ot come, but sends
one of his relations to receive the bride. Do not suppose that Walking
Wind's father takes offence at the bridegroom's not coming when he is
called; for it is as much a part of the ceremony, among the Dahcotahs,
for one of the bride's relations to call for the bridegroom, and for the
groom to refuse to come, as it is for us to have the ring put upon the
third finger of the left hand.

As soon as the warrior deputed by the husband elect to receive the bride
makes his appearance, the Indians raise a shout of applause, and all run
towards him as he approaches them, and while they are running and
shouting they are firing off their guns too.

But the ceremony is not over yet. Walking Wind, in order to complete the
ceremonies, to be a wife, must jump upon the back of her husband's
relative, and be thus carried into the wigwam of which she is to be
the mistress.

What a situation for a bride! Walking Wind seriously thinks of
rebelling; she hesitates--while the man stands ready to start for the
wigwam so soon as the luggage is on. The bride draws back and pouts a
little, when some of her friends undertake to reason with her; and she,
as if to avoid them, springs upon the back of the Dahcotah, who carries
her into the wigwam.

But where on earth is the bridegroom? Seated on the ground in the
teepee, looking as placid and unconcerned as if nothing was going on. Of
course he rises to receive his bride? Not he; but Walking Wind is on her
feet again, and she takes her seat, without any invitation, by the side
of him, who is literally to be her lord and master--and they are man and
wife. As much so, as if there were a priest and a ring, pearls and
bride-cake. For the Dahcotah reveres the ceremony of marriage, and he
thinks with solemn awe of the burial rites of his nation, as we do.
These rites have been preserved from generation to generation, told from
father to son, and they will be handed down until the Dahcotahs are no
more, or until religion and education take the place of superstition and
ignorance--until God, our God, is known and worshipped among a people
who as yet have hardly heard His name.

SHAH-CO-PEE;

THE ORATOR OF THE SIOUX.

Shah-co-pee (or Six) is one of the chiefs of the Dahcotahs; his village
is about twenty-five miles from Fort Snelling. He belongs to the bands
that are called Men-da-wa-can-ton, or People of the Spirit Lakes.

No one who has lived at Fort Snelling can ever fo