The redistribution accomplished, Three Bulls wore a grin of satisfaction, and one chief who had lost a greatpile of presents, and who got nothing at all by the second division, stalked solemnly out of the tent, through not until Three Bulls had tossed the plugs of tobacco to all the men around the circle, precisely as he might have thrown bones to dogs, but always observing a certain order in making each round with the plugs. All were thus served according to their rank. Then Three Bulls rummaged with one hand behind him in the grass, and fetched forward a great pipe with a stone bowl and wooden handle—a sort of chopping-block of wood—and a large long-bladed knife. Taking a plug of tobacco in one hand and the knife in the other, he pared off enough tobacco to fill the pipe. Then he filled it, and passed it, stem foremost, to a young man on the left-hand side of the tepee. The superior chiefs all sat on the right-hand side. The young man knew that he had been chosen to perform the menial act of lighting the pipe, and he lighted it, pulling two or three whiffs of smoke to insure a good coal of fire in it before passing it back—though why it was not considered a more menial task to cut the tobacco and fill the pipe than to light it I don't know.
Three Bulls puffed the pipe for a moment, and then turning the stem from him, pointed it at the chief next in importance, and to that personage the symbol of peace was passed from hand to hand. When that chief had drawn a few whiffs, he sent the pipe back to Three Bulls, who then indicated to whom it should go next. Thus it went dodging about the circle like a marble on a bagatelle board. When it came to me, I hesitated a moment whether or not to smokeit, but the desire to be polite outweighed any other prompting, and I sucked the pipe until some of the Indians cried out that I was "a good fellow."
While all smoked and many talked, I noticed that Three Bulls sat upon a soft seat formed of his blanket, at one end of which was one of those wickerwork contrivances, like a chair back, upon which Indians lean when seated upon the ground. I noticed also that one harsh criticism passed upon Three Bulls was just; that was that when he spoke, others might interrupt him. It was said that even women "talked back" to him at times when he was haranguing his people. Since no one spoke when Crowfoot talked, the comparison between him and his predecessor was injurious to him; but it was Crowfoot who named Three Bulls for the chieftainship. Besides, Three Bulls had the largest following (under that of the too aged Old Sun), and was the most generous chief and ablest politician of all. Then, again, the Government supported him with whatever its influence amounted to. This was because Three Bulls favored agricultural employment for the tribe, and was himself cultivating a patch of potatoes. He was in many other ways the man to lead in the new era, as Crowfoot had been for the era that was past.
When we retired from the presence of the chief, I asked Mr. L'Hereux how he had dared to take back the presents made to the Indians and then distribute them differently. The queer Frenchman said, in his indescribably confident, jaunty way:
"Why, dat is how you mus' do wid dose Engine. Nevaire ask one of dose Engine anyt'ing, but do dose t'ing which are right, and at de same time make explanashion what you are doing. Den dose Engine can say no t'ing 'tall. But if you first make explanashion and den try to do somet'ng, you will find one grand trouble. Can you explain dis and dat to one hive of de bees? Well, de hive of de bee is like dose Engine if you shall talk widout de promp' action."
He said, later on, "Dose Engine are children, and mus' not haf consideration like mans and women."
The news of our generosity ran from tent to tent, and the Black Soldier band sent out a herald to cry the news that a war-dance was to be held immediately. As immediately means to the Indian mind an indefinite and very enduring period, I amused myself by poking about the village, in tents and among groups of men or women, wherever chance led me. The herald rode from side to side of the enclosure, yelling like a New York fruit peddler. He was mounted on a bay pony, and was fantastically costumed with feathers and war-paint. Of course every man, woman, and child who had been in-doors, so to speak, now came out of the tepees, and a mighty bustle enlivened the scene. The worst thing about the camp was the abundance of snarling cur-dogs. It was not safe to walk about the camp without a cane or whip, on account of these dogs.
