The prairie-dog is an animal peculiar to the plains. He is found in what is called a "dog-town;" being a plot of a few acres, as seen alongside the railroad, after a day and night's ride, dotted over with mounds a foot or so high. Sometimes a thousand or more congregate in the town, and their holes are a few rods apart. When approaching these towns, or the cars pass along, you see them scamper off to the top of the mound, stand up on their hind-legs and bark, shaking their little short tails at each bark, and presently plunge head first into their holes. They are of a brown color, size of a squirrel, but with tails an inch long. I tried to drown out some, and poured several barrels of water into a hole without bringing any out. These holes ramify into others, generally, so it was impossible, in my experience, though others do get hold of a single hole, and drown them out. Rattlesnakes and small owls make their homes with them. These are interlopers, as the prairie-dogs dig the holes down about three to four feet. They can be tamed, as I know by experience, having carried several east to Chicago, to my Sunday-school children.

One night in Colorado, on the Cache le Poudre River, while camping out there (having gone with a detective in search of horse-thieves), I heard a terrible clatter among the prairie-dogs late in the night. It was explained to me by the ranchman, who said they were in the habit of changing their domiciles once a year, and it was only effected after a great struggle and fight among themselves. By sunrise, four o'clock in the morning, all was still; and the little fellows were running about in search of roots, upon which they live all winter, down in their dark, deep holes. They belong to the species marmot, and are said to be good eating. I have never tried them. Friday, Arapahoe chief, told me that the Indians make use of their oil to cure rheumatism.



A NIGHT SCENE.

The Bishop of Nebraska visited the Pawnee reservation, near Columbus, and the head chief had just before lost his only son by death. He was feeling very unhappy about it, and he told the interpreter to say to "The little medicine-man-in-the-big-heap-sleeves," "That he had lost his son, and was feeling very heavy here" (laying his hand upon his heart); adding, "All is dark, and I want him to tell me what the Great Spirit has got to say to me in my sorrow."

The bishop said, "Tell him that we have a prayer in the book, we always say, 'for persons in affliction;' we will all kneel down and repeat it sentence by sentence, and remain in silent prayer." There in the shadows of the evening, a few whites mingling among the dusky faces, as the lights shone upon their bent forms, prayer was offered for consolation and healing of the poor old man's heart. It was a solemn scene, and many sobs were heard from the Indian women. After a little while, all rose up from their knees, and the tall chief, standing erect, said, with beaming eye, "Say to the Father, say to him, it's all gone! all gone!" He added, "We are glad to hear such words from the Great Spirit. We have been told many words from our fathers many moons since; they have told us good words; that when we do wrong the Great Spirit is angry with us. Sometimes we forget what they told us, and do wrong, killing one another. Now, we are told you have a good book that tells you all you ought to do; and if we had it and could read it in our tents, maybe we would be better. But we are too old to learn it now. Teach it to our children,—teach it to our little ones!" What an answer to prayer!



THE MISSION HOUSE.

The chapel and the mission-house, which is the home of the Santee Sioux, were mainly built by the Indians. A hospital is to be built soon for them, mainly through the Christian efforts of William Welsh, Esq., of Philadelphia.



INDIAN LANGUAGE, COUNTING, ETC.

Wah-ge-la, one. Cow or ox, dib-lish. Numpa, two. Candle, pal-a-za-zar. Zomina, three. Cat, how-i-win-go-lar. Do-be, four. Boy, ox-i-la. Yap-ta, five. Girl, wi-tin-chil-a. Sha-ko-pe, six. Small, chu-chil-la. Shoko, seven. Hat, por-ta. Sho-go-lo-ra, eight. Snow, of-hene. Nim-chalk, nine. Pot or kettle, mushta. Wieh-grin-ina, ten. Good, wash-ta. Dog, sumka. Don't know, so-lo-wash-ta. Horse, tu-gon-ka. To-morrow, umpa.

Major Van Voost, at Fort Kearney, always told the Indians who begged, "Yes, call to-morrow." So they kept calling, and finally gave him the name "Umpa."



INDIANS ATTACK LIEUT. W. DOUGHERTY—FIGHT BETWEEN FORTS FETTERMAN AND RENO.

Lieutenant D—— started down from Fort Reno in the month of March, 1868, and when within seventeen miles of Reno, he was attacked by a band of Indians while he and his escort of a sergeant, eight men, four citizens, two teamsters, and servant, were eating supper at Camp Dry Fork, on Powder River. The distance between the two posts is ninety-five miles. Springing to their feet, the soldiers fought off the Indians till they could harness the teams and start for Fort Reno. The fight was very severe, the Indians having every advantage of position, as they skulk over the bluffs and come in upon soldiers and others when least expected. By a bold dash at them, Lieutenant D—— succeeded in driving them off. They had shot an arrow into the shoulder of a dog belonging to one of the soldiers. The dog ran towards Reno, carrying the arrow all the way (seventeen miles), sticking into the poor creature's hide, causing him immense pain. And when he came in, his appearance apprised the commanding officer of the condition Lieutenant D—— and his handful of men were in, and he at once sent a reinforcement of two companies to rescue the besieged. This was the only way they had of knowing that the party were attacked, and no wonder it was regarded as a providential circumstance.

All reached Fetterman in safety the next evening, and the dog is still a hero among the boys of Company D, 18th United States Infantry.



SPEECH OF "WHITE SHIELD," HEAD CHIEF OF THE ARICKAREES.

FORT BERTHOLD, D. T., July 2d, 1864.

I speak for my brothers, the Arickarees, Gros Ventres, and Mandaris. We all live in peace in the same village, as you see us. We have a long time been the friends of the white man, and we will still be. Our grandfathers, the Black Bear of the Arickarees, and the Four Bears of the Gros Ventres, were at the treaty with our white brothers on the Platte a long time ago. They told us to be the friends of our white brothers, and not go to war with our neighbors, the Dakota Sioux, Chippewas, Crees, Assinaboines, Crows, or Blackfeet.

We listened to their words as long as they were heard in council. They have both been killed by the Dakotas; we have none left among us who heard the talk at the treaty on the Platte.

We want a new treaty with our Great Father. We want him to tell us where we must live. We own the country from Heart River to the Black Hills, from there to the Yellowstone River, and north to Moose River.

We are afraid of the Dakotas; they will kill us, our squaws and children, and steal our horses. We must stay in our village for fear of them. Our Great Father has promised us soldiers to help us keep the Dakotas out of our country. No help has come yet; we must wait. Has our Great Father forgotten his children? We want to live in our country, or have pay for it, as our Great Father is used to do with his other red children. We, the Arickarees, have been driven from our country on the other side of the Missouri River by the Dakotas. We came to our brothers, the Gros Ventres and Mandans; they received us as brothers, and we all live together in their village. We thank our brothers very much. We want our Father to bring us guns to hunt with, and we want dresses, coats, pants, shirts, and hats for our soldiers, and a different dress for our chiefs. We want a school for our children. Our hearts are good. We do not speak with two tongues. We like to see our white brothers come among us very much. We hear bad talk, but have no ears. When we hear good talk, we have ears.

his WHITE x SHIELD. mark

To our Great Father in Washington.



