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6
§
4)
THE INDIANS
OF CANADA:
^hcir ^Xmmts m\b Customs.
BY
JOHN McLEAN, M.A., Ph.D.
(ROBIN RUSTLER.)
^" " ->J
T///7^n EDlTIOiV.
With Eighteen full-page Illustrations.
LONDON :
CHARLES H. KELLY, 2, CASTLE ST., CITY RD., E.C. ;
AND 66, PATERNOSTER ROW, E.C.
1892.
as
t
[ENTEko AT STATIONERS'
HALL. J
Ti-i:: pR:.Pi,-;rY of
SCARB3RO
TO
HORATIO HALE,
WHOSE EMINENT LABORS AS A
PHILOLOGIST AND ETHNOLOGIST
HAVE i;een admired by the scientific world, the
FOLLOWING PAGES ARE
WITH SINCERE AFFECTION AND RESPECT.
JPRKFACE.
INE years spent among the Blood Indians of the
Canadian North-West, studying their language,
cr. atoms, mythology and traditions, have given me oppor-
tiinities of learning much that may prove interesting to
young and old. After three years' residence among the
Indians, I was requested to send information on the North-
West tribes to the British Association, the Smithsonian
Institution, and other learned societies. I then begun
earnestly to collect a good library of books on the Indians,
and to study with enthusiasm among the lodges everything
pertaining to the life and labor of the Red Men of the
West. I soon found that many of the books written were
of a sensational character, and at once determined to try
to write something that would be reliable and, at the same
time, interesting to all. The strange life of the dwellers
VIU
I'UEFACE.
in tlio lodges, the wonderful mythology and traditions,
and the peculiar customs which are essentially their own,
reveal to us a civilization that is fascinating, and yet but
little understood. As I sat in the wigwams and lodges of
the Indians listening to their strange stories, I thought I
could not do better than record them for the benefit of
the young ; and as tales of adventure among cowboys in
the Far West were recited as we were camped upon the
prairie, they were preserved for the good of young and
old. Herein are written stories of missionary heroism,
episodes of every-day life in the camps of the red men,
records of life among the cowboys, and facts and fancies
of the Bedouins of the Western Continent. May the
readers of these pages have their ideas changed as mine
have been, by coming into closer contact with our dusky
brethren, through their languages, literature, native reli-
gion, folk-lore, and later Christian life.
JOHN McLean.
hOUDONj
February^ 1892.
if"
■ ■i '■
CONTBNTS.
•f^
CHAPTER I.
PAGE
Indian Customs: — Potlaches — Indian Names — Indian
Women — Indian Telegraphy — Indian Burial Customs —
Superstitions of the Blackfeet — Indian Marriage Cus-
toms — The Red Orator — War Customs — The Peace-
Pipe — Scalps and Scalping — Prisoners in the Camp —
Inaian Charms — Camp Socials 13-75
CHAPTER II.
Camp and Wigwams : — The White Savages— The Minnesota
Massacre— Indian Paintings— Picture- Writing — Medi-
cine-Men — The Home of the Red Men — Native Reli-
gions — An Indian Camp — Footprints of the Red Man
— Asokinuki — Indians and Buffalo — Indian Oratory —
Primitive People — Native Americans — The Blood In-
dians 77-135
CHAPTER III.
Indian Heroes :— Tecumseh— Glikkikan— Red Jacket — The
Swarthy Hero — Button Chief— Captain Joseph Brant. . 137-163
CHAPTER IV.
Indian Traditions:— Legends of the Red Men— Kutoyis—
Traditions of the White Man's Superiority — Myth of
the Pacific and Legend of Qu'Appelle — The White
Stone Canoe — Indian Traditions — Legends of the
Hydahs and Ottawas 163-187
'II
ll •
X CONTENTS.
CHAPTER V. TAOE
The Land of the Red Men :— The Canadian Wondcrlantl—
Landmarks — VVostem Americaniams — Tho Iron Stone
—The Chinook Winds— Frontier Religion- Tho Old-
Timer 189-216
CHAPTER VI.
Frontier Tales:— The Three Captives— The Doctor's Ride
—The Long Hair— The White Chief 217.233
CHAPTER VII.
Indian Languages and Literature: — American Indian
Literature — Eskimo Literature — Indian Syllables — The
Cree Language 235-258
CHAPTER VIII.
The Indian Problem: — The Civilizing of the Indian —
Move On — Bible and Plough — Red and White — Among
the Lodges— The Lazy Indian 261-285
CHAPTER IX.
Christianity and the Red Race:- The Gospel in the
Wigwams — Language-Study — The Antagonism of Races
— Environment and Religion — Light on the Prairies.. 287-325
CHAPTER X.
Do Indian Missions Pay: — The Church and the Indians —
The Red Aliens — Success of Indian Missions — The Cross
in the Camp — The Lord's Prayer in the Cree Syllabic
Characters 327-351
LIST OF ILLUSTRATIONS.
American Indians . .
Indian Woman and Child . .
An Indian Grave
An Arctic Funeral
Indians Drying Meat
Indian Chief
An Indian Village
An Eskimo Village
Captain Joseph Brant
Indian Warriors
Shooting the Rapids
Crossing the Rockies
Hunting in the West
A Red River Cart . ,
A Pawnee Chief
Indian Woman Carrying Wood
Making a Portage
An Eskimo Traveller
Camping Out
An Indian Boy
Indians Fishing through the Ice
An Indian Missionary
Indian Brush Lodges
TAC.l
Frontispiece
23
34
I m
70
92
116
130
154
164
184
188
200
208
216
228
234
246
260
266
282
286
326
THE INDIANS
THE P^^^P^^ m^ADA.
SCARBORO
PUBLIC L13P5ARY,
^^^ CHAPTER I.
INDIAN CUSTOMS.
POTLACHES.
N Indian accepts and gives freely, he
remembers a kindness and never for-
gets an injury. There has never ex-
isted a more hospitable race of people,
when they had anything to grant, to
the wayfarer on his journey. They gave without
stint, and did not expect any thanks for extending
their hospitality and friendship. When they received
gifts from friends, they thanked them not for this dis-
play of friendship and love, and when they bestowed
help on others, they waited not for any token of
gratitude.
i t
if
I
t
ill
\\i
\
I if
■ : 1
§
14
THE INDIANS.
We are thus apt to speak of them as lackinjr in
appreciation of what has been received, but though
prizing the gifts, they bestow freely, and thus an
equality is made. This seems strange to the members
of civilized races, who are very profuse in giving
thanks for favors, but with the Indian it is " give and
take." In some Indian languages there is not a single
expression for " I am grateful to you," but they will
say, "You have a good heart." For all favors received,
they expect to give as much in return. When this
principle is applied to them in their relation to the
white people, they accept without thanks and do not
expect to pay again, as they think that the white
people have received in land more than they can ever
repay in gifts to their red brethren. Hence it savors
of ingratitude to us, who do not expect anything in
return, to see them accept benefits without a word of
thanks. Among the Indians of the Pacific Coast, there
exists a festival known as " Potlach." It is a Chinook
word meaning " to give," from the fact that the chief
object is to make a distribution of gifts to friends. A
chief desiring honor, or an Indian wishing to obtain
a good name for himself, will call the people of his
own and other tribes to enjoy the abundant provision
made for them. Many of the adult members of the
tribes will spend years of hard toil, live in poverty,
denj'ing themselves the necessaries of life, that they
may be able to save a sum sufficient to hold a Potlach.
At these festivals a single Indian has been known
to distribute, in money and various kinds of articles,
to the amount of fifteen hundred dollars. At the
INDIAN CUSTOMS.
15
beginning of the Potlach, the names of the persons to
receive the gifts are called aloud, and they come for-
ward in a very indifferent manner to receive a
blanket or a gun, but when nearing the end of the
distribution there is a general scramble for the
property to be given away.
The Canadian Government has very wisely pro-
hibited these festivals, as they are the cause of retard-
ing the progress of the Indians. The industrious and
thrifty alone can hold them, because of their wealth ;
and the evil becomes a serious one, when such persons
will labor for years that they may be honored with a
Potlach. The same thing, in principle at least, is
practised among other tribes. I have gone through
the Blood Indian camps and listened to their chief, or
a person wishing to be held in high esteem among his
fellows, calling upon the male members of the lodges
to come to his lodge to enjoy his hospitality and spend
the evening with him. In some half-breed settle-
ments, the aristocratic members will save their funds
that they may purchase the good things of life, and
enjoy a season of feasting, lasting several days. The
Potlach is sometimes given by a few persons in com-
bination, who will invite the members of other tribes
to assemble and share in the distribution to the
number of several thousand persons. Fortune or
fame is not confined to the ambitious pale-face,
and the desire for honor and a place among the
illustrious ones of the camps dwells in the hearts of
the red man.
"W
\
[li
!l!
t !
I'll
16
THE INDIANS.
WAMPUM.
Readers of Longfellow's "Hiawatha" will find many
striking references to wampum, as when Hiawatha
went forth from his lodge
" Drcssod in deerskin shirt and leggings,
Richly wrought with quills and wampum,"
and old Nokomis spake unto him about
" The great Pearl Feather,
Megissogween, the magician,
Manito of wealth and wampum,"
who was
" Clad from hpad to foot in wampum,"
which protected him when he fought with Hiawatha,
so that he would have proved to be invulnerable had
not Hiawatha struck him upon the head with a stone
as he stooped to the ground, and thus slew him. At
Hiawatha's wedding with Minnehaha, the guests came
clad in
*' Robes of fur and belts of wampum."
Oweenee, the youngest daughter of a hunter of the
North-land, rejected all the
" Handsome men with belts of wampum,"
and chose the
" Son of the evening star, Osseo ! "
Chibiabos sang of the maiden's love for an Algon-k-in
who had given her
"As a pledge, the snow-white wampum,"
It
INDIAN CUSTOMS.
17
and the fjhosts pleaded with Hiawatha not to lay
" Such weight of fura and wampum " \
upon those he buried.
Wampum was made in early times of wood and
shells, of various colors, but similar in size. The white
wampum was wrought from the great concho into the
form of a bead, and the purple from the inside of the
mussel shell. It is thought, by some writers, to have
belonged solely to the Indian tribes, but it has been
found in mounds, thus proving its use among the
mound builders.
It was used as a kind of currency among the tribes,
as an ornament of dress, a means of sending communi-
cations, a token of friendship or precursor of danger, a
record of historical events, and a pledge at the making
of treaties. The shells being made into the form of
beads were perforated, strung on leather thongs, and
used as wampum stringS; or woven into belts of vari-
ous sizes and designs. The peace belt given to indi-
viduals, and tribes, as a token of friendship, was made
of white shells, and the war belts were woven with
those of a dark color. When a war belt was sent to a
tribe and accepted, it denoted that common cause in
war was to be made by both. A curious custom pre-
vailed among some tribes, of adoption by force. When
a family had lost a son or daughter, the parents hired
a captain with a black wampum belt to secure a sub-
stitute. Taking his band with him, he went out, as if
going to war, and took a prisoner, who, if he were a
white man, had his head shaved and painted. Who-
18
THE INDIANS.
llU
I'iii li
'i
ever he might be, the belt was hung about his neck,
and he was brought to the family, who received him
with much affection.
Through the influence of Zeisberger, the Moravian
missionary, and his colleagues, the Delawares, during
one summer, three times rejected the war belt. When
messages were sent, if they portended danger, black
belts were sent, but if they betokened peace, they were
white. Sir William Johnson, during the troublous
times in Pennsylvania in 1768, sent runners out with
peace belts, and kept the tribes from going to war.
Belts were given as a pledge at treaties, some of which
were received by Sir William Johnson. They were
of several rows, black on the sides, and white in the
middle.
Wampum strings, known as mourning wampum,
were given to the friends of deceased persons as re-
membrances. The Indians who had been Christianized
through the labors of the Moravian missionaries, pre-
pared belts of a peculiar kind. The Christian Dela-
wares sent belts to the Wyandots as an acknowledg-
ment of lands ceded to them. These were half a
fathom long, had no devices, except through the
middle, and a white cross at one end. They denoted
their national equality with the Delawares, and their
religious distinction from them.
Wampum strings were given as pay to the per-
formers at the Indian feasts. Among the Iroquois,
wampum strings were employed for narrating his-
torical records. They served as guides to each topic
or subject of address. There was a keeper of these
< >
m ^
INDIAN CUSTOMS.
19
strings, who thus became the keeper of the Iroquois
archives.
When Peter Jones had his audience with the Queen,
he presented a petition and some wampum from the
Ojibways of Canada. In speaking of Her Majesty in
his journal, he records : " I then proceeded to give her
the meaning of the wampum, and told her that the
white wampum signified the loyal and good feeling
which prevails amongst the Indians toward Her
Majesty and her government ; but that the black wam-
pum was designed to tell Her Majesty that their hearts
were troubled on account of their having no title-deeds
to their lands ; and that they had sent their petition
and wampum that Her Majesty might be pleased to
take out all the black wampum, so that the string
might be all white."
Several belts have become notable, because of the
perons and facts connected with them. When Count
Zinzendorf was in America, he met a delegation of
Iroquois Sachems, who gave him a fathom of wam-
pum, consisting of one hundred and eighty- six pieces,
which was taken to England, brought back to America
by Bishop Spangenburg, and used oftentimes by the
Moravian missionaries in their negotiations with the
Iroquois.
After the treaty of Pittsburg between Congress and
the Delawares, including some Senecas and Shaw-
anese, a deputation of Americans went into the Indian
country, bearing to the tribes the " Congress Belt," six
feet long, and more than half a foot wide. Then there
is the Penn treaty belt, supposed to have been given
20
THE INDIANS.
*
Ml
r^
■ f!'
by the Leni-Lenape Sachems in 1682, at Shackamaxon.
It is composed* of eighteen strings of wampum, has in
the centre white wampum, and the device of an Indian
grasping in friendship the hand of a white man. The
various designs have their own meaning known to the
Indians, and interpreted by the wampum keepers of
the tribes.
INDIAN NAMES.
It seems strange to a pale-face that when an Indian
is asked his name, generally he will appeal to his In-
dian friend to answer for him. The reason for this
lies either in shame or modesty, as the names given
them relate to honor or dishonor. Some Indians have
two or three names. Among some tribes the name of
a deceased person is never mentioned.
The names of children are sometimes given by the
mother, and at other times by other persons, from some
strange circumstance that has happened in connection
with the child, or from some peculiar characteristic.
Some are very pretty and others detestable. A
Dakota mother allowed her babe to lie with its head
outside the tent when the rain was pouring down.
She thought it was dead, but another woman saw that
the rain had revived it, and the child was called "Rain
in the Face." Indian names of persons sound strangely
to civilized ears, as Eagle, Black Hawk, White Calf,
Morning Star, Red Crow, Seeing Afar Off, Bull's Head,
Old Sun, Three Suns, and White Antelope. Generally
these names arc changed at manhood for others more
appropriate, pjod serve to remind the owner and his
INDIAN CUSTOMS.
21
friends of some deeds of honor or shameful actions.
Tall Man, Old Woman, Beggar and Thief, are names
oftentimes given to men. Who does not remember
the beautiful Winona and Minne-ha-ha — laughing
water — immortalized by Longfellow in his poem upon
Hiawatha.
Some of the names given to places in the Indian
languages are very significant. Many, however, have
lost their beauty in being translated. High River
does not sound so well as Spitsi (pronounced Spitze).
Montana is preferable to its Indian name of which it
is a translation of Tayabeshockup, meaning the
" country of the mountains." A better name has been
found for the capital of the North -West than its
former Indian one, " the Creek where the Bones Lie."
Belly River received its name from the fact that the
Gros Ventres at one time lived there, and Bow River
from the wood found on its banks suitable for making
bows.
Many of the Indian names of places have been
retained, but these have oftentimes been sadly changed
by persons entirely ignorant of Indian language as
almost to lose their meaning. The first name that
comes up is Canada, said to be from the Iroquois lan-
guage, meaning a village of tents or huts ; some think
it comes from the Cree word Kanatan, which signifies
something neat and clean. There is, however, another
explanation that I have not yet seen proposed by any
writer upon the subject, and which I think is worthy
of consideration. The mountain gorges were called,
by the emigrants to California in the famous '49,
'Ill
ijiil
THE INDIANS.
Canadas, the Canada or gorge being often spoken of,
especially by the Mexicans who went to San Francisco
at that time. Many places have been named after
Indian tribes and bands, as Lakes Erie and Huron, the
former after the Indians also known as the Chat or
Cat tribe. Then we have Ottawa, Seneca, Onondaga,
Cayuga, Kansas and Utah.
There are names made from Indian words relating
to some characteristic of the places to which they are
attached. The following will explain themselves :
Miramichi, the Happy Retreat ; Couchiching, the Lake
of Many Winds ; Muskoka, from Musquotah, the Red
Ground; Maganetawan, the Smooth Flowing Water;
Manitoulin, from Manito, the Ojibwa for a god, and
L'ile, the French for island, hence the Island of the
Spirit; Manitowaning, waning, signifying a cavern,
thus it becomes the Cavern of the Spirit ; and Mani-
toba from Manito, spirit, and waba, a strait, the Strait
of the Spirit, so called from the many mysterious
thinf;s seen and heard in the strait of Lake Manitoba
by the Indians ; Saskatchewan received its name from
the Cree Kisiskatjiwan, the Swift Flowing River ;
Keewatin, the North Wind ; and Assiniboine is an
Ojibwa word meaning the Sioux of the Stones, from
Assin a stone, and bwan, an Indian, hence we have the
Stone or Stoney Indians, a tribe of the great Sioux or
Dakota confederacy. These people used heated stones
for cooking their food, and thus received their name,
from which we have the district Assiniboia. Quebec
is called by the Indians of the Gulf of St. Lawrence,
Kepec, which means, being shut, from the fact that in
INDIAN CUSTOMS.
