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never return from their hunting expeditions, having met a sudden death from Indians, or a more lingering fate from accident or disease in some of the lonely gorges of the mountains, where no footfall save their own, or the heavy tread of grizzly bear, disturbs the unbroken silence of these awful solitudes. Then, as many winters pass without some old familiar faces making their appearance at the merry rendezvous, their long protracted absence may perhaps occasion such remarks, as to where such and such a mountain worthy can have betaken himself, to which the casual rejoinder of "Gone under, maybe," too often gives a short but certain answer.

      In all the philosophy of hardened hearts, our hunters turned from the spot where the unmourned trapper met his death. La Bonté, however, not yet entirely steeled by mountain life to a perfect indifference to human feeling, drew his hard hand across his eye, as the unbidden tear rose from his rough but kindly heart. He could not forget so soon the comrade they had lost, the companionship in the hunt or over the cheerful camp-fire, the narrator of many a tale of dangers past, of sufferings from hunger, cold, and thirst, and from untended wounds, of Indian perils, and of a life spent in such vicissitudes. One tear dropped from the young hunter's eye, and rolled down his cheek – the last for many a long year.

      In the forks of the northern branch of the Platte, formed by the junction of the Laramie, they found a big village of the Sioux encamped near the station of one of the fur companies. Here the party broke up; many, finding the alcohol of the traders an impediment to their further progress, remained some time in the vicinity, while La Bonté, Luke, and a trapper named Marcelline, started in a few days to the mountains, to trap on Sweet Water and Medicine Bow. They had leisure, however, to observe all the rascalities connected with the Indian trade, although at this season (August) hardly commenced. However, a band of Indians having come in with several packs of last year's robes, and being anxious to start speedily on their return, a trader from one of the forts had erected his lodge in the village.

      Here, he set to work immediately to induce the Indians to trade. First, a chief appointed three "soldiers" to guard the trader's lodge from intrusion; and who, amongst the thieving fraternity, can be invariably trusted. Then the Indians were invited to have a drink – a taste of the fire-water being given to all to incite them to trade. As the crowd presses upon the entrance to the lodge, and those in rear become impatient, some large-mouthed possessor of many friends, who has received a portion of the spirit, makes his way, with his mouth full of the liquor and cheeks distended, through the throng, and is instantly surrounded by his particular friends. Drawing the face of each, by turns, near his own, he squirts a small quantity into his open mouth, until the supply is exhausted, when he returns for more, and repeats the generous distribution.

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      1

      We suspect this custom may be traced in the Scythian legends of Herodotus. See his 4th book, chapters v., vi., and x.

      2

      See Erskine's Institutes, B. iii. tit. 8, §§ 21-25.

      3

      Saddle-blanket made of buffalo-calf skin.

      4

      The French Canadians are called wah-keitcha– "bad medicine" – by the Indians, who account them treacherous and vindictive, and at the same time less daring than t

1

We suspect this custom may be traced in the Scythian legends of Herodotus. See his 4th book, chapters v., vi., and x.

2

See Erskine's Institutes, B. iii. tit. 8, §§ 21-25.

3

Saddle-blanket made of buffalo-calf skin.

4

The French Canadians are called wah-keitcha– "bad medicine" – by the Indians, who account them treacherous and vindictive, and at the same time less daring than the American hunters.

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