INDIAN TRADING.

A bargain is never concluded so long as anything more can be obtained by an Indian from a white man. This feature of Indian character is very old indeed. I remember, when a child, that when one gave his brother a ball, or anything, and took it back again, he was called "an Indian giver." Mr. Hinman gives this experience: "If an Indian (not a Christian) gives, he expects soon to ask more in return. This is the selfish habit of all heathen, and when they have power, they often accompany their demands for gifts with threats of killing one's horse, etc., if their demands are not complied with. They seem to know nothing of disinterestedness, except among persons nearly related. An Indian will press you with his pipe one day, and the next, with a polite speech about not intending to ask pay for his pipe, which he treasured highly, intimates that he needs a blanket!

"One will offer to assist you to work for a day, and the next ask to borrow two dollars. They try to get you so indebted to them for favors, that you cannot decently refuse their requests. In all their speeches they try to prove to you that you are indebted to them." So one will ask as few favors of them as possible. He says, "I was surprised at the Yankton agency, to have some young men offer, without any pay, to cut all the timber and do all the work on a building for the council-room for the Mission. The change came sooner under their limited instruction than I had expected, and almost immediately the chief, 'Swan,' offered to cut logs and build a house for a chapel-school at his camp, opposite Fort Randall. The chief, Mad Bull, offered the same for the other end of the reservation, near Choctaw Creek.

"Among those heathens that have borne Christian fruits with the Santees, is 'Little Pheasant,' chief of the wild Brule Sioux, who came down to restore to the Yankton reservation some stolen horses, and promised Paul Mazakuta to take a list of his men desiring instruction. God is moving the hearts of these wild Indians in a wondrous way.

"At our Sunday evening service, over a hundred Yankton warriors and chiefs were present. I preached from the parable of the prodigal son. At the end of this passage, 'Though the elder brother be still jealous of the kindness and mercy shown to you, and thinks your people only fit to go down to the grave with the beasts that perish, yet God is good and just; and though long lost and wandering so many years, now found at last, He will lead you safely to his home.' Dulorio, a chief, said, 'Oh, my friends, this is where we all ought to cry Ko (yes) with a loud voice!' But the chief, 'Swan,' replied, 'True, true, Koda (friend); but men must not applaud in church. The words they give us ought to be laid up in our hearts.'

"To-day, twenty-two plows are started in the fields, and two in the prairies, to break an additional hundred acres for wheat. A little opposition is shown to dividing the land, but only a few Indians oppose. It is a great step, and one that many are prepared for; but it must be executed by a wise and good man. It is the death-blow to heathenism, barbarism, and idleness, and therefore a medicine absolutely necessary to restore health and quicken life; but yet it must be administered by a brave and judicious physician. It is a revolution of habit and of manner of life to the Indian. And in Minnesota, the delay in perfecting it, and the lack of moral support given to those who took farms, caused, as much as anything, the outbreak of 1862, which was, in the beginning, a triumph of the hostile party over the working bands. Philip the deacon, Thomas Whipple, and Alexander Umbeclear, Indian catechists, and two Yankton head soldiers, who volunteered, are on their mission to the wild Sioux. As far as I know, there is a very general desire for schools; and God is surely opening the way for the building up of his kingdom."



RED CLOUD, SPOTTED TAIL, AND THEIR FRIENDS IN WASHINGTON.

History will point to the visit of these great chiefs of the Sioux tribes at Washington as the most important event in their lives, because it not only staved off a great war threatened on the plains, but most likely inaugurated a system of just and fair dealing for the time to come, that may prevent any more cruel and bloody wars with the Indians on our frontiers. Hence every incident that took place there is interesting; and as it is a costly expense to the government, it is likely to be discouraged in the future, and if boys have another chance to see some "big chiefs," they will have to go a great way, perhaps to Nebraska or Dakota, to have a good look at them.

The party belonging to Zin-tak-gah-lat-skah—Spotted Tail—left Minnesota before Red Cloud's from the Powder River country, and arrived first in Washington; but their interests were the same, so nothing was done until General Smith arrived with Red Cloud and reported to the Secretary of War. He then turned them over, as we say, to the Indian Bureau, which has a suite of offices, etc. in the Patent Office building in Washington. The Secretary of the Interior, who is a member of the cabinet, and General Parker (Chippewa chief), Indian Commissioner, received them as their charge during their stay in Washington. Before Red Cloud came, however, Spotted Tail had an interview with General Parker. He said:

"The government does not fulfill its treaty promises, and that supplies of goods promised and money owed for lands were not sent to them at the times agreed on, and that the white man, wherever he can find many buffaloes and gold, comes on the Indian's land and takes the Indian's ponies."

Colonel Parker told him of the many difficulties the Indian Bureau had to contend with in order to get moneys through Congress, and the great difficulties such a great government as ours had to go through in conducting all its affairs. But he gave his word to Spotted Tail that all the promises now made in the treaties would be fulfilled, and that they should get the provisions as soon as possible. He said that the Indians must not go to war among themselves, preying on other tribes, nor must they fight any more against the people of the United States, nor steal their cattle or horses.

Spotted Tail said, "He was glad that the Great Father was going to treat them right," but did not commit himself to any policy for the future. He was too good an Indian to make any professions in advance. Spotted Tail has of late years committed no offense except killing Big Mouth in a drunken brawl last winter.

The citizens of Washington have now and then seen Indian delegations at the Capitol. But these lusty fellows, such as Red Cloud, Swift Bear, and others, at once attracted attention.

Their large size and well-developed muscle, tall and graceful in action, especially when speaking in their native eloquence, mark them as objects of surprise and wonder. Their faces were painted in red, yellow, and black stripes. Their ears were pierced, men and women, for large ornaments of silver and bear's teeth. They wore magnificent buffalo robes, ornamented and worked with beads, horse-hair, and porcupine quills. Red Cloud wore red leggins beautifully worked and trimmed with ribbons and beads, and his shirt had as many colors as the rainbow. His robe—made to tell by characters his achievements in battle—was quite rich, and worked with seal-skins. His moccasins pronounced the handsomest ever seen there.

The squaws were ugly, wore short frocks, turned in their toes walking, and had flat or pug-noses.

It was said as a reason for Red Cloud's not bringing his squaws with him, "that Congressmen left their squaws at home!"