The Blackfeet are poor enough, in all conscience, from nearly every stand-point from which we judge civilized Communities, but their tribal possessions include several horses to each head of a family; and though the majority of their ponies would fetch no more than $20 apiece out there, even this gives them more wealth per capita than many civilized peoples can boast. They have managed, also, to keep much of the savage paraphernalia of other days in the form of buckskin clothes, elaborate bead-work, eagle headdresses, good guns, and the outlandish adornments of their chiefs and medicine-men. Hundreds of miles from any except such small and distant towns as Calgary and Medicine Hat, and kept on the reserve as much as possible, there has come to them less damage by whiskey and white men's vices than perhaps most other tribes have suffered. Therefore it was still possible for me to see in some tents the squaws at work painting the clan signs on stretched skins, and making bead-work for moccasins, pouches, "chaps," and the rest. And in one tepee I found a young and rather pretty girl wearing a suit of buckskin, such as Cooper and all the past historians of the Indian knew as the conventional every-day attire of the red-skin. I say I saw the girl in a tent, but, as a matter of fact, she passed me out-of-doors, and with true feminine art managed to allow her blanket to fall open for just the instant it took to disclose the precious dress beneath it. I asked to be taken into the tent to which she went, and there, at the interpreter's request, she threw off her blanket, and stood, with a little display of honest coyness, dressed like the traditional and the theatrical belle of the wilderness. The soft yellowish leather, the heavy fringe upon the arms, seams, and edges of the garment, her beautiful beaded leggings and moccasins, formed so many parts of a very charming picture. For herself, her face was comely, but her figure was—an Indian's. The figure of the typical Indian woman shows few graceful curves.
The reader will inquire whether there was any real beauty, as we judge it, among these Indians. Yes, there was; at least there were good looks if there was not beauty. I saw perhaps a dozen fine-looking men, half a dozen attractive girls, and something like a hundred children of varying degrees of comeliness—pleasing, pretty, or beautiful. I had some jolly romps with the children, and so came to know that their faces and arms met my touch with the smoothness and softness of the flesh of our own little ones at home. I was surprised at this; indeed, the skin of the boys was of the texture of velvet. The madcap urchins, what riotous fun they were having! They flung arrows and darts, ran races and wrestled, and in some of their play they fairly swarmed all over one another, until at times one lad would be buried in the thick of a writhing mass of legs and arms several feet in depth. Some of the boys wore only "G-strings" (as, for some reason, the breech-clout is commonly called on the prairie), but others were wrapped in old blankets, and the larger ones were already wearing the Blackfoot plume-lock, or tuft of hair tied and trained to stand erect above the forehead. The babies within the tepees were clad only in their complexions.
The result of an hour of waiting on our part and of yelling on the part of the herald resulted in a war-dance not very different in itself from the dances we have most of us seen at Wild West shows. An immense tomtom as big as the largest-sized bass-drum was set up between four poles, around which colored cloths were wrapped, and from the tops of which the same gay stuff floated on the wind in bunches of party-colored ribbons. Around this squatted four young braves, who pounded the drum-head and chanted a tune, which rose and fell between the shrillest and the deepest notes, but which consisted of simple monosyllabic sounds repeated thousands of times. The interpreter said that originally the Indians had words to their songs, but these were forgotten no man knows when, and only the so-called tunes (and the tradition that there once were words for them) are perpetuated. At all events, the four braves beat the drum and chanted, until presently a young warrior, hideous with war-paint, and carrying a shield and a tomahawk, came out of a tepee and began the dancing. It was the stiff-legged hopping, first on one foot and then on the other, which all savages appear to deem the highest form the terpsichorean art can take. In the course of a few circles around the tomtom he began shouting of valorous deeds he never had performed, for he was too young to have ridden after buffalo or into battle. Presently he pretended to see upon the ground something at once fascinating and awesome. It was the trail of the enemy. Then he danced furiously and more limberly, tossing his head back, shaking his hatchet and many-tailed shield high aloft, and yelling that he was following the foe, and would not rest while a skull and a scalp-lock remained in conjunction among them. He was joined by three others, and all danced and yelled like madmen. At the last the leader came to a sort of standard made of a stick and some cloth, tore it out from where it had been thrust in the ground, and holding it far above his head, pranced once around the circle, and thus ended the dance.
The novelty and interest in the celebration rested in the surroundings—the great circle of tepees; the braves in their blankets stalking hither and thither; the dogs, the horses, the intrepid riders, dashing across the view. More strange still was the solemn line of the medicine-men, who, for some reason not explained to me, sat in a row with their backs to the dancers a city block away, and crooned a low guttural accompaniment to the tomtom. But still more interesting were the boys, of all grades of childhood, who looked on, while not a woman remained in sight. The larger boys stood about in groups, watching the spectacle with eyes afire with admiration, but the little fellows hadflung themselves on their stomachs in a row, and were supporting their chubby faces upon their little brown hands, while their elbows rested on the grass, forming a sort of orchestra row of Lilliputian spectators.
