LA BONTE and his companions proceeded up the river, the Black Hills on their left hand, from which several small creeks or feeders swell the waters of the North Fork. Along these they hunted unsuccessfully for beaver sign, and it was evident the spring hunt had almost exterminated the animal in this vicinity. Following Deer Creek to the ridge of the Black Hills, they crossed the mountain on to the waters of the Medicine Bow, and here they discovered a few lodges, and La BontÉ set his first trap. He and old Luke finding cuttings near the camp, followed the sign along the bank, until the practiced eye of the latter discovered a slide, where the beaver had ascended the bank to chop the trunk of a cottonwood, and convey the bark to its lodge. Taking a trap from his sack, the old hunter, after setting the trigger, placed it carefully under the water, where the slide entered the stream, securing the chain to the stem of a sapling on the bank; while a stick, also attached to the trap by a thong, floated down the stream, to mark the position of the trap should the animal carry it away. A little further on, and near another run, three traps were set; and over these Luke placed a little stick, which he first dipped into a mysterious-looking phial containing his "medicine." *

The next morning they visited the traps, and had the satisfaction of finding three fine beaver secured in the first three they visited, and the fourth, which had been carried away, they discovered by the float-stick a little distance down the stream, with a large drowned beaver between its teeth.

The animals being carefully skinned, they returned to camp with the choicest portions of the meat, and the tails, on which they most luxuriously supped; and La BontÉ was fain to confess that all his ideas of the superexcellence of buffalo were thrown in the shade by the delicious beaver-tail, the rich meat of which he was compelled to allow was "great eating," unsurpassed by tenderloin or "boudin," or other meat of whatever kind he had eaten of before.

The country where La BontÉ and his companions were trapping is very curiously situated in the extensive bend of the Platte which incloses the Black Hill range on the north, and which bounds the large expanse of broken tract known as the Laramie Plains, their southern limit being the base of the Medicine Bow Mountains. From the north-western corner of the bend, an inconsiderable range extends to the westward, gradually increasing in height until it reaches an elevated plain, which forms a break in the stupendous chain of the Rocky Mountains, and affords the easy passage now known as the Great, or South Pass. So gradual is the ascent of this portion of the mountain, that the traveler can scarcely believe he is crossing the dividing ridge between the waters which flow into the Atlantic and Pacific Oceans, and that in a few minutes he can fling two sticks into two neighboring streams, one to be carried thousands of miles, traversed by the eastern waters in their course to the Gulf of Mexico, the other to be borne a lesser distance to the Gulf of California.

The country is frequented by the Crows and Snakes, who are at perpetual war with the Shians and Sioux, following them often far down the Platte, where many bloody battles have taken place. The Crows are esteemed friendly to the whites; but when on war expeditions, and "hair" their object, it is always dangerous to fall in with Indian war-parties, and particularly in the remote regions of the mountains, where they do not anticipate retaliation.

Trapping with tolerable success in this vicinity, the hunters crossed over, as soon as the premonitory storms of approaching winter warned them to leave the mountains, to the waters of Green River, one of the affluents of the Colorado, intending to winter at a rendezvous to be held in Brown's Hole—an inclosed valley so called—which, abounding in game, and sheltered on every side by lofty mountains, is a favorite wintering-ground of the mountaineers. Here they found several trapping bands already arrived; and a trader from the Uintah country, with store of powder, lead, and tobacco, prepared to ease them of their hard-earned peltries.

Singly, and in bands numbering from two to ten, the trappers dropped into the rendezvous; some with many pack-loads of beaver, others with greater or less quantity, and more than one on foot, having lost his animals and peltry by Indian thieving. Here were soon congregated many mountaineers, whose names are famous in the history of the Far West. Fitzpatrick and Hatcher, and old Bill Williams, well-known leaders of trapping parties, soon arrived with their bands. Sublette came in with his men from Yellow Stone, and many of Wyeth's New Englanders were there. Chabonard with his half-breeds, Wah-keitchas all, brought his peltries from the lower country; and half-a-dozen Shawanee and Delaware Indians, with a Mexican from Taos, one Marcelline, a fine strapping fellow, the best trapper and hunter in the mountains, and ever first in the fight. Here, too, arrived the "Bourgeois" traders of the "North West * Company," with their superior equipments, ready to meet their trappers, and purchase the beaver at an equitable value; and soon the trade opened, and the encampment assumed a busy appearance.

A curious assemblage did the rendezvous present, and representatives of many a land met there. A son of la belle France here lit his pipe from one proffered by a native of New Mexico. An Englishman and a Sandwich Islander cut a quid from the same plug of tobacco. A Swede and an old Virginian puffed together. A Shawanee blew a peaceful cloud with a scion of the Six Nations. One from the Land of Cakes—a canny chiel—sought to "great round" (in trade) a right "smart" Yankee, but couldn't "shine."

The beaver went briskly, six dollars being the price paid per lb. in goods—for money is seldom given in the mountain market, where beaver is cash, for which the articles supplied by the traders are bartered. In a very short time peltries of every description had changed hands, either by trade, or by gambling with cards and betting. With the mountain-men bets decide every question that is raised, even the most trivial; and if the editor of "Bell's Life" were to pay one of these rendezvous a winter visit, he would find the broad sheet of his paper hardly capacious enough to answer all the questions which would be referred to his decision.

Before the winter was over, La BontÉ had lost all traces of civilized humanity, and might justly claim to be considered as "hard a case" as any of the mountaineers then present. Long before the spring opened, he had lost all the produce of his hunt and both his animals, which, however, by a stroke of luck, he recovered, and wisely held on to for the future. Right glad when spring appeared, he started from Brown's Hole, with four companions, to hunt the Uintah or Snake country, and the affluents of the larger streams which rise in that region and fall into the Gulf of California.

In the valley of the Bear River they found beaver abundant, and trapped their way westward until they came upon the famed locality of the Beer and Soda Springs—natural fountains of mineral water, renowned amongst the trappers as being "medicine" of the first order.

Arriving one evening, about sundown, at the Bear Spring, they found a solitary trapper sitting over the rocky basin, intently regarding, with no little awe, the curious phenomenon of the bubbling gas. Behind him were piled his saddles and a pack of skins, and at a little distance a hobbled Indian pony fed amongst the cedars which formed a grove round the spring. As the three hunters dismounted from their animals, the lone trapper scarcely noticed their arrival, his eyes being still intently fixed upon the water. Looking round at last, he was instantly recognized by one of La BontÉ's companions, and saluted as "Old Rube." Dressed from head to foot in buckskin, his face, neck, and hands appeared to be of the same leathery texture, so nearly did they assimilate in color to the materials of his dress. He was at least six feet two or three in his moccasins, straight-limbed and wiry, with long arms ending in hands of tremendous grasp, and a quantity of straight black hair hanging on his shoulders. His features, which were undeniably good, wore an expression of comical gravity, never relaxing into a smile, which a broad good-humored mouth could have grinned from ear to ear.