Red Cloud said that the pale-faces are more than the grass in numbers. He had come to see the Great Father, and to see if the peace-pipe could not be smoked on the big waters of the Potomac.

The appearance on the balcony of the hotel of the whole party, watching the crowds of pale-faces going to and from the Capitol, created much curiosity, and the Indians remarked to one another that the horse-thieves in the Indian country had a good many brothers in Washington! The negroes were especially attentive, and spoke of them as quite inferior to the colored community. They were assured that Indians never scalp negroes; which is really true, I found, in my interviews with different tribes on the plains. The reason I can only guess at: the curly hair of a negro would not ornament the saddle-bow of an Indian, in the shape of a scalp token of victory.

Meeting at the Bureau.

Long before the Indians came, the passages of the department were filled with a crowd of anxious persons, to inspect the red men as they passed along, and this, besides being unpleasant to them, interfered with their passage into the council-chamber. But soon they all got in, Spotted Tail looking very dignified, with his three companions on one side of the room, while seated in two rows across were Red Cloud and his larger number of chiefs and head-men, and the squaws that came with them.

General John E. Smith, who came with Red Cloud, Colonel Beauvais, of St. Louis, Colonel Bullock, post-trader at Fort Laramie, and others, were present.

After the Indians had got comfortably seated and had passed the pipe around among them a few times, Commissioner Parker, with Secretary Cox, entered the council-room, and were introduced to each Indian of Red Cloud's band, having previously seen Spotted Tail and party. As Indians never speak first, but will sit for hours, Commissioner Parker opened the meeting, saying:

"I am glad to see you to-day. I know that you have come a long way to see your Great Father, the President of the United States. You have had no accident, have arrived here all well, and should be very thankful to the Great Spirit who has kept you safe.

"The Great Father got Red Cloud's message that he wanted to come to Washington and see him, and the President said he might come. We will be ready at any time to hear what Red Cloud has to say for himself and his people, but want him first to hear the Secretary of the Interior, who belongs to the President's council."

The Commissioner stepped aside, and Secretary Cox said:

"When we heard that the chief of the Sioux nation wanted to come to Washington to see the President and the officers of the government, we were glad. We were glad that they themselves said they wanted to come. We know that when people are so far apart as we are from the Sioux, it is very hard to see each other, and to know what each one wants. But when we see each other face to face, we can understand better what is really right, and what we ought to do. The President, General Parker, and myself, and all the officers of the government, want to do what is right."

[Here Red Cloud gave a significant look at Spotted Tail across the room.]

"While you are here, therefore, we shall want you to tell us what is in your own hearts, all you feel, and what your condition is, so that we may have a perfect understanding, and that we may make a peace that shall last forever. In coming here, you have seen that this is a very great people, and we are growing all the time. We want to find out the state of things in the Sioux country, so that we may make satisfactory treaties. In a day or two the President will see the chiefs, and in the mean time we want them to get ready to tell him what they have to say, and we will make our answer. We want also to use our influence so that there shall not only be peace between the Indians and whites, but that there shall be no more troubles about difficulties between different bands of Indians."

The Commissioner also said to Spotted Tail that "he thanked him for being present, and was glad of the good will he had for the whites." Most thought the conference was ended, but Red Cloud, through his interpreter, said he had something to say.

Stepping up quickly to the table, and shaking hands with the officials, spoke up in a firm voice, "My friends, I have come a long way to see you and the Great Father, but somehow after I got here, you do not look at me. When I heard the words of the Great Father, allowing me to come, I came right away, and left my women and children. I want you to give them rations, and a load of ammunition to kill game with. I wish you would blow them a message on the wires that I came here safe, all right."

Secretary Cox said he would now only welcome them again, and would telegraph Red Cloud's message, and for the rest, he would see what could be done. To-morrow he would show them what was to be seen about the city. On the next day (Sunday) white people did no business, and on next day evening the President would meet the Indians at the Executive Mansion.

They were invited to have their photographs taken, but Red Cloud declined.

Red Cloud and Spotted Tail went up to the Capitol, where they climbed to the dome, taking a view of the city; but what most interested them was the large mirrors and the marble busts of two Indian chiefs. They came into the Senate while the Indian Appropriation Bill was under consideration, and while they were fanning themselves incessantly, the interpreter explained what they were doing, but the Indians said nothing. But the greatest event for them was the

Grand Reception to the Indian Delegations by the President, attended by all the Foreign Diplomats.

This took place at the White House on the evening of June 6th. It appeared that the President and Mrs. Grant had arranged with General Parker to give a surprise-party to the Indians, the diplomatic corps, the cabinet, and other dignitaries. What they intended to do was supposed to be a great secret, but it leaked out as early as six o'clock in the afternoon, and many wanted to see the sight.

The carriages of the foreign ministers, secretaries, and attaches of legations were driven up to the entrance of the White House with the ladies and gentlemen of the legation; then came the members of the cabinet and ladies, and some senators and members of Congress. Soon the Blue, Green and Red Rooms were crowded. The ladies were dressed in their gayest costumes, and the gentlemen had on their Sunday clothes.

About seven o'clock the entire Indian delegation drove up, with Red Cloud, Spotted Tail, with his three braves, in open barouches, and soon shown into the East Room.

This room was brilliantly illuminated, and bouquets of flowers were scattered around.

General Parker welcomed the Indians, and told them they were to see the President and his wife and children, and the members of his great council, the cabinet, and members also of other nations over the big waters to the President, and have a hand-shake, "How" and talk, if they wished. Spotted Tail and braves were seated in the end of the Southeast Room, and Red Cloud and band, with the squaws, along the east side. Spotted Tail and his party were dressed in blue blankets, white leggins, and white shirts, and each had a single eagle's feather stuck in the back of his hair; all their faces had on war-paint, and all the beads and other trinkets they could pile on, adorned their persons.

Red Cloud, in his paint, looked awful, and he wore a head-dress of eagle feathers sewed on red flannel. This was trailed down to his feet, and attracted much notice from its oddity and beauty. Red Dog, his lieutenant and orator, had a beautiful head-gear, as also did several others. It would be impossible to describe the different ornaments worn by these Indians, but they looked as gay as an actor personating Richard the Third on the stage.

The squaws wore short dresses and high bodies or shirts, and their cheeks, noses, and foreheads thickly covered with red paint. Both parties soon set up a lively jabber in Sioux; but General Parker gave a sign, and all were as whist as mice.