23
looking up the river at some distance it appears as if
it were closed ; and Winnipeg is the term used by the
Indians for Lake and the Sea, although it is properly
unclean water. In Alberta we have Okotoks from
the Blackfoot Oqkotokists, stones or rocks.
In the United States the Indian has left an indelible
mark in the names given to places in his language.
When Henry Hudson discovered the river which bears
his name his men made the red men drunk, and this
circumstance has been preserved in Manhattan, the
place where they got drunk. Then we have Wilmette,
from Ouilmette ; Winnetka, the Dakota for Beautiful
Land ; Pewankeeweening, the Lake of Shells ; Owa-
tonna, from Ouitunya, Straight River, and Waseca, the
Dakota for the Land of Plenty. From the Cree lan-
guage there are such names as Michigan, from Mishi-
gamaw, the big lake; and Chicago, from Chicag, a
skunk. From the Ojibwa there are Milwaukee, from
milo or mino, good, and akki, earth, the good land ;
Mississippi, from Mishisipi, the big river, and Nipis-
sing, meaning in the leaves. There are many names
even in our own North-West from different Indian
languages, and these become transformed by the in-
fluence of the white man. As an illustration of this
we have Minnedosa, from the Dakota word Minika-
duza, which is sometimes contracted to Miniduza.
From the language of the Indians we can learn much
of their history, and many facts relating to their
religious, social and political life are brought to view.
In the desire for euphonious names for the new towns
and villages that are certain in the near future to
I!H
24
THE INDIANS.
i;ji
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spring into existence, it would be well for those
interested to obtain the exact pronunciation and
accurate meaning of these, from Indian scholars well
qualified to give such, and not to inflict upon the com-
ing generations the hideous terms supposed to repre-
sent the languages of the red men. The native races
may become extinct, but they will live again in our
history, and the nomenclature of our country will
reveal the ti'aila of the red men.
INDIAN WOMEN.
Woman's position among the Indians is one that is
supposed to be very degraded in all the tribes, and yet
some of the native confederacies have given to her a
position of equality, while she has become sole arbiter
in those things belonging to her own sex and family.
Notably among the native races, in their treatment
of women, is that of the Huron-Iroquois. There
existed among the Indians a natural division of labor,
different from that of the white races, owing to the
fact that the red men were in general a hunting and
stock-raising people, while the white people were
devoted to agriculture. The men of the camps erected
their houses, built their canoes and procured the food
for the family, while the women attended to their
domestic duties, performed the light farm work that
was done, hauled the wood and brought in the water.
The civilizing influences of the Gospel have wrought a
change among some tribes, so that some now occupy
an exalted position and enjoy the fruits of peace.
Some, however, have not thus been favored. Although
INDIAN CUSTOMS.
25
their lords and masters no longer pursue tho labors of
the chase, and dwell at ease ifi their changed mode of
life, the women labor on in their former routine duties,
which become degraded by comparison. Such is
woman's position to-day among the Crees, BUgkfeet,
Indian Woman and Child.
Sarcees, Sioux, and all other tribes who have not
accepted the civilization resulting from the gospel of
the Nazarene. Among these tribes are to be found
maidens with comely appearance, neat in their dress
and active in all their movements. Having crossed
the threshold of womanhood, the maiden's hand
m
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26
THE INDIANS.
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is eagerly sought by means of courtship on the
part of the young men, or by a speedy marriage, with-
out her consent, to some old man, and she is taken to
share his lodge with several other wives.
Amongst the Blackfeet, marriage is simply a bargain
between the suitor and the young woman's father, for
a certain number of horses. If she is fair and beauti-
ful, a greater number of horses must be paid for the
intended bride. From two to twenty horses have
been paid for a wife by young men. In the good old
days when the buffalo were abundant, the more wives
a man possessed, the richer he became, as the greater
number of robes dressed by them soon proved. When
the husband became angry with his wife, he beat her
with impunity ; when he wished her no longer, he sold
her, and when she was found guilty of adultery, her
nose was cut off. A life of suffering is that experi-
enced by women who dwell among the tribes degraded
by the civilization of the pale-face. It is sad to be
compelled to say that the settlement of the country in
the vicinity of Indian Reserves by white men is injuri-
ous physically, mentally and spiritually to the mem-
bers of the red race.
The happy, active life of Indian women, when game
was abundant, has given place to one of idleness, filth
and pain. The joyous hours are now filled with sor-
row, as they see their homes becoming desolate by the
ravages of disease. The primitive virtue of Indian
womanhood has been destroyed, and immorality pre-
vails amongst young and old. The respect and gallan-
try manifested by some tribes for the female sex has
I
INDIAN CUSTOMS.
27
long since departed from the Indians of the plains, if,
indeed, these ever existed. Life on a Reserve is very
much different from the nomadic habits of former
years. There is a change in all the domestic work.
The house, the food, the methods of cooking, the
arrangements of the home, and the new customs have
all been influenced by the civilization of the white
man, and what has first been learned has been of the
very lowest type. The stealing of women by the male
members of the camps constitutes one of the chief
causes of excitement and trouble. A young man will
elope with the young wife of an aged Indian, and then
there is either pursuit and capture, or reparation de-
manded by the injured party. When death enters the
family it is the women who suffer most. They are
the chief mourners, as may be seen by the mutilated
limbs, short hair and bloody hands. The aged medi-
cine women are feared by the people, because of the
power supposed to be possessed by them. The hard
lot of the Indian mothers soon brings on premature
old age, and the ruddy glow that lights up the coun-
tenance of the young wife or maiden is soon replaced
by the saddened look and disproportioned form. The
songs of the maidens are the benisons of God, that
dwell among the lodges, cheering the sick and lonely
in their hours of pain and grief.
^^^;■
INDIAN TELEGRAPHY.
It is a matter of surprise to those who know little
or nothing of the war customs of the Indians, that
despite the intelligence and activity of the white men,
if
28
THE INDIANS.
iliii:
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the native tribes are kept well informed of all those
hostile to their interests. During the troubles in
Colorado, between the American soldiers and the
Indians, they were thoroughly conversant with the
plans of the military, and wherever danger presented
itself they were able to keep several miles in advance
of their foes. Such apparent activity and keen sight-
edness was due to the telegraphic communication kept
up between the tribes. The small looking-glass in-
variably carried by the Indian in his native state, is
held toward the sun, and the reflection of the sun's
rays is directed toward the persons intended to re-
ceive the communication. By this means a message
can be sent from biufF to bluif, and the sentinels placed
there can converse with each other. I have been
aroused from my writing desk by the flash from a
looking-glass carried by an Indian two miles distant.
One day in camp, an Indian's presence was desired,
but he was fully two miles away, riding on his horse.
A man standing near, took out his glass and with a
single movement of his hand the rider suddenly turned
on his horse and after a moment's thought rode
toward us. By means of fires lighted in prominent
places, the light and also the smoke were used as
means of signals which could be seen at long distances.
Lighted arrows were projected into the air for the
purpose of imparting information. When the red
men came in contact with the white traders, thev
obtained from them telescopes and field-glasses of
various kinds, which became very serviceable to them
in hunting for lost horses, and discovering the near
INDIAN CUSTOMS.
29
approach of intruders. These were called in to aid in
sififnallinff. When scouts were sent out to reconnoitre,
their return was eagerly watched for by those in camp.
Selecting a ridge from which they could be easily seen
by the anxious warriors, they conveyed information
by means of their blankets, or their peculiar move-
ments in riding, and these could be understood per-
fectly, as they were accurately observed through the
field-glasses owned by the chiefs and warriors. Due
credit must, therefore, be given to the Inc^ians for the
intelligence, experience and sagacity displayed in all
that belongs peculiarly to their native civilization.
Ignorance of native customs and language, inability
through lack of training to distinguish between what
is exclusively Indian and that which has been intro-
duced into their civilization by contact with talents
and learning of a different kind from theirs, and pre-
judice arising from the fact that we belong to another
race and have compelled ourselves to believe that the
Indian stands in our way in securing our personal
territorial success, are some of the reasons for our not
appreciating the native talent shown by the Stoics of
the plains. Justice demands an intelligent and im-
partial study of the Indians and of the Indian
question.
INDIAN BURIAL CUSTOMS.
When Attila, the valiant leader of the Huns, sud-
denly died, his faithful warriors rode around his grave
singing a funeral song. They cut off a part of their
hair, gashed their faces with wounds, and then slew
iff
30
THE INDIANS.
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the captive who had dug the grave. The spoils taken
in battle were thrown into the grave and then the
barbarians engaged in excessive mirth. Had the
name of a noble Indian chief been written instead of
" Attila," the above would have been a true represen-
tation of burial customs among some Indian tribes.
Several modes of burial have been practised by the
native tribes. There are several kinds of mounds,
descriptive of the customs of the mound builders of
prehistoric America. The Tshimpsheans of British
Columbia in former years, and the Apaches of to-day,
practise cremation. The latter place the body on
some sticks of wood, and it is there consumed. Should
the person die in a hut, it is consumed with all that it
contains. Some of the Alaskan Indians embalmed
their dead, as the mummies are still to be found in
the mummy caves. Some of the native tribes erect
scaffolds or place their deceased relatives in the
crotches of trees and on the top of some lofty rock.
Sometimes an eminence is selected, and again a
secluded spot where a lodge is pitched and the corpse
placed within. Graves are also made on the top of
the ground and small houses built over them. Brav-
ery in death was one of the characteristics of the
German Barbarians, as it is of the American Indians.
A life spent in arms and a glorious death in battle
were held to be the best preparation for a joyous
immortality. Brebcuuf, the Jesuit missionary, tells us
of the tortures of an Iroquois prisoner. While his
enemies feasted, and before he sang his death-song, he
said to them, " My brothers, I am going to die, make
INDIAN CUSTOMS.
31
merry around me with good heart; I am a man; I
fear neither death nor your torments."
Some tribes killed two young men when a chief
died, that their spirits might accompany him by the
way. Wrapped in his buffalo robe or blanket the
warrior is borne to his grave, generally accompanied
by very few of his friends. Beside him in the lodge,
grave or coffin, are placed the relics of the deceased,
pipes, tobacco, and many things of greater or less
value are deposited there. Various reasons have been
given by students of American antiquities, all of which
are of some value and have some truth in them. These
things are placed there to avoid disputes among friends,
to protect the bereaved from sadness at gazing upon
the relics of the departed, and to keep the conscience
clear from a charge of stealing from the dead. The
best explanation is that found in the native religion of
the Indians. They believe that everything in nature
is possessed of a spirit, and that the spirits of the
articles devoted to the deceased depart with him and
are used in the spirit world. Thus when you point to
the goods lying at the grave after many days, the
natives will tell you that the substance remains, but
the spirits live on the spirit of the things. The souls
of hatchets and pipes, horses and dogs, go to the
" happy hunting ground " for their master's use. We
find this same idea of object souls amongst the Arabs
and Gauls. The camel of the Arab was tied near the
grave of his master, that he might there perish and
follow him to the spirit world. The Gauls oftentimes
contracted debts which were made payable in the state
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THE INDIANS,
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of future existence. When any person died, letters
were thrown upon the funeral pile that the deceased
might carry the wishes of the living to his relatives
and friends in the world beyond. When a chief died,
all his valuables, and sometimes his servants, were
buried with him. When the daughter of Spotted Tail,
head chief of the Brule Sioux, died, her two milk-
white ponies were killed and their heads and tails
nailed on the coffin. The Indians of our plains killed
horses in like manner, but the advent of the whites has
caused a change, and now along with the numerous
things placed beside the deceased, part of the manes,
tails and forelocks of his favorite horses is deposited
there. As the Chippewa mother clipped a lock of hair
from her departed daughter's head, she said : " I know
my daughter will be restored to me, by this lock of
hair I will discover her, for I shall take it with me."
In this she referred to her own departure to the land
of spirits. A striking peculiarity of some tribes is
found in the existence of ossuaries, as amongst the
Hurons, which were connected with the ceremony of
the " Feast of the Dead," or the " Feast of Souls." At
stated periods, every eight or ten years, all those who
had died since the last performance of the feast were
brought by friends and relations, in a very solemn
manner, to the place of burial, a large circular pit or
ossuary was dug, into which were cast all the bodies
of the dead. Each person solemnly took up a handful
of earth for preservation. After the moans and
lacerations the time was spent in dancing and
savage debauchery. Many of these burial pits or
I
INDIAN CUSTOMS.
83
ossuaries are to be found around Lake Siincoe and
Georgian Bay. The Indian brave sang his death-song
preparatory to death. Upon the death of a chief
among the Six Nation Indians, a song of condolence
was sung, which " contains the names, laws and cus-
toms of their renowned ancestors, and praying to God
that their deceased brother might be blessed with
happiness in his other state." The Pawnee women, at
sunrise and sunset, for three days, go to the graves
singing the songs of the dead. The Puyallup women
mourn for three or four months. Our Plain Indian
women cut off their hair, one of their fingers by the
first joint, and make bloody gashes on their legs. The
male adults of the Apaches cut their hair short as a
sign of mourning. Sad indeed is the wail of the
Indian mother for the dear ones they have lost. When
a chief dies among the Osages, a party of young men
go out in search of hair. Formerly they sought for
scalps, but when the whites became numerous in the
country they became contented with taking the hair,
finally they had to submit to buying it. On these
occasions they were not allowed to touch food until
they had returned successful from the expedition.
The native tribes are very much afraid of the dead.
In Siam the coffin containing the body of the deceased
is taken out through a hole made specially in the wall
for its exit, and it is carried thrice around the house
at full speed that the spirit of the dead forgetting the
place it passed through, may not return to injure the
living. The Indians express a fear similar to this.
They believe that the spirits go abroad at night and
3
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An Indian Grave.
INDIAN CUSTOMS.
35
fchey are afraid to go out When passing a grave in
the darkness they will run or shout that the spirit
may be driven away. Several Indian tribes burn
down all the huts in the vicinity, and others remove
them. This is done from a belief that the spirits will
return to their former home, and if seen by any near
relative, something serious will happen. They are
afraid to reside in the neighborhood as the spirit will
return and seek a companion among his relations, who
will soon die. Superstition lingers around their belief.
Upon removal to a new location, should a person die,
it is attributed to something mysterious there, and
they must speedily remove. Should any special medi-
cine be given or any particular religious rite be per-
formed, or the advent of a new class of people take
place, a short time prior to an epidemic, these things
are supposed to be the cause. There is an old legend
of Devil's Lake (Minnewaukan — mysterious water)
which states that many years ago a terrible battle was
fought there. As the contending parties struggled
they threw each other over the craggy walls into the
deep water. The sight was so horrible, from the large
number of bodies lying there, that the Indians gave it
this particular name of Minnewaukan, and they said
that they could hear the voices of the spirits as they
passed by on the other side of the mountain. They
believed that the water was possessed of a mysterious
power, and they refused to eat the fish and drink the
water. The name of a deceased relative is always
mentioned with respect, some tribes never mentioning
it and others only in a whisper. Totems and crest
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36
THE INDIANS.
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poles were erected over some graves showing the clan
to which deceased belonged. In the temples of the
Mexican Indians small images of the deceased were
placed OS their peculiar household gods. The in-
fluences of civilization are rapidly changing the
customs of the Indians, and they will soon be things
of the past.
SUPERSTITIONS OF THE BLACKFEET.
Mr. Frank H. Gushing, who was commissioned by
the Smithsonian Institute at Washington, to investi-
gate the history of the Zuni Indians, and who spent
five years among them, becoming so influential as to
be made second chief of the tribe, said to a friend, *• If
you are told that any primitive people is ignorant of
its history, don't believe it. They know all about it."
In accordance with this statement we ask, " Froin
what country came the Blackfeet ? " Some of the
aged Indians have stated that they remember when
they were children hearing the old warriors tell how
they came across the Rocky Mountains and were
accustomed to engage m battle with flint-headed
arrows. All their early history is shrouded with
uncertainty. From their traditions it appears that
the great ancestor of the Blackfoot nation dwelt on
the eastern slope of the Eocky Mountains, that his
children crossed the mountains and dwelt for a time
on the Pacific Coast, where they mingled with other
tribes and finally returned to the country in which
they now live. That they must have associated with
some other leading branches of the human family is
P-.
INDIAN CUSTOMS.
37
evidenced by their language, religious ideas, custouis
and festivities. In the numerous Indian migrations
that took place, probably they were driven by tribes
stronger than themselves and compelled to seek an
abiding home on the plains of the Canadian North-
West.
Indians are strong believers in dreams. They attach
a great deal of importance to the visions that pass
in review during the silent watches of the night.
They impart a reality to the object seen that often-
times haunts them on their journeys over mountain
and plain. They are afraid of their dead friends, and
when they dream that they have seen them, they
assert that the spirits of their dead friends have
appeared unto them. An Indian chief died suddenly
in one of the Blood Indian camps, and a few days
afterwards two chiefs dreamt that they had seen him,
and so great was their fear that they departed with
all their people and sought another location several
miles down the river.
Returning home one stormy wintry evening a Blood
Indian friend desired me to stay with him, but I
politely refused. As he persisted in his entreaties, I
asked the cause, and he told me that I had to pass by
two large trees, in the branches of which were two
men buried, and that as I proceeded, the spirits of
these men, which hover in the vicinity, would pursue
me and try to carry me away to the land of the spirits.
I inquired what he would do under the circumstances,
and he replied that he would shoot his gun, shout
several times and then run. As I smiled at his super-
'ill
'■9.
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38
THE INDIANS.
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Htitious feara ho sought to impress nic with the ad-
visability of whiHtling, that the noise made by this
performance might drive the spirits away.
