at the fort, as we did not blame him or any of his soldiers, but that a party of my braves would go towards the Wabash to avenge the death of their friends and relations. The next day I took a party of hunters, killed several deer, and left them at the fort gate as I passed." Here Gomo ended his story. I could relate many similar ones that have come within my own knowledge and observation, but I dislike to look back and bring on sorrow afresh. I will resume my narrative. The great chief at St. Louis having sent word for us to come down and confirm the treaty, we did not hesitate, but started immediately that we might smoke the peace pipe with him. On our arrival we met the great chiefs in council. They explained to us the words of our Great Father at Washington, accusing us of heinous crimes and many misdemeanors, particularly in not coming down when first invited. We knew very well that our Great Father had deceived us and thereby forced us to join the British, and could not believe that he had put this speech into the mouths of those chiefs to deliver to us. I was not a civil chief and consequently made no reply, but our civil chiefs told the commissioner that, "What you say is a lie. Our Great Father sent us no such speech, he knew that the situation in which we had been placed was caused by him." The white chiefs appeared very angry at this reply and said, "We will break off the treaty and make war against you, as you have grossly insulted us." Our chiefs had no intention of insulting them and told them so, saying, "we merely wish to explain that you have told us a lie, without any desire to make you angry, in the same manner that you whites do when you do not believe what is told you." The council then proceeded and the pipe of peace was smoked. Here for the first time, I touched the goose quill to the treaty not knowing, however, that, by the act I consented to give away my village. Had that been explained to me I should have opposed it and never would have signed their treaty, as my recent conduct will clearly prove. What do we know of the manners, the laws, and the customs of the white people? They might buy our bodies for dissection, and we would touch the goose quill to confirm it and not know what we were doing. This was the case with me and my people in touching the goose quill for the first time. We can only judge of what is proper and right by our standard of what is right and wrong, which differs widely from the whites, if I have been correctly informed. The whites may do wrong all their lives, and then if they are sorry for it when about to die, all is well, but with us it is different. We must continue to do good throughout our lives. If we have corn and meat, and know of a family that have none, we divide with them. If we have more blankets than we absolutely need, and others have not enough, we must give to those who are in want. But I will presently explain our customs and the manner in which we live.