ARMOR AND EAGLE’S FEATHERS. 221 
_ 
This Dakota name, Anawang-mani, means “One who walks! gallop- 
ing upon.” It may have had its significance. It may have been given 
after his war exploits, and had reference to the fury with which he rushed 
upon the foe. This isa common thing. Young men distinguish themselves 
on the warpath, and come home with the scalps of their enemies. Their 
boy-names are thrown away and new names given to them. And so the 
giving and receiving of a new name was not among them a new or strange 
thing. It was a mark of distinction. Hence the desire that all had, when 
making a profession of the Christian religion, to have new names—Christian 
names—given them. They were to be new people. There was a fitness 
in it, for Christ had said, “1 will write upon him my new name.” 
At his baptism the “One who walks galloping upon” was called Simon, 
and by that name he is extensively known among white people and Indians. 
He learned to read and write in the first years of the mission at Lac-qui- 
parle, though he never became as good a scholar as many others, and he 
became a convert to Christianity about the beginning of the year 1840. 
The energy and independence which had characterized him on the hunt 
and the warpath he carried with him into his new relations. By dressing 
like a white man and going to work, he showed his faith by his works. 
This was all contrary to the customs of his people, and very soon brought 
on him a storm of opposition. He built for himself a cabin, and fenced 
field and planted it. For this his wite’s friends opposed and persecuted him. 
It is true, as already stated, no man in the village had more Dakota 
honors than he had. No one had taken more Ojibwa scalps, and no one 
could cover his head with so many eagle feathers; and hence no one could 
“soldier-kill” him. But now he had cut off his hair and abjured his Dakota 
honors, and no one was found so poor as to do him reverence. As he 
passed through the village, going to his work, he was laughed at, and the 
children often said, ‘‘There goes the man who has made himself a woman.” 
The men who before had honored him as a Dakota brave now avoided 
him and called him no more to their feasts. But those forms of opposition 
he met bravely and was made stronger thereby. 
It happened that, about the beginning of the year 1844, Simon went 
down with his family to the then new mission station at Traverse des 
Sioux. While there he cut rails for the mission and taught as an assistant 
in the Dakota school. The Dakota men at this place, although even more 
openly opposed to the new religion than were those at Lac-qui-parle, never- 

! That is, continues.—J, O. D, 
