When I returned to my family I had but seven balls left, but as there was no trader near, I could not at present get any more. With those seven I killed twenty moose and elk. Often times, in shooting an elk or a moose, the ball does not pass quite through, and may be used again.
Late in the fall I went to the Mouse River trading house to get some goods, and there Wa-me-gon-a-biew determined to go and live by himself, but Net-no-kwa preferred to live with me. Before Wa-me-gon-a-biew left me, we met at the Mouse River trading house some of the members of a family that in times long past had quarrelled with the predecessors of Wa-me-gon-a-biew. They were part of a considerable band, strangers to us, and in themselves were far too powerful for us. We heard of their intention to kill Wa-me-gon-a-biew, and as we could not avoid being thrown more or less into their power, we thought best to conciliate their good will, or at least purchase their forbearance by a present. We had two kegs of whiskey, which we gave to the band, presenting one particularly to the head of the family who had threatened us. When they began to drink, I noticed one man, who, with great show of cordiality invited Wa-me-gon-a-biew to drink, and pretended to drink with him. The more effectually to throw my brother off his guard, this man, in due time, began to act like a drunken man, though I could perceive he was perfectly sober, and knew that he had drank very little, if any thing, since we had been together. I had no difficulty to comprehend his intentions, and determined, if possible, to protect Wa-me-gon-a-biew from the mischief intended him. We had, with the hope of securing the friendship of the family of Crees, made our fire very near theirs, and as I found Wa-me-gon-a-biew becoming too drunk to have much discretion, I withdrew him to our camp. Here I had scarce laid him down and thrown his blanket over him, when I found myself surrounded by the hostile family, with their guns and knives in their hands, and I heard them speak openly of killing my brother. Fortunately our present of spirits had nearly overcome the senses of all except the man I have before mentioned, and I regarded him as the most formidable among them. As two of them approached, apparently intending to stab Wa-me-gon-a-biew, I stepped between and prevented them. They then seized me by the arms, which I allowed them to hold without any resistance on my part, knowing that when about to stab me, they must let go at least with one hand each, and intending then to make an effort to escape from them. I grasped firmly in my right hand, and at the same time kept hid in the corner of my blanket, a large and strong knife on which I placed great reliance. Very soon after they had seized me, the Indian on my left, still holding my left hand by his, raised his knife in his right to strike me in the ribs. His companion, who was somewhat drunk, having felt his belt for his own knife, found he had dropped it, and calling out to his companion to wait until he could find his knife that he might help to kill me, quitted my right hand and went towards the fire searching for it. This was my opportunity, and with a sudden spring I disengaged myself from the one who still held my left hand, and at the same time showing him a glimpse of my knife. I was now free and might have secured my own safety by flight but was determined not to abandon Wa-me-gon-a-biew in a situation where I knew for me to leave him, would be certain death. The Indians seemed for a moment astonished at my sudden resistance and escape, and not less so, when they saw me catch up the body of my drunken companion, and at two or three leaps, place him in a canoe on the beach. I lost no time in passing over the small distance between their camp and the trading house. Why they did not fire upon me before I was out of the light of their camp fire, I cannot tell. Perhaps they were somewhat intimidated at seeing me so well armed, so active, and so entirely sober, which last circumstance gave me an evident advantage over most of them.
Shortly after this Wa-me-gon-a-biew left me according to his previous determination, and I went to live by myself at a place on the Assinneboin River. I had been here but a few days when A-ke-wah-zains, a brother of Net-no-kwa, came to stay at our lodge. He had not been long with us when we one day discovered a very old man, in a small wooden canoe, coming up the river. A-ke-wah-zains immediately knew him to be the father of the men from whom I had so lately rescued Wa-me-gon-a-biew. The old man came promptly to the shore when called, but it soon appeared that he was ignorant of what had passed between his children and us. A-ke-wah-zains, as he related these affairs to him, became excessively enraged, and it was not without difficulty I prevented him from murdering the helpless old man on the spot. I was content to suffer him to take part of the rum the old man had brought, and I assisted the latter to escape immediately, as I knew it would be unsafe for him to remain among us after his liquor had begun to have its effect.
The same evening A-ke-wah-zains asked me for my gun, which was a long, heavy, and very excellent one, in exchange for his, which was short and light. I was unwilling to exchange, though I did not as yet know how great was the disparity between the two pieces, and though Net-no-kwa was unwilling I should exchange, I did not know how to refuse the man’s request, such a thing being almost unknown among the Indians of this country.
