He wore his long hair braided behind, and banged and plastered with clay in front so that it stood upright, and he dressed in blanket, breech clout, leggings and moccasins, and the lower joints of several of his fingers were cut off in accordance with the Indian custom of mutilating themselves at the burial of a friend. His first appearance to a new teacher who came the following spring caused her no little trepidation, but she soon learned to prize him as her best pupil, and the next year the influence of God's word upon him was seen by his saying, after recounting some of his Gros-Ventre religious fables, in which his belief had been shaken; "I have been coming to school now more than a year. Since reading these books about God and angels I cannot sleep at night, but have had dreams. I think some harm will come to me. I am poor and cannot help myself, but I pray God to keep me from harm, and I want to trust him."
From that time on, we hoped he would take a decided stand for Christ. As yet, none among his people had been converted. A few passages of the Bible and a few words of song had been given to the Gros-Ventres in their own tongue, and every Sabbath there were attentive Indian listeners, but would there ever be a Gros-Ventre convert? "The Bear's Tooth" continued to come to us, and learned to understand quite fully the requirements of our faith. He became a trusted helper in charge of the mission cattle and the milking, working regularly as few Indians would do at Berthold, and he soon had stock of his own in which he took great pleasure. He read the Bible on Sabbath afternoons with one who was soon called to her reward; it was almost her last prayer that he might be saved. He came in spite of dissuasions, jeers, and even persecutions from his people, and yet he took no stand for Christ. Three years after, there were Indian inquirers, and he helped to explain to them the demands of Christ, but they all felt that "the way was too hard for them" and "went away sorrowful."
Some of the young people who had been taken away to school and removed from the opposition of their people had confessed Christ, but there were none to face it here and say that they loved him. "The Bear's Tooth" took a wife in the Indian way, unwilling to marry, and removed, as it seemed, away from our influence, to a claim forty miles up the river from our mission station.
But God dealt with him and afflicted him in the loss of his babes, and of his stock, so that he said, "It seems as though I could acquire nothing. Explain it to me; the Indians say it is because I follow your teaching." I taught him from the book of Job, and the words of Christ. His soul was hungry, and when he came once in two weeks for his government rations, he sought the bread of life at the mission. Finally, after nearly eight years, one summer day he came and sat on a bench in the shade of the house in a little flower garden, and after we had talked awhile, he said to the missionary: "Good Voice, now I can; I will be faithful to my own wife, I will keep Sunday, I will pray and avoid the dances and other heathen customs; when you think best I will come down and be received into the church." That was a glad moment. To clasp the hand of the first Gros-Ventre brother in Christ, won through a strange tongue and from a people who had sat in darkness for eighteen hundred years since the great light shone in Galilee!
I said, "Bring your wife and friends with you to Christ." He went home but soon returned, saying sorrowfully: "My wife and my friends are none of them willing. If I join I think it must be alone." "Well," I said, "let it be so," and it was. His clothes were second-hand and old, and he had no natural attractiveness of appearance; but in a simple, manly, determined way, he made his confession and was baptized before an audience of Indians in the little mission chapel, (July, 1887), a poor Indian, but another Daniel standing alone.
Then, as the man of Gergesa, he went home to tell his neighbors what God had done for him. He had a Bible in Dakota, of which language he understood something, and a few Gros-Ventre translations in writing, and some attempts at hymns, and some pictures. With these he preached, in neighbors' houses, and then he would report to me of his reception, and ask me questions about the Christian life. A veritable man "Friday" had come to me; I was no longer alone. Then why did his health fail, and he forty miles away where I could not see him? But so God willed. Soon they brought me the word: Your friend has gone. I gathered up his last words, questioning his wife and lame old father. He wanted to see his friend and tell him some things. He thought he did see him come in and then go out before he could speak. He said, "I thought it was difficult, but I joined with those who pray, and I find now it is only a short way. I am going above." With his last breath and his Bible open, he asked to be shown the way, that he might go in it.
The influence of a genuine life is strongest at home, and so it comes that the wife is seeking to follow her husband. There are other converts with us now, but we shall never forget this first Gros-Ventre "friend," (madakina); and although the story of his life is not a peculiar one to white men, nay for that very reason, we are glad to write this record of a once lowly, but now glorified, believer.