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where the air is sweet and cool, the grass fresh, and the bright streams come tumbling out of the snow-banks. There you can hunt the elk, the deer, and the antelope, when their skins are fit for dressing; there you will find plenty of white bears and mountain sheep.

      “In the autumn, when your horses are fat and strong from the mountain pastures, you can go down into the plains and hunt the buffalo, or trap beaver on the streams. And when winter comes on, you can take shelter in the woody bottoms along the rivers; there you will find buffalo meat for yourselves, and cottonwood bark for your horses: or you may winter in the Wind River valley, where there is salt weed in abundance.

      “The Crow country is exactly in the right place. Everything good is to be found there. There is no country like the Crow country.”

      Such is the eulogium on his country by Arapooish.

      We have had repeated occasions to speak of the restless and predatory habits of the Crows. They can muster fifteen hundred fighting men, but their incessant wars with the Blackfeet, and their vagabond, predatory habits, are gradually wearing them out.

      In a recent work, we related the circumstance of a white man named Rose, an outlaw, and a designing vagabond, who acted as guide and interpreter to Mr. Hunt and his party, on their journey across the mountains to Astoria, who came near betraying them into the hands of the Crows, and who remained among the tribe, marrying one of their women, and adopting their congenial habits. A few anecdotes of the subsequent fortunes of that renegade may not be uninteresting, especially as they are connected with the fortunes of the tribe.

      Rose was powerful in frame and fearless in spirit; and soon by his daring deeds took his rank among the first braves of the tribe. He aspired to command, and knew it was only to be attained by desperate exploits. He distinguished himself in repeated actions with Blackfeet. On one occasion, a band of those savages had fortified themselves within a breastwork, and could not be harmed. Rose proposed to storm the work. “Who will take the lead?” was the demand. “I!” cried he; and putting himself at their head, rushed forward. The first Blackfoot that opposed him he shot down with his rifle, and, snatching up the war-club of his victim, killed four others within the fort. The victory was complete, and Rose returned to the Crow village covered with glory, and bearing five Blackfoot scalps, to be erected as a trophy before his lodge. From this time, he was known among the Crows by the name of Che-ku-kaats, or “the man who killed five.” He became chief of the village, or rather band, and for a time was the popular idol. His popularity soon awakened envy among the native braves; he was a stranger, an intruder, a white man. A party seceded from his command. Feuds and civil wars succeeded that lasted for two or three years, until Rose, having contrived to set his adopted brethren by the ears, left them, and went down the Missouri in 1823. Here he fell in with one of the earliest trapping expeditions sent by General Ashley across the mountains. It was conducted by Smith, Fitzpatrick, and Sublette. Rose enlisted with them as guide and interpreter. When he got them among the Crows, he was exceedingly generous with their goods; making presents to the braves of his adopted tribe, as became a high-minded chief.

      This, doubtless, helped to revive his popularity. In that expedition, Smith and Fitzpatrick were robbed of their horses in Green River valley; the place where the robbery took place still bears the name of Horse Creek. We are not informed whether the horses were stolen through the instigation and management of Rose; it is not improbable, for such was the perfidy he had intended to practice on a former occasion toward Mr. Hunt and his party.

      The last anecdote we have of Rose is from an Indian trader. When General Atkinson made his military expedition up the Missouri, in 1825, to protect the fur trade, he held a conference with the Crow nation, at which Rose figured as Indian dignitary and Crow interpreter. The military were stationed at some little distance from the scene of the “big talk”; while the general and the chiefs were smoking pipes and making speeches, the officers, supposing all was friendly, left the troops, and drew near the scene of ceremonial. Some of the more knowing Crows, perceiving this, stole quietly to the camp, and, unobserved, contrived to stop the touch-holes of the fieldpieces with dirt. Shortly after, a misunderstanding occurred in the conference: some of the Indians, knowing the cannon to be useless, became insolent. A tumult arose. In the confusion, Colonel O’Fallan snapped a pistol in the face of a brave, and knocked him down with the butt end. The Crows were all in a fury. A chance-medley fight was on the point of taking place, when Rose, his natural sympathies as a white man suddenly recurring, broke the stock of his fusee over the head of a Crow warrior, and laid so vigorously about him with the barrel, that he soon put the whole throng to flight. Luckily, as no lives had been lost, this sturdy rib roasting calmed the fury of the Crows, and the tumult ended without serious consequences.

      What was the ultimate fate of this vagabond hero is not distinctly known. Some report him to have fallen a victim to disease, brought on by his licentious life; others assert that he was murdered in a feud among the Crows. After all, his residence among these savages, and the influence he acquired over them, had, for a time, some beneficial effects. He is said, not merely to have rendered them more formidable to the Blackfeet, but to have opened their eyes to the policy of cultivating the friendship of the white men.

      After Rose’s death, his policy continued to be cultivated, with indifferent success, by Arapooish, the chief already mentioned, who had been his great friend, and whose character he had contributed to develope. This sagacious chief endeavored, on every occasion, to restrain the predatory propensities of his tribe when directed against the white men. “If we keep friends with them,” said he, “we have nothing to fear from the Blackfeet, and can rule the mountains.” Arapooish pretended to be a great “medicine man”, a character among the Indians which is a compound of priest, doctor, prophet, and conjurer. He carried about with him a tame eagle, as his “medicine” or familiar. With the white men, he acknowledged that this was all charlatanism, but said it was necessary, to give him weight and influence among his people.

      Mr. Robert Campbell, from whom we have most of these facts, in the course of one of his trapping expeditions, was quartered in the village of Arapooish, and a guest in the lodge of the chieftain. He had collected a large quantity of furs, and, fearful of being plundered, deposited but a part in the lodge of the chief; the rest he buried in a cache. One night, Arapooish came into the lodge with a cloudy brow, and seated himself for a time without saying a word. At length, turning to Campbell, “You have more furs with you,” said he, “than you have brought into my lodge?”

      “I have,” replied Campbell.

      “Where are they?”

      Campbell knew the uselessness of any prevarication with an Indian; and the importance of complete frankness. He described the exact place where he had concealed his peltries.

      “’Tis well,” replied Arapooish; “you speak straight. It is just as you say. But your cache has been robbed. Go and see how many skins have been taken from it.”

      Campbell examined the cache, and estimated his loss to be about one hundred and fifty beaver skins.

      Arapooish now summoned a meeting of the village. He bitterly reproached his people for robbing a stranger who had confided to their honor; and commanded that whoever had taken the skins, should bring them back: declaring that, as Campbell was his guest and inmate of his lodge, he would not eat nor drink until every skin was restored to him.

      The meeting broke up, and every one dispersed. Arapooish now charged Campbell to give neither reward nor thanks to any one who should bring in the beaver skins, but to keep count as they were delivered.

      In a little while, the skins began to make their appearance, a few at a time; they were laid down in the lodge, and those who brought them departed without saying a word. The day passed away. Arapooish sat in one corner of his lodge, wrapped up in his robe, scarcely moving a muscle of his countenance. When night arrived, he demanded if all the skins had been brought in. Above a hundred had been given up, and Campbell expressed himself contented. Not so the Crow chieftain. He fasted all that night, nor tasted a drop of water. In the morning, some more skins were brought in, and continued to come, one and two at a time, throughout the day, until but a few were wanting to make the number complete. Campbell was now anxious to put an end to this fasting of the old chief, and again

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