The folding-doors were opened from the broad passage-way into the East Room, and soon the President was ushered in with Mrs. Grant, Secretary Fish and wife, Secretary Belknap and wife, Secretary Cox, wife and daughter, Secretary Boutwell and wife, Secretary Robeson and Miss Nellie Grant, Judge Hoar, wife and daughter, Postmaster-General Cresswell, wife and sister, Generals Porter, Dent, Babcock, and others; then followed senators, members, and their wives and other ladies. Next, Minister Thornton, wife and lady friends, with Mr. Secretary Ford, wife, and other attaches of the British legation; Baron Gerolt, wife and daughter, M. and Madame Garcia, and indeed all the representatives of foreign nations on the whole earth but China and Japan. The diplomatic corps did not wear uniforms, but imitated the Indians, who had many insignia of rank in tell-tales of scalps taken, etc., by putting on all their stars and orders, and each wore swallow-tail coats, white vests, neckties, and gloves and dark pants.

Mrs. Grant was attired in a handsome grenadine, and wore a diamond necklace, and japonica hair adornings. The other ladies seemed to have vied with each other to out-dress one another, surpassing even their gay attire at their winter receptions.

Soon the President with his party had all got into the East Room, on the west side, the President, with Secretary Fish, General Parker, and M. Beauvais, the interpreter; next, Mrs. Grant, Mrs. Parker, and Mrs. Fish, distributed so as to see all going on, while the Indians lounged lazily on the sofas staring at their white brethren, both parties mutually surprised. Then General Parker made a sign to Spotted Tail with his braves, and they rose up, one by one, advancing to where the President and his party were standing, and the introduction, hand-shaking, etc. began; the Indians, as usual, said "How." Red Cloud followed with his band, and all said "How, How," shaking hands with each one present. The ladies seemed to enjoy this very much, laughing and chatting, and wishing, perhaps, they could speak the Indian language; for they forgot for a few moments all the restraints of the situation, and went in for real fun and frolic with these tawny sons and daughters of the plains and mountains.

Good rounds of hand-shaking indulged in, many questions were put and answered through the interpreters, and a careful examination was made of the hair-dressing, the paint on the cheeks, the beads, tin ornaments of the Indians, and the sparkling diamonds of our own people. The wonder, remarks, and laughter of each party, as something struck them as singular or ludicrous, were going on all over the room; for the order was soon broken up, and all mixed in, pale-faces and Indian alike, quite indiscriminately.

The scene was novel indeed. Here might be seen the chief of our nation, leaning on his arm one of the ladies from a foreign court, or a belle of America mingling in with a group of red-skins, and trying through an interpreter to converse with them; the ladies anxious to know the history of Zin-ta-ga-let-skah, or Stinking-saddlecloth, or the Elk-that-bellows-walking, or Man-afraid-of-his-Horses, etc. Here the bachelor of the navy was trying to pump an Indian about his canoes, to please half a dozen pretty girls he had in tow; but the interpreters being busy, the Indian could only make signs, give a grunt, a stare, or grin in reply. Mrs. Grant, with some ladies, also tried to have a "say" with them on her own hook, but gave up soon in despair.

Another signal of General Parker, and the Indians were in their places; next the whites stood in order, and then the red brethren walked into the Green, Blue and Red Rooms, and into the presidential state dining-room.

Here came a new surprise, and a refreshing sight. The state dining-table was beautifully decorated with ornaments of gold and silver, dishes, glasses, flowers, bouquets, etc., and was fairly loaded down with fruits, berries, ice-cream, confections, and wines. Side-tables were set out with delicacies of the season, and it was seen that the President, with his amiable wife, had gotten up a strawberry and fruit festival for the wild men and civilized big bugs of the nations.

In the mean while, the Indians were ranged round the main table, while the President and Mrs. Grant and friends proceeded to help the Indians to all the delicacies they never saw before, and which they must have regarded as far ahead of a dog-feast, or the simple wild currants and plums they pick in the Rocky Mountains.

The ladies of the foreign ministers were not backward in their assistance. Secretary Boutwell helped Red Dog to strawberries and cake, Judge Hoar and Secretary Robeson paid much attention to the four squaws, cutting cake, and giving them knick-knacks.

One of the squaws took from the President a French kiss and a bonbon, and taking her pocket-book from her bosom, put them both into it, intending to carry it home, three thousand miles, to her papoose, and then returned it to its hiding-place, amid roars of laughter, in which President Grant joined as heartily as anybody.

It was noticed that Red Cloud and Spotted Tail ate very freely of strawberries, cherries, cakes, bananas, etc., and that while Red Cloud and his party took freely of wine several times, Spotted Tail and his three braves only partook of the "fire-water" once. All then went in and did ample justice to the feast till they were satisfied. If one could imagine a mass of beauty, loveliness, and full dress crowded into rather a small compass, with thirty Indians, and as many more of the male sex of our own color, all eating, chatting, and laughing at the same time, then you have a faint idea of this first great entertainment to a body representing thirty thousand warriors, as a new feature of inaugurating peace for bloodshed, rapine, and murder, in the presidential state dining-room that night.

Then all were marched back into the East Room, seated on sofas, and promenading up, in and down in front of the Indians and their squaws.

Each Indian was presented with a small bouquet by Misses Nellie and Jessie Grant, and a number of their juvenile companions. Spotted Tail, in answer to a question of the President, told him he had eleven children. The President told the interpreter to inform him that he would take one of his boys and educate him, and have him cared for by the government.

Spotted Tail said he would think the matter over.

The President told Red Cloud he would see him in a day or two on business.

The Indians all expressed themselves to the interpreter as having "big hearts," "heap good eat," "like much Great Father," and "much good white squaws."

Mrs. Grant's beautiful gold fan quite took the eyes of the squaws, and they showed much delight, saying they would get some pretty fans for themselves. Soon (as there is an end to all things) the party broke up; the white guests to dream perhaps of some strange play at a theatre, and the Indians to imagine themselves transplanted to the happy hunting-grounds they feel sure they are to enter hereafter, when they have done with hunting the antelope, the deer, and the buffalo, on the plains.

Important Interview.

The Secretary of the Interior, Commissioner Parker, General J. E. Smith, Messrs. Collyer, F. C. Brunot, and the other Indian delegates, met in a grand council at the Patent Office building. All the Indians were dressed in full costume, and seemed to be impressed with the importance of the occasion. Secretary Cox made a long address to the Indians on behalf of the President, assuring them that if they would go to their reservations, and keep the peace, all the rations and goods promised them by the government would be sent to them, and agents also, to see that they reached them safely.

In regard to giving them arms and ammunition, he said they would not be given them at present, but after they have kept themselves peaceable on reservations for a time, these would be furnished.

Red Cloud then shook hands with all, and said:

"I came from where the sun sets. You were raised on the chairs. I want to sit where the Indian warrior sat."