I sat in conversation with several Blood Indians,
amongst whom were some chiefs, and directing my
enquiries to the belief of spirits elicited some informa-
tion on the subject. During our social gathering I
learned that the spirits will linger for some time around
the house of their friends and will then depart to the
favorite haunts of the spirits. Some of the men
solemnly asserted that they had seen the spirits of
their deceased friends ; several stated that they put out
of their lodges pieces of bread with pipes and tobacco,
and that the spirits fed on the soul of the thing and
enjoyed the feast, although to our eyes they remained
the same. This idea of object souls is a prevalent one
between Indian and savage tribes in the first periods
of their existence. The dead feed on the souls of the
things while the objects still remained the same.
While distributing Sunday-school papers among
some children, I gave away a copy with an illustra-
tion of the raising of Lazarus. On my departure a
boy came running after me, stating that the paper
was bad, because it had the picture of a ghost on it
and he could not keep it. Some Indian nationalities
ascribe to inanimate things the thoughts and feelings
of intelligent beings. The Blackfoot nation possesses
ideas akin to these. Winds are said to result from
the flapping of the wings of a great bird in the moun-
tains, and other phenomena are said to arise from the
influences of inanimate things, or because the dead
INDIAN CUSTOMS.
39
objects inherit the powers of living things. These
Indians have, like n lany others, a [superstitious dread
about portraits. They seemed to feel that part of their
personality left them and was reproduced in the
photograph. It is only within the past few years that
the fear so prevalent has begun to subside. Super-
stition is interwoven in many of their customs and
also in their relig'ious worship. When a person is
lying sick, and the medicine-man is praying prepara-
tory to performing his incantations and dispensing
his medicine, no one is allowed to enter the lodge.
The strange mysteries that enshrouded these super-
stitions of the past are losing their power, and the
Indian mind, groping in the darkness for the light to
direct, is gradually assuming an attitude of indepen-
dence that will ultimately bring success.
ll
INDIAN MARRIAGE CUSTOMS.
Various customs relating to courtship and marriage
exist among the Indian tribes. Some have definite
ceremonies and others are devoid of any religious
ceremonial. Some of the Algon-k-in youths, charmed
with the lovely countenance of a dusky maiden, seek
to win her good graces by acts of kindness and
bravery which are easily interpreted, and the way is
made smooth for interceding with the parents by
means of gifts for her heart and hand. In some
tribes, courtship is not once thought of, and the mar-
riage ceremony is a simple bargain between the young
man and the parents of the maiden, or between the
parents of both. It is simply marriage by purchase.
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40
THE INDIANS.
the amount given being according ^^
the abilities and
personal accomplishments of the lady. A gun or horse
will buy one, and others will not sell for less than five
horses. As marriage is thus easily arranged for, so
divorce is easily accomplished.
A singular and interesting ceremony exists among
the Piute Indians. When a young lady reaches a
marriageable age, she is placed in charge of two
elderly women, in whose lodge she stays for a period
of twenty-five days. Three times a day during this
period she piles three large loads of wood, and every
evening, under the guidance of her attendants, she
goes to the river to bathe. At the end of the period
she presents her wardrobe, which is oftentimes very
expensive, to her attendants who prize it highly, and
then returns to her father's lodge. She is now eligible
for marriage, and becomes an object of attention on
the part of young and old of the male portion of the
camp. The young men vie with each other in exhibit-
ing their skill and bravery, and the maiden naturally
falls in love. None of the young people speak to
each other save by the language of the heart and eyes.
When a young man has determined to make her his
wife, he repairs to the lodge of the maiden's father
after all the occupants have gone to sleep, and enter-
ing quietly goes to the place where the girl is sleeping
and sits down beside her. Being under the particular
care of her grandmother, who sleeps lightly, keeping
watch over her charge, and beside whom she is sleep-
ing, the old lady speaks to her and she moves over to
where her mother is sleeping and lies down at her
INDIAN CUSTOMS.
41
side. The young man arises and goes out, without
having spoken a word. This is continued for a long
time, and constitutes the period of courtship. Never
a word passes between the young man and maiden.
Previous to this, he may have been on intimate terms
with the members of the family, but from this time
they cease to have anything to do with him. They
hunt no longer together, and he is almost avoided.
Should the young lady not wish to become his wife,
her grandmother takes up a handful of ashes, and as
he sits in the lodge, throws them in his face. Should
he persist in his attentions, the other members of the
family join i i the persecution by throwing ashes and
water upon hira, and beating him with sticks. Despite
all this, the enthusiastic lover is sometimes successful
in gaining his prize. If the young lady is favorably
impressed with the young man, she tells her grand-
mother, who informs the father of the maiden. The
young people are brought together, and asked if they
love each other. Should the reply be in the affirmative,
the wedding day is fixed, and a feast prepared. At
the feast, where are assembled many of their friends,
the young people to be married sit side by side. The
girl has a basket of food which she has cooked for her
husband's use, and when handing it to him he seizes
the basket with one hand and with the other grasps
her left hand. The father then pronounces them man
and wife, and the marriage ceremony is concluded.
THE RED ORAtOR.
Native eloquence in the camps and lodges is not a
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42
THE INDIANS.
fiction, but sterling reality. Good voices, keen intel-
lects, independence of spirit, and love of liberty,
characterize many of the speakers among the Indian
tribes. They are not accustomed to our modes of
thought, different questions occupy their attention
than those discussed in the councils of the white men,
and they are not trained by the same methods as we
employ. Life in the camp exerts an influence upon
the minds of these men, which is felt in their treat-
ment of subjects and their elocution.
When important questions relating to peace or war,
hunting and other social, political and civil matters are
to be discussed, they are talked over individually and
in small groups in the homes of the people, and then a
council is called that these may be studied from the
diflerent standpoints of the speakers, and a decision
arrived at.
There is generally one leading speaker who has
thought well over the matters in hand, and he intro-
duces these in a speech, which the lesser orators sup-
port or dissent from in their addresses. Not possessing
the ability to write in their own languages, or of even
having such a grand medium as the syllabic system of
the Crees and Cherokees, they do not write out their
speeches, hence they are not memorized. Some of the
young men among the Delawares were allowed to
attend the councils to listen to the deliberations of the
chiefs, and were instructed in the art of public speak-
ing by some of these, after which they were employed
as ambassadors to other Indian tribes before they took
part in the proceedings of the councils.
INDIAN CUSTOMS.
43
The council was comprised of the chiefs, councillors
and middle-aged men of the tribes. Women were not
allowed to attend the meetings, but the young men
assembled outside and listened to the addresses of their
superiors. Visitors from among the white people were
occasionally permitted to be present.
Seated on the ground, or on low benches, the peace-
chief, who was generally the best speaker, presided
and opened the proceedings by stating the object of
the gathering, and then in a neat address expressed
his views upon the question introduced. Profound
silence ensued, the closest attention was paid, and no
one interrupted any of the speakers. The assemblage
indulged in smoking, as the speakers proceeded, and
at the end of each address applause was given verbally.
Voting on a question was done by the Yeas and Nays
of the assemblage.
When a government official or representative of any
leading institution is one of the parties to any agree-
ment, or subject investigated, the Indian speaker will
now step forward, uncover his head, shake hands, and
then address ihe officer. During his address, if ask-
ing for concessions, occasionally he will shake hands,
and when he is finished he goes through the same per-
formance before retiring.
The orator stands erect with his blanket over his
left shoulder, his right hand being free to use in
suitable gestures. Dignified in his bearing, his eye
lights up as he speaks ; slow in utterance at the begin-
ning, he argues, persuades and declaims in a rapid
manner as he waxes warm with his subject, and then,
yfv
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44
THE INDIANS.
*!(t. I:
,i!i, ■,. lii;
with bursts of eloquence which moves the audience, he
finishes in a strain of polished diction, that only those
who understand the Indian language can appreciate.
Judge him not by the careless and loose translations
of illiterate men. Do we accept the translation of a
French or German classic made by a bold incompetent
pedagogue ? If not, why should we receive the frivo-
lous interpretations of men lacking the genius to seize
the beauties of the Indian tongues and express them in
acceptable Queen's English ? We cannot appreciate
fully the beauty of the expressions, nor the grandeur
of the eloquence when the Indian is discussing a ques-
tion that is specially and purely English, but when the
orator has a native theme, he shows himself a master,
and we must accord him the praise. The language of
oratory is full of expression, clear, concise and dignified
in tone. There is also an ambiguous method of ex-
pression employed by some Indian speakers for the
purpose of delaying questions until events are such as
will suit deliberate statements. The language of the
councils is that of nature, figurative and more exalted
than what is employed in common conversation. Red
Jacket, Cornplanter, Netawatwees, Tecumseh, and
Joseph Brant were famous orators, and amongst us
to-day Crowfoot and several others are noted for their
strength of intellect, shrewdness and eloquence of
speech. When the Cherokees wished to renew their
alliance with the Delawares they sent their ambassa-
dors with wampum, which was to be delivered, and
speeches made relating to the treaty. When the
ambassadors arrived, they learned that one of the
INDIAN CUSTOMS.
45
Delaware chiefs was dead, and they had to wait until
a suitable time came for their reception. The follow-
ing is a part of the speech they made :
" We extract the thorns from your feet which you
have got upon your journey, we take away the sand
and gravel between your toes, and the wounds and
bruises made by the briars and brushwood, we anoint
with balsamic oil ; we wipe the sweat off your faces,
the dust off your eyes, and cleanse your ears, throats
and hearts from all evil which you have seen or heard
by the way or which has entered into your hearts."
When expressing their wish to re-establish peace
between two nations, they said :
"We make a road extending above five hundred
miles through the wood, we root out the thorns and
bushes, remove all the trees, rocks and stones out of
the way, transplant the mountains, strew the road
with sand, and make everything so clear and light
that one nation may look toward the other without
any interception." — (Laskiel.)
The tongue of eloquence still lives in the Indian
camps, and we shall rejoice in its strength when we
draw closer together, so that the shadows of antago-
nistic customs may flee away.
M;
WAR CUSTOMS.
The Indian's glory consists in being honored as a
warrior. His ability as a hunter, medicine-man or
orator is nothing compared to the esteem in which he
is held by his tribe as a successful soldier. The train-
ing of the male portions of the tribes from infancy to
Is
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46
THE INDIANS.
manhood lies in that direction. Even in these times
of peace, the boys and youths on the North-West
reservations naturally carry their bows and arrows, as
the city youths their marbles and balls, and practise
continually with them. Living as the Indians have
done for a long period in a state of warfare, tribe
against tribe, and man against man, there have sprung
up many customs, similar to each other in the major-
ity of the tribes. These are singularly at variance
with the military customs of white civilized nations,
and the dissimilarity incites us to study them, that
we may at any rate have something to create an
interest for us amid thj monotony of daily life.
Indian wars generally arise from selfishness, a desire
for military glory, revenge, or the attempt to secure
captives. The members of one tribe enter the terri-
tory of another, for the purpose of hunting ; depreda-
tions are committed and a war ensues. Some of the
young men may go out to steal horses and women, or
the stronger tribe may desire the land of the weaker,
and one of the Indians is then killed as a mere pretext
to start hostilities. Many of the petty things that
originate contentions between civilized nations, beget
strife among Indian tribes, spreading bloodshed and
terror wherever they go. The Huron-Iroquois made
war for the purpose of securing captives or slaves for
adoption into some family or gens, that had from
some cause been weakened. In this manner there
was given strength to the tribe, by means of the
foreign elements introduced. War was also made to
propitiate the manes of deceased friends.
INDIAN CUSTOMS.
47
The spirits of the dead cried out for vengeance, and
would not be appeased until some one was slain.
When there has arisen any provocation, a council was
held for the purpose of determining what was to be
done. It may happen that an attack had been made,
and the necessity for defence or revenge became so
apparent that no council was held. The chiefs at-
tended these councils, and urged, persuaded or opposed
the warriors. Amongst the Huron-Iroquois the women
had the power to command or prohibit a war. When
anything concerned the women of the camps, they
repaired to the councils, and made their demands in
an authoritative manner. Such was their influence,
that the noblest warriors and orators were compelled
to submit to their demands. When the dull routine
of camp life had become irksome during the winter
months, and the young men became desirous of enrich-
ing themselves at the expense of their neighbors, they
began to '* make medicine."
Some of the Indian tribes rely upon the medicine-
men or soothsayers, who consult the flights of the
birds, and then make predictions. Some of the most
notable Indian warriors have assumed the role of
prophets. They dreamed dreams, and saw visions,
and upon the strength of these they went to war.
These seers were shrewd men, with much force of
character, enabling them after having made the pro-
phecy, to carry through all their plans to a successful
issue. There is no doubt that the concentration of the
minds of the warriors upon the prediction, with the
faith and enthusiasm of the prophet, contributed
\'"\.
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48
THE INDIANS.
J ■ '«■
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greatly to produce successful results, as most of the
prophecies were fulfilled. Prayers are made by the
Choctaws and the Blackfoot confederacy to the sun
before starting on a military expedition, that success
may follow them. Should the answers given to their
prayers be unpropitious, the war is deferred.
When the " making medicine " has been " strong "
and everything bids fair to end in victory, a period of
dancing and feasting follows. War-songs and war-
dances are indulged in, the brave deeds of their
ancestors are recited, and there, amid the excitement,
vows are made of what shall be done when the enemy
is found. The Sioux and other Indian tribes engage
in the " no-flight dance," which means that they will
not flee, but fight until they have taken some scalps,
no matter how large the numbers opposing them.
They vow to devote themselves to death rather than
return unsuccessful.
The excitement becomes intense during these pre-
paratory arrangements, which are exhibitions of
cruelty and debauchery. Thirsting for blood, they are
ready to go on the war-path. When there is an ex-
pectation of a general Indian war, it is necessary to
secure the assistance of friendly tribes. This was
formerly done by means of wampum and war symbols,
such as a hatchet painted red. When the leader of a
deputation presented the wampum to the chief of a
friendly tribe, he delivered a speech upon the subject
of the war. If the wampum was accepted, the cause
was made a common one. In later times, tobacco has
been freely used in making treaties and in seeking to
Jis'DlAX CUSTOMS.
40
W
enlist the help of allies. Bull Shield, a BlocJ Indian
chief, told me that when out on the prairie alone,
.should he meet an enemy, and wished him to be on
friendly terras, he would light his pipe, hold it to the
sun, and then present it to his enemy. Holding the
long stem of his pipe toward the unfriendly Indian, if
it were refused they were still enemies, but if a few
"whitFs" were taken from it, all animosity ceased.
Amongst the Indians there are chiefs and captains,
called by some of the tribes of the plains the peace-
chiefs and the war-chiefs. In times of peace the
peace-chiefs were supreme, and cared for the people,
protecting, guiding and imparting counsel ; but in times
of war, the war-chiefs became dominant.
When a messenger was sent bearing wampum and
a hatchet to secure the assistance of a neiijhborinij
o try
tribe, he gave a speech, called upon the captain of the
tribe to take up the hatchet and delivered the wam-
pum. The lifting up of the hatchet and acceptance of
the war-belt meant a declaration of war, the refusal of
such was a " declaration of peace or neutrality." Thus
arose the terms to " dig up the hatchet " and to " bury
the hatchet," which became very significant terms in
the early part of the present century in many new set-
tlements in the United States. We oftentimes hear
and read of putting on the war-paint. This referred
to the habit the Indians had of painting their bodies
in the most hideous colors when starting on the war-
path, that they might appear formidable to their
eneraies.
The Omahas on going to war wore white blankets,
4
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50
THE INDIANS.
i
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had their hair concealed under a white cloth, and
their faces whitened with clay. They were thus
enahled more stealthily to avoid their enemies and
suddenly pounce upon them, by the colors blendinnf
with the prairie grass. The colors of other Plain
tribes differ from each other, the most hideous being
chosen.
The night previous to the departure of a war party,
the Iroquois spent in feasting and dancing. Pork and
dog's flesh were eaten, the latter to give courage to
the warriors. The chiefs and the wives of the war-
riors were present. After the feast the captain led the
dance, and throughout the whole night, until day-
break, the dancing and war-songs were kept up. A
line was then formed and the war party marched
through the camp or village until the last hut or lodges
was reached, when the captain, followed by his men,
discharged their guns and then marched into the forest
singing war-songs. The wives of the warriors and the
guests spent the second night in the forest camp in
riotous carnival. After they had all become excited
for action, and had boldly declared what they would
do, they departed for the field of plunder, blood and
scalps. Sometimes war parties were absent for years,
and sad, indeed, was the return, though crowned with
victory, for some had fallen in battle, and the camp
had also been visited by death.
Some of the Plain tribes west of the sources of the
Mississippi chew a bitter root called Zhigowak before
going to battle, believing that it will give them cour-
age and make them insensible to pain. A hideous-
INDIAN CUSTOMS.
51
looking spectacle is that of a party painted and feath-
ered from head to feet. Some of these I have seen,
and it is impossible to forget them. The Indian war-
riors of the Eastern States stamped their mouths witli
the symbol of a red hand, signifying that they had
drunk an enemy's blood.
When the Moravian missionaries were attacked at
Gnadenhutten, there was found the remains of George
Fabricus guarded by his faithful dog. Upon the
stump of a tree lay a blanket and hat with a knife
stuck through them, vrhich signified, " Thus much
have wo done, and are able to do more ! "
A message was once sent to the Muncey Indians
against Zeisberger with the accompanying war sym-
bols, a string of wampum, stick painted red with
several prongs, and a leaden bullet.
Sometimes, by stratagem, the Indians will have
their plans so fully developed and carefully managed,
that the white settlers will not suspect an outbreak,
but this is rarely so. In times of peace friendly In-
dians will be found with their families congregated at
the towns and villages, but when they intend to attack
the unwary, they will remove their wives and children
to some safe place, that their lives may not be endan-
gered.