"What, boys!" he said, "will you be simple enough to camp here alongside these springs? Nothing good ever came of sleeping here, I tell you, and the worst kind of devils are in those dancing waters."

"Why, old hoss," cried La BontÉ, "what brings you hyar then, and camp at that?"

"This nigger," answered Rube, solemnly, "has been down'd upon a sight too often to be skeared by what can come out from them waters; and thar am't a devil as hisses thar as can shine with this child, I tell you. I've tried him onest, an' fout him to clawin' away to Eustis; * and if I draws my knife again on such varmint, I'll raise his hair, as sure as shootin'."

Spite of the reputed dangers of the locality, the trappers camped on the spot, and many a draught of the delicious sparkling water they quaffed in honor of the "medicine" of the fount. Rube, however, sat sulky and silent, his huge form bending over his legs, which were crossed, Indian fashion, under him, and his long bony fingers spread over the fire, which had been made handy to the spring. At last they elicited from him that he had sought this spot for the purpose of "making medicine" having been persecuted by extraordinary ill-luck, even at this early period of his hunt—the Indians having stolen two out of his three animals, and three of his half-dozen traps. He had therefore sought the springs for the purpose of invoking the fountain spirits, which, a perfect Indian in his simple heart, he implicitly believed to inhabit their mysterious waters. When the others had, as he thought, fallen asleep, La BontÉ observed the ill-starred trapper take from his pouch a curiously-carved red stone pipe, which he carefully charged with tobacco and kinnik-kinnik. Then approaching the spring, he walked three times round it, and gravely sat himself down. Striking fire with his flint and steel, he lit his pipe, and bending the stem three several times towards the water, he inhaled a vast quantity of smoke, and bending back his neck and looking upwards, puffed it into the air. He then blew another puff towards the four points of the compass, and emptying the pipe into his hand, cast the consecrated contents into the spring, saying a few Indian "medicine" words of cabalistic import. Having performed the ceremony to his satisfaction, he returned to the fire, smoked a pipe on his own hook, and turned into his buffalo-robe, conscious of having done a most important duty.

In the course of their trapping expedition, and accompanied by Rube, who knew the country well, they passed near the Great Salt Lake, a vast inland sea, whose salitrose waters cover an extent of upwards of one hundred and forty miles in length, by eighty in breadth. Fed by several streams, of which the Big Bear River is the most considerable, this lake presents the curious phenomenon of a vast body of water without any known outlet. According to the trappers, an island, from which rises a chain of lofty mountains, nearly divides the north-western portion of the lake, whilst a smaller one, within twelve miles of the northern shore, rises six hundred feet from the level of the water. Rube declared to his companions that the larger island was known by the Indians to be inhabited by a race of giants, with whom no communication had ever been held by mortal man; and but for the casual wafting to the shores of the lake of logs of gigantic trees, cut by axes of extraordinary size, the world would never have known that such a people existed. They were, moreover, white as themselves, and lived upon corn and fruits, and rode on elephants, &c.

Whilst following a small creek at the southwest extremity of the lake, they came upon a band of miserable Indians, who, from the fact of their subsisting chiefly on roots, are called the Diggers. At first sight of the whites they immediately fled from their wretched huts, and made towards the mountains; but one of the trappers, galloping up on his horse, cut off their retreat, and drove them like sheep before him back to their village. A few of these wretched creatures came into camp at sundown, and were regaled with such meat as the larder afforded. They appeared to have no other food in their village but bags of dried ants and their larvae, and a few roots of the yampah. Their huts were constructed of a few bushes of greasewood, piled up as a sort of windbreak, in which they huddled in their filthy skins. During the night they crawled up to the camp and stole two of the horses, and the next morning not a sign of them was visible. Now La BontÉ witnessed a case of mountain law, and the practical effects of the lex talionis of the Far West.

The trail of the runaway Diggers bore to the north-west, or along the skirt of a barren waterless desert, which stretches far away from the southern shores of the Salt Lake to the borders of Upper California. La BontÉ, with three others, determined to follow the thieves, recover their animals, and then rejoin the other two (Luke and Rube) on a creek two days' journey from their present camp. Starting at sunrise, they rode on at a rapid pace all day, closely following the trail, which led directly to the north-west, through a wretched sandy country, without game or water. From the appearance of the track, the Indians must still have been several hours ahead of them, when the fatigue of their horses, suffering from want of grass and water, compelled them to camp near the head of a small water-course, where they luckily found a hole containing a little water, and whence a broad Indian trail passed, apparently frequently used. Long before daylight they were again in the saddle, and, after proceeding a few miles, saw the lights of several fires a short distance ahead of them. Halting here, one of the party advanced on foot to reconnoiter, and presently returned with the intelligence that the party they were in pursuit of had joined a village numbering thirty or forty huts.

Loosening their girths, they permitted their tired animals to feed on the scanty herbage which presented itself, whilst they refreshed themselves with a pipe of tobacco—for they had no meat of any description with them, and the country afforded no game. As the first streak of dawn appeared in the east, they mounted their horses, after first examining their rifles, and moved cautiously towards the Indian village. As it was scarcely light enough for their operations, they waited behind a sandhill in the vicinity until objects became more distinct; and then, emerging from their cover with loud war-whoops, they charged abreast into the midst of the village.

As the frightened Indians were scarcely risen from their beds, no opposition was given to the daring mountaineers, who, rushing upon the flying crowd, discharged their rifles at close quarters, and then, springing from their horses, attacked them knife in hand, and only ceased the work of butchery when nine Indians lay dead upon the ground. All this time the women, half dead with fright, were huddled together on the ground, howling piteously; and the mountaineers, advancing to them, whirled their lassos round their heads, and, throwing the open nooses into the midst, hauled out three of them, and securing their arms in the rope, bound them to a tree, and then proceeded to scalp the dead bodies. Whilst they were engaged in this work, an old Indian, withered and grisly, and hardly bigger than an ape, suddenly emerged from a rock, holding in his left hand a bow and a handful of arrows, whilst one was already drawn to the head. Running towards them, and almost before the hunters were aware of his presence, he discharged an arrow at a few yards' distance, which buried itself in the ground not a foot from La BontÉ's head as he bent over the body of the Indian he was scalping; and hardly had the whiz ceased, when whirr flew another, striking him in his right shoulder. Before the Indian could fit a third arrow to his bow, La BontÉ sprang upon him, seized him by the middle, and spinning his pigmy form round his head as easily as he would have twirled a tomahawk, he threw him with tremendous force on the ground at the feet of one of his companions, who, stooping down, coolly thrust his knife into the Indian's breast, and quickly tore off his scalp.