Sitting down on the floor, Indian fashion, he went on:

"The Great Spirit has raised me this way. He raised me naked. I make no opposition to the Great Father who sits in the White House. I don't want to fight. I have offered my prayer to the Great Father so that I might come here safe and well. What I have to say to you and to these men, and to my Great Father, is this: Look at me! I was raised where the sun rises, and I came from where he sets. Whose voice was the first heard in this land? The red people's. Who raised the bow? The Great Father may be good and kind, but I can't see it. I am good and kind to white people, and have given my lands, and have now come from where the sun sets to see you. The Great Father has sent his people out there, and left me nothing but an island. Our nation is melting away like the snow on the side of the hills where the sun is warm, while your people are like the blades of grass in the spring when summer is coming. I don't want to see the white people making roads in our country. Now that I have come into my Great Father's land, see if I have any blood when I return home. The white people have sprinkled blood on the blades of grass about the line of Fort Fetterman. Tell the Great Father to remove that fort, and then we will be peaceful, and there will be no more troubles.

"I have yet two mountains in that country,—the Black Hills and Big Horn. I want no roads there. There have been stakes driven in that country, and I want them removed. I have told these things three times, and now have come here to tell them for the fourth time. I have made up my mind to take that way. I don't want my reservation on the Missouri home of these people. I hear that my old men and children are dying off like sheep. The country don't suit them. I was born at the Forks of the Platte. My father and mother told me that the land there belonged to me. From the north and west the red nation has come into the Great Father's house. We are the last of the Ogallallas. We have come to know the facts from our Father, why the promises which have been made to us have not been kept.

"I want two or three traders that we asked for at the mouth of Horse Creek in 1852. There was a treaty made, and the man who made the treaty (alluding to General Mitchell), who performed that service for the government, told the truth. The goods which have been sent out to me have been stolen all along the road, and only a handful would reach to go among my nation.

"Look at me here! I am poor and naked. I was not provided with arms, and always wanted to be peaceful. The Great Spirit has raised you to read and write, and has put papers before you; but he has not raised me in that way. The men whom the President sends us are soldiers, and all have no sense and no heart. I know it to-day. I didn't ask that the whites should go through my country killing game, and it is the Great Father's fault. You are the people who should keep peace. For the railroads you are passing through my country, I have not received even so much as a brass ring for the land they occupy. [Nor even a shilling an acre for the lands taken from the red men, he might have said.] I wish you to tell my Great Father that the whites make all the ammunition. What is the reason you don't give it to me? Are you afraid I am going to war? You are great and powerful, and I am only a handful. I don't want it for that purpose, but to kill game with. I suppose I must in time go to farming, but I can't do it right away."

Secretary Cox promised that their complaints should be attended to by the Great Father.

Another Interview.

The Secretary made a speech, saying that some of the requests made by the Indians concerning their rations and allowing them traders would be acceded to, and that government would do all in its power to make them happy. He announced that they had already received some presents in the shape of blankets, etc., and would receive more in New York on their way home. He repeated what the President said concerning Fort Fetterman. It must remain. They would soon be started on their homeward journey, which information was received by the Indians with unmistakable signs of delight.

Red Cloud spoke in reply, evincing most certainly his dissatisfaction at the determination of the government not to remove Fort Fetterman. He said there was no necessity for its continuance, and its presence was a useless burden and expense to the Great Father. He also took exceptions against the roads running through his country, and intimated that if trouble arose, it would be the fault of the Great Father.

Red Cloud made another speech, in which he said, "The troops in my country are all fools, and the government is throwing away its money for nothing. The officers there are all whisky-drinkers. The Great Father sends out there the whisky-drinkers because he don't want them around him here. I do not allow my nation or any white man to bring a drop of liquor into my country. If he does, that is the last of him and his liquor. Spotted Tail can drink as much as he pleases on the Missouri River, and they can kill one another if they choose. I do not hold myself responsible for what Spotted Tail does. When you buy anything with my money, I want you to buy me what is useful. I do not want city flour, rotten tobacco, and soldiers' old clothes dyed black, such as you bought for Spotted Tail. I only tell you what is true. You have had a great war, but after it was over you permitted the chiefs who had been fighting to come back."

Secretary Cox explained the treaty of 1868 to the Indians, and said, "The best way is to be friendly and deal honestly with each other. The last treaty made provided for a railroad to be built. The Sioux agreed not to disturb it, and that it should be built. Now, if the road interferes with hunting, we will try to make good the damage by feeding you. We mean that the government shall keep back white men from going into the Indian country, as well as bad Indians from going into the white country. This is what the troops are there for. If any of our people at the forts do not do what is right, the President will punish them and send better men in their places. The same treaty gives the lines of the Indian country."

A map was produced, and the Secretary explained the boundaries fixed in the treaty of 1868. Red Cloud looked on with great interest. He said he was asked to sign the treaty merely to show that he was peaceable, and not to grant their lands. He continued, saying, "This is the first time I have heard of such a treaty, and I do not mean to follow it. I want to know who was the interpreter who interpreted these things to the Indians." The names of three were mentioned, and he said, "I know nothing about it. It was never explained to me."

Bear-in-the-Grass said, "The Great Spirit hears me to-day. I tell nothing but what is true when I say these words of the treaty were not explained. It was only said the treaty was for peace and friendship among the whites. When we took hold of the pen they said they would take the troops away so we could raise children."

Secretary Cox explained that the treaty was signed by more than two hundred different Sioux of all the bands.

Red Cloud—"I do not say the Commissioners lied, but the interpreters were wrong. I never heard a word only what was brought to my camp. When the forts were removed, I came to make peace. You had your war houses. When you removed them, I signed a treaty of peace. We want to straighten things up."

Secretary Cox.—"I have been very careful so that no mistake may be made, and that our words should be as open as daylight, so we may understand what binds the Sioux and ourselves: We are trying to get Congress to carry out our promises, and we want the Indians to do their part. We simply say that this is the agreement made as we remember. We have copies printed. We will give one to Red Cloud so it can be interpreted to him exactly what it is."

Red Cloud said, "All the promises made in the treaty have never been fulfilled. The object of the whites is to crush the Indians down to nothing. The Great Spirit will judge these things hereafter. All the words I sent never reached the Father. They are lost before they get here. I am chief of the thirty-nine nations of Sioux. I will not take the paper with me. It is all lies."

The Secretary distributed copies of the treaty to the interpreting agents and traders present, and adjourned the council till next day, in order that meantime the provisions of the treaty be explained to the Indians.

Final Interview.

They appeared to be much depressed, having reflected over the proceedings of the day before. They reluctantly came to the meeting next morning, the earnest persuasion of the interpreter, agent, and traders having induced them to do so. They stated that their refusal to attend might result to their injury. The night before Red Shirt was so much depressed in spirits that he wanted to commit suicide, saying that he might as well die here as elsewhere, as they had been swindled.