Spring and summer is the time chosen for engaging
in warfare, for at those seasons of the year there is
good grass for the horses, and these are in good con-
dition.
Just bei'ore sunrise, or after sunset, an attack is
made, as travellers are tired at night and drowsy in
!. t:-
, » '■
THE INDIANS.
I
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the morninjj, consequently not able successfully to
resist the enemy. The Moravian Mission at Gnaden-
hutten was attacked at night, just as they had finished
supper. Very rarely do tho Indians make an attack
durin<v tho day or night, or engage in war in the win-
ter. They generally steal horses and get ready to
tight when the grass is good enough for their horses.
The fighting men of the camps consist of the able-
bodied men, many of whom are quite young. Some of
the tribes have peace-chiefs, but amongst the Dela-
wares there were no regular war-chiefs. A sachem on
going to war was reckoned only as a common soldier.
Any warrior could form and lead a band to war, but
when a general war took place there were two supreme
military chiefs, who directed the campaign, and whose
office was hereditary.
The warrior may throw a buffalo skin over his right
shoulder and a quiver of arrows over the left, but in-
\ iriably he goes forth naked and painted, wearing a
head-dress of swan's feathers, or those of the most
sacred bird of the Indians, the black eagle. The
Delawares had trinkets danglinfj from the ears and
nose, and tatooed their chests, arms and legs with the
most fantastic figures. The Blackfeet painted their
horses as well as themselves, and their war-bonnets
carried the charms which were to protect them. These
were the skins of the animals seen in visions, and the
visible representations of the Indian's Spirit Guide.
These were supposed to ensure success in war and
were only worn at that time, or in times of great
necessity and extreme scarcity of game. They were
INDIAN CUSTOMS.
53
lield to bo very aacred by the Indians. The arms
used in battle were bows and arrows, spears, war-
clubs ; and for defensive armor, round shields made of
buffalo skin, painted with various devices, such as the
Arickaroes carried. A corselet mad*^ of pieces of hard
wood fastened together with bear-j^rass, which fitted
the body and v^as pliant, and a kind of casque of
cedar bark, leather and bear-grass, which protected
the head from an arrow or wor-club ; or a very thick
shirt made of elk skin of several thicknesses, which
reached from head to feet, and was arrow-proof, such
as was worn by the Flathead Indians.
The Indians do not fight as the white men, but re-
sort to stratagem. Instead of meeting in a body and
opposing the enemy, they contend singly, without any
order — running, shouting and fighting, each on his own
account, and all under the direction of the war-chief.
It was because of this mode of fighting that often-
times more white soldiers than Indians were killed in
battle. The solid ranks of the white regiments present
a fine target for the Indians.
During our late rebellion this was not seen, as the
Indians were Forest Indians, but had the Plain tribes
risen there would have been dififerent modes of fight-
ing, a larger number of warriors, stronger physically,
better equipped, with Winchester rifles, and horses, and
accustomed to war. We must feel grateful for the fact
that they remained loyal during the rebellion.
Sometimes pitched battles are engaged in between
the tribes. The Flatheads of the Pacific Coast fre-
quently engaged in pitched battles on opposite banks
t
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54
THE INDIANS.
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of small streams. Not many of the people were killed,
although they fought for several days. When one
party lost more than the other, compensation was
made in slaves or some other kind of property.
In making an attack upon the foe, the warriors
always tried to surprise or confuse their opponents by
a sudden rush, shouting their war-whoop.
Selecting a good location, they rushed suddenly
upon the cavalry, throwing their blankets in the air
and shouting, which startled the horses of their oppo-
nents, throwing their riders, and leaving many of them
at the mercy of the red men.
When desiring to attack a coach or train upon the
prairie, they never did so without counting accurately
every man and gun in the party.
The striking contrast between the customs of the
red and white men in war are evident, but these will
be still further seen when we come to study their
modes of making peace, the war-whoop, and treatment
of prisoners.
THE PEACE-PIPE.
When the Sioux Indians met a party showing hos-
tile intentions, and they desired a parley, they took
their buffalo skins, raised them with both hands above
their heads, and then spread them on the ground.
When the parley was agreed to, the principal chiefs
separated themselves from the tribe, when a short dis-
tance apart, and sat down, a few chiefs of the other
party came out and, sitting down, completed the circle.
The calumet, or peace-pipe, was then brought out.
INDIAN CUSTOMS.
55
This was generally made of red clay or stone, the long
stem of the pipe beautifully ornamented with syiuholic
feathers, skins and paint. Many an old legend lingers
around these calumets, and many wonderful stories
are told about the battles and treaties when these are
shown to the visitor at the lodge. One of these in my
possession is an old one, smoked by the chiefs of the
Blaekfoot confederacy at the making of the treaty
with the Government at Blaekfoot Crossing in Alberta.
In the song of Hiawatha, Kitcimunitu, the Great
Spirit, addressing the red men as his children, directs
them to —
" Bathe now in the stream before you,
Wash the war-paint from your faces,
Wash the blood-stains from your fingern,
Bury your war-clubs, and your weapons,
Break the red stone from this quarry.
Mould and make it into peace-pipes.
Take the reeds that grow beside you,
Deck them with your brightest feuthers,
Smoke the calumet together,
And as brothers live henceforward."
The stem of the peace-pipe was about four feet in
length, beautifully decorated with horse-hair dyed in
various colors, feathers, and the white skins of the
weasel.
The entire party seated in a circle, a fire was lighted
in the centre, the pipe-bearer stepped within the circle,
lighted the pipe, held it toward the sun, then toward
the four points of the compass, gave it to the principal
chief, who took a few " whifFs;" holding the head of the
U
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56
THE INDIANS.
I f^-:
■' ,i
HMJiUiii
pipe toward himself, he gave it, stem forward, to the
head chief of the other party. It then passed succes-
sively around the entire circle, each one smoking, after
which friendship was established, and negotiations
entered into.
Sometimes the pipe-bearer, after lighting the pipe,
inhaled the smoke, gave one pufF toward the sun,
another toward the earth, and another toward the east,
afterward handing it successively to each of the party.
There may not seem to be much importance attached
to the acceptance of a piece of tobacco, or smoking out
of the same pipe, but it meant a great deal to us during
the Rebellion, when these acts implied the agreement
of the persons in the disloyalty of the rebels. When
the air was filled with reports of battles, and strange
Indians visited the reserves to converse with our
Indians, we felt very anxious to know whether they
had accepted the bonds of union or not. Significant,
indeed, are these customs of the red men, but they are
devoid of meaning to those who care not to make any
inquiries into the native civilization of the Indian
race. Travelling on the prairie, the weaker tribe
desiring leniency at the hands of the stronger, sent
some of their number to an eiriinence, where they
spread their arms toward the foe, beseeching them by
this action to show clemency toward them. Meeting
those whom they knew to be friends, or, at least,
thought so, they shook hands with them profusely.
There is not the least doubt but they learned this from
the white men. In times of war they signalled to each
other by means of their sign language, as they rode
om
ich
Dde
INDIAN CUSTOMS. 57
upon the bluffs. By the use of looking-glasses, they
could telegraph to each other for miles, and at night
they shot lighted arrows into the air, which could be
seen for twenty miles.
By these means, during the Indian wars in the
Western States, they were able to keep ahead of the
troops for twenty miles, and always be conversant
with the movements of the enemy.
Runners were employed by our Indians who, in
some mysterious manner, kept themselves posted as to
the progress of our troops, and the events of the half-
breed insurrection. My own suspicions were that,
independently ^* the telegraphic system, they were
supplied witr. ) .rmation by white men in the
country.
The days of peace have come, and again are we
rejoicing in the friendship of the dwellers in the
lodges, under the shadow of our Rocky Mountain
home.
SCALPS AND SCALPING.
War-whoop and scalps are associated in our minds
with the cruel warfare of the red men. The thrilling
stories of painted Indians shouting the scalp-yell, and
carrying the scalps of their victims as they dashed
into the forest, or sped swiftly over the plains, have
impressed us so deeply, when we read them in the
days of our youth, that the pictures which rose before
our imaginations are as vivid to-day as when first
they were read. When prisoners were taken in battle,
and the successful party returned, the whole party
m
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58
THE INDIANS.
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shouted tho war-whoop as many times as there were
prisoners.
Heckewelder, the famous Moravian missionary and
Indian scholar, savs in his writincrs, that the war-
whoop or scalp-yell consists of the sounds of aiv and oh
uttered in succession. The last syllable was prolonged
until the breath was expended, and was raised an
octave higher than the first. It was a terrible yell,
which, when heard for the first time, made such an
impression that language fails to describe it.
Captain Pipe, a famous Delaware chief, was un-
friendly to the Moravian missionaries and their work,
and sought to frustrate all their efforts made for
giving the Gospel to the Indians. H^. seized the mis-
sionaries and took them to Detroit to the commandant,
who had instructed him to take them there. When
he entered the fort, he and his Indians shouted their
war-whoop for some time. At the council held there,
he made a speech and presented the commandant with
a stick, on which were fastened seven scalps. He was
followed by others, who presented sticks having scalps
on them. The artists of the olden time, including
Benjamin West and his successors, invariably painted
the Indian with his traditional scalp-lock, and yet few,
if any, of the present generation have seen amongst
the Indians of the Dominion and the United States a
single red man with his head bereft of hair, save the
scalp-lock. But it is not a fiction, it is a reality. The
Delawares tattooed their chests, arms and legs with
fantastic figures, and the head was bald except a circle
at the crown, and two twists hangrmg down on each
INDIAN CUSTOMS.
59
side, ornamented with beads and various trinkets.
Now, the Indians did not us3 razors for this purpose,
but followed, no doubt, the practice now in use among
the Crees, Sarcees, Bloods, Piegans and Blackfeet of
our Western plains. These Indians carry a small
pair of tweezers tastened by a> string around the neck,
and with these they pluck the hair from their faces,
until not a vestige of a beard is seen. By the aid of
their small looking-glasses, which they always carry in
a small bag, hanging from their necks, for the purposes
of signalling on the prairie, according to their system
of telegraphy, and for arranging their toilet, tliey
will spend hours performing the process of depilation,
which, though very painful, they would rather endure,
than have their faces covered with hair.
The Indians were always anxious to secure scalps,
as the warrior who had the greatest number was held
in the highest estimation by the members of his tribe,
and feared by his enemies. It was impossible for a
warrior to carry the body of his victim to prove his
valor to his fellows, so he took the scalp, and showing
it to the warriors and people of his tribe, he vaunted
his courage and received their applause. The victor-
ious Indian having thrown his victim, put his foot
upon his neck, twisted the scalp-lock with his left
hand, pulling it lightly to detach the skin, then cut-
ting the skin around the crown of the head, tore the
scalp off. This was done quickly, and then fastening
it to his belt, or carrying it in his hand, he hastened
to join his comrades or make his escape. After the
expedition was over, scalp dances and scalp processions
ii'i'
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60
THE INDIANS.
ii^l
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were held. When an Iroquois war party returned
with success < hey gave scalps to friends to supply the
lack of prisoners. These scalps were worn on days of
rejoicing, and at other times hung at their cabin doors.
Many scalp-locks have I seen in the years gone by
hanging outside the lodges of the Blood Indians, but
to-day not a single one is to be seen in all the camp.
The scalps and trophies of war were placed on poles,
and paraded among the lodges, followed by the war-
riors decked in savage finery, and hideously painted
as for war. We shudder when we read ot the cruel
warfare and the deeds of blood.
The reeking scalp and the wild war-whoop seem to
belong to savage tribes, and still, during the early
years in New England, tho colonists and soldiers took
the scalps of the Indians, and the officers of justice in
America, acting under the British Government, offered
large bounties for Indian scalps.
Governor Morris declared war against the Shaw-
anese and Delawares, and offered large rewards for
scalps and prisoners.
Hannah Dustin, in 1698, took ten scalps with her
own hand, and received a bounty for them. Captain
Lovewell and his party surprised ten Indians, killed
and scalped them, and was paid in Boston a thousand
pounds for them.
The colonists who attacked Zeisberger's mission,
scalped the Christian Indians, and bore their scalps
with them.
Dr. Ellis states that Wm. Penn declared the person
of an Indian to be sacred, but his grandson, in 1764,
lUl-i::
INDIAN CUSTOMS.
61
offered one hundred and thirty-four dollars for the
scalp of an Indian man, one hundred and thirty dollars
for that of a boy under ten years of age, and fifty dol-
lars for that of a woman or girl. The excitement and
cruelty of the period of colonial warfare aroused the
people to commit these horrible depredations, but
allowing every reasonable excuse for the angry pas-
sions of those who had lost friends and relatives, the
superior intelligence of the white race should always
be sufficient guarantee for the prohibition of cruel and
savage rites.
Many persons have been scalped and still have lived.
Washington Irving, in " Astoria," mentions the Ken-
tuckian Robinson, who had been scalped and lived for
years afterward.
Jacob, one of the members of the Mission at Gnaden-
hutten, was scalped by the soldiers and left for dead.
He became subject to fits, and in one of these fell into
a creek and was drowned. He was known for years
as the "Scalped boy of Gnadenhutten." This subject is
a very unsavory one for the pen of a writer who be-
lieves that great injury is done to the youthful mind
by the reading of sensational Indian stories, and by
putting into the hands of our youth the records of
crime. I have placed the matter before you, free from
the spurious tales and horrible details of savage life,
which profit nothing, but leave behind them sad im-
pressions, injurious to young and old.
PRISONFRS IN THE CAMP.
The battle is over ; men, women and children are fly-
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THE II^DIA^S.
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inj^ in every direction, and the victorious tribe has
taken a large number of prisoners. It is difficult to
keep the male prisoners in subjection, so they are slain,
and the women and children preserved. Out on the
battle-field the dead are strewn, the bodies of the enemy
are scalped and perhaps mutilated; but the victors
take their dead friends and bury them. Conquerors
and conquered look well after the dead. The Indians
are always careful not to allow their dead to fall into the
hands of their enemies. Sometimes a grave is dug in
the forest, and so carefully covered that none, save
those who know the spot, can ever find it. Thus
Tecumseh, the famous Shawnee leader, was hidden
from his enemies when he fell in battle. They may
take their dead friends and fasten stones to the bodies,
place them in running streams where they are never
found by the foe. They will brave the greatest dan-
cer to remove the dead and wounded from the field of
battle.
A war party having returned, and being successful,
waited outside the camp or village until their com-
rades came out to meet them, to conduct them to the
camp, to give them a grand triumphant entry. The
procession divided into its separate bands, each under a
leader. Each band had its own standard, a spear or bow
decorated with beads, porcupine quills and painted
feathers. Native bauds of music played, old men and
women went out to meet the returned warriors with
expressions of joy and sorrow. Mothers and children
shouted for joy when they beheld their husbands,
fathers, sons and brothers ; and loud wails rent the air
INDIAN CUSTOMS.
63
when those whom they sought returned not, or were
borne sorely wounded into the camp. Then began the
scalp procession and scalp-dances, the singing of war-
songs and feasting. Criers went around among the
lodges, shouting aloud the chief events of the battles,
and the various exploits of the w^arriors.
Should the party be unsuccessful in war, the prairie
was burned to conceal the traces of their retreat, as
they were afraid of being pursued by their enemies.
The first thing to be done, upon the return of a
war party having prisoners, was to decide as to the
manner of their disposal.
The Iroquois generally burned two or three of them,
and then distributed the others — men, women and
children — among several households for adoption. By
this means the Iroquois kept up their strength. A
council was called to discuss the question of distribu-
tion, and when a decision had been arrived at, the
result was made known by a crier, and the distribution
made in the public square. When a son or daughter
died, the parents engaged a captain to procure some-
one to fill the place of the deceased. A woman hav-
ing lost a husband, did in like manner.
A belt or collar of black wampum was presented to
the person intrusted with this duty. If the prisoners
were secured, and the women were satisfied with them,
they were adopted into the family ; but if rejected,
they were burned. White prisoners had their heads
shaved and painted. The belt or collar of wampum
was fastened around the neck of the prisoner, and in
this manner he was taken to the bereaved family.
-m
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64
THE INDIANS.
I
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When sufficient prisoners were not secured to fill up
all the vacancies, scalps were given to complete the
number. When a larger number of prisoners were
taken than were needed, they were distributed amongst
the allies of the Iroijuois. The place of a deceased
chief was never tilled by any but a chief, or by two
or three slaves, who were always burned. The custom
of adoption is practised amongst the Cree Indians,
though not in the same manner, nor to such an extent
as amongst the Iroquois.
Many years ago, an Indian missionary amongst the
Crees was travelling with his interpreter, a fine young
native. They were together in their canoe, and were
engaged shooting wild fowl as they journeyed on their
mission of peace. The missionary's gun accidentally
went off, killing his companion. Some of the people
advised him to tlee, but he determined to trust in God
and the justice of the Indians. He repaired to the
lodge of the young man's friends, narrated the sad
tale, and offered himself to fill the place of the de-
ceased. His proposition was accepted, and he was
adopted into the family.
Amongst some of the tribes, the prisoners were sub-
jected to severe torture. They were handed over to
the women, who mocked and spat upon them, calling
them hard names, and severely taunting and jeering
at them. The brave warrior suffered in silence, or
returned scoff for scoff, urging them to go on with
their cruelty, that he was a man with a brave heart,
and heeded them not. The Blackfeet placed their pris-
oners as a mark, and shot at them with their arrows.
INDIAN rrSTOMS.
Co
Prisoners amongst the Indians were sometimes led
out in advance of the party, and given a chance to run
for their lives. The entire party of warriors would
then pursue them, and if overtaken they were killed.