We arranged for a great spectacle to be gotten up on the next afternoon, and were promised that it should be as notable for the numbers participating in it and for the trappings to be displayed as any the Blackfeet had ever given upon their reserve. The Indians spent the entire night in carousing over the gift of tea, and we knew that if they were true to most precedents they would brew and drink every drop of it. Possibly some took it with an admixture of tobacco and wild currant to make them drunk, or, in reality, very sick—which is much the same thing to a reservation Indian. The compounds which the average Indian will swallow in the hope of imitating the effects of whiskey are such as to tax the credulity of those who hear of them. A certain patent "painkiller" ranks almost as high as whiskey in their estimation; but Worcestershire sauce and gunpowder, or tea, tobacco, and wild currant, are not at all to be despised when alcohol, or the money to get it with, is wanting. I heard a characteristic story about these red men while I was visiting them. All who are familiar with them know that if medicine is given them to take in small portions at certain intervals they are morally sure to swallow it all at once, and that the sicker it makes them, the more they will value it. On the Blackfoot Reserve, only a short time ago, our gentle and insinuating Sedlitz-powders were classed as children's stuff, but now they have leaped to the front rank as powerful medicines. This is because some white man showed the Indian how to take the soda and magnesia first, and then swallow the tartaric acid. They do this, and when the explosion follows, and the gases burst from their mouths and noses, they pull themselves together and remark, "Ugh! him heap good."
On the morning of the day of the great spectacle I rode with Mr. Begg over to the ration-house to see the meat distributed. The dust rose in clouds above all the trails as the cavalcade of men, women, children, travoises and dogs, approached the station. Men were few in the disjointed lines; most of them sent their women or children. All rode astraddle, some on saddles and somebareback. As all urged their horses in the Indian fashion, which is to whip them unceasingly, and prod them constantly with spurless heels, the bobbing movement of the riders' heads and the gymnastics of their legs produced a queer scene. Here and there a travois was trailed along by a horse or a dog, but the majority of the pensioners were content to carry their meat in bags or otherwise upon their horses. While the slaughtering went on, and after that, when the beef was being chopped up into junks, I sat in the meat-contractor's office, and saw the bucks, squaws, and children come, one after another, to beg. I could not help noticing that all were treated with marked and uniform kindness, and I learned that no one ever struck one of the Indians, or suffered himself to lose his temper with them. A few of the men asked for blankets, but the squaws and the children wanted soap. It was said that when they first made their acquaintance with this symbol of civilization they mistook it for an article of diet, but that now they use it properly and prize it. When it was announced that the meat was ready, the butchers threw open an aperture in the wall of the ration-house, and the Indians huddled before it as if they had flung themselves against the house in a mass. I have seen boys do the same thing at the opening of a ticket window for the sale of gallery seats in a theatre. There was no fighting or quarrelling, but every Indian pushed steadily and silently with all his or her might. When one got his share he tore himself away from the crowd as briers are pulled out of hairy cloth. They are a hungry and an economical people. They bring pails for the beef blood, and they carry home the hoofs for jelly. After a steer has been butchered and distributed, only his horns and his paunch remain.
The sun blazed down on the great camp that afternoon and glorified the place so that it looked like a miniature Switzerland of snowy peaks. But it was hot, and blankets were stretched from the tent tops, and the women sat under them to catch the air and escape the heat. The salaried native policeman of the reserve, wearing a white stove-pipe hat with feathers, and a ridiculous blue coat, and Heaven alone knows what other absurdities, rode around, boasting of deeds he never performed, while a white cur made him all the more ridiculous by chasing him and yelping at his horse's tail.