Further Explanations.

Commissioner Parker opened the proceedings by saying the Indians were asked to come up because it was thought they ought to have something to say before they went home. Secretary Cox said to them he was very sorry to find out that Red Cloud and his people have not understood what was in the treaty of 1868; therefore he wanted him to come here, so that all mistakes might be explained and be dismissed. It was important to know exactly how matters stood. This government did not want to drive them. The Secretary then explained, at some length, the provisions of the treaty, the limits of the hunting-grounds, the reservation, etc. He understood that Red Cloud and his band were unwilling to go on the reservation, but wanted to live on the head-waters of the Big Cheyenne River, northeast of Fort Fetterman. This was outside of the permanent reservation, but inside the part reserved for hunting-ground. The Secretary was willing to say, if that would please them, he would make it so, and have their business agents there; this would still keep white people off the hunting-ground. The government would give them cattle and food and clothing, so as to make them happy in their new home. The Secretary said he would write down the names of the men in whom the Indians have confidence, and want for their agent and traders. He desired to find out whether they were good men, and could be trusted by the government. He was sorry the Indians felt bad on finding out what was in the treaty; but the best way was to tell it all, so there might not be any misunderstanding.

Red Cloud, having shaken hands with the Secretary and Commissioner Parker, seated himself on the floor, and said:

"What I said to the Great Father, the President, is now in my mind. I have only a few words to add this morning. I have become tired of speaking. Yesterday, when I saw the treaty, and all the false things in it, I was mad. I suppose it made you the same. The Secretary explained it this morning, and now I am pleased. As to the goods you talked about, I want what is due and belongs to me. The red people were raised with the bow and arrow, and are all of one nation; but the whites, who are educated and civilized, swindle me; and I am not hard to swindle, because I cannot read and write. We have thirty-two nations (or bands), and have a council-house the same as you have. We held a council before we came here, and the demands I have made upon you from the chiefs I left behind me are all alike. You whites have a chief you go by, but all the chief I go by is God Almighty. When he tells me anything that is for the best, I always go by his guidance. The whites think the Great Spirit has nothing to do with us, but he has. After fooling with us and taking away our property, they will have to suffer for it hereafter. The Great Spirit is now looking at us, and we offer him our prayers.

"When we had a talk at the mouth of Horse Creek, in 1852, you made a chief of Conquering Bear and then destroyed him, and since then we have had no chief. You white people did the same to your great chief. You killed one of our great fathers. The Great Spirit makes us suffer for our wrong-doing. You promised us many things, but you never performed them. You take away everything. Even if you live forty years or fifty years in this world and then die, you cannot take all your goods with you. The Great Spirit will not make me suffer, because I am ignorant. He will put me in a place where I will be better off than in this world. The Great Spirit raised me naked and gave me no arms. Look at me. This is the way I was raised. White men say we are bad, we are murderers, but I cannot see it."

[Red Cloud did not use this slang phrase,—no Indian speaks so,—and the interpreters spoil much of the beauty of idiom in translating what the Indian says. He meant, "I did not so understand it."]

"We gave up our lands whenever the whites came into our country. Tell the Great Father I am poor. In earlier years, when I had plenty of game, I could make a living; I gave land away, but I am too poor for that now. I want something for my land. I want to receive some pay for the lands where you have made railroads. My Father has a great many children out West with no ears, brains, or heart. You have the names to the treaty of persons professing to be chiefs, but I am chief of that nation. Look at me. My hair is straight. I was free born on this land. An interpreter who signed the treaty has curly hair. He is no man. I will see him hereafter. I know I have been wronged. The words of my Great Father never reach me, and mine never reach him. There are too many streams between us. The Great Spirit has raised me on wild game. I know he has left enough to support my children for awhile. You have stolen Denver from me. You never gave me anything for it. Some of our people went there to engage in farming, and you sent your white children and scattered them all away. Now I have only two mounds left, and I want them for myself and people. There is treasure in them. You have stolen mounds containing gold. I have for many years lived with the men I want for my superintendent, agent, and traders, and am well acquainted with them. I know they are men of justice; they do what is right. If you appoint them, and any blame comes, it will not be on you, but on me. I would be willing to let you go upon our land when the time comes; but that would not be until after the game is gone. I do not ask my Great Father to give me anything. I came naked, and will go away naked. I want you to tell my Great Father I have no further business. I want you to put me on a straight line. I want to stop in St. Louis to see Robert Campbell, an old friend." Red Cloud then pointed to a lady in the room, saying, "Look at that woman. She was captured by Silver Horn's party. I wish you to pay her what her captors owe her. I am a man true to what I say, and want to keep my promise. The Indians robbed that lady there, and through your influence I want her to be paid."

Secretary Cox replied to Red Cloud that the treaty showed how the land was to be paid for. They were to be given cattle, agricultural instruments, seeds, houses, blacksmith-shops, teachers, etc., and food and clothing. The land is good in two ways: one is to let the game grow for the hunt; the other, to plow it up and get corn and wheat, and other things out of it, and raise cattle on it. The reason why so many white men live on their land is that they treat it in this way. He would correct Red Cloud in a remark made by him. "The whites do not expect to take their goods with them into the other world. We know as well as the Indians do that we go out of the world as naked as when we came into it; but while here in the world we take pleasure in building great houses and towns, and make good bread to eat.

"We are trying to teach them to do the same things, so that they may be as well off as we are. Here [pointing to Commissioner Parker] is the Commissioner of Indian Affairs, who is a chief among us. He belonged to a race who lived there long before the white man came to this country. He now has power, and white people obey him, and he directs what shall be done in very important business. We will be brethren to you in the same way if you follow his good example and learn our civilization."

Red Cloud responded, "I don't blame him for being a chief. He ought to be one. We are all of one nation."

Secretary Cox.—"Those Indians who become chiefs among us do so by learning the white man's customs, and ceasing to be dependent as children. I was glad to hear Red Cloud say he would not go away angry, General Smith will see that you get good presents. But these are small things compared with the arrangements that will be made to make you prosperous and happy. Some of the Peace Commissioners will go to your country to see that you are well treated. I do not want you to think the days coming are black days. I want you to think they will be bright and happy days. Be of good spirit. If you feel like a man who is lost in the woods, we will guide you out of them to a pleasant place. You will go home two days from now. One day will be spent by General Smith in New York to get you the presents."

Red Cloud replied, "I do not want to go that way. I want a straight line. I have seen enough of towns. There are plenty of stores between here and my home, and there is no occasion to go out of the way to buy goods. I have no business in New York. I want to go back the way I came. The whites are the same everywhere. I see them every day. As to the improvement of the red men, I want to send them here delegates to Congress."