The slaughter over, without casting an eye to the captive squaws, the trappers proceeded to search the village for food, of which they stood much in need. Nothing, however, was found but a few bags of dried ants, which, after eating voraciously of, but with wry mouths, they threw aside, saying the food was worse than "poor bull." They found, however, the animals they had been robbed of, and two more besides—wretched half-starved creatures; and on these mounting their captives, they hurried away on their journey back to their companions, the distance being computed at three days' travel from their present position. However, they thought, by taking a more direct course, they might find better pasture for their animals, and water, besides saving at least half a day by the short cut.

To their cost, they proved the old saying, that "a short cut is always a long road," as will be presently shown.

It has been said that from the south-western extremity of the Great Salt Lake a vast desert extends for hundreds of miles, unbroken by the slightest vegetation, destitute of game and water, and presenting a cheerless expanse of sandy plain or rugged mountain, thinly covered with dwarf pine or cedar, the only evidence of vegetable life. Into this desert, ignorant of the country, the trappers struck, intending to make their short cut; and, traveling on all day, were compelled to camp at night without water or pasture for their exhausted animals, and themselves ravenous with hunger and parched with thirst. The next day three of their animals gave out, and they were fain to leave them behind; but imagining that they must soon strike a creek, they pushed on until noon, but still no water presented itself, nor a sign of game of any description. The animals were nearly exhausted, and a horse which could scarcely keep up with the slow pace of the others was killed, and its blood greedily drunk—a portion of the flesh being eaten raw, and a supply carried with them for future emergencies.

The next morning two of the horses lay dead at their pickets, and one only remained, and this in such a miserable state that it could not possibly have traveled six miles further. It was therefore killed, and its blood drunk, of which, however, the captive squaws refused to partake. The men began to feel the effects of their consuming thirst, which the hot horse's blood only served to increase; their lips became parched and swollen, their eyes bloodshot, and a giddy sickness seized them at intervals. About mid-day they came in sight of a mountain on their right hand, which appeared to be more thickly clothed with vegetation; and arguing from this that water would be found there, they left their course and made towards it, although some eight or ten miles distant. On arriving at the base, the most minute search failed to discover the slightest traces of water, and the vegetation merely consisted of dwarf pinon and cedar. With their sufferings increased by the exertion they had used in reaching the mountain, they once more sought the trail, but every step told on their exhausted frames. The sun was very powerful; the sand over which they floundered was deep and heavy; and, to complete their sufferings, a high wind blew it in their faces, filling their mouths and noses with its searching particles.

Still they struggled onwards manfully, and not a murmur was heard until their hunger had entered the second stage upon the road to starvation. They had now been three days without food or water, under which privation nature can hardly sustain herself for a much longer period.

On the fourth morning the men looked wolfish, their captives following behind in sullen and perfect indifference, occasionally stooping down to catch a beetle if one presented itself, and greedily devouring it. A man named Forey, * a Canadian half-breed, was the first to complain. "If this lasted another sundown," he said, "some of them would be rubbed out; that meat had to be raised anyhow; and for his part, he knew where to look for a feed, if no game was seen before they put out of camp on the morrow; and meat was meat, anyhow they fixed it."

No answer was made to this, though his companions well understood him: their natures as yet revolted against the last expedient. As for the three squaws, all of them young girls, they followed behind their captors without a word of complaint, and with the stoical indifference to pain and suffering which alike characterizes the haughty Delaware of the North and the miserable stunted Digger of the deserts of the Far West. On the morning of the fifth day the party were seated round a small fire of pinon, hardly able to rise and commence their journey, the squaws squatting over another at a little distance, when Forey commenced again to suggest that, if nothing offered, they must either take the alternative of starving to death—for they could not hope to last another day:—or have recourse to the revolting extremity of sacrificing one of the party to save the lives of all. To this, however, there was a murmur of dissent, and it was finally resolved that all should sally out and hunt, for a deer-track had been discovered near the camp, which, although it was not a fresh one, proved that there must be game in the vicinity. Weak and exhausted as they were, they took their rifles and started for the neighboring uplands, each taking a different direction.

It was nearly sunset when La BontÉ returned to the camp, where he already espied one of his companions engaged in cooking something over the fire. Hurrying to the spot, overjoyed with the anticipations of a feast, he observed that the squaws were gone; but, at the same time, thought it was not improbable they had escaped during their absence. Approaching the fire, he observed Forey broiling some meat on the embers, whilst at a little distance lay what he fancied was the carcass of a deer.

"Hurrah, boy!" he exclaimed, as he drew near the fire. "You've made a raise, I see."

"Well, I have," rejoined the other, turning his meat with the point of his butcher-knife. "There's the meat, hoss—help yourself."

La BontÉ drew his knife from the scabbard, and approached the spot his companion was pointing to; but what was his horror to see the yet quivering body of one of the Indian squaws, with a large portion of the flesh butchered from it, part of which Forey was already greedily devouring. The knife dropped from his hand, and his heart rose to his throat.

The next day he and his companion struck the creek where Rube and the other trapper had agreed to await them, and found them in camp with plenty of meat, and about to start again on their hunt, having given up the others for lost. From the day they parted, nothing was ever heard of La BontÉ's other two companions, who doubtless fell a prey to utter exhaustion, and were unable to return to the camp. And thus ended the Digger expedition.

It may appear almost incredible that men having civilized blood in their veins could perpetrate such wanton and cold-blooded acts of aggression on the wretched Indians as that detailed above; but it is fact that the mountaineers never lose an opportunity of slaughtering these miserable Diggers, and attacking their villages, often for the purpose of capturing women, whom they carry off, and not unfrequently sell to other tribes, or to each other. In these attacks neither sex nor age is spared; and your mountaineer has as little compunction in taking the life of an Indian woman, as he would have in sending his rifle-ball through the brain of a Crow or Black-foot warrior.

La BontÉ now found himself without animals, and fairly afoot; consequently nothing remained for him but to seek some of the trapping bands, and hire himself for the hunt. Luckily for him, he soon fell in with Roubideau, on his way to Uintah, and was supplied by him with a couple of animals; and thus equipped, he started again with a large band of trappers, who were going to hunt on the waters of Grand River and the Gila. Here they fell in with another nation of Indians, from which branch out the innumerable tribes inhabiting Northern Mexico and part of California. They were in general friendly, but lost no opportunity of stealing horses or any articles left lying about the camp. On one occasion, the trappers being camped on a northern affluent of the Gila, a volley of arrows was discharged amongst them, severely wounding one or two of the party as they sat round the camp-fires. The attack, however, was not renewed, and the next day the camp was moved further down the stream, where beaver was tolerably abundant. Before sundown a number of Indians made their appearance, and, making signs of peace, were admitted into the camp.