And then came the grand spectacle. The vast plain was forgotten, and the great campus within the circle of tents was transformed into a theatre. The scene was a setting of white and red tents that threw their clear-cut outlines against a matchless blue sky. The audience was composed of four white men and the Indian boys, who were flung about by the startled horses they were holding for us. The players were the gorgeous cavalrymen of nature, circling before their women and old men and children, themselves plumed like unheard-of tropical birds, the others displaying the minor splendor of the kaleidoscope. The play was "The Pony War-dance, or the Departure for Battle." The acting was fierce; not like the conduct of a mimic battle on our stage, but performed with the desperate zest of men who hope for distinction in war, andmay not trifle about it. It had the earnestness of a challenged man who tries the foils with a tutor. It was impressive, inspiring, at times wildly exciting.
There were threescore young men in the brilliant cavalcade. They rode horses that were as wild as themselves. Their evolutions were rude, but magnificent. Now they dashed past us in single file, and next they came helter-skelter, like cattle stampeding. For a while they rode around and around, as on a race-course, but at times they deserted the enclosure, parted into small bands, and were hidden behind the curtains of their own dust, presently to reappear with a mad rush, yelling like maniacs, firing their pieces, and brandishing their arms and their finery wildly on high. The orchestra was composed of seven tomtoms that had been dried taut before a camp fire. The old men and the chiefs sat in a semicircle behind the drummers on the ground.
All the tribal heirlooms were in the display, the cherished gewgaws, trinkets, arms, apparel, and finery they had saved from the fate of which they will not admit they are themselves the victims. I never saw an old-time picture of a type of savage red man or of an extravagance of their costuming that was not revived in this spectacle. It was as if the plates in my old school-books and novels and tales of adventure were all animated and passing before me. The traditional Indian with the eagle plumes from crown to heels was there; so was he with the buffalo horns growing out of his skull; so were the idyllic braves in yellow buckskin fringed at every point. The shining bodiesof men, bare naked, and frescoed like a Bowery bar-room, were not lacking; neither were those who wore masses of splendid embroidery with colored beads. But there were as many peculiar costumes which I never had seen pictured. And not any two men or any two horses were alike. As barber poles are covered with paint, so were many of these choice steeds of the nation. Some were spotted all over with daubs of white, and some with every color obtainable. Some were branded fifty times with the white hand, the symbol of peace, but others bore the red hand and the white hand in alternate prints. There were horses painted with the figures of horses and of serpents and of foxes. To some saddles were affixed colored blankets or cloths that fell upon the ground or lashed the air, according as the horse cantered or raced. One horse was hung all round with great soft woolly tails of some white material. Sleigh-bells were upon several.
Only half a dozen men wore hats—mainly cowboy hats decked with feathers. Many carried rifles, which they used with one hand. Others brought out bows and arrows, lances decked with feathers or ribbons, poles hung with colored cloths, great shields brilliantly painted and fringed. Every visible inch of each warrior was painted, the naked ones being ringed, streaked, and striped from head to foot. I would have to catalogue the possessions of the whole nation to tell all that they wore between the brass rings in their hair and the cartridge-belts at their waists, and thus down to their beautiful moccasins.
Two strange features further distinguished their pageant. One was the appearance of two negro minstrels upon one horse. Both had blackened their faces and hands; both wore old stove-pipe hats and queer long-tailed white men's coats. One wore a huge false white mustache, and the other carried a coal-scuttle. The women and children roared with laughter at the sight. The two comedians got down from their horse, and began to make grimaces, and to pose this way and that, very comically. Such a performance had never been seen on the reserve before. No one there could explain where the men had seen negro minstrels. The other unexpected feature required time for development. At first we noticed that two little Indian boys kept getting in the way of the riders. As we were not able to find any fixed place of safety from the excited horsemen, we marvelled that these children were permitted to risk their necks.
Suddenly a hideously-painted naked man on horseback chased the little boys, leaving the cavalcade, and circling around the children. He rode back into the ranks, and still they loitered in the way. Then around swept the horsemen once more, and this time the naked rider flung himself from his horse, and seizing one boy and then the other, bore each to the ground, and made as if he would brain them with his hatchet and lift their scalps with his knife. The sight was one to paralyze an on-looker. But it was only a theatrical performance arranged for the occasion. The man was acting over again the proudest of his achievements. The boys played the parts of two white men whose scalps now grace his tepee and gladden his memory.
For ninety minutes we watched the glorious riding, the splendid horses, the brilliant trappings, and the paroxysmal fervor of the excited Indians. The earth trembled beneath the dashing of the riders; the air palpitated with the noise of their war-cries and bells. We could have stood the day out, but we knew the players were tired, and yet would not cease till we withdrew. Therefore we came away.
