should be emancipated, after which some of the women who had been servants and good families, and taught spinning, sewing, etc., as well as managing household affairs, married natives of the country, and became respectable, well-behaved women, and have now, growing up, decent families of children, have a language peculiar to themselves, and are understood by signs by all others. They are in amity with all other Indians except the Hitens. Tankaways, or tanks, as the French call them, have no land nor claim the exclusive right to any, nor have any particular place of abode, but are always moving, alternately occupying the country watered by the Trinity, Braces, and Colorado, towards Santa Fe. Resemble in their dress the Cances and Hitens, but all in one hoard or tribe. The number of men is estimated at about two hundred. Our good hunters, kill buffalo and deer with the bow, have the best breed of horses, are alternately friends and enemies of the Spaniards. An old trader lately informed me that he had received five thousand deerskins from them in one year, exclusive of tallow, rugs, and tongues. They plant nothing, but live upon wild fruits and flesh, are strong, athletic people, and excellent horsemen. Tawakenos, or three cams. They are called by both names indifferently, live on the west side of the Braces, but are often, for months at a time, lower down than their usual place of residence, in the great prairie town at the Tortuga, or Turtle, called so from its being a hill in the prairie, which at a distance appears in the form of a turtle, upon which there are some remarkable springs of water. Their usual residence is about two hundred miles westward of Nacodotius, toward Santa Fe. They are estimated at two hundred men, or good hunters, have guns, but hunt principally with the bow, are supplied with goods from Nacodotius, and pay for them in rugs, tongues, tallow, and skins. They speak the same language as the Panius, or Tawaiaches, and pretend to have descended from the same ancestors. Panius, or Tawaiaches. The French call them Panius and the Spaniards Tawaiaches. The latter is the proper Indian name. They live on the south side of Red River, by the course of the river, upwards of eight hundred miles above Nacodotius, and by land, by the nearest path, is estimated at about four hundred and forty. They have two towns near together, the lower town, where the chief lives, is called Naceta, and the other is called Tawahatch. They call their present chief the Great Bear. They are at war with the Spaniards, but friendly to those French and American hunters who have lately been among them. They are likewise at war with the Osages, as are every other nation. For many hundreds of miles round them the country is rich prairie, covered with luxuriant grass, which is green summer and winter, with skirts of wood on the riverbank, by the springs and creeks. They have many horses and mules. They raise more corn, pumpkins, beans, and tobacco than they want for their own consumption. The surplus they exchange with the high tins for buffalo rugs, horses, and mules. The pumpkins they cut round in their shreds, and when it is in a state of dryness that it is so tough it will not break but bend, they plate it and work it into large mats, in which state they sell it to the heathens, who as they travel cut off and eat it as they want it. Their tobacco they manufacture and cut as fine as tea, which is put in leather bags of a certain size, and is likewise an article of trade. They have but few guns and very little ammunition. What they have they keep for war and hunt with the bow. Their meat is principally buffalo, seldom kill a deer, though they are so plenty that they come into their villages and about their houses, like a domestic animal. Elks, bears, wolves, and antelopes and wild hogs are likewise plenty in their country, and white rabbits or hares as well as the common rabbit. White bears sometimes come down amongst them and wolves of various colors. The men generally go entirely naked, and women nearly so, only wearing a small flap of a piece of skin. They have a number of Spaniards among them of fair complexion, taken from the settlement of Santa Fe when they were children, who live as they do, and have no knowledge of where they came from. Their language differs from that of any other nation, the Tawakennos accepted. Their present number of men is estimated at about four hundred. A great number of them were swept off by the smallpox. CHAPTER XIX Hytons or Comanches, who are likewise called by both names, have no fixed place of residence, have neither towns nor villages, divided into so many different hordes or tribes that they have scarcely any knowledge of one another. No estimate of their numbers can well be made. They never remain in the same place more than a few days, but follow the buffalo, the flesh of which is their principal food. Some of them occasionally purchase of the Panius, corn, beans, and pumpkins, but they are so numerous that any quantity of these articles the Panius are able to supply them with must make but a small proportion of their food. They have tenths made of neatly dressed skins, fashioned in the form of a cone, sufficiently roomy for a family of ten or twelve persons. Those of the chiefs will contain occasionally fifty or sixty persons. When they stop, their