The trappers were all sitting at their suppers over the fires, the Indians looking gravely on, when it was remarked that now would be a good opportunity to retaliate upon them for the trouble their incessant attacks had entailed upon the camp. The suggestion was highly approved of, and instantly acted upon. Springing to their feet, the trappers seized their rifles, and commenced the slaughter. The Indians, panic-struck, fled without resistance, and numbers fell before the death-dealing rifles of the mountaineers. A chief, who had been sitting on a rock near the fire where the leader of the trappers sat, had been singled out by the latter as the first mark for his rifle.

Placing the muzzle to his heart, he pulled the trigger, but the Indian, with extraordinary tenacity of life, rose and grappled with his assailant. The white was a tall powerful man, but notwithstanding the deadly wound the Indian had received, he had his equal in strength to contend against. The naked form of the Indian twisted and writhed in his grasp as he sought to avoid the trapper's uplifted knife. Many of the lat-ter's companions advanced to administer the coup-de-grace to the savage, but the trapper cried to them to keep off: "If he couldn't whip the Injun," he said "he'd go under."

At length he succeeded in throwing him, and, plunging his knife no less than seven times into his body, he tore off his scalp, and went in pursuit of the flying savages. In the course of an hour or two all the party returned, and, sitting by the fires, resumed their suppers, which had been interrupted in the manner just described. Walker, the captain of the band, sat down by the fire where he had been engaged in the struggle with the Indian chief, whose body was lying within a few paces of it. He was in the act of fighting the battle over again to one of his companions, and was saying that the Indian had as much life in him as a buffalo bull, when, to the horror of all present, the savage, who had received wounds sufficient for twenty deaths, suddenly rose to a sitting posture, the fire shedding a glowing light upon the horrid spectacle. The face was a mass of clotted blood, which flowed from the lacerated scalp, whilst gouts of blood streamed from eight gaping wounds in the naked breast.

Slowly this frightful figure rose to a sitting posture, and, bending slowly forward to the fire, the mouth was seen to open wide, and a hollow gurgling—owg-h-h—broke from it.

"H—!" exclaimed the trapper—and jumping up, he placed a pistol to the ghastly head, the eyes of which sternly fixed themselves on his, and, pulling the trigger, blew the poor wretch's skull to atoms.

The Gila passes through a barren sandy country, with but little game, and sparsely inhabited by several different tribes of the great nation of the Apache. Unlike the rivers of this western region, this stream is, in most parts of its course, particularly towards its upper waters, entirely bare of timber, and the bottom, through which it runs, affords but little of the coarsest grass.

Whilst on this stream, the trapping party lost several animals for want of pasture, and many more from the predatory attacks of the cunning Indians. These losses, however, they invariably made good whenever they encountered a native village—taking care, moreover, to repay themselves with interest whenever occasion offered.

Notwithstanding the sterile nature of the country, the trappers, during their passage up the Gila, saw with astonishment that the arid and barren valley had once been peopled by a race of men far superior to the present nomad tribes who roam over it. With no little awe they gazed upon the ruined walls of large cities, and the remains of houses, with their ponderous beams and joists, still testifying to the skill and industry with which they were constructed: huge ditches and irrigating canals, now filled with rank vegetation, furrowed the plains in the vicinity, marking the spot where once green waving maize and smiling gardens covered what now is a bare and sandy desert. Pieces of broken pottery, of domestic utensils, stained with bright colors, everywhere strewed the ground; and spear and arrow heads of stone, and quaintly-carved idols, and women's ornaments of agate and obsidian, were picked up often by the wondering trappers, examined with childlike curiosity, and thrown carelessly aside. *

A Taos Indian, who was amongst the band, was evidently impressed with a melancholy awe as he regarded these ancient monuments of his fallen people. At midnight he rose from his blanket and left the camp, which was in the vicinity of the ruined city, stealthily picking his way through the line of slumbering forms which lay around; and the watchful sentinel observed him approach the ruins with a slow and reverential gait. Entering the moldering walls, he gazed silently around, where in ages past his ancestors trod proudly, a civilized race, the tradition of which, well known to his people, served but to make their present degraded position more galling and apparent. Cowering under the shadow of a crumbling wall, the Indian drew his blanket over his head, and conjured to his mind's eye the former power and grandeur of his race—that warlike people who, forsaking their own country for causes of which no tradition, however dim, now exists, sought in the fruitful and teeming valleys of the south a soil and climate which their own lands did not afford, and, displacing the wild and barbarous hordes inhabiting the land, raised there a mighty empire, great in riches and civilization.

The Indian bowed his head, and mourned the fallen greatness of his tribe. Rising, he slowly drew his tattered blanket round his body, and prepared to leave the spot, when the shadow of a moving figure, creeping past a gap in the ruined wall through which the moonbeams played, suddenly arrested his attention. Rigid as a statue, he stood transfixed to the spot, thinking a former inhabitant of the city was visiting, in a ghostly form, the scenes his body once knew so well. The bow in his right hand shook with fear as he saw the shadow approach, but was as tightly and steadily grasped when, on the figure emerging from the shade of the wall, he distinguished the form of a naked Apache, armed with bow and arrow, crawling stealthily through the gloomy ruins.

Standing undiscovered within the shadow of the wall, the Taos raised his bow, and drew an arrow to the head, until the other, who was bending low to keep under cover of the wall, and thus approach the sentinel standing at a short distance, seeing suddenly the well-defined shadow on the ground, rose upright on his legs, and, knowing escape was impossible, threw his arms down his sides, and, drawing himself erect, exclaimed in a suppressed tone, "Wa-g-h!"

"Wagh!" exclaimed the Taos likewise, but quickly dropped his arrow point, and eased the bow.

"What does my brother want," he asked, "that he lopes like a wolf round the fires of the white hunters?"

"Is my brother's skin not red?" returned the Apache, "and yet he asks question that needs no answer. Why does the medicine-wolf follow the buffalo and deer? For blood—and for blood the Indian follows the treacherous white from camp to camp, to strike blow for blow, until the deaths of those so basely killed are fully avenged."

"My brother speaks with a big heart, and his words are true; and though the Taos and Pimo (Apache) black their faces towards each other (are at war), here, on the graves of their common fathers, there is peace between them. Let my brother go."

The Apache moved quickly away, and the Taos once more sought the camp-fires of his white companions.

Following the course of the Gila to the eastward, they crossed a range of the Sierra Madre, which is a continuation of the Rocky Mountains, and struck the waters of the Rio del Norte below the settlements of New Mexico. On this stream they fared well; besides trapping a great quantity of beaver, game of all kinds abounded, and the bluffs near the well-timbered banks of the river were covered with rich gramma grass, on which their half-starved animals speedily improved in condition.