A white man taken prisoner was allowed this privi-
lege. When he saw that it was a race for life, he
darted forward, pursued by the warriors, shouting
madly. Being a good runner, and knowing that hi.'
life depended upon his legs and courage, he fled with
wondrous speed, leaving the main body of his pursuers
far behind. Fainter became the sounds of their voices,
and venturing to look behind, he saw that two Indians
only were close behind him. Turning suddenly upon
the one nearest to him, he quickly surprised him, and
slew him with his own weapon. Onward again he
sped, and the yells of the main party, when they dis-
covered their comrade dead, reached his ears, and gave
fresh impetus to his courage and speed. Bounding
into the strip of timber that lined the river, and dash-
ing into the water, he soon reached a place of safety,
far from the deadly weapons and tortures of his pur-
suers.
Sometimes the prisoners were compelled to dance
for the amusement of the people. You may have
read of the custom of running the gauntlet. A place
of safety was shown to the prisoner, and toward this
he was directed to run. The Indians formed two
rows, between which the prisoner had to :.un. Ho
started, and ran with all possible speed, for the In-
dians were armed with sticks, with which they beat
the runner as he passed. If he became discouraged,
5
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THE INDIANS.
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he was certain to receive more stripes, and very likely
would be beat to death, but should he bo anxious to
escape the blows of his enemies, he ran quickly, and
thus many failed to strike him. When an inveterate
enemy of the tribe was taken, he was subjected to
greater tortures than the other prisoners. Col. Craw-
ford was taken by the Delawares, stripped naked, fiL^t
beaten with sticks, and then tied to a post fifteen feet
high, which was surrounded by a large fire of hickory
poles, distant from the post six yards. The rope by
which he was fastened was long enough to allow him
to walk around the post two or three times. They
burned him with brands, coals and hot ashes, and dis-
charged gunpowder at him. The space between the
fire and post was soon filled with hot coals, and upon
these the Colonel was compelled to walk. He sufiered
these terrible tortures for three hours, while the In-
dians were making sport of him, and then death gave
to him a glad release. The Indians excused them-
selves for thus treating him, by saying that he had
fought against the Indians, and committed many
inhuman deeds on their friends, so that they were but
repaying him for the evil he had done.
The Iroquois sometimes feasted on the bodies of the
prisoners whom they had tortured to death. They
gave pieces of their roasted hearts to the boys and
youths of the tribe, to give them courage to fight
against their enemies.
Female prisoners amongst the Indians were handed
over to the women who took care of them, but they
were generally given to the Indians to become their
I
lull >
INDIAN CUSTOMS.
67
Lfthe
JThey
and
fight
inded
they
their
wives. Captivity in an Indian camp for white women
is terrible, but still a few instances are on record
where girls taken in infancy, when found in woman-
hood as mistresses in the Indian lodoje, have preferred
to remain with their Indian husbands and children,
rather than return with their parents and friends of
their youth, to happy homes. Great excitement pre-
vailed in the North-West Territories during tht lato
Rebellion, when it became known that there were
female captives in the camps of the rebels. Members
of the mounted police force, cow-boys, ranchers and
others were loud in their denunciations against those
who had the prisoners ; and often during those excit-
ing times did I hear vows of vengeance against any
who should do any harm to the white women.
The massacres of whites and Indians that have
taken place during the past one hundred years, have
generally been caused by the carelessness of persons
breaking the Indian laws, neglecting to fulfil pro.nises,
or the precipitancy of the colonists in attacking the
Indians, because of reports which have been grossly
exansjerated.
The young men of the camps, in the^;' ;ove
of adventure, have committed depredations which
brought down upon the whole tribe or confederacy the
wrath of the white men. There have be' j faults on
both sides, and many useful lives have been taken
away through a few hasty words. We read of many
massacres of white people by the Indians, but we hear
little of the massacres of the red people by the white
men. And why is this ? Because the Indians are not
'•■t.
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H .'i
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68
THE INDIANS.
blessed with historians to record their exploits and
berate their enemies, and they have not many news-
papers ; and in the days of colonial warfare they had
none to detail their grievances, and preserve them for
posterity. Besides, the white men's ignorance of
Indian customs causes them to make mistakes, and
begets prejudices in their own favor, but against the
Indian.
Here is one only of the horrid deeds committed by
the soldiers against the red man. On March 8th, 1782,
the militia under Colonel David Williamson attacked
the Moravian Mission at Gnadenhutten, where the
Indians were all members of the Christian Church.
The young men in the militia sported with the Indian
youths, the men conversed with the Indians on
religion, and for a few days they lived together as
friends. The Indians and the militia slept side by
side, when, at a given signal, the white men arose and
slew those who had trusted in them for protection.
They killed and scalped ninety of the Indians, and
returned to the rendezvous with ninety-six scalps. Is
it any wonder that hatred of the white man has dwelt
for years in the breasts of the Indians ? During the
early years, when travellers were going to California
and Colorado, many of the helpless Indians were shot
down in sport, and the Indians, without any guns, were
taken by surprise.
But the day of retribution came, and many innocent
men and women were killed because of the cruel sport
of desperadoes in former years.
It is estimated that every Indian warrior killed on
\
INDIAN CUSTOMS.
69
and
lews-
7 had
n for
56 of
, and
jt the
edby
, 1782,
lacked
■e the
hurch.
[ndian
ns on
her as
Lde by
se and
on.
IS, and
ps. Is
s dwelt
ng the
ifornia
re shot
IS, were
inocent
el sport
lUed on
the plains by the military has cost the United States
Government one hundred and fifteen thousand dollars.
It pays to treat the Indians in accordance with the
principles of justice.
Canada may justly feel proud of the position she
occupies as guide and friend of the Indian race. Deal
honorably with the red men and they will abide by
the treaties, as evidenced by the treaties made between
tribes, and the codes of honor in war, which are
strictly adhered to.
A brave man is the Indian on approaching death.
No craven fear possesses him when his enemies scoff
at him and exercise their ingenuity in torture. He
gives scoff for scoff, and urges them to do their utmost
to injure him. When death is inevitable, he sings his
death-song, which Loskiel says is translated into these
words :
" I go to death, and shall suffer great torture ; but I
will endure the greatest torments inflicted by my
enemies with becoming courage. I will die like a
valiant man, and go to those heroes who have died in
the same manner."
The warrior who killed an enemy in his own land
was entitled to drag at his heels a fox-skin fastened to
each moccasin, and he who had killed a grizzlj'- bear
could wear a necklace of bear's-claws. Rewards of
valor in war were not the same in all the tribes, and a
different signification is given to some customs by
each tribe or confederacy. The little children in the
Blood Indian camps wear necklaces made of bird and
bear's claws, so that we can easily see how these have
M
70
THE INDIANS.
it?',','.
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not the same meaning as when worn by an Indian
warrior of another tribe. The scalp-locks and dress
adornments of the Indian warrior are the medals be-
tokening valor, which are the same amongst the sol-
diers of the white race, only expressed in a different
way.
INDIAN CHARMS.
I sat one evening in the lodge of an Indian chief
receivinor notes from him on customs relatinct to the
people amongst whom I labored. Taking up his war-
bonnet he placed it on my head, and then put in front
of it the head of a squirrel, saying : " Now you can go
to fight your enemies, and they will not be able to
harm you. When I go to fight I wear this bonnet
with this charm in front of it, which, when I am not
using, I keep in my medicine-bag. My enemies shoot
at me, but the bullets fly all around me. They are
not able to harm me when I wear this charm." When
a young man intends to become a medicine-man, he
fasts and prays until in a vision there is revealed to
him his god in the shape of a bird or animal which
he seeks, and carries with him as his protector and
guide.
Every young man must see^' a god to protect him.
The representation of this god he carries at all times
as a charm. Sometimes old men and women prepare
charms and sell them to the Indians. War charms
were borne upon poles as standards, and these were
held to be sacred in war. Such was the faith of the
people in the potency of these charms, that, when the
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him.
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jpare
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the
the
INDIAN CtJSTOMS.
71
standard-bearer was slain, their courajje departed, and
they were easily defeated by the enemy. The Indian,
stimulated by his belief in the virtue of his charm,
became almost invincible in war. The Sioux Indians
had strong faith in their gods, but when they were
severely punished for the Minnesota massacre, they
lost faith in their deities and charms, and sought the
protecting power of the Christian's God.
The skins of animals and birds seen in visions are
stuffed and worn on the person. Sometimes deer-skin
and cow-hide are cut into strips and made into snakes,
toads and various reptiles, ornamented with beads and
carried about on the person or in the medicine-bag.
The native women of British Columbia wear charms
on their person. Different kinds of potions are drunk
by women to ensure the love and faithfulness of their
husbands. Then the hunter and warrior carry with
them representations of their guardian spirits to secure
game in times of scarcity and success in hunting, and
to give victory on the field of battle.
During a time of severe sickness in one of our Blood
Indian camps, the medicine-men were performing their
incantations in one of the lodges where I was visiting.
The patient was treated, and then each individual was
brought forward to the medicine-man, who had in his
hands a piece of a lady's dress. He prayed and then
stroked the arms, legs and body of each with the
garment, shaking it as the mesmerist does, to throw
away the baneful influence that may have fastened
upon th(j person. As he performed this operation, he
muttered some words in the native tongue which I
could not hear, and consequently could not know their
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INDIAN CUSTOMS.
78
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meaning. The Sioux Indians kept secret the animal
revealed to them in a vision, and the amulet was kept
in a bag, so that no one was ever permitted to see it.
Animal societies sometimes originate from these
amulets. The charms are worn by some Indians on
sacred festivals and only when they are needed, and
are regarded with great veneration.
With all the superstitious reverence for these things,
they are only doing what many persons of culture
have done, although surrounded by all the blessings
of a higher civilization and sustained by a nobler faith.
When the Indian wears a charm as a protection
against witchcraft, he is doing exactly the same thing
as our ancestors did one hundred years ago.
CAMP SOCIALS.
Amid the hum of voices ascending from a large
assemblage of lodges, there fell upon our ears an invi-
tation in the native tongue, illustrating one of the
customs of the red men of the plains. The crier was
an old man, bent with years, supporting himself with
a long stick, resembling the historical shepherd's crook.
The burden cf his message was an invitation given
to the chiefs and male friends of "mine host" to
repair to the lodge of one of the leading personages
in the camp, there to eat, drink, smoke and talk.
The name of the person was mentioned in whose
lodge the feast was to be held.
The crier had gone throughout the camp, and then
from several directions we saw the chosen ones soli-
tarily wending their way to the feast. There were the
halt and the maimed, and the blind, but not a child or
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74
THE INDIANS.
woman was found amongst the favored ones. At dif-
ferent times during the day, and on toward the even-
ing, we heard similar invitations for like purposes for
other lodges in the camp. " Without money and with-
out price" was the principle acted upon: but there
was in these Camp Socials a resemblance to the Pot-
lach of the Indians of the Pacific Coast, viz., a giving
away of their possessions, that they might be accounted
great and honorable among their fellows, whilst an-
other principle was at work, which virtually meant
pay, in that these socials were held again in the lodges
of the invited guests, who were wealthy enough to
make a feast for their friends. Let us enter the lodge
where the people were assembled. The beds were ar-
ranged on the floor close to the walls of the lodge, and
upon these the people sat or reclined. Diflerent kinds
of Indian food were brought in by women on plates,
and in pans, pots and kettles, which were handed
around to the guests. Large pails of tea were placed
in readiness to supply the demands of the party. The
pipes were rapidly filled with tobacco and " Jcinni-kin-
nick," and the owner of the lodge, and his best luife,
presided over the ceremonies.
Every man, woman and child in an Indian camp
drinks tea and smokes tobacco, therefore at all these
feasts a large quantity is provided for the persons
assembled. The tea is generally drunk without sugar,
and it is not an unusual thins for a single individual
to drink ten and twenty cups of tea at one of these
feasts. As the people drank freely, the pipes were
passed along, each guest taking a few " whiffs," and
passing to his neighbor, until they had reached the
I'.!
Mil
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iNDIAJf CUSTOMS.
75
end of the line or semi-circle, when they were re-
passed, without smoking, to the first member of the
group. The stimulating properties of the tea began
to act as an intoxicant, until the entire party seemed
to be under the influence of strong drink. An old
man rehearsed the " twice-told tales " of the camp,
living over again the happy days of his youth, and
fighting anew the battles of former years. Jokes were
cracked, thrilling stories of love and war were told,
until the stolid faces of the braves relaxed, and peal
upon peal of laughter followed each other in rapid
succession, filling the lodge. Our early-formed opin-
ions received from books on the Indians, respecting
the lack of humor, and inability to appreciate a pun
as inherent in the Indian nature, passed away as the
morning mist, when we saw with our eyes the stalwart
braves convulsed with laughter, and heard the humor-
ous tales, illustrating the comical side of the red man's
life. The simpleton became a target for the puns of
the party, and the hero of a late contest with the In-
dians of the south was lauded for his coura£ ) and
success. Serious matters relating to the welfare of
the whole tribe were discussed, and the general affairs
of the camp were passed in review.
Sunday has found us at one of these feasts, where,
as usual, at the lodge of some important personage,
service was to be held. The pots, pans, cups and pipes
were laid aside, until tlie missionary conducted a reli-
gious service, v/hen back to their cups they went,
seeking peace amid their sorrows, and joy in each
other's companionship *i,nd love.
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CAMP AND WIGWAMS.
THE WHITE SAVAGES.
FEW years ago, a Piegan youth went
east to Ontario with a friend. After
he returned, he came to the Blood
Reserve, and word was sent around the
camp about his arrival. The chiefs
and people were anxious to learn all they could about
the white people who dwelt in that far-off land.
The young man was to them a great traveller, who
had made discoveries, and they were so filled with the
love of adventure, that they longed to hear of the
wonderful land, and the inhabitants of that country.
The people gathered in a lodge, and listened to the
thrilling account of the young man's travels. He
began, after a few preliminaries, in a series of short
stories relating to the things he had seen. After stat-
ing the length of time it had taken them to go to
Ottawa, where the white chiefs lived, he said that the
big wliite chief gave him a paper, and whenever he
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78
THE INDIANS.
felt hungry he went into a tradin^y post, and showed
the paper to the chief, who gave him all he »could eat
for nothing. He saw a great many houses standing
on the top of each other, and the people were living
on the heads of their friends. He then took his paper
whenever he wished to go to any of the camps or
towns of the white men, and gave it to a man who
stood at the door of a house which rested on wheels.
When he got inside the door, the house ran over the
prairie very quickly. Two birds came along and
tried them a race. Away they went, the birds and
the house together, each trying to beat the other, but
after a sharp contest, the birds were left behind.
All over the white men's land he travelled, and saw
many strange things, and said he, " There are more
white men than there are blades of grass upon the
prairie." " Stop ! " cried the Blood Indian chiefs, as
they gazed in astonishment upon the young man,
"the white medicine-men have been making strong
medicine, and have blinded your eyes that you could
not see straight. We do not believe you ! " And
they believed him not.
The stories told them of the wealth and strength of
the white race were so strange that they would not
give them credit, and they believed that the trappers
and traders were making proud boasts about the
white tribe to which they belonged. The white people
were to them the same as any of the Indian tribes
that lived on the prairie, and they believed that
all the white men they had seen belonged to the same
tribe. That v/as the reason why they punished one
kM
CAMP AND WIOWAMS.
79
white man for the depredations committed by his
white brother, although the two men lived thousanns
of miles apart, and had never heard or seen each other.
Not more strange is this than the abuse heaped upon
a Blood, Blackfoot or Cree, because some member o£
these tribes was guilty of a misdemeanor.
Red Crow, head chief of the Bloods, and North Axe,
chief of the Piegans, went east two years ago, and the
sights witnessed by them revolutionized their ideas,
and conse(iuently those of their people.
Day after day they related what they had seen, and
the people believed them. The strange ways of the
white men were amusing to them, and they agreed
that in many things the white men were inferior to
the Indians, and that they were white savages.
When in one of the cities of the east, some of their
white friends took them to a large trading post. They
went all through the place, admiring many of the
things for sale, and then they went into a small room
which had an iron door. At once the whole room
began to move upward, and away it went, as if it
v/ere going to the sky. Suddenly it stopped, the
door was opened, and they went through a large num-
ber of other rooms, where there were many people.
After they had spent some time there, they opened a
door and went into a small apartment, when it began to
descend, and it seemed to them as if they were going
to the place where the white men say the Great Evil
Spirit dwells. It stopped descending, the door opened
and they came out at the same place where they had
started from, The Indians study the customs of the
1
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80
THE INDIANS.
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white race, as the white men the ways of the Indians,
and their observations upon the life of the white men
are not more strange than what has been often
written, and what is spoken of every day in the towns
and cities of Canada and the United States, about the
Indians.
Eagle Arrow, Running Wolf, and some more ot my
Indian friends were telling me some of the customs of
the red men, and amongst these they related the mar-
riage customs of the Blood Indians. Now and again
I laughed at the strange things which were connected
with courtship and marriage, but presently it was the
Indian's turn to laugh.
" How many horses did you give for your wife ? "
said Eagle Arrow to me.
" I did not give any," said I. So I had to tell to
them the old story of how I got my wife. They lis-
tened very attentively, occasionally nudging each
other, and laughing at the strange customs of the
white man. Again I related the story of the years of
courtship, the struggles of the youthful heart in mus-
tering courage to ask the young lady's consent, the
seeking of the approval of the young lady's father
and mother, the marriage ceremony, presents given by
friends, the feast, and last, but not least, the bridal
gifts of household articles, given by the young lady's
mother. When I had reached this part of my story,
they lost control of themselves, and roared with
laughter. Eagle Arrow was able, after a moment, to
ejaculate, "Her mother paid you for taking her !" and
again were they convulsed with laughter.
CAMP AND WIGWAMS.
81
The Indian paid his fatlicr-in-law for his wife, by
uivinjr him several horses, and the white man received
pay from his mother-in-law, for taking her daughter,
in the goods which were given with which to begin
housekeeping.
