cipal warriors, including the priest of the Atmosphere,* were selected and sent beneath the ledge to dream whether any error had been committed thus far or, as they expressed it, "to watch the back track." It is an article of their religious creed, that if any one should witness the secret operations of the dreamers, he would instantly die; and a boy, who was sent to the spring for water, on being informed of their situation, returned in great consternation, exclaiming, that he had just escaped death. They were, however, discovered for a moment by a white man in company with us, who mentioned that they were adorning themselves with paint. In In the course of their ceremonies under the ledge, they discharged a gun, as an address to thunder, or a representation of the report of thunder, which is one of their gods. This act of devotion, before they became acquainted with the use of fire-arms, was performed by an effort of the voice, resembling, as far as practicable, the sound of thunder. Ön inquiry, I was informed that the Osages never select, on any occasion, more than ten dreamers, but that a less number is selected when the party is small.

As soon as the dreamers had descended below the ledge of rocks, the people collected in groups of twenty or thirty, and individuals appointed for the purpose administered the sacred painting, or anointing. This ceremony was performed in three ways. The first consisted in making three spots about the size of a cent on each cheek and the forehead. The second, after the first was rubbed off, consisted in making a perpendicular mark with the finger from the

*The Indians are divided into seven clans, which bear the following names :Buffalo, Elk, Deer, Bear, Eagle, Fish, and Atmosphere. The particular origin and use of this distinction may be described in some subsequent communication.

temples down the cheek to the under jaw, and a horizontal mark across the forehead, connecting the former, and exhibiting the figure of a gallows. After this was removed, the third was administered by covering the whole face with paint. This also was soon removed. They told me that this triform, triple painting, or anointing, was designed to represent to the Deity that their hearts, which had been filled with malice towards their enemies, so that they could not shake hands nor enter into covenant with them, until this was removed, were now cleansed so that they could again become their friends in sincerity and truth. They also said that this peculiar use of the number three referred to the nature of the Deity. The interpreter's comment was, that they meant by it "the same as Christians do by baptism and the sacred crossing of themselves."

After the paintings were finished, the Chiefs and the people waited long and called in vain for the dreamers. At length the march was ordered. They proceeded with great solemnity in single file; each entering the line of march immediately opposite to the place where stood the Priest of the Buffalo clan leaning on his bow, with an attendant on each side, and engaged in prayer that "their road might be clear and good," or in other words, that they might be prospered on their journey. The Priest continued in prayer until the whole company had passed on. He and his attendants then mounted and joined the procession, and I followed. Having ascended a hill on the road, the Indians wheeled to the right and left, and formed a line at right angles with the path. I followed the Priest and his attendants to the centre of this transverse line. About two feet in advance, and in range with our path, were three bunches of grass, which had been cut and piled about three feet apart, as an emblem of him whom

they worshipped. Here the Priest stood with his attendants, and prayed at great length. Having finished his prayer, he again ordered the march on foot. The Indians, from the right and left, entered the path at the central point with great regularity, and on wheeling forward every individual was compelled to step upon each bunch of grass.

The company advanced about forty rods, and formed a second transverse line, similar to the first. The line extended about forty rods on each side of the path, and in both instances was preserved with great care.

The

When all had passed the sacred place, the Priest ordered his senior attendant to form a grass circle about four feet in diameter, and to fix a handsome pile in the centre. circle was placed fifteen or twenty feet to the right of the path. The Priest then approached the circle, and having offered up another long prayer, stepped upon it himself, and was followed by his attendants. They advanced in a line parallel with the path, until they were out of sight. I attempted to follow, but was prevented by the Chiefs, who remained behind, upon the pain of death. They informed me that the grass circle was also a representation of their Deity.

While the Priest, just mentioned, was absent, another Priest, with the second Chief at his right-hand and an attendant at his left, successively collected groups of the principal men, and with great apparent solemnity offered long prayers. During these exercises, the attendant held in one hand a large pipe filled, with the stem extended from him, and in the other a brand of fire; and, at the conclusion of the prayers, applied the fire, and presented the stem first to the Priest, and then to the Chief and the several individuals composing the circle, each of whom inhaled a little of the smoke.

At length, the approach of the dreamers was announced. The se

cond Chief, with his Priest and attendant, took their position about twenty steps in front of the sacred circle. The dreamers advanced with majestic solemnity, and halted about the same distance on the opposite side. The attendant, by order of the Chief and Priest, went forward with a gentle and deliberate step, and stood within the circle. After repeating a few words, which were apparently addressed to some superior being, and extending the pipe and fire, he returned to his station at the left-hand of the Priest. The same ceremony was performed three times, and the pipe and fire were then delivered to the Chief, who, in the same manner, advanced to the circle, and holding out the pipe, spoke a few words in a low voice. He then proceeded through the circle to the dreamers, and, after a short address, presented the pipe to each of them in succession. The ceremonies, which continued until half after eleven o'clock, were closed with prayer, and the company proceeded on their journey with great animation.

It is the universal practice of these Indians to salute the dawn of every morning with their devotions. But it is remarkable, that, after the conclusion of these ceremonies, their devotions were exchanged for merriment during the whole of the expedition.

It is said that they can never attack an enemy with success, even in the most auspicious situation, without first performing such ceremonies and receiving favourable dreams. The failure of their late expedition against the Cherokees they attribute to the omission of these religious duties.

Perhaps the curious may imagine that some faint allusion to the lost ten tribes of Israel may be discovered in the selected number of dreamers— to the Trinity in Unity, in the bunches of grass-to the Jewish anointings and purifications, in their repeated

paintings-to the sacred rite of the sanctuary, in their secret consultations and to the prophetic office, in the office of their dreamers.