tents are pitched in very exact order, so as to form regular streets and squares, which in a few minutes has the appearance of a town, raised, as it were, by enchantment. And they are equally dexterous in striking their tents and preparing for a march when the signal is given. To every tent two horses or mules are allotted, one to carry the tent and another the poles or sticks, which are neatly made of red cedar. They travel on horseback. Their horses they never turn loose to greys, but always keep them tied with a long cubress or halter, and every two or three days they are obliged to remove on account of all the grass near them be eaten up. They have such numbers of horses. They are good horsemen and have good horses, most of which are bred by themselves, and being accustomed from when very young to be handled, they are remarkably docile and gentle. They sometimes catch wild horses, which are everywhere among them in immense droves. They hunt down the buffalo on horseback and kill them either with the bow or sharp stick like a spear, which they carry in their hands. They are generally at war with the Spaniards, often committing depredations upon the inhabitants of Santa Fe and Sant Antoine, but have always been friendly and civil to any French or Americans who have been among them. They are strong, athletic, and the elderly men as fat as though they had lived upon American beef and porter. It is said that the man who kills a buffalo catches the blood and drinks it while warm. They likewise eat the liver raw before it is cold, and use the gall by way of sauce. They are for savages uncommonly clean in their persons. The dress of the woman is a long loose robe that reaches from their chin to the ground, tied round with a fancy sash or girdle, all made of neatly dressed leather, on which they paint figures of different colors and significations. The dress of the men is close leather pantaloons and a hunting shirt or frock of the same. They never remain long enough in the same place to plant anything. The small cayenne pepper grows spontaneously in the country, with which, and some wild herbs and fruits, particularly a bean that grows in great plenty on a small tree resembling a willow, called musketto, the women cook their buffalo beef in a manner that would be grateful to an American squire. They alternately occupy the immense space of the country from the Trinity and braces, crossing the Red River, to the heads of Arkansas and Missouri, to the river Grand and beyond it, about Santa Fe, and over the dividing ridge on the waters of the Western Ocean, where they say they have seen lords' paropes, with masts to them, in describing which they have seen vessels ascending a river, over which was a drawbridge that opened to give them a passage. Their native language of sounds differs from the language of any other nation, and none can either speak or understand it. But they have a language by signs that all Indians understand, and by which they converse much among themselves. They have a number of Spanish men and women among them who are slaves, which they made prisoners when young. An elderly gentleman now living at Natchitoches, who some years ago carried on a trade with the Hightons, a few years ago related to me the following story. About twenty years ago a party of these Indians passed over the Grand River to Chihuahua, the residence of the Governor-General of what is called the Five Internal Provinces, lay in ambush for an opportunity, and made prisoner the Governor's daughter, a young lady going in her coach to mass, and brought her up. The Governor sent a message to him, my informant, with a thousand dollars, for the purpose of recovering his daughter. He immediately dispatched a confidential trader for the purpose of recovering his daughter, then in his employ, with the amount of the thousand dollars in merchandise, who repaired to the nation, found her, and purchased her ransom. But to his great surprise she refused to return with him to her father, and sent by him the following message. That the Indians had disfigured her face by tattooing it according to their fancy and ideas of beauty, and a young man of them had taken her for his wife, by whom she believed herself pregnant. That she had become reconciled to their mode of life, and was well treated by her husband. And that she should be more unhappy by returning to her father, under these circumstances, than by remaining where she was. Which message was conveyed to her father, who rewarded the trader by a present of three hundred dollars more for his trouble and fidelity. His daughter is now living with her Indian husband in the nation, by whom she has three children. Nachitoches. Formerly lived where the town of Nachitoches is now situated, which took its name from them. An elderly French gentleman lately told me he remembered when they were six hundred strong. I believe it is now ninety-eight years since the French first established themselves at Nachitoches, ever since these Indians have been their steady and faithful friends. After the massacre of the French inhabitants of Natchez, by the Natchez Indians, in seventeen twenty-eight, those Indians fled from the French, after being reinforced, and came up Red River, and encamped about six miles below the town of Natchitoches, near the river by the side of a