They remained for some weeks encamped on the right bank of the stream, during which period they lost one of their number, shot with an arrow whilst lying asleep within a few feet of the camp-fire.

The Navajos continually prowl along that portion of the river which runs through the settlements of New Mexico, preying upon the cowardly inhabitants, and running off with their cattle whenever they are exposed in sufficient numbers to tempt them. Whilst ascending the river, the trappers met a party of these Indians returning to their mountain homes with a large band of mules and horses, which they had taken from one of the Mexican towns, besides several women and children, whom they had captured as slaves. The main body of the trappers halting, ten of the band followed and charged upon the Indians who numbered at least sixty, killed seven of them, and retook the prisoners and the whole cavallada of horses and mules. Great were the rejoicings when they entered Socorro, the town whence the women and children had been taken, and as loud the remonstrances when, handing them over to their families, the trappers rode on, driving fifty of the best of the rescued animals before them, which they retained as payment for their services. Messengers were sent on to Albuquerque with intelligence of the proceeding; and as troops were stationed there, the commandant was applied to, to chastise the insolent whites.

That warrior, on learning that the trappers numbered less than fifteen, became alarmingly brave, and ordering out the whole of his disposable force, some two hundred dragoons, sallied out to intercept the audacious mountaineers. About noon one day, just as the latter had emerged from a little town between Socorro and Albuquerque, they descried the imposing force of the dragoons winding along a plain ahead. As the trappers advanced, the officer in command halted his men, and sent out a trumpeter to order the former to await his coming. Treating the herald to a roar of laughter, on they went, and, as they approached the soldiers, broke into a trot, ten of the number forming line in front of the packed and loose animals, and, rifle in hand, charging with loud whoops. This was enough for the New Mexicans. Before the enemy were within shooting distance the gallant fellows turned tail, and splashed into the river, dragging themselves up the opposite bank like half-dr owned rats, and saluted with loud peals of laughter by the victorious mountaineers, who, firing a volley into the air in token of supreme contempt, quietly continued their route up the stream.

Before reaching the capital of the province they struck again to the westward, and, following a small creek to its junction with the Green River, ascended that stream, trapping en route to the Uintah or Snake Fork, and arrived at Roubideau's rendezvous early in the fall, where they quickly disposed of their peltries, and were once more on "the loose."

Here La BontÉ married a Snake squaw, with whom he crossed the mountains and proceeded to the Platte through the Bayou Salade, where he purchased of the Yutas, a commodious lodge, with the necessary poles, &c.; and being now rich in mules and horses, and in all things necessary for otium cum dignitate, he took unto himself another wife, as by mountain law allowed; and thus equipped, with both his better halves attired in all the glory of "fofarraw," he went his way rejoicing.

In a snug little valley lying under the shadow of the mountains, watered by Vermilion Creek, and in which abundance of buffalo, elk, deer, and antelope fed and fattened on the rich grass, La BontÉ raised his lodge, employing himself in hunting, and fully occupying his wives' time in dressing the skins of the many animals he killed. Here he enjoyed himself amazingly until the commencement of winter, when he determined to cross to the North Fork and trade his skins, of which he had now as many packs as his animals could carry. It happened that he one day left his camp, to spend a couple of days hunting buffalo in the mountains, whither the bulls were now resorting, intending to "put out" for Platte on his return. His hunt, however, led him farther into the mountains than he anticipated, and it was only on the third day that sundown saw him enter the little valley where his camp was situated.

Crossing the creek, he was not a little disturbed at seeing fresh Indian sign on the opposite side, which led in the direction of his lodge; and his worst fears were realized when, on coming within sight of the little plateau where the conical top of his white lodge had always before met his view, he saw nothing but a blackened mass strewing the ground, and the burnt ends of the poles which had once supported it.

Squaws, animals, and peltry, all were gone—an Arapaho moccasin lying on the ground told him where. He neither fumed nor fretted, but, throwing the meat off his pack animal, and the saddle from his horse, he collected the blackened ends of the lodge poles and made a fire—led his beasts to water and hobbled them, threw a piece of buffalo-meat upon the coals, squatted down before the fire, and lit his pipe. La BontÉ was a true philosopher. Notwithstanding that his house, his squaws, his peltries, were gone at one fell swoop, the loss scarcely disturbed his equanimity; and before the tobacco in his pipe was half smoked out, he had ceased to think of his misfortune. Certes, as he turned his apolla of tenderloin, he sighed as he thought of the delicate manipulations with which his Shoshone squaw, Sah-qua-manish, was wont to beat to tenderness the toughest bull meat—and missed the tending care of Yute Chil-co-thË, or the "Reed that Bends," in patching the holes worn in his neatly-fitting moccasins, the work of her nimble fingers. However, he ate and smoked, and smoked and ate, and slept none the worse for his mishap; thought, before he closed his eyes, a little of his lost wives, and more perhaps of the "Bending Reed" than of Sah-qua-manish, or "She Who Runs with the Stream"—drew his blanket tightly round him, felt his rifle handy to his grasp, and was speedily asleep.

Whilst the tired mountaineer breathes heavily in his dream, careless and unconscious that a living soul is near, his mule on a sudden pricks her ears and stares into the gloom, whence a figure soon emerges, and with noiseless steps draws near the sleeping hunter. Taking one look at the slumbering form, the same figure approaches the fire and adds a log to the pile; which done, it quietly seats itself at the feet of the sleeper, and remains motionless as a statue.

Towards morning the hunter awoke, and, rubbing his eyes, was astonished to feel the glowing warmth of the fire striking on his naked feet, which, in Indian fashion, were stretched towards it; as by this time, he knew, the fire he left burning must long since have expired. Lazily raising himself on his elbow, he saw a figure sitting near it with the back turned to him, which, although his exclamatory wagh was loud, enough in all conscience, remained perfectly motionless, until the trapper, rising, placed his hand upon the shoulder: then, turning up its face, the features displayed to his wondering eye were those of Chil-co-thË, his Yuta wife. Yes, indeed, the "Bending Reed" had escaped from her Arapaho captors, and made her way back to her white husband, fasting and alone.

