his friend presented to his eyes all the features of the man with whom he was in a state of hostility. It is impossible to express the horror which struck him, when he awoke from that delusion. He was so shocked, that from that moment, he resolved never more to taste of the maddening potion, of which he was convinced the devil was the inventor; for that it could only be the Evil Spirit' who made hi see his enemy when his friend was before him, and produced so strong a delusion on his bewildered senses, that he actually killed him. From that time until his death, which happened thirty years afterwards, he never drank a drop of ardent spirits, which he always called 'the devil's blood;' and was firmly persuaded that the devil, or some of his infernal spirits, had a hand in preparing it.

FIDELITY INCULCATED.

Among the North American Indians, one of the first lessons they inculcate on their children, is duty to their parents, and respect for old age; and there is not among the most civilized nations, any people who more strictly observe the duty of filial obedience. A father need only to say, in the presence of his children, "I want such a thing done"- "I want one of my children to go upon such an errand"- "Let me see who is the good child that will do it." The word good operates as it were by magic, and the children immediately vie with each other to comply with the parent's wishes. If a father sees an old decrepid man or woman pass by, led along by a child, he will draw the attention of his own children to the object, by saying, "What a good child that must be, which pays such attention to the aged! That child, indeed, looks forward to the time when it will likewise be old, and need its children's help." Or he will say, "May the Great Spirit, who looks upon. him, grant this good child a long life!"

METEMPSYCHOSIS.

The transmigration of souls is a standard doctrine among most, if not all, of the numerous tribes of Savages in North America. They believe, too, in a guardian spirit belonging to every individual, and is called his TOTEM. They suppose this spirit to assume the shape of some beast or other; and, therefore, will never hunt, kill, nor eat the animal supposed to be thus inspired or inhabited.

Long, an Indian trader, tells us, that a Chippewa, who had passed some days at his house, and whose Totem was a bear, dreamed (as he afterwards said) that if he would go to a certain piece of swampy ground, at the foot of a high mountain, about five days march from Long's house, he would there find a large herd of moose, elks, and other animals; he must be accompanied, however, by as many as ten good hunters. On awaking, he acquainted his band with the dream, and desired them to go with him. But they refused, on the score of their own hunting-grounds being considerably nearer than those he had dreamed of. Not yet discouraged, and bound, as he believed, to follow the object of his dream, he concluded to go alone. He did so; and having come in sight of game in a few days, he discharged his musket, and killed a bear. Surprised and shocked by the inadvertent outrage thus committed upon his Totem, he fell down in despair, and lay nearly senseless for sometime; but at last recovered his composure, and was making the best of his way back to Long's station, when another bear happened to fall in with him, and (he probably making no resistance) pulled him down as he passed along, and scratched him rather harshly in the face. He related the whole event at his return, adding, in the simplicity of his superstition, that the bear enquired what induced him to kill his Totem. He replied, that he was not aware of the animal being among the herd which he fired upon; and that he was exceedingly grieved for his offence, and earnestly desired to be forgiven. Upon this satisfactory acknowledgment, the bear suffered him to go his way, with a caution to inform his fellow-savages of the particulars, and to behave better in future. He looked

at Long, with great earnestness, as he entered his house"O, Beaver," said he mournfully, "my faith is lost, my Totem is angry, I shall never be able to hunt again!"

AN OTTO COUNCIL AND DANCE.

The Otto nation of Indians is distinguished by the name of WAH-TOH-TA-NA. The permanent village of this nation is composed of large dirt lodges, and is situated on the river Platte, or Nebreska, about forty miles above its confluence with the Missouri. They are represented by travellers, as a brave and generous people, manifesting but little of the treachery and barbarity which so generally prevail among the Indian tribes.

Major Long, of the United States army, in 1819, was despatched by Government with a party for western exploration. On his arrival at Council Bluff, up the Missouri, a council was held by one hundred Ottoes, seventy Missouries (the remnant of a once powerful nation, but now amalgamated with the Ottoes,) and fifty or sixty of the Soways. The Indians arranged themselves agreeably to their tribes, on puncheon benches, prepared for them, and which described a semicircle, on the cord of which sat the Whites, with Major O'Fallen and his interpreters in the centre. The council was opened by a few rounds from the howitzers; sentinels walked to and fro, behind the benches, and a handsome standard waved before the assembly. Major O'Fallen rose, and addressed his auditors in a very animated manner. Suitable replies were given by Shongatonga, the Crenier, and others, with extravagant gesticulation, which is one of the prominent features of Indian oratory.