" Where do the orphan children go to when their
parents are dead ? " said one of my friends.
I explained to him our custom of providing for the
care of such by sending them to institutions whore
they will be fed, clothed and educated.
Ho turned upon me with a sneer on his coun-
tenance, and said, " The white men are fools. They
are savage people, and do not love their children.
They pay men and women to love them, to save them
the trouble. "We take our orphans into our own
homes, and become fathers and mothers unto them
when their own are dead."
I lent some money to some of the Indian chiefs,
who promised to return it when the annual treaty
payments were made. Before that time came one of
the chiefs died, and when his widows and children
received their annuity, I ventured to ask payment of
the debt. With a look of astonishment, the eldest
widow, whom I addressed, said to me, " He is dead.
We cannot pay you. If you want your money re-
turned, you will have to go to him to get it."
Debts, therefore, die with the Indian, and I have
had to exercise great care in lending to the Indians.
When first the missionaries went amongst the tribes
of the Blackfoot confederacy they baptized some chil-
dren, and unfortunately some of them died, which was
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THE INDIANS.
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attributed to the anger of the Great Spirit, for allow-
ing such a ceremony to be performed. The death of
the older persons, and the diseases prevalent in the
camps, were said to have been caused by the native
deities, for permitting the white men to settle in the
country, and for listening to the teachers of other
religions.
We may laugh at the strange ideas entertained by
the Indians about the white people, and yet they are
as favorable to the white race as are the opinions held
by the white men about the savages of the west.
Underlying the blanket of the red man beats a noble
heart, that shows true affection for his own kin, can
be moved deeply by a brave action, and is true to the
principles of honor, justice and truth. Under the war-
cap there exists a keen intellect, educated in the arts
and sciences of the native civilization. Red Jacket,
the last of the Senecas ; Joseph Brant, the Mohawk
leader ; Tecumseh, the Shawnee ; Glikkikan, the Dela-
ware ; Poundmaker, the Cree ; Crowfoot, the Blackfoot,
and lied Crow and Button Chief, the Blood Indian
chiefs, are striking examples of the intellectual power
and native dignity inherent in the Indian race.
The beauty of their mythology, which has many
things in common with the Hindoo and Scandinavian
mythologies, reveals the strength of their intellect and
imagination, and the religious sentiments that pervade
the whole of their lives. All of the customs of the
Indians have been different from ours, and yet we
have been guilty of judging these people in the light
of our own customs, and not estimating them from
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CAMP AND WIGWAMS.
83
their own standpoint. Foreigners entertain peculiar
ideas of the British race, which may be seen and read
in books, but were we to visit the people of France
and Germany in their own homes, we should learn
that in many things they are ignorant of us, and judge
us wrongly ; but to a very slight degree can even this
mistake be compared with our ignorance of the
thoughts, feelings, customs and life of the Indians. We
might learn many lessons from the native dignity and
independence of the red men. They are studying our
customs and adopting many of them, and alas ! to their
sorrow, they are imitating many of the vices of the
white men. The nobler civilization of which we aio
the inheritors demands of us sweeter spirits, and more
refined intellects, and commands us to go forth to the
forests and prairies of our land to compel the red men,
by the power of love, to accept the blessings of peace
and grace, and enjoy the advantages of education, with
the results of a more remunerative kind of toil.
'■\,
THE MINNESOTA MASSACRE.
In the summer of 18G2 the Sioux Indians of Minne-
sota and Dakota manifested a spirit of dissatisfaction,
bordering on rebellion, on account of promises made to
them by Government officials which had not been ful-
filled. Many of the white people had hoped for a
change for the better in the management of affairs
when the Republican administration was in power,
but they were doomed to disappointment, as subse-
quent events speedily showed. Some of the Indian
agents informed the Indians that the Great Father at
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84
THE INDIANS.
Washington was going to make them a large present,
and accordingly they were full of expectation. Some
whites had expressed their belief that Canada became
interested in the approaching contest, and Britain was
likely to aid those who were sending emissaries
amongst the Indians to stir them up against the
Government. This, however, has not been proven.
There are strong suspicions, however, that there wore
many persons in the United States who expressed
their hatred toward the Republican administration by
arousing a spirit of discontent amongst the Indians.
Tampering thus with the savage feelings of the red
man, the rebellion was precipitated, and sad conse-
quences followed.
About four thousand of the Upper Sioux Indians
were assembled at the Yellow Medicine Agency for the
purpose of receiving their annual payments, but the
money did not arrive. They were told to return to
their homes, but they were one hundred miles distant,
and should they start on the buffalo hunt the pay-
ments might be made, and they would lose thc;ir money.
The Government had begun to pay them in goods in-
stead of gold, and this made the Indians dissatisfied.
Real and apparent grievances increased as they
talked over these matters in the lodges. Some of the
Indians returned home, but over one thousand were
fed at the agency during the winter of 18G1. The
treaty payments were delayed six weeks after the
appointed time, and during this interim the outbreak
commenced. The match that lighted the smouldering
embers of rebellion was the killing of some white men
CAMP AND WIGWAMS.
85
by four or five drunken Indians who were refused
liquor at Acton, Minnesota, on the 17th of August,
1862. These fled to the Lower Sioux, and reported
what they had done. After a council had been held,
early the following morning the stores were sacked
and many white people killed. There is no doubt
that the Indians intended to attack the villages, but
the outbreak had been hastened by the deed of the
drunken men. Captain Marsh, with fiftj'" men, was
sent against them, but half of these were killed.
Little Crow, the leader of the Sioux, saw that they
had subjected themselves to threats of punishment,
and he determined to carry on the war. Yellow Medi-
cine Agency was attacked and the stores sacked. The
settlers all over the country became alarmed as the
news spread, and they fled to Fort Ridgley and other
forts and towns for safety. New Ulm was attacked
and many of the whites killed, but the people defended
themselves nobly until relieved by the military. Fort
Ridgley was besieged for nine days by the Indians,
but on August 26th the soldiers brought relief.
General H. H. Sibley was dispatched with soldiers to
chastise the Indians. He defeated them at diflerent
points, and learning b ' sad experience that the forces
against them were too strong, th^y moved northward,
spreading desolation on their trail. Governor Ram-
say called a session of the Minnesota Legislature, and
an appeal was made to the Government for help. In
response to this. General Pope was sent with United
States troops from several points. The Indians
attacked Fort Abercrombie, but were twice repulsed
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THE INDIANS
with heavy losses. The whole country was thoroughly
aroused. Many of the relatives of the first families
of Minnesota had been slain. The settlers had
abandoned their homes, and much property had been
destroyed. Some of the rebels fled to Manitoba, and
in the Indian camps were large numbsrs of white
women and children. The soldiers burned with indig-
nation, and vowed vengeance upon the heads of the
Sioux.
On September 22nd General Sibley was encamped
at Wood Lake, near Yellow Medicine Agency, and the
Sioux were in the vicinity, determined on taking a
last stand. Two of Sibley's soldiers were killed in a
waggon early in the morning by some Indians con-
cealed in a ravine. A battle ensued, which lasted for
two or three hours, and resulted in the defeat of the
Sioux and the end of the rebellion. Little Crow and
the remaining Indians fled to t! : Yankton Sioux in
Dakota. The captives were then brought in day after
day by the Indians. Many of the white women were
dressed as the Indians, and a few had white women's
garments to wear. Nearly a hundred white captives
were taken from Little Crow, besides many half-
breeds. It was a time of rejoicing, and the place was
appropriately named '* Camp Release." Reports of
cruelty and abuse against the white women and mur-
ders by the Indians having been made, an investiga-
tion was held which resulted in over four hundred Sioux
being sent to prison. Thirty-eight were hanged, on
December 2Gth, at Mankato, and the rest were doomed
to spend a winter in the prison at the same place,
CAMP AND WIGWAMS.
87
while the wives and children of the prisoners were de-
tained at Fort Snexiing. Subsequently the prisoners
were kept for three j^ears at Davenport, and then sent
to their homes. Many died in prison from confine-
ment, changed diet and disease. It is estimated that
five hundred people were killed by Indians, or died
from exposure and excitement, and tht) loss of property
amounted to about three million dollars. Between
twenty and thirty thousand people fled from their
homes, many of whom never returned. The suffering
subsequent to the outbreak was very great, but the
people of Minnesota and other States assisted the suf-
ferers nobly, and thus peace and comfort returned to
the happy homes made desolate by war.
INDIAN PAINTINGS.
Indian life and customs have proved to be, in the
hands of some artists, a fascinating study, profitable
and interesting to teacher and taught. In the art
exhibitions of Canada and the United States there
have appeared some notable paintings illustrating the
history and character of the Indians; but there remains
for us, as prominent persons worthy to be kept in
remembrance on account of their work, the artistic
trio, Catlin, Kane and King. A few years ago there
was presented to the Peabody Museum a gift of rare
value, consisting of one hundred and five oil paintings
of American Indians of life size, executed by C. B.
King. Sixty-eight of these were the originals of what
appeared in McKenny &d Hall's "Indian Tribes of
North America," which was published in 1836, and
gave letter-press sketches of the persons represented.
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Paul Kane, a native of Toronto, spent three years
travelling among the Indians with pencil and note-
book in hand, gathering materials, which he expanded
into hundreds of paintings. He travelled from Toronto
to Vancouver and Oregon, and away in the north in
the Hudson's Bay country, living with different Indian
tribes, and obtaining sketches for his future work.
But we must let liim tell the story of his beginnings :
"On my return to Canada from the continent of
Europe, where I had passed nearly four years in
stuciyiijg my profession as a painter, I determined to
devotb wbcO><^ver talents and proficiency I possessed to
the ^ ainting of a series of pictures illustrative of the
North American Indians and scenery. The subject
was one in which I felt a deep interest in my boy-
hood. I had been accustomed to see hundreds of
Indians about my native village, then Little York,
muddy and dirty, just struggling into existence, now
the city of Toronto, bursting forth in all its energy
and commercial strength. But the face of the red
man is now no longer seen. All traces of his footsteps
are fast being obliterated from his once favorite haunts,
and those who would see the aborigines of this country
in their original state, or seek to study their native
manners and customs, must vravei far through the
pathless forest to find them."
He returned from his wanderings as an artist among
the Crees, Eskimo, Flatheads and numerous other
tribes, to spend several years in completing his paint-
ings, which were varied in their character, and of great
service to the ethnologist. The name of Paul Kane,
CAMP AND WIGWAMS.
89
the Indian painter, is still mentioned with enthusiasm
by writers upon Indian subjects as a man of ability
and energy, which were fully displayed in his work.
There has ever existed amongst the Indians a super-
stitious dread connected with the art of the photo-
grapher and painter. The people think that some
virtue goes from the person into the picture, and
henceforth the benighted red man is at the mercv of
the operator. Even at the present day it is a very
difficult matter to induce some Indians to have their
photos taken, and indeed many positively decline.
Paul Kane found it hard, and sometimes dangerous, to
carry on his work successfully. Several times did he
narrowly escape with his life. His reputation as a
jrreat medicine-man increased his influence and saved
his scalp
The prince of Indian artists is George Catlin, who
spent eight years among the Indians, visiting forty-
eight tribes in Canada, the United States and Mexico,
and painting several hundred pictures. Having aban-
doned the practice of law, he became a portrait painter;
and having seen a delegation of Indians gaily dressed
in their native costume, he was seized with a passion
for depicting the various phases of aboriginal life,
which would soon pass away. He went into the
Yellowstone country, and met in his travels chiefs and
famous medicine-men of the Cree, Blackfoot, Sioux,
Crow, Mandan, Flathead and other Indian tribes, whose
features and dress were painted on the can\'as for the
pale-faced tribes to gaze upon with astonishment.
Having finished his first set of paintings, he became
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THE INDIANS.
a travellin<y showman, exhibiting his pictures, with
numerous dresses, ornaments and weapons of warfare,
which he had collected during his residence among the
red men. Thousands of people visited his entertain-
ments, and were highly delighted and instructed.
Having spent some time in Philadelphia, Boston and
New York, he went to Europe with his collection.
His lectures and entertainments were exceedingly
popular in England, Scotland, France and Germany,
insomuch that he spent eight years in giving exhibi-
tions in Europe. He wrote during this time his "Man-
ners, Customs and Condition of the North American
Indian," and other works illustrating Indian life, and
notes on his Indian collection. Financial embarrass-
ment compelled him to mortgage his collection, which
eventually found its way to Washington, and thence
to the Philadelphia Exposition. The work that has
been accomplished by these delineations of Indian life
will never need to be repeated. The scenes, costumes
and customs are rapidly passing away under the over-
powering influence of the race of whiteskins, and other
thoughts belonging to a nobler life will be the heritage
of the red men of mountain, forest and plain.
■■' i
PICTURE-WRITING.
The Indians of the American Continent have three
distinct forms of speech : spoken, written, and sign
language. The languages and dialects are numerous,
differing according to the tribes. Sometimes a band
becoming detached from the tribe, as exemplified in
the Siouan or Dakota family, will generate a dialect
CAMP AND WIGWAMS.
91
containing many features distinct from the parent
form of speech. The sign language is universallj' em-
ployed by the red man, and such is its adaptation to
the needs of this people, that, though ignorant of the
spoken languages of their respective tribes, they can
by means of signs converse intelligently together.
Some mode of communication was necessary, how-
ever, for conveying thoughts to persons at a distance.
This was done by means of messengers, bearing wam-
pum belts, who spoke the thoughts of their fellows.
The Indian's system of telegraphy was also very
successfully employed. Written communications were
also necessary, and the red man employed what is
called picture-writing. The language of color was
very significant, and helped to express ideas. Around
the lodges ran the historical record of the exploits of
the owner of the lodge. Oftentimes have I gazed on
the strange figures on the buffalo-skin lodges, and
with the help of the Indians received a fair idea of
the history they contained. Some Indians made fan-
tastic pictures upon rocks. Historical records were
sometimes written upon the insides of buffalo robes. A
few days ago, a young man brought to me a paper
containing a sketch of an Indian camp, detailing the
different kinds, of lodges, with the ceremonies going
on at the time represented. Picture-writing is the
lowest stage of writing in use amongst men. It is crude
and cumbersome, when compared with the hieroglyphic
and phonetic systems in use. An Indian desirous of
writing "Red Crow," the name of a Blood Indian
chief, would draw the head of a man, place on the
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crown tho drawing of a piece of wood, upon which a
crow is sittinfj, and this bird would bo painted red.
Many tribes of Indians still use this method of
conveyinf^ their ideas, though many others have
learned the language of their C(»n(|uerors, or have
relied upon the syllabic systems, with their strange
characters, and tho native language, with its modified
Uoman alphabet, devised by the mission' ries for the
instruction of those under their care.
Conversing with some of tho Blood Indians about
the pictured rocks of tho Missouri, they said : " We
have seen them, and we know that the spirits have
made them, for no man could climb high enough to
do that work." They are very superstitious about
writing of any kind.
' Sometimes a letter will be sent mo by a friend from
town, through an Indian, and a month or so after it
is written, it will be handed to me. An old lady
brought my rubber coat across the river from home
whilst I was in tho Indian camp. She saw me pass
along the road on foot, and ran after me with tho coat.
She told me that she had brought a letter for me from
Apauahtm (Mrs. McLean). On asking her for it, she
said that it was in her lodge. I then inquired why
she did not bring it, and she said, " I did not know
what was in it, so I did not bring it."
An officer of the Mounted Police told me that, when
on duty near the International Boundary Line, ho had
heard that there was a wonderful cave some miles
distant, containing Indian pictures. This he visited,
accompanied by one or two friends, and found within
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stone couches raised above the ground, and drawings
upon the walls. When conversing with some Indians
about the two young men who were killed by the
Gros Ventres Indians two years ago, they said that
the yoimg men had gazed upon the writing on the
rocks, and consequently they were killed.
Picture-writing has many disadvantages, and whilst
becoming the first step toward civilization, it clogs
the intellect by its laborious mode of execution, and
lacks the ingenuity and expressiveness of the cultured
systems of hieroglyphics and phonetics.
MEDICINE-MEN.
The medicine-men of the Indian tribes are desig-
nated by several names, as Shamans, Sorcerers and
Conjurers. The Eskimo call them Angekoks, which
is, wise men. The Indians are subjected, like other
races, to the ills of body and mind, and are therefore
dependent upon medical practitioners to help them in
their hours of pain. Blindness, arising from the smoke
of the lodges, uncleanness, the habitual use of paint,
and hereditary diseases, are very prevalent among the
tribes. Sitting in a lodge a short time ago with twelve
persons, young and old, I counted five blind indi-
viduals. There are numerous cases of scrofula, con-
sumption, rheumatism, immoral diseases, bronchitis,
and chronic constipation. Toothache is rare amongst
them, their food, no doubt, conducing to the preserva-
tion of their teeth.
The medicine-men are the priests and doctors of the
camp, uniting religion and medicine in their practice.
CAMP AND WIGWAMS.
95
Generally there are grades of distinction, the lower
resorting to the use of herbs and other medicines only,
and the higher relying upon supernatural influences
to aid them with the dispensing of their materia
medica. Shrewd and intelligent, they are revered by
the occupants of the lodges, and become instructors of
the youth and the guardians of the sacred legends.
Occasionally medicine-women are found, generally
aged persons, who become famous through the numer-
ous cures wrought by their skill. " Medicine " has a
two-fold meaning — the one referring to the charms and
incantations, the supernatural part of the work ; and
the other to the use of physic, the natural part.