The Indian women who follow the fortunes of the white hunters are remarkable for their affection and fidelity to their husbands, the which, virtues, it must be remarked, are all on their own side; for, with very few exceptions, the mountaineers seldom scruple to abandon their Indian wives whenever the fancy takes them to change their harems; and on such occasions the squaws, thus cast aside, wild with jealousy and despair, have been not unfrequently known to take signal vengeance both on their faithless husbands and on the successful beauties who have supplanted them in their affections. There are some honorable exceptions, however, to such cruelty, and many of the mountaineers stick to their red-skinned wives for better and for worse, often suffering them to gain the upper hand in the domestic economy of the lodges, and being ruled by their better halves in all things pertaining to family affairs; and it may be remarked that, when once the lady dons the unmentionables, she becomes the veriest termagant that ever henpecked an unfortunate husband. Your refined trappers, however, who, after many years of bachelor life, incline to take to themselves a better half, often undertake an expedition into the settlements of New Mexico, where not unfrequently they adopt a Young Lochinvar system in procuring the required rib, and have been known to carry off vi et armis, from the midst of a fandango in Fernandez or El Rancho of Taos, some dark-skinned beauty—with or without her own consent is a matter of unconcern—and bear the ravished fair one across the mountains, where she soon becomes inured to the free and roving life fate has assigned her.

American women are valued at a low figure in the mountains. They are too fine and "fofarraw."

Neither can they make moccasins, or dress skins; nor are they so schooled to perfect obedience to their lords and masters as to stand a "lodge-poling," which the western lords of the creation not unfrequently deem it their bounden duty to inflict upon their squaws for some dereliction of domestic duty.

To return, however, to La BontÉ. That worthy thought himself a lucky man to have lost but one of his wives, and she the worst of the two. "Here's the beauty," he philosophized, "of having two wiping-sticks to your rifle; if one breaks whilst ramming down a ball, there's still hickory left to supply its place." Although, with animals and peltry, he had lost several hundred dollars' worth of "possibles," he never groaned or grumbled. "There's redskin will pay for this," he once muttered, and was done.

Packing all that was left on the mule, and mounting Chil-co-thË on his buffalo horse, he shouldered his rifle and struck the Indian trail for Platte. On Horse Creek they came upon a party of French * trappers and hunters, who were encamped with their lodges and Indian squaws, and formed quite a village. Several old companions were amongst them; and, to celebrate the arrival of a "camarade," a splendid dog-feast was prepared in honor of the event. To effect this, the squaws sallied out of their lodges to seize upon sundry of the younger and plumper of the pack, to fill the kettles for the approaching feast. With a presentiment of the fate in store for them, the curs slunk away with tails between their legs, and declined the pressing invitations of the anxious squaws. These shouldered their tomahawks and gave chase; but the cunning pups outstripped them, and would have fairly beaten the kettles, if some of the mountaineers had not stepped out with their rifles, and quickly laid half-a-dozen ready to the knife. A cayeute, attracted by the scent of blood, drew near, unwitting of the canine feast in progress, and was likewise soon made dog of, and thrust into the boiling kettle with the rest.

The feast that night was long protracted; and so savory was the stew, and so agreeable to the palates of the hungry hunters, that at the moment the last morsel was drawn from the pot, when all were regretting that a few more dogs had not been slaughtered, a wolfish-looking cur, who incautiously poked his long nose and head under the lodge skin, was pounced upon by the nearest hunter, who in a moment drew his knife across the animal's throat, and threw it to a squaw to skin and prepare for the pot. The wolf had long since been vigorously discussed, and voted by all hands to be "good as dog."

"Meat's meat," is a common saying in the mountains, and from the buffalo down to the rattlesnake, including every quadruped that runs, every fowl that flies, and every reptile that creeps, nothing comes amiss to the mountaineer. Throwing aside all the qualms and conscientious scruples of a fastidious stomach, it must be confessed that dog-meat takes a high rank in the wonderful variety of cuisine afforded to the gourmand and the gourmet by the prolific mountains. Now, when the bill of fare offers such tempting viands as buf-falo-beef, venison, mountain mutton, turkey, grouse, wild-fowl, hares, rabbits, beaver and their tails, &c., &c., the station assigned to dog as No. 2 in the list can be well appreciated—-No. 1. in delicacy of flavor, richness of meat, and other good qualities, being the flesh of panthers, which surpasses every other, and all put together. *

"Painter meat can't 'shine with this," says a hunter, to express the delicious flavor of an extraordinary cut of tenderloin or delicate fleece.

La BontÉ started with his squaw for the North Fork early in November, and arrived at the Laramie at the moment that the big village of the Sioux came up for their winter trade. Two other villages were encamped lower down the Platte, including the BrÛlÉs and the Yanka-taus, who were now on more friendly terms with the whites. The first band numbered several hundred lodges, and presented quite an imposing appearance, the village being laid out in parallel lines, the lodge of each chief being marked with his particular totem. The traders had a particular portion of the village allotted to them, and a line was marked out, which was strictly kept by the soldiers appointed for the protection of the whites. As there were many rival traders, and numerous coureurs des bois, or peddling ones, the market promised to be brisk, the more so as a large quantity of ardent spirits was in their possession, which would be dealt with no unsparing hand to put down the opposition of so many competing traders.

In opening a trade, a quantity of liquor is first given "on the prairie," * as the Indians express it in words, or by signs in rubbing the palm of one hand quickly across the other, holding both flat. Having once tasted the pernicious liquid, there is no fear but they will quickly come to terms; and not unfrequently the spirit is drugged, to render the unfortunate Indians still more helpless. Sometimes, maddened and infuriated by drink, they commit the most horrid atrocities on each other, murdering and mutilating in a barbarous manner, and often attempting the lives of the traders themselves. On one occasion a band of Sioux, whilst under the influence of liquor, attacked and took possession of a trading fort of the American Fur Company, stripping it of everything it contained, and roasting the trader himself over his own fire.

The principle on which the nefarious trade is conducted is this,—that the Indians, possessing a certain quantity of buffalo-robes, have to be cheated out of them, and the sooner the better. Although it is explicitly prohibited by the laws of the United States to convey spirits across the Indian frontier, and its introduction amongst the Indian tribes subjects the offender to a heavy penalty, yet the infraction of this law is of daily occurrence, perpetrated almost in the very presence of the Government officers, who are stationed along the frontier for the purpose of enforcing the laws for the protection of the Indians.

The misery entailed upon these unhappy people by the illicit traffic must be seen to be fully appreciated. Before the effects of the poisonous "firewater," they disappear from the earth like snow before the sun. Although aware of the destruction it entails upon them, the poor wretches have not moral courage to shun the fatal allurement it holds out to them of wild excitement and a temporary oblivion of their many sufferings and privations. With such palpable effects, it appears only likely that the illegal trade is connived at by those whose policy it has ever been, gradually, but surely, to exterminate the Indians, and by any means to extinguish their title to the few lands they now own on the outskirts of civilization. Certain it is that large quantities of liquor find their way annually into the Indian country, and as certain are the fatal results of the pernicious system, and that the American Government takes no steps to prevent it. * There are some tribes who have as yet withstood the great temptation, and have resolutely refused to permit liquor to be brought into their villages. The marked difference between the improved condition of these, and the moral and physical abasement of those which give way to the fatal passion for drinking, sufficiently proves the pernicious effects of the liquor-trade on the unfortunate and abused aborigines; and it is matter of regret that no philanthropist has sprung up in the United States to do battle for the rights of the Red Men, and call attention to the wrongs they endure at the hands of their supplanters in the lands of their fathers.