Secretary Cox said he would be guided by General Smith as to the route homeward. He was not particularly anxious the Indians should go to New York. This ended the interview. The Indians shook hands with the Secretary and Commissioner Parker, and then hurried from the room, followed by the crowd of persons who had gathered at the door.

Little Swan's Speech.

Little Swan, a Sioux chief, said to the President about the Indian situation:

"What my Great Father asks for, peace, is all very well. If I had my own way, it would be all right, and there would be no more fighting; but I saw in the Congress, when I went there, on Thursday, that all the big chiefs there did not agree very well. It is the same with my young men. They are not all of one mind; but I will do my best to make them of one mind, and to keep the peace. I am a bad young man, too, and have made much trouble. I did not get to be a big chief by good conduct, but because I was a great fighter, like you, my Great Father."

These words were really delivered. The allusion to Congress and to the President hit the nail on the head; at least, it is thought so.

Spotted Tail in New York.

On the 14th of June, the four lords of the desert, Spotted Tail, Swift Bear, Fast Bear, and Yellow Hair, had a busy day. They began in the morning with a visit to the French frigate, Magicienne, where they were received by Admiral Lefeber and his staff, and a salute was fired in their honor. They were conducted to the admiral's state-room and regaled upon cakes and champagne. The latter they enjoyed immensely, but Captain Poole wisely limited them to one glass each, not desiring to witness a scalping scene on his frigate. After this repast, the red men were conducted all over the ship. The admiral then had one of the fifteen-inch guns loaded with powder, and each one of the Indians pulled the lanyard in turn. This was royal sport for the Indians, and as each gun was fired they looked eagerly for the splash of the ball which they thought was in the cannon. It was impossible to explain to them that the gun was loaded with powder only, as when they visited the Brooklyn navy-yard a shotted gun was fired for their especial edification, and their delight was then to watch for the ball striking the water.

After the visit to the frigate, the Indians returned to the Astor House, where a crowd of five or six hundred people was assembled. The private entrance on Vesey Street was besieged by an excited multitude anxious to get a peep at the "red-skins," but they were disappointed, as the stage drove up to the Barclay Street entrance.

Although they had been to a certain extent amused by what they have seen in New York, still, they were all anxious to get back home. Captain Poole says that the crowds which dogged their footsteps wherever they went annoyed them considerably, and it is owing to this that they have departed so abruptly. Many invitations were sent them, including one from James Fisk, Jr., to visit his steamers, and one from the officers of the turret ship Miantonomah. Spotted Tail, however, declined to accept either, being tired of Eastern life. He also refused to take a trip up the Hudson, saying that he and his brethren all wanted to go home.

Before the Indians' departure from Washington, President Grant handed four hundred dollars to Captain Poole, and directed that each chief should choose presents to the value of one hundred dollars. They were accordingly taken to an up-town store, where each filled a large trunk with articles of various kinds. Combs, brushes, umbrellas, blankets, and beads seemed particularly to please their fancy. Swift Bear wanted to take about a dozen umbrellas, but was dissuaded from it by Captain Poole.

They took a Pacific Railroad car on the Hudson River Railroad, at eight o'clock in the evening.

Red Cloud in New York.

Red Cloud changed his mind, and came on to New York to attend a great meeting of friends of the red men, at Cooper Institute. On the evening of June 16th, the party were treated to a grand reception, at which it was supposed that no less than five thousand were present. Among other things, Red Cloud said:

"I have tried to get from my Great Father what is right and just. I have not altogether succeeded. I want you to believe with me, to know with me, that which is right and just. I represent the whole Sioux nation. They will be grieved by what I represent. I am no Spotted Tail, who will say one thing one day, and be bought for a fish the next. Look at me! I am poor, naked, but I am chief of a nation. We do not ask for riches; we do not want much; but we want our children properly trained and brought up. We look to you for that. Riches here do no good. We cannot take them away with us out of this world, but we want to have love and peace. The money, the riches, that we have in this world, as Secretary Cox lately told me, we cannot take these into the next world. If this is so, I would like to know why the Commissioners who are sent out there do nothing but rob to get the riches of this world away from us. I was brought up among traders and those who came out there in the early times. I had good times with them; they treated me mostly always right; always well; they taught me to use clothes, to use tobacco, to use fire-arms and ammunition. This was all very well until the Great Father sent another kind of men out there,—men who drank whisky; men who were so bad that the Great Father could not keep them at home, so he sent them out there."

Reception of Red Cloud at Home.

Doubtless speculators and contractors were disappointed when they heard, on General Smith's return, of Red Cloud's satisfaction, and what he said about being peaceable, and using his influence among his warriors. A thousand lodges were gathered to receive him, and the demonstrations made over his return exceeded any the oldest Indian had ever seen before.

On the way out, Red Cloud gave General Smith his reason for asking the government for the seventeen horses. He did not really need them, but made up his mind that if he had been sent back on foot from Pine Bluff, or Fort Laramie, his tribes might think he was lightly esteemed by our authorities, and thereupon they might begin to despise him. His influence would decrease, and he might be unsuccessful in preventing war. He merely wished to accept of them as a tribute to his exalted position as a great warrior among his people. The general said that his appearance, with his whole party well mounted, had the desired effect, and Red Cloud's warriors saw at a glance that the chief was believed to be a great warrior by the Great Father at Washington.



CONCLUSION.

Boys love fair play, and I know they will make every allowance for the poor Indian, who is, in his wild state, indeed a savage, born and bred up among the wild beasts of the forest; untutored and cruel to his enemies, whether man or beast. We must take him as we find him, then, and not as some sensation writers would make us believe, to be more noble and generous than many white men. For we may find many noble examples of generosity among them, in freeing captives and forgiving wrongs done to them; but they have been for over two hundred years victims of the white man's dishonest dealings, and I think that we would do pretty much as the Indian does, if we were Indians, and had been taught the lesson of our forefathers' wrongs. The Indian agents have been in former years mostly dishonest, and cheated those they should have remembered were simple children of the forest; and though they were knowing enough to perceive they were badly dealt with and did not get their due, could not tell just where the cheating came in. You remember the story of a white man and an Indian going a hunting on shares. Well, they killed a wild turkey and a buzzard, the latter good for naught. They sat down on a log to divide the game. "Now," said the white man, "You take the buzzard, and I'll take the turkey; or, I'll take the turkey, and you take the buzzard." The Indian opened his eyes wide, and replied, "Seems to me you talk all buzzard to me, and no talk turkey."

Very little "talk turkey" has the Indian experienced in dealing with the whites. Indeed, you can judge of fair dealing, or want of it, when it is known that an agent came out our way to pay off annuities with blankets, etc. These were "shoddy blankets," and when one tribe was paid off with them, the agent bought them all back again with bad whisky, and went on farther, to pay off other tribes in like manner.