We had enjoyed a never-to-be-forgotten privilege. It was if we had seen the ghosts of a dead people ride back to parody scenes in an era that had vanished. It was like the rising of the curtain, in response to an "encore," upon a drama that has been played. It was as if the sudden up-flashing of a smouldering fire lighted, once again and for an instant, the scene it had ceased to illumine.
The former chief of the Blackfeet—Crowfoot—and Father Lacombe, the Roman Catholic missionary to the tribe, were the most interesting and among the most influential public characters in the newer part of Canada. They had much to do with controlling the peace of a territory the size of a great empire.
The chief was more than eighty years old; the priest is a dozen years younger; and yet they represented in their experiences the two great epochs of life on this continent—the barbaric and the progressive. In the chief's boyhood the red man held undisputed sway from the Lakes to the Rockies. In the priest's youth he led, like a scout, beyond the advancing hosts from Europe. But Father Lacombe came bearing the olive branch of religion, and he and the barbarian became fast friends, intimates in a companionship as picturesque and out of the common as any the world could produce.
There is something very strange about the relations of the French and the French half-breeds with the wild men of the plains. It is not altogether necessary that the Frenchman should be a priest, for I have heard of French half-breeds in our Territories who showed again and again that they could make their way through bands of hostiles in perfect safety, though knowing nothing of the language of the tribes there in war-paint. It is most likely that their swarthy skins and black hair, and their knowledge of savage ways aided them. But when not even a French half-breed has dared to risk his life among angry Indians, the French missionaries went about their duty fearlessly and unscathed. There was one, just after the dreadful massacre of the Little Big Horn, who built a cross of rough wood, painted it white, fastened it to his buck-board, and drove through a country in which a white man with a pale face and blond hair would not have lived two hours.
It must be remembered that in a vast region of country the French priest andvoyageurandcoureur des boiswere the first white men the Indians saw, and while the explorers and traders seldom quarrelled with the red men or offered violence to them, the priests never did. They went about like women or children, or, rather, like nothing else than priests. They quickly learned the tongues of the savages, treated them fairly, showed the sublimest courage, and acted as counsellors, physicians, and friends. There is at least one brave Indian fighter in our army who will state it as his belief that if all the white men had done thus we would have had but little trouble with our Indians.
Father Lacombe was one of the priests who threaded the trails of the North-western timber land and the Far Western prairie when white men were very few indeed in that country, and the only settlements were those that had grown around the frontier forts and the still earlier mission chapels. For instance, in 1849, at twenty-two years of age, he slept a night or two where St. Paul now weights the earth. It was then a village of twenty-five log-huts, and where the great building of the St. PaulPioneer Pressnow stands, then stood the village chapel. For two years he worked at his calling on either side of the American frontier, and then was sent to what is now Edmonton, in that magical region of long summers and great agricultural capacity known as the Peace River District, hundreds of miles north of Dakota and Idaho. There the Rockies are broken and lowered, and the warm Pacific winds have rendered the region warmer than the land far to the south of it. But Father Lacombe went farther—400 miles north to Lake Labiche. There he found what he calls a fine colony of half-breeds. These were dependants of the Hudson Bay Company—white men from England, France, and the Orkney Islands, and Indians and half-breeds and their children. The visits of priests were so infrequent that in the intervals between them the white men and Indian women married one another, not without formality and the sanction of the colony, but without waiting for the ceremony of the Church. Father Lacombe was called upon to bless and solemnize many such matches, to baptize many children, and to teach and preach what scores knew but vaguely or not at all.
In time he was sent to Calgary in the province of Alberta. It is one of the most bustling towns in the Dominion, and the biggest place west of Winnipeg. Alberta is north of our Montana, and is all prairie-land; but from Father Lacombe's parsonage one sees the snow-capped Rockies, sixty miles away, lying above the horizon like a line of clouds tinged with the delicate hues of mother-of-pearl in the sunshine. Calgary was a mere post in the wilderness for years after the priest went there. The buffaloes roamed the prairie in fabulous numbers, the Indians used the bow and arrow in the chase, and the maps we studied at the time showed the whole region enclosed in a loop, and marked "Blackfoot Indians." But the other Indians were loath to accept this disposition of the territory as final, and the country thereabouts was an almost constant battle-ground between the Blackfoot nation of allied tribes and the Sioux, Crows, Flatheads, Crees, and others.
