or brother of the murderer, will offer his life in expiation. Very often
these self-sacrifices are accepted, principally among the poorer
families, but the devoted is not put to death; he only loses his
relationship and connection with his former family; he becomes a kind of
slave or bondsman for life in the lodges of the relations of
the murdered.

Sometimes, too, the guilty man's life is saved by a singular and very
ancient law; it, however, happens but rarely. If the murdered leaves a
widow with children, this widow may claim the criminal as her own, and
he becomes her husband nominally, that is to say, he must hunt and
provide for the subsistence of the family.

When the murderer belongs to a hostile tribe, war is immediately
declared; if, on the contrary, he belongs to a friendly nation, the
tribe will wait three or four months till the chiefs of that nation come
to offer excuses and compensation. When they do this, they bring
presents, which they leave at the door of the council lodge, one side of
which is occupied by the relations of the victims, the other by the
chiefs and warriors of the tribe, and the centre by the ambassadors. One
of these opens the ceremony by pronouncing a speech of peace, while
another offers the pipe to the relations. If they refuse it, and the
great chief of the tribe entertains a particular regard for the other
nation, he rises and offers himself to the relations the calumet of
conciliation. If refused still, all the children and babes of the
murdered one's family are called into the lodge, and the pipe passed a
third time in that part of the lodge. Then if a child even two or three
months old touches it, the Indians consider the act as a decision of the
great Master of Life, the pipe goes round, the presents are carried in,
and put at the feet of the plaintiffs. When on the contrary, the calumet