Robbed of their homes and hunting-grounds, and driven by the encroachments of the whites to distant regions, which hardly support existence, the Indians, day by day, gradually decrease before the accumulating evils of body and soul, which their civilized persecutors entail upon them. With every man's hand against them, they drag on to their final destiny; and the day is not far distant when the American Indian will exist only in the traditions of his pale-faced conquerors.

The Indians trading at this time on the Platte were mostly of the Sioux nation, including the tribes of Burnt-woods, Yanka-taus, Pian-Kashas, Assinaboins, Oglallahs, Broken Arrows, all of which belong to the great Sioux nation, or La-cotahs, as they call themselves, and which means Cut-throats. There were also some Cheyennes allied to the Sioux, as well as a small band of Republican Pawnees.

Horse-racing, gambling, and ball-play served to pass away the time until the trade commenced, and many packs of dressed robes changed hands amongst themselves. When playing at the usual game of "hand," the stakes, comprising all the valuables the players possess, are piled in two heaps close at hand, the winner at the conclusion of the game sweeping the goods towards him, and often returning a small portion "on the prairie," with which the loser may again commence operations with another player.

The game of "hand" is played by two persons. One, who commences, places a plum or cherry stone in the hollow formed by joining the concaved palms of the hands together; then, shaking the stone for a few moments, the hands are suddenly separated, and the other player must guess which hand now contains the stone.

Large bets are often wagered on the result of this favorite game, which is also often played by the squaws, the men standing round encouraging them to bet, and laughing loudly at their grotesque excitement.

A Burnt-wood Sioux, Tah-tunganisha, one of the bravest chiefs of his tribe, was out, when a young man, on a solitary war expedition against the Crows. One evening he drew near a certain "medicine" spring, where, to his astonishment, he encountered a Crow warrior in the act of quenching his thirst. He was on the point of drawing his bow upon him, when he remembered the sacred nature of the spot, and making the sign of peace, he fearlessly drew near his foe, and proceeded likewise to slake his thirst. A pipe of kinnikkinnik being produced, it was proposed to pass away the early part of the night in a game of "hand." They accordingly sat down beside the spring and commenced the game.

Fortune favored the Crow. He won arrow after arrow from the Burnt-wood brave; then his bow, his club, his knife, his robe, all followed, and the Sioux sat naked on the plain. Still he proposed another stake against the other's winnings—his scalp. He played and lost; and bending forward his head, the Crow warrior drew his knife and quickly removed the bleeding prize. Without a murmur the luckless Sioux rose to depart, but first exacted a promise from his antagonist that he would meet him once more at the same spot, and engage in another trial of skill.

On the day appointed, the Burnt-wood sought the spot, with a new equipment, and again the Crow made his appearance, and they sat down to play. This time fortune changed sides; the Sioux won back his former losses, and in his turn the Crow was stripped to his skin.

Scalp against scalp was now the stake, and this time the Crow submitted his head to the victorious Burnt-wood's knife; and both the warriors stood scalpless on the plain.

And now the Crow had but one single stake of value to offer, and the offer of it he did not hesitate to make. He staked his life against the other's winnings. They played; and fortune still being adverse, he lost. He offered his breast to his adversary. The Burnt-wood plunged his knife into his heart to the very hilt; and, laden with his spoils, returned to his village, and to this day wears suspended from his ears his own and his enemy's scalp.

The village presented the usual scene of confusion as long as the trade lasted. Fighting, brawling, yelling, dancing, and all the concomitants of intoxication, continued to the last drop of the liquor-keg, when the reaction after such excitement was almost worse than the evil itself. During this time all the work devolved upon the squaws, who, in tending the horses, and in packing wood and water from a long distance, had their time sufficiently occupied. As there was little or no grass in the vicinity, the animals were supported entirely on the bark of the cottonwood; and to procure this, the women were daily engaged in felling huge trees, or climbing them fearlessly, chopping off the upper limbs—springing like squirrels from branch to branch, which, in their confined costume, appeared matter of considerable difficulty.

The most laughter-provoking scenes, however, were, when a number of squaws sallied out to the grove with their long-nosed wolfish-looking dogs harnessed to their travÉes * or trabogans, on which loads of cottonwood were piled. The dogs, knowing full well the duty required of them, refuse to approach the coaxing squaws, and, at the same time, are fearful of provoking their anger by escaping and running off. They, therefore, squat on their haunches, with tongues hanging out of their long mouths, the picture of indecision, removing a short distance as the irate squaw approaches. When once harnessed to the travÉe, however, which is simply a couple of lodge-poles lashed on either side of the dog, with a couple of cross-bars near the ends to support the freight, they follow quietly enough, urged by bevies of children who invariably accompany the women. Once arrived at the scene of their labors, the reluctance of the curs to draw near the piles of cottonwood is most comical. They will lie down stubbornly at a little distance, whining their uneasiness, or sometimes scamper off bodily, with their long poles trailing after them, pursued by the yelling and half-frantic squaws.

When the travÉes are laden, the squaws, bent double under loads of wood sufficient to break a porter's back, and calling to the dogs, which are urged on by the buffalo-fed urchins in rear, lead the line of march. The curs, taking advantage of the helpless state of their mistresses, turn a deaf ear to their coaxings, lying down every few yards to rest, growling and fighting with each other, in which encounters every cur joins the mÊlÉe, charging pell-mell into the yelping throng, upsetting the squalling children, and making confusion worse confounded. Then, armed with lodge-poles, the squaws, throwing down their loads, rush to the rescue, dealing stalwart blows on the pugnacious curs, and finally restoring something like order to the march.

"Tszoo—tszoo!" they cry, "wah, kashne, ceitcha—get on, you devilish beasts—tszoo—tszoo!" and belaboring them without mercy, they start them into a gallop, which, once commenced, is generally continued till they reach their destination.

The Indian dogs are, however, invariably well treated by the squaws, since they assist materially the everyday labors of these patient overworked creatures, in hauling firewood to the lodge, and, on the line of march, carrying many of the household goods and chattels, which otherwise the squaw herself would have to carry on her back. Every lodge possesses from half-a-dozen to a score,—some for draught and others for eating—for dog-meat forms part and parcel of an Indian feast. The former are stout wiry animals, half wolf half sheep-dog, and are regularly trained to draught; the latter are of a smaller kind, more inclined to fat, and embrace every variety of the genus cur. Many of the southern tribes possess a breed of dogs entirely divested of hair, which evidently have come from South America, and are highly esteemed for the kettle. Their meat, in appearance and flavor, resembles young pork, but far surpasses it in richness and delicacy.