PRESERVATION OF AN OSAGE INFANT.

In the Journal of the Mission for February last, published in our July number, it was briefly stated, that Mr. Chapman had adopted an Osage infant, which had been left by its mother in the prairie to perish. The following circumstantial statement of the case is given by Mr. Chapman in a letter of the 24th of March :-

As Brother Requa is about to proceed to your city, I shall avail myself of this opportunity to communicate a few of the events of Providence which led to the adoption of the Osage infant, mentioned in the Journal for the last month.

On the 10th of January, I returned to the Indian Town, from a visit to a party of Indians some distance above it. Immediately after my arrival, I was informed by my host, that a woman had just passed his door with a new-born infant, which she had found in a neighbouring prairie, as she was returning with her load of wood. It was left there to perish by its depraved mother, who refused to administer those early attentions, which merely animal affection naturally suggests. The corner of the old woman's blanket only partially sheltered it from the pinching cold; but strength enough was left to it very faintly to betray, as it was conveyed through the Town, the inhumanity of its mother.

On hearing the sad tale, my feelings were much excited; and, apprehensive that the child might still perish for want of a mother's care, I immediately sent a message to the old woman and her family, requesting that they would provide every thing necessary for its comfort until my

return home, and promising then to attempt to raise it myself. They thanked me, and said they would consent to my proposal, provided the mother, who had fled, could not be found. The mother, however, was found, and was threatened with death in case the infant should die through her neglect. She was thus induced to nurse it for a few days. But she soon grew weary of her charge, and gave it to another woman. This woman, understanding that its father's friends were seeking its life, brought it here and committed it to us, to be raised and educated as a child of our

own.

The name which we have given to this fine healthy boy, is Moses Wausash-eh Chapman. sash-eh Chapman. Wau-sash-eh is the genuine name of this nation, of which Osage is a French corruption. The early life of this child has been no less disastrous than that of the ancient Lawgiver and Deliverer of Israel. May God grant that he may be qualified, by Divine grace, to lead his people to the Heavenly Canaan. That you, Dear Sir, and the venerable Board, and all who love the Lord Jesus, may daily take this child, as well as those to whose care it is committed, in the arms of faith, before the Throne of Grace, is the earnest desire of your servant in Christ,

EPAPHRAS CHAPMAN.

GREAT OSAGE MISSION.

REV. MR. PIXLEY'S JOURNAL. The readers of our last volume, will recollect that the Rev. Mr. Pixley, the assistant of this Mission,has frequently visited the Indians in their encampments, and at times resided among them for weeks and months in succession, for the purpose of acquiring a knowledge of their language. We have in our possession a journal of one of his visits, on which he was absent from the Mission Family nearly four months. From this Jour

pleased and satisfied had I been in a palace.

Tuesday, Oct. 22.-We kept the Sabbath as I suggested in my last. The morning on Monday was very cold and frosty, yet we started by sunrise, and through the whole day travelled over vast prairies without going through any timbered land, or seeing any except at a great distance. We had to travel last night till after dark to find a place of wood and water to encamp at. We came probably more than thirty miles.

Extensive Prairies.

Thursday, October 24.-You can scarcely imagine what a sameness there is in travelling through these extensive prairies. They furnish nothing to enliven the way, but the view of a far distant horizon, and now and then a deer or an elk starting up before you. At some seasons of the year, when the grass is green, and the prairie all in bloom like a garden of flowers, it would be different; but now it looks more like being clothed in sackcloth; and when it is burnt, in the sable hue of mourning and desolation. On our journey both yesterday and to-day, about 50 miles, we have passed nothing that could be said to be woodland, till this evening. My horse, about which I have had so many fears, and not without reason, performs the journey to admiration, and goes even better than when I first started. We are encamped again on Grand River, probably a long day's ride from our destination. It rained and hailed in the morning before we started, and we were apprehensive that we should have a very uncomfortable day to travel. But we have cccasion of gratitude that it has been far otherwise; and this evening, under a clear and cloudless sky, and before a good fire, we spread our blankets upon the ground to lie down and sleep.

VOL. V.

6

Ah! how many would think that such journeyings and such exposures would occasion sickness and death. Yet we are in health, and probably of our friends who sleep on beds of as pleasantly take our rest as many down.

Failure of Provisions.

Friday, October 25.-We are now seated by a little fire, near 9 o'clock, all so fatigued with our day's journey as to feel unable or unwilling to cook our food, even if we had a sufficient supply. We eat our meat and bread with carefulness; for even of this we have but a short allowance. Our butter and cheese are gone, and the bread we have would scarcely be sufficient for one man; yet it must make all our suppers and breakfasts, and for more we must wait till we arrive at our journey's end, which is fifteen or twenty miles from this place. Yesterday we went out of the way all the afternoon down into a great bend of the River, and to-day it took us all the forenoon to get right again. By this mistake we lost a whole day's ride, and had to travel late this evening to find a stopping place where there is water. We are threatened with rain, but are too weary, and wood is too scarce, to make any provision for it by fire or otherwise. I had a slight chill, which made my ride quite uncomfortable for two or three hours this afternoon, and Br. Requa appears to have a chill this evening. Thus situated, we prepared to lie down on the ground as usual.

Arrival at Uniqn.

Saturday, Oct. 26.-You will no doubt be rejoiced to learn that we arrived at Union this afternoon without any accident or sickness worthy of notice. The rain indeed fell upon us while we lay upon the ground last night, and it rained most of the day while we travelled to this place,