At the termination of the council, presents were made to the Indians, of blankets, tobacco, guns, powder, &c. and to the Whites, of sundry robes, skins, &c.

To amuse the Whites, the Indians resolved to perform their extraordinary dancing ceremonies, with which they usually honour brave or distinguished persons. The following description is from Major Long:

"The amusement of dancing was commenced by striking up their rude instrumental and vocal music; the former consisting of a gong made of a large keg, over one of the ends of which a skin was stretched, which was struck by a small stick, and another instrument, consisting of a stick of firm wood, notched like a saw, over the teeth of which a smaller stick was rubbed forcibly backward and forward. With these, rude as they were, very good time was preserved with the vocal performers, who sat round them, and by all the natives as they sat, in the inflection of their bodies or the movements of their limbs. After the lapse of a little time, three individuals leaped up, and danced around for a few minutes; then, at a concerted signal of the master of the ceremonies, the music ceased, and they retired to their seats, uttering a loud noise, which, by patting the mouth rapidly with the hand, was broken into a succession of similar sounds, somewhat like the hurried barking of a dog.* Several sets of dancers succeeded, each terminating as the first. In the intervals of the dances, a warrior would step forward, and strike a flag-staff they had erected, with a stick, whip, or other weapon, and recount his martial deeds. This ceremony is termed striking the post, and whatever is then said, may be relied upon as rigid truth, being delivered in the presence of many a jealous warrior and witness, who could easily detect, and would immediately disgrace the striker for exaggeration or falsehood. This is called the beggar's dance-during which, some presents are always expected by the performers; as tobacco, whiskey, or trinkets. But on this occasion, as none of these articles were immediately offered, the amusement was not, at first, distinguished by much activity.

"The master of the ceremonies continually called aloud to them to exert themselves, but still they were somewhat dull and backward. Iëtan now stepped forward, and lashed a post with his whip, declaring that he would punish those that did not dance. This threat, from one whom they had vested with authority for this occasion, had a

* It is remarkable, that this practice is common to all the North American tribes of Savages.-ED.

VOL. II.-G

manifest effect upon his auditors, who were presently highly wrought up, by the sight of two or three little mounds of tobacco twist, which were now laid before them, and appeared to infuse new life.

"After lashing the post, and making his threat, Iëtan went on to narrate his martial exploits. He had stolen horses seven or eight times from the Konzas; he had first struck the bodies of three of that nation slain in battle. He had stolen horses from the letan nation, and had struck one of their dead. He had stolen horses from the Pawnees, and struck the body of one Pawnee Loup. He had stolen horses several times from the Omawhahs, and once from the Puncas. He had struck the bodies of two Sioux. On a war party, in company with the Pawnees, he had attacked the Spaniards, and penetrated into one of their camps; the Spaniards-excepting a man and a boyfled, himself being at a distance before his party; he was shot at and missed by the man, whom he immediately shot down and struck. This, my father,' said he, is the only material act of my life that I am ashamed of.'

"After several rounds of dancing, and of striking at the post, by the warriors, Mi-a-ke-ta, or The Little Soldier, a war-worn veteran, took his turn to strike the post. He leaped actively about, and strained his voice to its utmost pitch, whilst he portrayed some of the scenes of blood in which he had acted. He had struck dead bodies of individuals of all the Red nations around; Osages, Konzas, Pawnee Loups, Pawnee Republicans, Grand Pawnees, Puncas, Omawhaws, Sioux, Padoucas, La Plain, or Bald Heads, letans, Sacs, Foxes, and Ioways. He had struck eight of one nation, seven of another, &c.

"He was proceeding with his account, when Iëtan ran up to him, put his hand upon his mouth, and respectfully led him to his seat. This act was no trifling compliment to the well-known brave; it indicated, that he had so many glorious achievements to speak of, that he would occupy so much time, as to prevent others from speaking; and, moreover, put to shame the other warriors, by the contrast of his actions with theirs.

"Their physical action in dancing is principally confined to leaping a small distance from the ground, with