murder of their enemies is considered honorable warfare, the same as among whites; the difference in the manner of its execution is part of their military training. Taking this view of the matter, we can easily perceive how an Indian could, consistently with the former idea of the Great Spirit, pray to it to aid him against his enemies of every kind, whether they be of hlis own people or of a different nation.
Robbery and theft are not carried on to any extent amongst them, as the former would be punished the same as murder and the latter would subject him to the ridicule of all. Indians will occasionally steal small articles from one another, but when questioned they will say they were in want of them and could not get them any other way. When they rob whites they think they are doing right. With them all whites are interlopers, getting rich from the labors of the Indians, and to take a portion of their goods is nothing more than their due long since in arrears. Therefore, theft is only resorted to as another means of supplying want and the disgrace is thought full punishment. Robbery, when it does occur, is the consequence of some quarrel and merges into the extreme penalty above related. From this we can conceive that neither robbery nor theft can be considered as offenses to the Great Spirit, as it is only another way of the Indian securing means to make a living for himself and family. It is, however, an offense to the individual and punished accordingly. Should an Indian steal a gun or a horse, two of the most valuable articles amongst them. he would give for a reason that he required them for the support of his family. Besides, guns, horses, and even the meat brought into camp are more or less public property; at least, all receive the benefit of the hunter's labor. The horses and guns do not leave the nation; they merely change owners and the produce of each is divided the same as before the theft was committed. In this, therefore, as well as the other, the aid of the Great Spirit would be invoked.