Shortly after this, I killed an old she bear which was perfectly white. She had four cubs, one white, with red eyes, and red nails, like herself; one red, (brown?) and two black. In size, and other respect, she was the same as the common black bear, but she had nothing black about her except the skin of the lips. The fur of this kind is very fine, but not so highly valued by the traders as the red. The old one was very tame, and I killed her without difficulty. Two of the young I shot in the hole, and two escaped into a tree. I had but just shot them when there came along three men, attracted, probably, by the sound of my gun. As these men were very hungry, I took them home with me, fed them, and gave each of them a piece of meat to carry home. Next day I chased another bear into a low poplar tree, when I became convinced of the worthlessness of the gun I had from A-ke-wah-zains, for I shot fifteen times without killing the bear, and was compelled, at last, to climb into the tree and put the muzzle of my gun close to his head, before I could kill him. A few days afterwards, as I was hunting, I started at the same moment an elk and three young bears, and two of them fell. As I thought one or both of them must be only wounded, I sprang immediately towards the root of the tree, but had scarce reached it, when I saw the old she bear come jumping in an opposite direction. She caught up the cub which had fallen nearest her, and raising it with her paws, while she stood on her hind feet, holding it as a woman holds her child. She looked at it for a moment, smelled the ball hole which was in its belly, and perceiving it was dead, dashed it down, and came directly towards me, gnashing her teeth and walking so erect that her head stood as high as mine. All this was so sudden that I had scarce re-loaded my gun, having only time to raise it when she came within reach of the muzzle. I was now made to feel the necessity of a lesson the Indians had taught me, and which I very rarely neglected, namely, after discharging my gun, to think of nothing else before loading it again.
In about a month that I remained here, I killed, notwithstanding the poorness of my gun, twenty-four bears and about ten moose. Having now a great deal of bear’s fat which we could not eat, I visited the sunjegwun I had made, where I killed the twenty moose with seven balls, and put the fat into it. At length, when provisions became very scarce, I returned with my family to this place, expecting to live until spring on the meat I had saved, but I found that Wa-me-gon-a-biew, with his own family and several others, had been there, broken it open, and taken away every pound of meat. Being thus reduced to the apprehension of immediate starvation, I was compelled to go in pursuit of buffalo. Fortunately the severity of the winter now drove these animals in towards the woods, and in a very few days I killed plenty of them. I was now joined by Wa-me-gon-a-biew and other Indians. We were encamped at a little grove of trees in the prairie. It happened one night that the old woman, as well as several others of our family, dreamed of a bear close to our lodge. Next morning I searched for him, and found him in his hole. I shot him, and waiting a moment for the smoke to clear away, as I saw him lying at the bottom, I went down head foremost to draw him out. As my body partly filled the hole, and excluded the light, I did not perceive that he was alive until I laid my hand on him. He then turned and sprang upon me. I retreated as fast as I could, but all the way he was snapping his teeth so near me that I felt his breath warm on my face. He might have seized me at any moment, but did not. I caught my gun as I leaped from the mouth of the den, the bear pursuing me very closely. As soon as I thought I had gained a little distance, I fired behind me, and broke his jaw, and soon killed him. Afterwards I became more cautious about going down into bear’s holes before I had ascertained that the animals were dead. Late in winter the buffalo were so plenty about us that we killed them with bows, and caught some of the younger ones with nooses of leather.
As the sugar season came on we went to Pe-kau-kau-ne Sah-ki-e-gun, (Buffalo Hump Lake,) two days’ journey from the head of Pembinah River, to hunt beavers. We took our wives to the hunting grounds, but left old Net-no-kwa with the children to make sugar. It was now our object to kill beaver enough to enable us to purchase each a good horse, intending to accompany the war-party against the Sioux the ensuing summer. In ten days I killed forty-two large and fine beavers, and Wa-me-gon-a-biew about as many. With these we repaired to the Mouse River trading-house to buy horses. Mr. M’Kie had promised to sell me a very large and beautiful horse of his, which I had before seen, and I was much dissatisfied when I found the horse had been sold to the North West Company. I told him, since the horse had gone to the north west, the beavers might go there also. So crossing to the other side, I bought a large gray mare for thirty beaver skins. This was, in some respects, as good a horse as the other, but it did not please me as well. Wa-me-gon-a-biew also bought a horse from the Indians, and then we returned to Great Wood River to look for old Net-no-kwa, but she had gone to Red River, whither we followed her.