In some tribes there exist secret societies and
organizations of medicine-men, who keep sacredly
their medical lore and mysterious rites, thus creating
superstitious fears among the people, and enhancing
the value of their services. According to the state-
ment of F. Assikinack, a warrior of the Ottawas, there
were secret societies among the Ottawas, one of which
was called " Wahbahnoowin," signifying the east. It
has been asserted that those who were fully instructed
in all the mysteries of this society could hold a burn-
ing coal in their hands, or thrust their fingers into
boiling water, without receiving any injury. They
had a very strong preference for the pleasures of the
sweat lodge, and were able to endure a greater amount
of heat than any other persons. Another society,
named "Medaowin," had several sections, each of
which consisted of eight members. They had secret
signs and passwords, which enabled them easily to get
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THE INDIANS.
rid of their enemies, and to exercise a commanding
influence in the tribes. Nothinj^ was positively known
of their private meetings, but their public meetings
were held in a large wigwam or in the open air, where
the people assembled in large numbers to witness the
ceremonies. Within the enclosure the members sat,
each holding a stuffed bird or animal in his hand,
which seemed to revive from the sounds uttered, as
some of the members danced in the open space, or ran
around holding a bird or animal in front of them.
Placing small bones in the mouths of the animals,
these were thrown into the mouths of the persons
standing near, and caused in them superstitious fears,
believing that the members used some powerful medi-
cine for accomplishing their purpose. It was believed
that when an enemy was disposed of, one of the mem-
bers, disguised as a wolf or bear, went on the eighth
night, dug up the body, cut off one of the little toes,
the little fingers, and cut out the heart and tongue.
These were taken to the next meeting, where the
tongue, being divided into eight shares, was eaten, and
the other parts of the body used in the preparation of
their medicines. Wherever the secret fraternities of
medicine-men existed, there were initiatory rites which
the candidates for the profession had to undergo to fit
them for their duties. In some tribes this consisted
merely in passing successfully through a period of
fasting, until the guardian spirit had been found.
Some held that from birth a supernatural influence
rested upon a person designated for the office, and in
due course, he entered upon the career marked out for
CAMP AND WIGWAMS.
97
him by the gods. The Eskimo taught that death and
resurrection were necessary in every candidate for the
sacred office. A keen intellect and dignified bearing,
or a tinge of madness, betokening the prophetic vision,
were held by others to constitute the necessary quali-
fications of a candidate. Paul Kane states that among
the Chinook Indians, the aspirant for medical honors
prepares a feast, which is free to all, and bestows gifts
upon the medicine-men. A lodge is prepared for him,
wherein he fasts three days and nights, while the
initiated dance and sing around it during the whole
period. The fast ended, he is taken up apparently
lifeless, and the ceremony of washing the dead is per-
formed, which implies plunging the candidate into the
nearest cold water, and rubbing him briskly until he
recovers from the effects of his fast. He now rushes
into the woods, and returns dressed as a medicine-man,
and then, relying upon the dignity of his profession,
and the influence attending it, for his support, with
his medicine rattle in his hand, he collects all his pro-
perty and divides it amongst his friends. The singing
and dancing are kept up during the distribution, after
which the ceremony of initiation ends with a general
feast.
Among the Crees there are four grades leading to
the highest position. The first grade is " Wapunu,"
conjurer of the morning, the members of which have
the power of extinguishing fire ; the second is " Miteo,"
the man who uses the bone or shell in killing, and the
" birdskins," who has an extensive knowledge of heal-
ing remedies, and possessing mesmeric power. The
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third is " Kesikowejineo, the man of the day," who is
the revealer of secrets, and the fourth is called "Tipis-
kovveyineo," who has the power to nullify the evil in-
fluence of the Miteo, and even to heal those who have
been affected by him.
The initiatory rites among the Crees consist in
physical torture, to test the power of endurance, this
being a necessity in the profession, as tho novitiate
will be prepared for stolidly witnessing suffering in
others, and a fast of ten days' duration. The candi-
date's first degree is obtained by undergoing this period
of fasting in accordance with the customs of the medi-
cal priesthood. He leaves the habitations of his people,
repairs to a lonely spot and takes up his residence in
the branches of a tree, where he fasts and meditates,
holding converse with the spirits who visit him and
become his guardians and friends through life. The
Great Evil Spirit visits him, and takes him under his
care, and the lesser spirits that abound in the animals,
and in all the wonderful things of nature, become his
servants. He prays for the impartation of super-
natural powers, and this mysterious agency becomes
his source of strength and success in his work. Sub-
sequent training under a medicine-man qualifies him
for all the grades of his profession, entrance into each
of these orders being under the direction of the chief
medicine-man.
Celibacy is held by the medical priests of some
tribes as a necessity for ensuring success in the healing
art.
Their dress is generally the most hideous and gro-
CAMP AND WIGWAMS.
99
some
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gro-
tesque that can be conceived. The skin of a bear or
other wild animal is wrapped around the body, en-
circling the limbs, the claws reaching to the tips of the
fingers, and the head being so closely fastened that a
part only of the hideously painted face is seen.
Medicine-men belonging to the Blackfeet wear a pe-
culiar head gear, made of the skins of animals and
eagle's feathers. The eagle is the sacred bird of the
Indians, and a young man will keep watch a long time
that he may obtain some of the tail feathers, which are
believed to possess the power to ward off disease. The
skins worn on the head-dress are also believed to have
inherent in them virtuous properties. The Chinook
medicine-men daub their bodies with thick grease, and
then cover themselves with the soft down of a goose,
over which they wear a cloak of friezed cedar bark.
Every member of the medical fraternity possesses the
indispensable medicine-bag, the contents of which are
various.
I have been deeply interested in examining some of
these, and strange thoughts have passed through my
mind as I gazed on them. The bags are made of the
skins of animals taken off whole, and the contents are
wrapped in separate parcels. These consist of herbs of
various kinds, the heads and claws, feathers and teeth
of birds and animals, the skins of animals, dressed and
stuffed, human finger and toe nails, a small bone
whistle used in their incantations and at the Sun-dance,
and the totem of the owner of the bag. Whilst examin-
ing the contents of one of these bags, the owner held up
Jus charm and informed me, that should he be attacked
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100
THE INDIANS.
by enemie=?, he would fasten this on his head, and then
would he prove invincible to every foe. Some of their
medicines are excellent, from what I have seen of their
effects amon^ the Blood Indians. Dr. Robert Bell,senior
assistant director of the Geological Survey, in a very
interesting paper on " Indian and Eskimo Notions of
Medicine," mentions the following plants used among
the Crees as medicines, namely: sweet flag, yellow pond
lily, spruce, balsam, willow bark, honeysuckle, juniper,
dogwood, blue flag, pigeon cherry, mountain ash, wild
mint and snake root. The methods of procedure in
treating a patient are similar among the Chinook,
Nooksachk, Cree,i Blackfoot, and many other Indian
tribes. Entering a lodge, there is seen one or more
medicine-men sitting near the sick person, singing,
praying, and swaying their bodies energetically until
the perspiration flows freely. One of the medicine
men blows continuously a whistle, as he sways to and
fro. The friends of the sick person beat on small In-
dian drums and sing while the medicine-man is per-
forming. These incantations are for the purpose of
driving away the evil spirits that are afflicting the pa-
tient. While these songs are being sung, the medicine-
man may fall down in a trance, or he may resort to
the use of his nfiateria medica. The excitement may
be so great, that the performer will be exhausted, and
then another takes his place. One of the doctors
shakes vigorously his medicine-rattle, while one of the
others is treating the patient.
Deceit is practised to gain their ends, as they will
show the people in the lodge the bugs and venomous
CAMP AND WIGWAMS.
101
reptiles they have extracted, which have been the
cause of the disease. The mouth is used as a leech for
sucking blood, and cleansing wounds. Suddenly the
performer, in the midst of his gesticulations, will seize
a part of the patient's body with his teeth, while he is
trembling violently, and after much exertion, will shout
that he has found the disease. Holding his hands to
his mouth he will plunge them into water, and pretend
that he is keeping the disease from returning to the
patient. He will then show the disease in the shape
of a piece of flesh or a reptile, and declare his work
well done. A piece of glass, stone, or iron is used as a
lance. Hot stones are employed as a remedy for dila-
tation of the stomach. In cases of rheumatism, the
affected Darts are burned with a stick thrust into the
fire ; the same remedy being used for biliousness. In
severe headache, an herb is chewed and the saliva in-
jected into the nostrils by means of a small tube.
Charms and amulets are worn to protect the person
against disease. Sick persons were often brought by
the Eskimo to Hans Egede, that he might cure them by
blowing upon them, the people saying that was the
method by which their Angekoks cured the sick.
The sweat lodge is one of the most frequent resorts
of the Indians when they are sick, and is productive of
great benefit, and harm. Properly used, it is an efficient
remedy in colds, but when the patient exposes himself
to the cold air, there is great danger to his enfeebled
frame. A sweat lodge among the people of the plains
consists of the supple branches of tender trees, such as
the willow, fastened in the ground in a circular form,
' : I
102
THE INDIANS.
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about four or six feet in diameter, resembling a bee-
hive, and about four feet in height. This is covered
with blankets until every aperture is completely closed;
and no air can come in to cause a draught. The patient
goes inside, and if in a weak state of body, a friend
goes with him. Hot stones and water are placed
within, and the water poured upon the stones. In a
very short time the entire person is in a state of pro-
fuse perspiration, beneficial in certain stages of a
disease.
Among some of the California tribes of Indians, an
underground dwelling was made, to the depth of six
or eight feet, the ^oof covered with slabs and several
feet of earth. Shelves were made on the walls for the
Indians to lie. A small door opened into the dwelling,
and a single aperture in the top permitted the smoke
to escape. The Indians entered, lay down on the
shelves ; a fire was kindled in the middle of the room,
and in a few minutes the patients were sweating pro-
fusely.
Some of the medicine men are possessed of ability,
have a good knowledge of the human system, have a
very fair list of remedies, some of which are excellent,
judging from the effects produced, and perform, by
means of their herbs and incantations, some wonderful
cures. Some of these have been very striking. The
power of the will, the magnetic influence, has been
such, that even the conjurations of the medicine-
men have been at times productive of much good.
Although I can point to famous cures of gun-shot
wounds, dog-bites, rheumatism, and other diseases
CAMP AND WIGWAMS.
103
by these men, their system, taken as a whole, is injuri-
ous and distasteful.
Their knowledge of poisons, which in some in-
stances is quite extensive, and the power possessed by
them of inflicting injury to any persons in the camps,
make them feared by the people, and their influence
is thereby increased. There are numerous instances of
injuries inflicted by these medicine-men by some mys-
terious power, and when some of these men have be-
come converts to Christianity, they have stated that
some mysterious influence accompanied their incanta-
tions, which they had not now in their new religious
state.
Believing that the laborer is worthy of his hire,
they take good care that they are well paid for their
services. The patient's friends will take the last gar-
ment they own and give it to the medicine-men, as
they dread their anger, and are afraid lest they inflict
evil upon them by means of the spirits, who are their
servants. Blankets, food, horses, and other kinds of
Indian property, are freely given to reward the practi-
tioner for his toil. It matters not how poor the people
are, they will make strenuous efforts to obtain some-
thing to give him. The sick will sell their dearest
treasures to pay their doctor, for they are afraid of
his vengeance when the day of settlement comes.
They will beg, borrow or steal to pay this debt. The
medicine-man keeps no books, does not issue any
statements of accounts of long standing, and is not
troubled by resorting to a lawyer to collect old debts.
The mystery of his profession, and the terror he in-
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THE INDIANS.
Spires by means of his superior knowlcdpie, arc suf-
ficient to insure a speedy settlement. As to the
amount given, that depends upon the wealth of the
patient, and the length of time necessary to cfiect a
cure. They are, however, well paid.
The conjuring practices of these medical experts
are sometimes very effective. Many of them perform
clover sleight-of-hand tricks that would have done
credit to the Wizard of the North. Christian mis-
sionaries have become their enemies, through exposing
the falsity of their tricks. They practise mesmerism,
spiritualism and clairvoyance. Entering a lodge, one
of these medicine-men, as he prays, will cause the
lodge to tremble, as if shaken by a violent wind,
strange, rumbling voices will bo heard as ho is com-
muning with the spirits, and ho will foretell the
advent of a stranger, the decease of a friend or foe,
the prospects of the weather, and make rain.
Among some tribes failure to cure means death for
the medicine-man or severe punishment. The Papagos
of Arizona punish the unsuccessful medicine-man with
death. When he fails to cure one of the Sachems
of the tribe, he is led forth after the burial, and
is instantly shot. Failure to effect a cure means, at
least, a loss of prestige. So strongly attached are the
Indians to all their native ceremonials, and especially
to the rites of the medical priesthood, that it is very
difficult for them to give them up. The last custom
rejected by the civilized Indian is his appeal for
assistance to the medicine-men in his hours of pain
and grief.
CAMP AND WIGWAMS.
105
for
.nroS
THE HOME OF THE JIED MEN.
Who ai'o the rod men ? and whence came they ? arc
questions at once full of interest and proliBc in their
suggestiveness. The origin of the Red Race is a
theme that has attracted the attention of the most
eminent anthropologists of the Old and New Worlds.
The opinion held by some that the terms Adam and
Eve are merely representations of races and not indi-
viduals, conflicts with the prevailing theories of the
unity of the human family, and our cherished beliefs
of religion. Several books have been written to prove
that the Indians are the descendants of the " ten lost
tribes." Catlin, during his eight years' sojourn among
the tribes of the Missouri and Yellowstone, thought
that he had discovered in the Mandans the descend-
ants of the lost Welsh colony.
One thing is evident, they are the result of an evo-
lution, or rather of a series of evolutions. The geo-
graphical position of the country in which individual
tribes are located, the influences of climate, isolation,
food, labor, intermarriages, social, religious, and war
customs, have all aided in producing new types
of men, and new languages. During the existence of
slavery on the American continent there were two
kinds of slaves, the house slaves and the field
slaves. The latter were subjected to coarser food and
clothing, heavier labor and less refined associations.
The two classes were distinct in features, intellectual
ability and manner. When the field-slaves were dis-
associated from their fellows, and placed among the
house-slaves, the descendants of these in the third and
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THE INDIANS.
fourth generations became similar in every respect to
the house-slaves, and thus a new class was formed.
Education and labor are important factors in mould-
ing the destinies of men. It is an established fact
that persons of fair complexion are more subject to
the diseases prevalent in malarial districts than those
of dark complexion. Hence a greater mortality
amongst these persons. The survivors in those dis-
tricts during epidemics would be similar, or nearly
so, in color. By intermarriage a new class would
ultimately bo evolved. Draw an ethnographical map
of the world, study the various localities suitable for
creating new races of men, and you may account for
the origin of some of the varieties now in existence.
Horatio Hale, eminent as a philologist, has shown
clearly and conclusively how dialects and languages
are generated in his " Origin of Languages and Anti-
quity of Speaking Man."
Various have been the conjectures as to the time
and manner by which the continent of America be-
came peopled. There is historical evidence to prove
that the Norsemen visited America in the tenth cen-
tury, thus wresting this honor from Columbus. There
is not the least doubt that there have been chance
wanderers eastward, from the islands of the Pacific,
China and Japan. May there not also have been
migrations ? The crossinjx of Behrinjj's Straits would
present little difficulty to the hardy adventurer, and
there are some who maintain that at one time the land
at that locality was united. Short, in his volume,
" North Americans of Antiquity," gives proofs of the
CAMP AND WIGWAMS.
107
discovery of "junks" on the Pacific coast, and if a
few, why not many, with the inhabitants of islands,
wafted thither against their will, or voluntarily seek-
ing new lands. Travellers from British Columbia have
informed me that the resemblance in features of the
Chinese and Indians on the coast is very striking. Let
both assume the same kind of garment, and the resem-
blance is almost complete. " Westward " has, in gen-
eral, been the motto of the nations. After the period
of the establishment of the Greek and Koman colonies,
or rather from the invasion of the Goths and Huns,
the tendency of migration has been westward, and
to-day the direction is the same. The lost Atlantis the-
ory of peopling the New World, has very many attrac-
tions for the student of ethnology. Ignatius Donnelly
is enthusiastic in his belief of the reality of this island
world, and Dr. Daniel Wilson as strongly declares that
its existence is mythical. There are differences of
opinion among philologists as to the Basque language
of France beincf the foundation laniruage for the num-
erous languages and dialects of the New World. The
Basque people are the descendants of the primitive
Eskuarians, who dwelt in Europe. If this affinity,
then, of language can be fully established, it will be a
strong factor in solving the problem of the relation of
the Indians to the people of Europe. Much has been
written on the origin of the Red Race, but it still re-
mains an unsettled question. Some plodding genius
may, in the near future, stumble upon evidence suffi-
cient to unravel the mystery, and then will there be
one less incentive toward enthusiastic culture in the
intellectual world.
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THE INDIANS.
NATIVE RELIGIONS.
The Indians are an eminently religious people, strong
evidence of which is seen in the elaborate religious
systems existing amongst them. Their superstitious
fears arise from the belief of spiritual forces surround-
ing them, and influencing their lives. The devotional
spirit is manifested daily, in their customs, and in all
the routine of life. Many of their traditions are of a
religious character, and the mythology is moulded by
their ideas of the spiritual world. In their social and
political organization, and in their war customs, the
spirit of piety is manifested. In the "medicine-men"
we recognize the mjedical priesthood, the members of
which are the priests and doctors of the camps. The
majority of the Indian tribes believe in the existence
of a Great Spirit, who may, or may not be the creator.
He is not the same Supreme Being as that believed in
by the white man, although the influences of Chris-
tianity oftentimes exert such a power over the theolo-
gical opinions of the Indians as to cause them to accept
the Christians' God as the same. To some he is the
Sun, and to others, the Old Man, the Man Above, the
Great Spirit, the First Cause, and the Captain of
Heaven.