The Sioux are very expert in making their lodges comfortable, taking more pains in their construction than most Indians. They are all of conical form: a framework of straight slender poles, resembling hop-poles, and from twenty to twenty-five feet long, is first erected, round which is stretched a sheeting of buffalo-robes, softly dressed, and smoked to render them water-tight. The apex, through which the ends of the poles protrude, is left open to allow the smoke to escape. A small opening, sufficient to permit the entrance of a man, is made on one side, over which is hung a door of buffalo-hide. A lodge of the common size contains about twelve or fourteen skins, and contains comfortably a family of twelve in number. The fire is made in the center, immediately under the aperture in the roof, and a flap of the upper skins is closed or extended at pleasure, serving as a cowl or chimney-top to regulate the draught and permit the smoke to escape freely. Round the fire, with their feet towards it, the inmates sleep on skins and buf-falo-rugs, which are rolled up during the day, and stowed at the back of the lodge.

In traveling, the lodge-poles are secured half on each side a horse, and the skins placed on transversal bars near the ends, which trail along the ground—two or three squaws or children mounted on the same horse, or the smallest of the latter borne in the dog travÉes. A set of lodge-poles will last from three to seven years, unless the village is constantly on the move, when they are soon worn out in trailing over the gravelly prairie. They are usually of ash, which grows on many of the mountain creeks, and regular expeditions are undertaken when a supply is required, either for their own lodges, or for trading with those tribes who inhabit the prairies at a great distance from the locality where the poles are procured.

There are also certain creeks where the Indians resort to lay in a store of kinnik-kinnik (the inner bark of the red willow), * which they use as a substitute for tobacco, and which has an aromatic and very pungent flavor. It is prepared for smoking by being scraped in thin curly flakes from the slender saplings, and crisped before the fire, after which it is rubbed between the hands, into a form resembling leaf-tobacco, and stored in skin bags for use. It has a highly narcotic effect on those not habituated to its use, and produces a heaviness sometimes approaching stupefaction, altogether different from the soothing effects of tobacco.

Every year, owing to the disappearance of the buffalo from their former haunts, the Indians are compelled to encroach upon each other's hunting-grounds, which is a fruitful cause of war between the different tribes. It is a curious fact that the buffalo retire before the whites, whilst the presence of Indians in their pastures appears in no degree to disturb them. Wherever a few white hunters are congregated in a trading post, or elsewhere, so sure is it that, if they remain in the same locality, the buffalo will desert the vicinity, and seek pasture elsewhere. In this, the Indians affirm, the wahkeitcha, or "bad medicine," of the pale-faces is very apparent; and they ground upon it their well-founded complaints of the encroachments made upon their hunting-grounds by the white hunters.

In the winter, many of the tribes are reduced to the very verge of starvation—the buffalo having passed from their country into that of their enemies; when no other alternative is offered them but to remain where they are and starve, or to follow the game into a hostile region—a move entailing war and all its horrors.

Reckless, moreover, of the future, in order to prepare robes for the traders, and to procure the pernicious fire-water, they wantonly slaughter, every year, vast numbers of buffalo cows (the skins of which sex only are dressed), and thus add to the evils in store for them. When questioned on this subject, and reproached with such want of foresight, they answer, that however quickly the buffalo disappears, the Red Man "goes under" more quickly still; and that the Great Spirit has ordained that both shall be "rubbed out" from the face of nature at one and the same time,—"that arrows and bullets are not more fatal to the buffalo than the small-pox and fire-water to them, and that before many winters' snows have disappeared, the buffalo and the Red Man will only be remembered by their bones, which will strew the plains."

"They look forward, however, to a future state, when, after a long journey, they will reach the happy hunting-grounds, where buffalo will once more blacken the prairies; where the pale-faces dare not come to disturb them; where no winter snows cover the ground, and the buffalo ar'e always plentiful and fat."

As soon as the streams opened, La BontÉ, now reduced to two animals and four traps, sallied forth again, this time seeking the dangerous country of the Blackfeet, on the head-waters of the Yellow Stone and Upper Missouri. He was accompanied by three others, a man named Wheeler, and one Cross-Eagle, a Swede, who had been many years in the western country. Reaching the forks of a small creek, on both of which appeared plenty of beaver sign, La BontÉ followed the left-hand one alone, whilst the others trapped the right in company, the former leaving his squaw in the company of a Sioux woman, who followed the fortunes of Cross-Eagle, the party agreeing to rendezvous at the junction of the two forks, as soon as they had trapped to their heads and again descended them. The larger party were the first to reach the rendezvous, and camped on the banks of the main stream to await the arrival of La BontÉ.

The morning after their return, they had just risen from their blankets, and were lazily stretching themselves before the fire, when a volley of firearms rattled from the bank of the creek, and two of their number fell dead to the ground, whilst at the same moment the deafening yells of Indians broke upon the ears of the frightened squaws. Cross-Eagle seized his rifle, and, though severely wounded, rushed to the cover of a hollow tree which stood near, and crawling into it, defended himself the whole day with the greatest obstinacy, killing five Indians outright, and wounding several more. Unable to drive the gallant trapper from his retreat, the savages took advantage of a favorable wind which suddenly sprang up, and fired the long dry grass surrounding the tree. The rotten log catching fire, at length compelled the hunter to leave his retreat. Clubbing his rifle, he charged amongst the Indians, and fell at last, pierced through and through with wounds, but not until two more of his assailants had fallen by his hand.

The two squaws were carried off, and one was sold shortly afterwards to some white men at the trading ports on the Platte; but La BontÉ never recovered the "Bending Reed," nor even heard of her existence from that day. So once more was the mountaineer bereft of his better half; and when he returned to the rendezvous, a troop of wolves were feasting on the bodies of his late companions, and of the Indians killed in the affray, of which he only heard the particulars a long time after from a trapper, who had been present when one of the squaws was offered at the trading-post for sale, and had heard her recount the miserable fate of her husband and his companions on the forks of the creek, which, from the fact of La BontÉ being the leader of the party, has since borne his name.

Undaunted by this misfortune, the trapper continued his solitary hunt, passing through the midst of the Crow and Blackfeet country; encountering many perils, often hunted by the Indians, but always escaping. He had soon loaded both his animals with beaver, and then thought of bending his steps to some of the trading rendezvous on the other side of the mountains, where employÉs of the Great Northwest Fur Company meet the trappers with the produce of their hunts, on Lewis's fork of the Columbia, or one of its numerous affluents. His intention was to pass the winter at some of the company's trading-posts in Oregon, into which country he had never yet penetrated.