this, when the trade-room is full of goods, that there is any danger. Anyhow, that is the way I look at it."

"And right you are," the other watch agreed.

Just then the factor called to me that it was dinner-time, and I left the bastion and followed him into a room where the cook, a French-Huron woman, wife of one of the employees, served us our simple meal. It consisted solely of buffalo meat and strong black tea, and the factor explained that he, as well as the employees, lived upon meat and the various fruits of the country, fresh and dried, the year around. Christmas was the one exception; on that day every one had a generous portion of plum pudding with his meat dinner! You can see how it was in those days. Freight was a year en route to that far place from Montreal, and every pound of it had to be merchandise for the Indian trade. At a rough guess I should say that every pound laid down at the fort was worth from three to twenty guineas per pound in fur. Copper wire made into bracelets and other jewelry, for instance, was worth a hundred guineas, a hundred beaver skins, per pound. Naturally, the orders from London were that factors and employees alike must be satisfied with the one big treat, plum pudding for the Christmas dinner! Well, it didn't matter. We became so accustomed to a meat diet that we gave little thought to other food. In summer, when in turn the service berries, choke-cherries, and bull berries ripened, we feasted upon them, and the women dried some for winter use, not enough, however, for more than an occasional dish, stewed, and without sugar, rather flavorless.

We finished our meal and some of the employees took our place at the table after we went out. Factors of the company did not eat with the men. In fact they did not associate with them. They held themselves aloof, and ruled their forts with stern justice. They generally issued their orders through their clerks.

After the men had finished their dinner, the great occasion of the year, the trade, was opened by a feast to the chiefs of the different tribes. They came into the fort followed by their women, staggering under loads of fur, and the factor sat with them while they ate, and smoked with them afterward. After the pipe had gone the rounds, the chiefs one by one made speeches, very badly interpreted by a man named Antoine Bissette, a French-Iroquois half-breed who had married a Cree woman who had some knowledge of the Blackfoot language, and through her had acquired a few words of it. Each chief made a long speech, and at the end of it the interpreter would say: "He says dat he is friend to whites. He say dat you his brudder. He say dat he give you hees pack of furs what hees woman she has dere!"

"And what else did he say?" the factor would ask.

"An' dat is all."

"And that is all! Huh!" the factor exclaimed. "Here we have had long speeches, matters of importance to the trade may have been touched upon, and you can't tell me what has been said! I told you a year ago, Antoine, to study this language, but you do not improve in it. If anything, your interpreting is worse than it was last spring!"

"But what can I do? My woman, he is mad all the time. He say Blackfoot language no good; no will talk it. So, me, I no can learn."

"Huh!" the factor again sputtered, and with a shrug of the shoulders and a wave of the hand, led the way to the trade-room. There he gave the chiefs good value for their furs, and presents besides, and they retired, well satisfied, to make room for their people.

I spent all of the afternoon in the trade-room watching them, and saw much to interest and amuse me. The men, almost without exception, bought guns and ammunition, traps, and tobacco, and the women bought the finery. I saw one young woman pay twenty beavers for a white blanket, and proudly drape it around the stalwart form of her man. He wore it for a few minutes, and then put it over her shoulders, and when his turn came to trade he bought for her several skins' worth of copper jewelry. I saw many such instances during the trade of the next few days, and one idea of the Indians that I had—that the men took everything and merely tolerated their women, used them as mere slaves—went glimmering.

The next morning the factor told me that he would give me the day off, and advised that I spend it in visiting the camps of the different tribes, located in the river bottoms above the post. He assured me that I should be perfectly safe in doing so, and said that I had best leave my gun at home, so as to show the Indians that we regarded them as the friends that they professed to be. I did, however, thrust one of my pistols under my shirt-bosom and, upon Antoine's advice, wore a blanket Indian fashion, so the camp dogs would not bother me.

Thus equipped, I set forth.

I had a wonderful day, a day of a thousand surprises and intense interest. The trail to the next bottom above the fort ran over a point of the plain ending in a bank at the river, and looking out from it I saw that the plain for several miles was covered with the horses of the different tribes, actually thousands and thousands of them, all in bands of from sixty or seventy to two or three hundred head. I afterward found that each owner so herded his horses that they became attached to one another, and would not mix with other herds.

From the point I looked down upon the camp in the next bottom, the camp of the Pi-kun-i, or so-called Piegans, the largest tribe of the Blackfoot Nation, and tried to count the lodges. I actually counted fourteen hundred and thirty, and afterwards estimated that there were four hundred more pitched in the timber bordering the river. Well, say that there were eighteen hundred lodges, and five persons to the lodge; that made a tribe of nine thousand people!

I went down into the camp, keeping an eye upon the great wolf-like dogs lying around each lodge. Children were playing everywhere around, and the river was full of them, swimming. Women were busy with their daily tasks, cooking meat, tanning leather, or removing the hair from hides with oddly shaped elkhorn hoes tipped with steel or flint, or else sitting in the shade of the lodges gossiping, and sewing garments with awl and sinew thread, or embroidering them with colored porcupine quills. Men were also gathered in little groups, chatting and passing great stone-bowled, long-stemmed pipes from hand to hand. It was all a peaceful and interesting scene.

I did not go through the whole camp; I somehow felt bashful before so many people; but as far as I went all smiled at me pleasantly as I passed, and spoke to me in kindly tones. How I wished that I could know what they said! How I wanted to know the meaning of the strange symbols with which some of the lodges were painted! On some were paintings of animals; buffalo, otter, beaver, deer, all with a red line running from the mouth back to a triangular figure in red in the center of the body. No two lodges, with one exception, were painted alike. On many of them, perhaps most, was painted, close up to the smoke-hole and at the rear, a symbol shaped much like a Maltese cross. I determined to ask Antoine what all the paintings signified.

From this camp I went on up the river to the others, those of the Sik-si-kah, or Blackfeet proper, and the Kai-na, or Bloods; these two and the Pi-kun-i comprising the three tribes of the Blackfoot Nation. And beyond them I looked down from the edge of the plain at the big camp of the Ut-se-na, or Gros Ventres, and last, that of the Sak-sis, or Heavy Talkers,