As we remained for some time at the mouth of the Assinneboin, many Indians gathered around us, and among others, several of my wife’s relatives, whom I had not before seen. Among these was an uncle who was a cripple, and had not for years been able to walk. As he had only heard that I was a white man, he supposed that I could not hunt. When he saw my wife, he said to her, “Well, my daughter, I hear you are married. Does your husband ever kill any game?” “Yes,” said she, “if a moose or an elk has lost his road, or wants to die, and comes and stands in his path, he will some times kill him.” “He has gone to hunt to-day, has he not? If he kills any thing I shall go and bring it in, and you will give me the skin to make some moccasins.” This he said in derision, but I gave him the skin of the elk I killed that day to make his moccasins, and continuing to be successful, I gave game to all my wife’s relatives, and soon heard no more of their ridicule. After some time, the game was exhausted, and we found it necessary to disperse in various directions. I went about ten miles up the Assinneboin, where we found two lodges under a man called Po-ko-taw-ga-maw, (the little pond.) These people were relatives of my wife. When we first arrived, the wife of Po-ko-taw-ga-maw happened to be cooking a moose’s tongue for her husband, who had not yet returned from hunting. This she gave us immediately, and would, perhaps, have farther relieved our distress had not the man then arrived. After this, they gave us nothing, though our little children were crying for hunger, and they had plenty of meat about their lodge. It was now too late, and I too much fatigued to go a hunting that evening, nevertheless I would not suffer the women to buy meat from them, as they wished to do. At the earliest appearance at dawn on the ensuing morning, I took my gun, and standing at the door of my lodge, I said purposely in a loud voice, “Can none but Po-ko-taw-ga-maw kill elks?” My wife came out of my lodge, and handed me a piece of dried meat, about as large as my hand, which she said her sister had stolen to give to her. By this time, many of the people had come out of the lodges, and I threw the piece of meat from me, among the dogs, saying, “Shall such food as this be offered to my children, when there are plenty of elks in the woods?” Before noon I had killed two fat elks, and returned to my lodge with a heavy load of meat. I soon killed great numbers of buffaloes, and we dispersed ourselves about to make dry meat, preparatory to leaving our families to go on the proposed war-party. We then returned to the woods to select some good elk and moose skins for moccasins. The skins of animals living in the open prairies are tender, and do not make good leather.
As we were one day travelling through the prairie, we looked back and saw at a distance a man loaded with baggage, and having two of the large Ta-wa-e-gun-num, or drums used in the ceremonies of the Waw-be-no. We looked to our young women for an explanation, as we soon recognized the approaching traveller to be no other than Pich-e-to, one of the band of inhospitable relatives we had lately left. The face of Skwaw-shish, the Bow-we-tig girl, betrayed the consciousness of some knowledge respecting the motives of Pich-e-to.
At this time, the Waw-be-no was fashionable among the Ojibbeways, but it has ever been considered by the older and more respectable men as a false and dangerous religion. The ceremonies of the Waw-be-no differ very essentially from those of the Metai, and are usually accompanied by much licentiousness and irregularity. The Ta-wa-e-gun used for a drum in this dance, differs from the Woin Ah-keek, or Me-ti-kwaw-keek, used in the Me-tai, it being made of a hoop of bent wood like a soldier’s drum, while the latter is a portion of the trunk of a tree, hollowed by fire, and having the skin tied over it. The She-zhe-gwun, or rattle, differs also in its construction from that used in the Metai. In the Waw-be-no, men and women dance and sing together, and there is much juggling and playing with fire. The initiated take coals of fire, and red hot stones in their hands, and sometimes in their mouths. Sometimes they put powder on the insides of their hands, first moistening them, to make it stick; then by rubbing them on coals, or a red hot stone, they make the powder burn. Sometimes one of the principal performers at a Waw-be-no, has a kettle brought and set down before him, which is taken boiling from the fire, and before it has time to cool, he plunges his hands to the bottom, and brings up the head of the dog, or whatever other animal it may be which had been purposely put there. He then, while it remains hot, tears off the flesh with his teeth, at the same singing and dancing madly about. After devouring the meat, he dashes down the bone, still dancing and capering as before. They are able to withstand the effects of fire and of heated substances by what they would persuade the ignorant to be a supernatural power, but this is nothing else than a certain preparation, effected by the application of herbs, which make the parts to which they are applied insensible to fire. The plants they use are the Wa-be-no-wusk, and Pe-zhe-ke-wusk. The former grows in abundance on the island of Mackinac, and is called yarrow by the people of the United States. The other grows only in the prairies. These they mix and bruise, or chew together, and rub over their hands and arms. The Waw-be-no-wusk, or yarrow, in the form of a poultice, is an excellent remedy for burns, and is much used by the Indians, but the two when mixed together seem to give to the skin, even of the lips and tongue, an astonishing power of resisting the effects of fire.