So one agent carried out to California some annuity goods to pay off Indians, according to treaty, and among them were several thousand elastics; and yet no Indian wears a stocking!

The bad Indians must be punished, just as bad boys, who do wrong; and the army alone can deal with refractory Indians, whose tender mercies are most cruel to white men, women, and children.

General Sherman came out here in 1868 as one of "the Peace Commission," to personally investigate the whole matter. On his arrival at Cheyenne and at Denver, a large number of pioneers were ready to insult him, because he would not make a speech, and authorize them to band together and kill Indians wherever found![4]

[4] A man whom I had some respect for, said to me at this time, "If we can get up a smart Indian war now, wouldn't it be the making of Cheyenne?" He had an eye to an army contract. General Sherman would probably have called him a "bummer."

This idol of the American people they were not willing to trust to do justice to both parties, after visiting among the tribes on the plains, and in New Mexico, and seen things for himself. Such is human nature. But the general could wait his time, and the judgment of the whole people will be, to give him credit for a far-sighted policy, the result of a wise head and an understanding heart, that swerves neither to the right hand nor the left, so it be in the plain path of duty! Why not believe and trust him in the future, as we have in the past? We are to take care how we draw down upon our nation God's anger for previous years of injustice and bad treatment; and if General Grant had done nothing more to signalize his administration than the appointment of honest agents to look after the welfare of Indians on reservations, while leaving to Generals Sherman and Sheridan the dealing with wild, refractory bands of pagan savages, roaming over the settlements on the plains, to do their murderous work of brutalities that sicken the heart to contemplate, and make to the sufferers a welcome death as speedily as possible,—he would be one of the greatest Presidents we have had.

I have thus tried to give an impartial history of the "Indian Question," showing the characteristics of our white settlers in their treatment of the Indians; and, on the other hand, painting the savage as he is, in his wild, cruel nature, and with whom we have to deal with all the wisdom our government can devise. I have done so with a purpose. This is to show how little Christianity has done thus far to make white men just, fair, and honorable, and to gain the respect of the red man for the Christian's God. It is a sad reflection, too, that we are doing so little, and that the world's conversion is so far, so very far away in the future. There is a dreadful responsibility resting somewhere!

If our religion is not a sham, we must meet the question as it has never been met before. Infidelity has no surer or more deadly weapon than that which it wields to-day against our professions of love for the souls of our fellow-men, while we content ourselves with expressions only of that love. It is hollow, superficial, and full of cant. If our religion does not take a deeper form, and go out in active sympathy and work, it will surely perish, and deserves to perish. Men ask for results, and it is right they should. The tree is known by its fruits. We cannot gather grapes of thorns, or figs of thistles. This is Christ's standard. Do we belong to Him, or are we false, hypocritical children of the Evil One?

Our Saviour said, "It must needs be that offences come; but woe to that man by whom the offence cometh!" Now, if so be that God, who is just, shall require that we atone for all the wrongs perpetrated upon the red men ever since the Mayflower landed her pilgrims on the shores of New England (for there is no repentance for nations at the day of judgment), or that our children shall suffer in some way for it,—who shall say it is not a righteous retribution? "Vengeance is mine, I will repay, saith the Lord."



LORD'S PRAYER IN SIOUX LANGUAGE.

Ate-un-yan-pi, Mar-pi-ya, ekta, nan-ke-cin, Ni-caje, wa-kan-da-pi, kta, Ni-to-ki-con-ze, ukte, Mar-pi-ya, ekta, ni-taw-a-cin, econ-pi, kin, nun-we; au-pe-tu, kin, de, au-pe-tu, iyoki, aguyapi, kin, un-ju, miye.

Qu, un-kix, una, e-ciux-in-yan, ecaun-ki, con-pi, nicun-ki-ci-ca-ju-ju-pi; he, iye-cen, wau-ur-tan-ipi, kui, un-ki-ci-ca-ju-ju, miye. Qa, taku, wani-yu-tan, kin, en, unkayapa, xui, pa, Tuka, taku, vice, cin, etanhan, eunt-da-ku-pi. Wo-ki-con-ze-kin, no-wax-a ki, kin, ga, wouitan, kin, hena-kiy, a, ouihanke, wanin, nitawa, heon. Amen.

The name of God is Wakantanka. The name of the Lord is Itankan.



APOSTLES' CREED.

Wakantanka iyotan Waxaka Atezapikin parpia, maka iyahna kage cin, he wicawada:

Qua Jesus Christ Itankan unyapi, he Cinhintku hece un Mary eciyapi kin, utanhan toupi; Pontius Pilate kakixya, Canicipauega, en okantanpi, te qua rapi; Wanagi yakonpi etka I, Iyamnican ake kini; Wankan marpiya ekta iyaye. Qua Wakantanka, ateyapi iyotan waxaka yanke cin, etapa kin eciy atanhan iyotanka; Heciyatankan meaxta nipi, qua tapi kin, hena yuuytaya nicayaco u kta, Woniya Wakan kin he wicauada; Omniciza, wakan Owaneaya kin Owaneaya kin, Wicaxta Wakan Okodakiciye kin; Woartani kajujupi kin; Wicatancan kini kte cin; Qua wicociououihanke wanin ce cin; Hena ouasin wieawada. Amen.



DISTANCES.

From Omaha to Cheyenne is five hundred and sixteen miles; Cheyenne to Greeley, on Cache-la-poudre River, fifty-four miles; Cheyenne to Denver, one hundred and eleven miles; same to Golden City; Cheyenne to Sherman, thirty-three miles (this is eight thousand two hundred and forty-two feet above the level of the sea); to Fort Sanders, fifty-four miles; Laramie City, fifty-six miles; Salt Lake, five hundred and thirty-five miles; Salt Lake to Lake's Crossing, Truckee River, four hundred and ninety-nine miles; Truckee to Sacramento, one hundred and nineteen miles; thence to San Francisco, one hundred and twenty-four miles; Omaha to San Francisco, one thousand seven hundred and ninety-two miles.

Cheyenne, northwest to Fort Fetterman, one hundred and seventy miles; Fort Reno (abandoned), two hundred and seventy-four miles; Fort Phil. Kearney (abandoned), three hundred and thirty-nine miles; Fort C. F. Smith, four hundred and twenty-nine miles; Helena, Montana, six hundred and nine miles; Junction of Bear River to City of Rocks, one hundred and eighty-one miles; to Boise City, three hundred and ninety-three miles; to Idaho City, four hundred and forty miles; to Owyhee, four hundred and seventy-five miles; to Fort Ellis, Montana, six hundred miles; to Fort Brown, Sweetwater, four hundred and forty-two miles.

THE END.