and eloquent language so characteristic of Indian orators. "Brother," said he, addressing Col. Bouquet, "with this string of wampum I dispel the thick cloud that has hung so long over our heads, that the sunshine of peace may once more descend to warm and gladden. I wipe the tears from your eyes and condole with you on the loss of your brethren who have perished in this war. I gather their bones together and cover them deep in the earth, that the sight of them may no longer bring sorrow to your hearts, and I scatter dry leaves over the spot, that it may depart forever from memory. The path of peace, which once ran between your dwellings and mine, has of late been choked with thorns and briars, so that no one could pass that way, and we have both forgotten that such a path had ever been. I now clear away all such obstructions and make a broad, smooth road, so that you and I may freely visit each other as our fathers used to do. I kindle a great council fire whose smoke shall rise to heaven in view of all the nations while you and I sit together and smoke the peace pipe at its blaze."

The orators of each tribe spoke in similar strain promising to lay down their arms and live hereafter in peace with the English. Bouquet replied to each and all as follows : "By your full compliance with the conditions which I imposed you have satisfied me of your sincerity and I now receive you as brethren. The King, my master, has commisioned me, not to make treaties but to fight his battles ; and though I now offer you peace it is not in my power to settle its precise terms and conditions. For this I refer you to Sir William Johnson, his Majesty's agent and superintendent for Indian affairs, who will settle with you. the articles of peace and determine everything in relation to trade. Two things, however, I shall insist on. And first you are to give hostages as security that you will preserve good faith and send without delay a deputation of your chiefs to Sir William Johnson. In the next place these chiefs are to be fully empowered to treat in behalf of your nation; and you will bind yourselves to adhere strictly to everything they shall agree upon in your behalf."

These conditions were readily complied with, and chiefs duly designated for the mission to Sir William.

And now having gained all his points, Bouquet to the great joy and relief of the Indians extended for the first time the hand of friendship, which hitherto he had resolutely refused to do.

Nettowhatways, the chief of the Turtle tribe, having failed to co-operate properly in the peace measures, Col. Bouquet deposed him and directed his tribe to elect another chief and present him as their proper representative, which was done a few days later.

Nov. 12, Red Hawk, Nimwha, Lavissimo, Bennevissico, and other leading Shawnese chiefs made their submission. Red Hawk instead of proposing in usual Indian style to bury the hatchet (which might in that case be dug up again) said that they as younger brothers would take it out of the hands of their older white brothers and "throw it up to God" that they might never see it again.

He then produced copies of treaties made in 1701 as an evidence of the friendly relations of their ancestors. He promised that the remainder of the prisoners would be brought into Fort Pitt in the spring which pledge was kept. Many of the captives had become so fond of Indian life that it was with difficulty that they could be induced to return to Christian homes. McCullough, one of the captives in his narrative says that Rhoda Boyd and Elizabeth Studibaker escaped from the whites and went back to the Indians. Mary Jemison, who had married among them, fled with her half-breed children and hid until the troops left the country.

This would indicate that after their adoption captives was as a rule treated kindly and as members of their own families by their Indian captors.

One of the Virginia volunteers had lost his wife and a child two years old in an Indian foray into the settlement six months before. What transports filled their hearts when he met her with a babe three months old at her breast! Quickly he took her to his tent, and furnished suitable clothing for her and her babe. But what had become of the two-year-old darling captured with its

mother? She could not tell, except that it had been separated from her and taken elsewhere after their captivity. A few days later a child was brought, in which was supposed to be the one in question. The mother was sent for, and at first was not certain that it was her child, but after carefully scrutinizing it she recognized its features, and was so overcome with joy that she dropped her young babe and, catching up the newly found child, she clasped it to her heart, and with a flood of tears carried it off. The father, picking up the child that she had let fall, followed his overjoyed wife and thus again the family circle was unbroken. The rough soldiers, and even the stolid savages were moved to feelings of sympathetic tenderness by such touches of human nature, which make the whole world of mankind akin.