The good priest—for if ever there was a good man Father Lacombe is one—saw fighting enough, as he roamed with one tribe and the other, or journeyed from tribe to tribe. His mission led him to ignore tribal differences, and to preach to all the Indians of the plains. He knew the chiefs and headmen among them all, and so justly did he deal with them that he was not only able to minister to all without attracting the enmity of any, but he came to wield, as he does to-day, a formidable power over all of them.
He knew old Crowfoot in his prime, and as I saw them together they were like bosom friends. Together they had shared dreadful privation and survived frightful winters and storms. They had gone side by side through savage battles, and each respected and loved the other. I think I make no mistake in saying that all through his reign Crowfoot was the greatest Indian monarch in Canada; possibly no tribe in this country was stronger in numbers during the last decade or two. I have never seen a nobler-looking Indian or a more king-like man. He was tall and straight, as slim as a girl, and he had the face of an eagle or of an ancient Roman. He never troubled himself to learn the English language; he had little use for his own. His grunt or his "No" ran all through his tribe. He never shared his honors with a squaw. He died an old bachelor, saying, wittily, that no woman would take him.
It must be remembered that the degradation of the Canadian Indian began a dozen or fifteen years later than that of our own red men. In both countries the railroads were indirectly the destructive agents, and Canada's great transcontinental line is a new institution. Until it belted the prairie the other day the Blackfoot Indians led very much the life of their fathers, hunting and trading for the whites, to be sure, but living like Indians, fighting like Indians, and dying like them. Now they don't fight, and they live and die like dogs. Amid the old conditions lived Crowfoot—a haughty, picturesque, grand old savage. He never rode or walked without his headmen in his retinue, and when he wished to exert his authority, his apparel was royal indeed. His coat of gaudy bead-work was a splendid garment, and weighed a dozen pounds. His leg-gear was just as fine; his moccasins would fetch fifty dollars in any city to-day. Doubtless he thought his hat was quite as impressive and king-like, but to a mere scion of effeminate civilization it looked remarkably like an extra tall plug hat, with no crown in the top and a lot of crows' plumes in the band. You may be sure his successor wears that same hat to-day, for the Indians revere the "state hat" of a brave chief, and look at it through superstitious eyes, so that those queer hats (older tiles than ever see the light of St. Patrick's Day) descend from chief to chief, and are hallowed.
But Crowfoot died none too soon. The history of the conquest of the wilderness contains no more pathetic story than that of how the kind old priest, Father Lacombe, warned the chief and his lieutenants against the coming of the pale-faces. He went to the reservation and assembled the leaders before him in council. He told them that the white men were building a great railroad, and in a month their workmen would be in that virgin country. He told the wondering red men that among these laborers would be found many bad men seeking to sell whiskey, offering money for the ruin of the squaws. Reaching the greatest eloquence possible for him, because he loved the Indians and doubted their strength, he assured them that contact with these white men would result in death, in the destruction of the Indians, and by the most horrible processes of disease and misery. He thundered and he pleaded. The Indians smoked and reflected. Then they spoke through old Crowfoot:
"We have listened. We will keep upon our reservation. We will not go to see the railroad."
But Father Lacombe doubted still, and yet more profoundly was he convinced of the ruin of the tribe should the "children," as he sagely calls all Indians, disobey him. So once again he went to the reserve, and gathered the chief and the headmen, and warned them of the soulless, diabolical, selfish instincts of the white men. Again the grave warriors promised to obey him.
The railroad laborers came with camps and money and liquors and numbers, and the prairie thundered the echoes of their sledge-hammer strokes. And one morning the old priest looked out of the window of his bare bedroom and saw curling wisps of gray smoke ascending from a score of tepees on the hill beside Calgary.[1]Angry, amazed, he went to his doorway and opened it, and there upon the ground sat some of the headmen and the old men, with bowed heads, ashamed. Fancy the priest's wrath and his questions! Note how wisely he chose the name of children for them, when I tell you that their spokesman at last answered with the excuse that the buffaloes were gone, and food was hard to get, and the white men brought money which the squaws could get. And what is the end? There are always tepees on the hills now beside every settlement near the Blackfoot reservation. And one old missionary lifted his trembling forefinger towards the sky, when I was there, and said: "Mark me. In fifteen years there will not be a full-blooded Indian alive on the Canadian prairie—not one."