small lake of clear water, and directed a mound of considerable size, where it now remains. Monsieur Sondanie, a French Canadian, was then commandant at Natchitoches. The Indians called him the Big Foot, were fond of him, for he was a brave man. Sondanie, with a few French soldiers and what militia he could muster joined by the Natchitoches Indians, attacked the Natchez in their camp, early in the morning. They defended desperately for six hours, but were at length totally defeated by Sondanie, and those of them that were not killed in battle were driven into the lake, where the last of them perished, and the Natchez as a nation became extinct. The lake is now called by no other name than the Natchez Lake. There are now remaining of the Natchitoches but twelve men and nineteen women, who live in a village about twenty-five miles by land above the town, which bears their name, near a lake called by the French Lac de Mur. Their original language is of the same as the Atticee, but speak Cato, and most of them French. The French inhabitants have great respect for this nation, and a number of very decent families have a mixture of their blood in them. They claim but a small tract of land by which they live, and I am informed, have the same rights to it from government that other inhabitants in their neighborhood have. They are gradually wasting away. The smallpox has been their great destroyer. They still preserve their Indian dress and habits, raised corn, and those vegetables common in their neighborhood. Bolluxas. Are immigrants from near Pensacola? They came to Red River about forty-two years ago, with some French families, who left that country about the time Pensacola was taken possession of by the English. They were then a considerably numerous tribe, and have generally embraced the Roman Catholic religion, and were ever highly esteemed by the French. They settled first at Avoyal, then moved higher up the Rapide Bayou, and from thence to the mouth of Regula de Vendô, a division of Red River, about forty miles below Nachitoches, where they now live, and are reduced to about thirty in number. Their native language is peculiar to themselves, but speak Mobillion, which is spoken by all the Indians from the east side of the Mississippi. They are an honest, harmless, and friendly people. Appalachis. They are likewise immigrants from West Florida, from off the river whose name they bear. Came over to Red River about the same time the Bolluxas did, and have ever since lived on the river about Bayou Rapide. No nation have been more highly esteemed by the French inhabitants. No complaints against them are ever heard. There are only fourteen men remaining, have their own language, but speak French and Mobillion. Alabamis. They are likewise from West Florida, off the Alabami River, and came to Red River about the same time of the Bolluxas and Appalachis. Part of them have lived on Red River about sixteen miles above the Bayou Rapide, till last year, when most of this party, of about thirty men, went up Red River, and have settled themselves near the Cadopes, where I am informed they last year had a good crop of corn. The Cadopes are friendly to them, and have no objection to their settling there. They speak the Greek and Choctaw languages, and Mobillion, most of them French, and some of them English. There is another party of them, whose village is on a small creek, in Appalusa District, about thirty miles northwest from the Church of Appalusa. They consist of about forty men. They have lived at the same place ever since they came from Florida, are said to be increasing a little in numbers for years past. They raise corn, have horses, hogs, and cattle, and are harmless, quiet people. Conchatas. They are almost the same people as the Alabamis, but came over only ten years ago. First lived on Bayou Chico in Appalusa District. But four years ago, moved to the River Sabine, settled themselves on the East Bank, where they now live, in nearly a south direction from Nachitoches, and distant about eighty miles. They call their number of men about one hundred and sixty, but say if they were altogether, they would amount to two hundred. Several families of them live in detached settlements. They are good hunters. Game is plenty. A few days ago a small party of them were here, consisting of fifteen persons, men, women, and children, who were on their return from a bear hunt up the Sabine. They told me they had killed one hundred and eighteen, but this year an uncommon number of bears have come down. One man alone on the Sabine during the summer and fall hunting killed four hundred deer, sold his skins at about forty dollars a hundred. The bears this year are not so fat as common. They usually yield from eight to twelve gallons of oil, each of which never sells for less than a dollar a gallon, and the skin a dollar more. No great quantity of the meat is saved. What the hunters do not use went out. They generally give to the dogs. The Kanchatas are friendly with all other Indians, and speak well of their neighbors, the Karen Howes, who, they say, live about eighty miles south of them on the bay, which I believe is the nearest point to the sea from Nachitoches. A few families of Choctaws have lately settled near them from Bayoubouf. The Kanchatas speak Greek, which is their native language, and