November 18, the army set out for Fort Pitt, followed by many affectionate Indians, who sought to help the captives along in their homeward journey. In ten days the fort was reached just in time to escape severe winter weather. The regular troops (Highlanders and Royal Americans), were placed at the different forts and posts on the line of communication, while the volunteers returned with the captives to the provinces. Those captives, whose friends had not been able to go with the army,were taken to Carlisle, where many persons who had lost children by the Indians, flocked to discover, if possible, their captured kindred. One German woman, from East Pennsylvania, came in search of a daughter, who had been carried off nine years before. She identified one of the young female captives as her long lost child, but could gain no token of recognition in response to her loving entreaties. The old lady lamented that the child that she had often sung to sleep on her knee had forgotten her in her old age. Bouquet, like a man of sense and humane instincts, told the woman to sing one of the songs or hymns that she used to sing to her when a child. Mrs. Hartman, the mother, obeyed as best she could, singing part of a very appropriate German hymn, of which I will give several verses, together with a translation by Rev. Samuel R. Fisher, D. D., deceased.

Allein und doch nicht gantz alleine
Bin ich in meiner einsamkeit,
Dann wann ich gantz verlassen scheine,
Vertreibt mir Jesus selbst die zeit.
Ich bin bey Ihm, und Er bey mir,
So kommt nun gar nich einsam für.
Alone and yet not all alone

Am I, in solitude though drear,
For when no one seems me to own
My Jesus will himself be near.
I am with Him and He with me,
I, therefore, cannot lonely be.

Komm ich zur welt; man redt von sachen,
So nur auf eitlekeit gericht;

Da muss sich lassen das verlachen,

Der etwas von den Himmel spricht.
Drum wunsh ich lieber gantz allein,
Als bey der welt ohn Gott zu seyn.
Seek I the world? Of things they speak,
Which are on vanity intent;

Here he is scorned and spurned as weak
Whose mind on heavenly things is bent.
I rather would my lone way plod,
Than share the world without my God.

Verkehrte konnen leicht verkehren,
Wer greifet pech ohn kleben an?
Wie solt ich dann dahin begehren,
Wo man Gott bald vergessen kann?
Gesellschaft, die verdachtig sheint,
Wird ofters nach dein fall beweint.
With ease do perverts perverts make;
Who handles pitch his hands will soil;
Why then should I with those partake,
Who of His honor God despoil?
Society which we suspect,

We often afterwards reject.

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Wer wolte dann nun recht erkennen,
Das ich stets in gesellschaft bin?
Und will die welt mich einsam nennen,
So thun sie es nur immerhin.
G'nug, dass bey mir, wann ich allein,
Gott und viel tausend engel seyn.

Who will not then with candor own,
I have companions all I crave?
And will the world still deem me lone?
Then let it thus forever rave.

Enough! I've God and angels' host,
Whose number can its thousands boast.

The sweet accents of her German childhood, fell upon her enraptured ears like the song of angels, and with a gaze of fond recognition, and a passionate flood of tears, the long lost daughter rushed into the outstretched arms of her devoted mother.

Scenes like this threw a halo of religious romance around the expedition of Bouquet. Rev. Ruben Weiser has drawn out the story of Regina Hartman, the German captive, with confessedly large drafts upon the imagination. He draws Conrad Weiser into the drama, although the great Indian interpreter had already been dead four years! This is not more absurd than to foist in a German hostler to interpret between Mrs. Hartman and Col Bouquet, who was well acquainted with German, French, &c., or his efforts to make Regina pass through a certain religious process.

Peace and tranquility were restored to the borders without bloodshed, and hundreds of captives were brought back from heathen bondage to blessings of Christian homes and civilization. Bouquet was the hero of the hour. Early in January, 1765, he arrived in Philadelphia. The people and authorities everywhere vied with each other in expressing their highest esteem for his character, and grateful recognition of his services. The friends and relatives especially of recovered captives were filled with affectionate and reverent admiration.

PUBLIC THANKS TO BOUQUET.

January 15, 1765, the Assembly of Pennsylvania at its first setting, adopted a congratulatory and complimentary address, heartily thanking him for his great service to that province, by his victory at Bushy Run, Aug, 6, 1763, his recent campaign against the Ohio Indians, during which he