Through all that revolutionary railroad building and the rush of new settlers, Father Lacombe and Crowfoot kept the Indians from war, and even from depredations and from murder. When the half-breeds arose under Riel, and every Indian looked to his rifle and his knife, and when the mutterings that preface the war-cry sounded in every lodge, Father Lacombe made Crowfoot pledge his word that the Indians should not rise. The priest represented the Government on these occasions. The Canadian statesmen recognize the value of his services. He is the great authority on Indian matters beyond our border; the ambassador to and spokesman for the Indians.
But Father Lacombe is more than that. He is the deepest student of the Indian languages that Canada possesses. The revised edition of Bishop Barager'sGrammar of the Ochipwe Languagebears these words upon its title-page: "Revised by the Rev. Father Lacombe, Oblate Mary Immaculate, 1878." He is the author of the authoritativeDictionnaire et Grammaire de la Langue Crise, the dictionary of the Cree dialect published in 1874. He has compiled just such another monument to the Blackfoot language, and will soon publish it, if he has not done so already. He is in constant correspondence with our Smithsonian Institution; he is famous to all who study the Indian; he is beloved or admired throughout Canada.
His work in these lines is labor of love. He is a student by nature. He began the study of the Algonquin language as a youth in older Canada, and the tongues of many of these tribes from Labrador to Athabasca are but dialects of the language of the great Algonquin nation—the Algic family. He told me that the white man's handling of Indian words in the nomenclature of our cities, provinces, and States is as brutal as anything charged against the savages. Saskatchewan, for instance, means nothing. "Kissiskatchewan" is the word that was intended. It means "rapid current." Manitoba is senseless, but "Manitowapa" (the mysterious strait) would have been full of local import. However, there is no need to sadden ourselves with this expert knowledge. Rather let us be grateful for every Indian name with which we have stamped individuality upon the map of the world be it rightly or wrong set forth.
It is strange to think of a scholar and a priest amid the scenes that Father Lacombe has witnessed. It was one of the most fortunate happenings of my life that I chanced to be in Calgary and in the little mission beside the chapel when Chief Crowfoot came to pay his respects to his old black-habited friend. Anxious to pay the chief such a compliment as should present the old warrior to me in the light in which he would be most proud to be viewed, Father Lacombe remarked that he had known Crowfoot when he was a young man and a mighty warrior. The old copper-plated Roman smiled and swelled his chest when this was translated. He was so pleased that the priest was led to ask him if he remembered one night when a certain trouble about some horses, or a chance duel between the Blackfoot tribe and a band of its enemies, led to a midnight attack. If my memory serves me, it was the Bloods (an allied part of the Blackfoot nation) who picked this quarrel. The chief grinned and grunted wonderfully as the priest spoke. The priest asked if he remembered how the Bloods were routed. The chief grunted even more emphatically. Then the priest asked if the chief recalled what a pickle he, the priest, was in when he found himself in the thick of the fight. At that old Crowfoot actually laughed.
After that Father Lacombe, in a few bold sentences, drew a picture of the quiet, sleep-enfolded camp of the Blackfoot band, of the silence and the darkness. Then he told of a sudden musket-shot; then of the screaming of the squaws, and the barking of the dogs, and the yelling of the children, of the general hubbub and confusion of the startled camp. The cry was everywhere "The Bloods! the Bloods!" The enemy shot a fusillade at close quarters into the Blackfoot camp, and the priest ran out towards the blazing muskets, crying that they must stop, for he, their priest, was in the camp. He shouted his own name, for he stood towards the Bloods precisely as he did towards the Blackfoot nation. But whether the Bloods heard him or not, they did not heed him. The blaze of their guns grew stronger and crept nearer. The bullets whistled by. It grew exceedingly unpleasant to be there. It was dangerous as well. Father Lacombe said that he did all he could to stop the fight, but when it was evident that his behavior would simply result in the massacre of his hosts and of himself in the bargain, he altered his cries into military commands. "Give it to 'em!" he screamed. He urged Crowfoot's braves to return two shots for every one from the enemy. He took command, and inspired the bucks with double valor. Theydrove the Bloods out of reach and hearing.