Choctaw, and several of them English, and one or two of them can read it a little. Pankanas. They are a small tribe of about thirty men who live on the Kelkushu River, which falls into the bay between Atacapa and Sabine, and heads in a prairie called Kuku Prairie, about forty miles southwest of Nachitoches. These people are likewise immigrants from west Florida, about forty years ago. Their village is about fifty miles southeast of the Kanchatas, are said to be increasing a little in number, quiet, peaceable, and friendly people. Their own language differs from any other, but speak Mobilian. Atacapas. This word I am informed when translated into English means man-eater, but is no more applicable to them than any other Indians. The district they live in is called after them. Their village is about twenty-five miles to the westward of the Atacapa Church, towards Kelkushu. Their number of men is about fifty, but some tunicas and humas who have married in their nation and live with them altogether about eighty. They are peaceable and friendly to everybody, labor occasionally for the wide inhabitants, raise their own corn, have cattle and hogs. Their language and the Karen cows is the same. They were, or near where they live now, when that part of the country was first discovered by the French. Apollousa. It is said that the word Apollousa in the Indian language means blackhead or black skull. They are aborigines of the district called by their name. Their village is about fifteen miles west from the Apollousa Church, have about forty-five men. Their native language differs from all other, understand Atacapa and speak French, plant corn, have cattle and hogs. Tunicas. These people lived formerly on the Bayou Tunica, above Point Coupie, on the Mississippi, east side, live now at Avoyal. Do not at present exceed twenty-five men. Their native language is peculiar to themselves, but speak Mobilian, are employed occasionally by the inhabitants' boatmen, etc., are in amity with all other people and gradually diminishing in numbers. Pascagoulas. These people live in a small village on Red River, about sixty miles below Natchitoches. Are immigrants from Pascagoula River in west Florida? Twenty-five men of them only remaining speak Mobilian, but have a language peculiar to themselves. Most of them speak and understand French. They raise good crops of corn and garden vegetables, have cattle, horses, and poultry plenty. Tennisaus. They are likewise immigrants from the Tennisau River that falls into the Bayoumobile, have resided on Red River about forty years, are reduced to about twenty-five men. Their village is within one mile of the Pascagoulas, on the opposite side, but have lately sold their land, and have, or are about moving to Bayoubouf, about twenty-five miles south from where they lately lived. All speak French and Mobilian, and live much like their neighbors, the Pascagoulas. Chatous. They live on Bayoubouf, about ten miles to the southward of Bayou Rapide, on Red River, towards Apollosa. A small, honest people are aborigines of the country where they live. Of men about thirty, diminishing, have their own peculiar tongue, speak Mobilian. The lands they claim on Bayoubouf are inferior to no part of Louisiana in depth and richness of soil, growth of timber, pleasantness of surface, and goodness of water. The Bayoubouf falls into the Chafeli, and discharges through Apollosa and Atacapa and Vermilion Bay. Washaws. When the French first came into the Mississippi, this nation lived on island to the southwest of New Orleans, called Berataria, and were the first tribe of Indians they became acquainted with, and were always friends. They afterwards lived on Bayou La Foche, and, from being a considerable nation, are now reduced to five persons only. Two men and three women, who are scattered in French families, have been many years extinct as a nation, and their native language is lost. Chatous. There are a considerable number of this nation on the west side of the Mississippi, who have not been home for many years. About twelve miles above the post on Wachita, on that river, there is a small village of them of about thirty men, who have lived there for several years, and made corn, and likewise on Bayouchika, in the northern part of the district of Apollosa. There is another village of them about fifty men, who have been there for about nine years, and say they have the Governor of Louisiana's permission to settle there. Besides these, there are rambling hunting parties of them to be met with all over Lower Louisiana. They are at war with the Caddox, and liked by neither red nor white people. Arkansas. They live on the Arkansas River, south side, in three villages, about twelve miles above the post or station. The name of the first village is Tawanima, second, Ofatu, and the third, Acapa. In all it is believed they do not at present exceed one hundred men, and diminishing. They are at war with the Osages, but friendly with all other people, white and red. Are the original proprietors of the country on the river, to all which they claim, for about three hundred miles above them, to the junction of the river Kadwa with Arkansas. Above this fork the Osages claim. Their language is Osage. They generally raise corn to sell, are called honest and friendly people. End of section twenty-one.