All this was translated to Crowfoot—or Saponaxitaw, for that was his Indian name—and he chuckled and grinned, and poked the priest in the side with his knuckles. And good Father Lacombe felt the magnetism of his own words and memory, and clapped the chief on the shoulder, while both laughed heartily at the climax, with the accompanying mental picture of the discomfited Bloods running away, and the clergyman ordering their instant destruction.
There may not be such another meeting and rehearsal on this continent again. Those two men represented the passing and the dominant races of America; and yet, in my view, the learned and brave and kindly missionary is as much a part of the dead past as is the royalty that Crowfoot was the last to represent.
It was the night of a great dinner at the club. Whenever the door of the banqueting hall was opened, a burst of laughter or of applause disturbed the quiet talk of a few men who had gathered in the reading-room—men of the sort that extract the best enjoyment from a club by escaping its functions, or attending them only to draw to one side its choicest spirits for never-to-be-forgotten talks before an open fire, and over wine and cigars used sparingly.
"I'm tired," an artist was saying—"so tired that I have a horror of my studio. My wife understands my condition and bids me go away and rest."
"That is astonishing," said I; "for, as a rule, neither women nor men can comprehend the fatigue that seizes an artist or writer. At most of our homes there comes to be a reluctant recognition of the fact that we say we are tired, and that we persist in the assumption by knocking off work. But human fatigue is measured by the mile of walking, or the cords of firewood that have been cut, and the world will always hold that if we have not hewn wood or tramped all day, it is absurd for us to talk of feeling tired. We cannot alter this; we are too few."
"Yes," said another of the little party. "The world shares the feeling of the Irishman who saw a very large, stout man at work at reporting in a courtroom. 'Faith!' said he, 'will ye look at the size of that man—to be airning his living wid a little pincil?' The world would acknowledge our right to feel tired if we used crow-bars to write or draw with; but pencils! pshaw! a hundred weigh less than a pound."
"Well," said I, "all the same, I am so tired that my head feels like cork; so tired that for two days I have not been able to summon an idea or turn a sentence neatly. I have been sitting at my desk writing wretched stuff and tearing it up, or staring blankly out of the window."
"Glorious!" said the artist, startling us all with his vehemence and inapt exclamation. "Why, it is providential that I came here to-night. If that's the way you feel, we are a pair, and you will go with me and rest. Do you hunt? Are you fond of it?"
"I know all about it," said I, "but I have not definitely determined whether I am fond of it or not. I have been hunting only once. It was years ago, when I was a mere boy. I went after deer with a poet, an editor, and a railroad conductor. We journeyed to a lovely valley in Mifflin County, Pennsylvania, and put ourselves in the hands of a man seven feet high, who had a flintlock musket a foot taller than himself, and a wife who gave us saleratus bread and a bowl of pork fat for supper and breakfast. We were not there at dinner. The man stationed us a mile apart on what hesaid were the paths, or "runways," the deer would take. Then he went to stir the game up with his dogs. There he left us from sunrise till supper, or would have left us had we not with great difficulty found one another, and enjoyed the exquisite woodland quiet and light and shade together, mainly flat on our backs, with the white sails of the sky floating in an azure sea above the reaching fingers of the tree-tops. The editor marred the occasion with an unworthy suspicion that our hunter was at the village tavern picturing to his cronies what simple donkeys we were, standing a mile apart in the forsaken woods. But the poet said something so pregnant with philosophy that it always comes back to me with the mention of hunting. 'Where is your gun?' he was asked, when we came upon him, pacing the forest path, hands in pockets, and no weapon in sight. 'Oh, my gun?' he repeated. 'I don't know. Somewhere in among those trees. I covered it with leaves so as not to see it. After this, if I go hunting again, I shall not take a gun. It is very cold and heavy, and more or less dangerous in the bargain. You never use it, you know. I go hunting every few years, but I never yet have had to fire my gun, and I begin to see that it is only brought along in deference to a tradition descending from an era when men got something more than fresh air and scenery on a hunting trip.'"
The others laughed at my story, but the artist regarded me with an expression of pity. He is a famous hunter—a genuine, devoted hunter—and one might almost as safely speak a light word of his relations as ofhis favorite mode of recreation.