Besides the Great Manitou, there are lesser Mani-
tous, lesser spirits, and secondary creators. These re-
side in the rapids of rivers, and in the strange things
resulting from freaks of nature. A peculiarly shaped
stone, contorted tree or lonely cave, are recognized as
the stopping places of the spirits, hence the sacrifices
made, and the presence of trinkets at these places. - In
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CAMP AND WIGWAMS.
109
the mortuary customs of these people, there is imma-
nent the doctrine of the immortality of the soul. The
widely prevailing custom of burying articles necessary
for travelling with the dead, to assist the spirits on
their journey to their future abode, and to be of ser-
vice to them during their residence there, is begotten
of this doctrine. Some believe, that as the things de-
posited in the graves decay, the spirits will take them
away, to be again united, and used in the spirit world,
but the more general opinion is, that the spirits being
immaterial, must use spiritual things, and they take,
therefore, the soul of the articles and leave the matter
behind. Creation and providence are prominent doc-
trines in their theological system. The latter is to
them a powerful reality. Though not taught expli-
citly, there is betokened in the recognition of sin the
existence of a law, which belongs to the Supreme
Being, and which, when broken, constitutes sin, and
man is punished by the infliction of disease for his
disobedience. The soul of the red man cries out for
forgiveness of sin, and this finds its highest expression
in sacrifice. Sacrifices are made by some tribes of In-
dians to the evil spirits to propitiate them, that their
favor may be gained, and evil warded off.
Prayer is offered to the Sun, the Great Spirit, and to
the lesser spirits at the stopping-places of the gods.
I have oftentimes seen the red men reverently pray to
the Supreme Being for help in their seasons of distress.
At the Sun-dance the ideas of sacrifice and prayer are
very prominent. The medicine-man in the sick lodge
prays for the spiritual power to help him in healing
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the sick. The floating garment at the top of the
lodge is placed there to attract the lesser divinity as
he is passing by, that he may lend aid. The piece of
tobacco thrown into the rapids is to propitiate the
spirit that presides over the place. Prayers are offered,
and songs sung when crossing dangerous streams, to
seek the favor, divert the attention, or drive away the
spirits that haunt the waters in their rapid course.
The Mexican Indians possess elaborate forms of prayer,
rites of baptism and purification.
Traditions of the flood, and several narratives of
Scripture are found amongst the Indians, but it is
difficult to learn dorrectly whether these belong to
their native religion, or result from contact with
Christian teaching. The souls of the dead go to the
sand hills and the happy hunting grounds, a sensual
heaven suited to the ideas of the people, whose minds
are more firmly concentrated on the concrete things of
life than on the abstract.
An inferior place is allotted to the existence of hell
and a personal devil, the native intellect being more
apt to dwell on the prospect of pleasure than pain, in
the future. Invariably they are non-believers in
evolution, the idea of a primal creation being more
consonant with their views, as to their relation to the
great First Cause. There is inherent in the nature of
the red man a strong love for his own system of re-
ligion, which prevents the acceptance of any other
form of doctrine from that in which he is trained. He
will adopt more readily the mode of life of the white
race, as he sees the benefits that will accrue from this,
CAMP AND WIGWAMS.
Ill
but his long-cherished beliefs are dear to him, and it is
difficult to tear the mind and heart away from the re-
ligions of the forest and plain. As the boy grew up
to manhood, he went out into the forest or mountain
to wait for the vision that should reveal to him the
animal whose spirit was to be the guardian angel of
his life, and when found he returned with support for
the duties and struggles that lay in his path through
this world. To accept another religion without ex-
periencing the power of the spiritual forces that lay
within it was to deprive him of the strength, hopes
and joys that dwelt in his own. There is sunshine
and shadow in this native religion, yet there are
features of interest, many of which we admire ; and
some exist that claim a kinship to the superior system
of the Carpenter's Son.
AN INDIAN CAMP.
Entering a store we saw an Indian war-cap hanging,
and after making some inquiries from an old Indian
trader, got the following information : — " Four years
ago our informant was an Indian trader two hundred
miles further up the Missouri river. He was the only
white man in the Indian camp. There were some
horses belonging to his band grazing outside the
camp. During the night news came to the camp that
some Sioux Indians were stealing their horses, and at
once the young men seized their guns, jumped on v;hat
horses were left, and pursued the enemy. After follow-
ing for two days, some of the enemy were killed and
the property recovered. One old Sioux had his horse
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THE INDIANS.
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shot under him, and being run down, threw up his
hands and pleaded for mercy. One of the party
stepped up to him, and drawing a large knife cut his
nose off. Seeing by this that there was no hope, he
told his name, where he came from, and why he stole
the horses. He stated that his band were almost on
the point of starvation, and they only came to take a
few horses. His story being told, one of the Mandan
Indians walked up behind him and cut off his head.
After severing the different parts of the body, the
head was fastened to the top of a pole, while the other
parts were tied by ropes, and kept dangling to long
poles which the yiders carried. Returning to the
camp, the poles were staked in a central spot, and
around these they danced and feasted for a whole
week." It was the war-cap of this old Sioux that
we saw. It was sold to the Indian trader for one
dollar, as the Mandan who had it was afraid of the
spirit of the Sioux. So superstitious were they, that
when the night was stormy the Mandans would go to
the graveyard and shoot their guns to keep away the
spirits of those whom they had killed. The cap had
a long piece of leather attached to it, which hung
down the back of the wearer, and this was full of
black and white feathers. The black feathers denoted
the number of ponies the wearer had stolen, and the
white ones represented the number of persons scalped.
This cap had twenty-eight black feathers and seven
white ones. Happy were we that those days had
passed away when deeds such as these were delighted
in, and scenes of blood and cruelty the order of the
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CAMP AND WIGWAMS.
113
day. During our stay in this city (Bismarck, Dakota),
we had an interview with an Indian interpreter, who
had just arrived with four chiefs of the Gros Ventre
and Mandan tribes from Washington. The chiefs ap-
peared very well satisfied with the results of their
meeting at Washington. We were informed that one
of these chiefs was the man who killed the Sioux, and
that he ran a great risk, when returning from Wash-
ington, of being killed by some Sioux Indians who
were there, as the murdered man's brother was amongst
the number. Some Ree Indians are camped upon the
plains, and we are anxious to see how Indians live
amongst themselves. A lively walk through the
heavy prairie grass, and we stand in front of a few
canvas tents. We notice by the tents and the wearing
apparel that these Indians have seen something of
civilization. At the doors of the tents two or three
Indians are reclining on the ground. Strong, able-
bodied men they are, and well calculated to do efficient
work on the farm ; but there is the want of training.
Men and women wear their hair long, and were it
nicely arranged would appear beautiful, being of a
jet-black color. You can only distinguish the men
and women by the peculiarity of dress. The men
wore pants made of common blankets, with the seam
about two inches wide on the outside. They had very
large ear-rings, wore shawls or long white or black
sheets, thrown over them, and one fine-looking fellow^
who showed his beautiful white teeth to advantage
when he laughed at us, had pieces of tin about three
inches wide bound round his arms as ornaments. ThQ
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THE INDIANS.
women were dressed like our Canadian ladies, only not
according to the fashions of the day. Shawls of a
red or tartan color seemed to be their preference. A
dog or two lay in the tents. Outside, the horses were
roaming, while some young Rees were busily engaged
training colts in a style differing from Canadian far-
mers. A Ree got upon the back of the colt, and having
placed a bridle on its head, had a long rope trailing on
the ground, so that if he were to fall off he could catch
it before the colt got away from him. In front of the
colt rode another Ree upon a spirited pony, and he
carried a rope in his hand, which was attached to the
colt's bridle, thus, the untrained was drawn along
when he became stubborn. Behind the animal being
" broken in " ran a lad with a whip, to remind the
young invincible that he must plod on. A good way
of training, perhaps, but I should think a very labo-
rious one. A little wooden cart stood between the
tents, having a rack which was all covered with buf-
falo meat, put there to dry in the sun. An old woman
with very coarse features was employed boiling some
buffalo meat, the smell and color of which was not
very enticing, even to a man with an earnest longing
to satisfy the cravings of nature. The bones of the
buffalo were strewn along the ground, looking very
bare after having undergone the operation of passing
between the teeth of a hungry dog or two. With the
salutation of " Hi, hi," we approached the chief, who
sat upon the ground, and he, answering with " Hi, hi,"
held out his hand, which we shook heartily. Not
understanding their language, and they being just ag
Hf
CAMP AND WIGWAMS.
115
r
deficient in English, we were about to leave when the
chief handed us a paper, which was to the effect that
his name was Black Fox. He was a tall, fine-lookinjj
man, and appeared to be very intelligent. For eight
years he had acted as a scout, and served under Gene-
rals Custer and Miles. Thankful for the information,
invigorated by the walk, and rejoicing in the fact that
our early advantages were very much superior to such
as these, we retraced our steps, perfectly satisfied with
our first visit to an Indian camp.
FOOT-PRINTS OF THE RED MAN.
A feeling of sadness creeps over our hearts as we
gaze upon the lingering traces of a civilization sup-
planted by a nobler system of morality and religion.
Here and there along the rivers, on the prairies, in the
forests, and on the mountains, the pioneers of this conti-
nent have left impressions of their customs, and reveal
their hidden lore to those trained to listen to and in-
terpret the language of the inanimate things that sur-
round us in life. In former years the old trees that
skirted the rivers were the resting-places of the dead,
but the strong winds, and the decay of natural things
have destroyed them, and few of these receptacles con-
taining an Indian chief or famous warrior now exist.
Sometimes small circles of stones may be seen on the
prairie which were used to keep in position the bottom
of the lodges, but these are becoming scattered, and
even where they remain as they were left, few persons
can tell the cause of this peculiarity. The sacrificial
offerings surrounding strangely shaped rocks and trees
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117
have been seized by vandals and cast away, betokening
a different kind of training, and a lack of appreciation
of the religious customs of the red man. Cairns of
stones sometimes mark the spot where famous battles
had been fought between hostile tribes, and could they
but speak, strange narratives would they tell of horse-
stealing, cruel torture, and scalping. A few of these
cairns are still in existence, but most of the actors in
these bloody scenes have gone to the land beyond, and
the history of these strifes will soon be sunk in depths
of oblivion.
Long years before the advent of the white man upon
the continent, the highways of the New World were
the trails of the red men. The rivers were the high-
ways for those who travelled by canoe, and many
scenes, strange and sad, were enacted on these waters.
Over the mountains and prairies these singular path-
ways led to distant camp-fires, and the homes of hos-
tile tribes. Through the forest they led, unmarked by
tree, mound or stone, the keen eye of the red man,
and the instinct of the race easily guiding safely
toward his destination. These constituted a singular
network over the continent, and many started on their
journey from their camp-tires and lodges who were
destined never to return.
Could these scenes of former years be revived, what
strange emotions would thrill our hearts. The men
have gone, and much of their history has died with
them. The fires that burned, the tales of adventure
that were told, are things of the past. The railroads
follow the old trails, and the remnant of the red race
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havo receded from the haunts of modern civilization.
The well-beaten paths are almost obliterated, and a
sigh escapes from our lips at the thought of the decay
of the civilization of the pioneers of the white men.
* ASOKINUKI.
A few days ago I passed by a stone resting under
the brow of a hill. It was cone-shaped, of a peculiar
color, about three hundred pounds weight, and held
by the Indians in great reverence. A circle wos made
in the earth around it, and there lay articles of cloth-
ing and ornaments of various kinds. This was one
of the famous " medicine " stones of the Blackfeet
Indians. As the Indians passed to and fro, they
knelt beside it and made offerings of berries, buffalo
meat, or anything they might possess suitable for a
sacrifice. Visiting one of the Indian camps some time
ago, I met my old friend, Apoqkina, the medicine-man,
and had a long conversation with him. Going through
the camp I saw a man building his house, and I said
to him, "My friend, this is Sunday; why are you
building your house to-day ? " He replied, " I prayed
this morning, and now I can go to work." After talk-
ing with him a little, he promised he would not work on
Sunday, and accordingly he left off building his house.
I heard the medicine-man's drum beating, and inquir-
ing who was sick, was informed that a little girl — one
of our scholars — was ill. I went to the lodge where
she was, and there saw two blind old medicine-men,
who ceased beating their drums when I entered, and
shook hands with me. Soon they began their incan-
CAMP AND WiaWAMS.
119
tations, which consisted in boating their tfrdms, sinor-
ing Indian songs, and shaking their bodicH, keeping
time with the tune. All the inmates of the lodge
joined in the singing, and even the sick girl was com-
pelled to join the rest of the company. The drums
ceased beating and the chief medicine-man told the
mother to lay the girl on her back and hold her hands.
She screamed loudly, but the drums beat still louder,
and the singing continued. The old man put a small
piece of glass in his mouth, and then began to feel all
over the body of the girl with his fingers. Taking
the piece of glass between his finger and thumb he
inserted it in the flesh as a doctor's lance, and then
stooping caught the flesh between the teeth and very
roughly and cruelly began pulling and sucking the
blood. I felt sickened at the sight of his horrible
roughness and felt indignant, but prudence suggested
that I had better not interfere until the ceremony was
over, and then try afterwards to prevent the contin-
uance of such loathsome practices. After a great deal
of exertion, the Asokinuki (medicine-man) spat out a
few drops of blood. He was going to repeat the opera-
tion, but through the intervention of my school teacher
he ceased. Taking an old wooden basin he poured
into it some water, and putting in it two hot stones,
he dipped his hands in the water, and, after spitting
on them, bathed the girl's body and wiped it with a
dirty brush made of feathers. The ceremony ended,
he called for his pipe and had a smoke, evidently feel-
ing that he had performed a wonderful operation.
i
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120
THE INDIAKS.
||||i|||
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INDIANS AND BUFFALO.
Schoolcraft was one of the most prolific writers on
the Indians, and he is regarded by those who read only
popular Indian literature as the most proficient author
on this subject. He has, however, been surpassed by
later writers, who have discovered very many inac-
curacies in his writings, and the sci^tific student has
been compelled to reject many of his theories and fol-
low the teachings of better trained anthropologists.
The investigations of these special students have re-
vealed myths and traditions that increase our admira-
tion for the native religion and literature of the Ameri-
can Indians. Amongst this race there have existed
animal societies, having special forms for admission
and a definite object in view.
Amongst the Omaha Indians there is a buffalo
society, which is medical in its character. The members
of this society attend to wounds and injuries. They
possess the knowledge of a root, which they keep
secret, and when attending a wounded person chew
this root and inject the saliva into the wound. Frac-
tures are bound with splints, but they never amputate
a limb. They continue their services for four days, at
the end of which time the patient is placed upon his
feet, urged to walk a few steps, and then declared
cured. Enforced rest completes the cure.
The buffalo occupies a prominent place in the legends
of the Indians, and consequently a certain degree of
veneration is given to this animal.
When a man among the Santee Indians dreamt of
buffalo, he took the head of a buffalo which he had
CAMP AND WIGWAMS.
121
killed, removed the skin, restored it to its natural
shape and allowed it to cure. He then removed the
sods from a few square of feet of earth behind a lodge,
worked the exposed earth very fine, took a new
blanket or robe, which must not have belonged to a
woman, and placed it over this prepared soil, which
was called the " Umane." The skin of the buffalo
head having retained its natural shape was painted
blue on one side and red on the other, and then placed
in the centre of the blanket. Upon the blue side tufts
of white swan's down or small eagle feathers were tied
to the hair, and upon the red side tufts of down
painted red were tied. When this part of the cere-
mony was completed, a pipe was filled, the feast kettle
hung over the fire, and after presenting the pipe to the
head, the dreamer addressed the head as follows:
" Grandfather ! Venerable man 1 Your children have
made this feast for you, may the food thus taken
cause them to live, and bring them good fortune."
The superstitious fears of the Indians arise gener-
ally from their religious beliefs, in which fear and
veneration of certain animals are incorporated. The
native religion of these people is the expression of
divinity inherent in their natures. When we can ex-
amine these from an Indian's standpoint, and interpret
them fully, a higher appreciation of native civilization
will result.
.n'-ii
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INDIAN ORATORY.
Much have I learned from listening to the lectures
of famous English and American orators, and many
irf.
122
THE INDIANS.
lessons have I received from a close attention to the
style exhibited in the speeches of our Indian orators.
A commanding presence is not at all necessary to give
a man influence in the Indian camp. To gain superi-
ority, there must be the keen eye, dignified bearing,
honest principles, intelligence, and a courageous heart.
Tecumseh, the famous Shawnee chief, was physically
and mentally a giant among his Indian followers. He
was noted for his industry, wisdom, courage and mili-
tary genius. His words were clothed with fire. When
he addressed his dusky warriors, or spake to the white
man in behalf of his people, he exhibited a vehemence
of manner, and a power attended his words that
aroused his followers to enthusiasm and sent a thrill
through the hearts of his enemies. His life was elo-
quent, and his words were strong. I have been
charmed by the utterance of Indian speakers among
the Pottowattamies and the Chippewas, and the power
possessed by such for swaying their audiences seemed
wonderful. There was no studied manner, and no
gigantic physical form, but the language was that of
the heart, and it touched the souls of the hearers, pro-
ducing the effect desired. There is manifest in the
examples of true Indian oratory extant, what Goethe
has well said :
*' If from the soul the language docs not come,
By its own impulse to impel the hearts
Of hearers with communicated power,
In vain you strive, in vain you study earnestly.
*
CAMP AND WIGWAMS.
123
*
* Never hope to stir the hearts of men,
And mould the souls of many into one,
By words which come not native from the heart ! "
The eloquence of the Indian orators is unstudied,
yet what added power would they possess, and what
majestic eloquence would be theirs were they to enjoy
some training in the art of true speech ! Some of the
most eloquent speakers among the Blackfeet Indians
are men of low stature, but none of them are mean
and base. They are intelligent, possess good princi-
ples, and are brave of heart. There is an excitability
in the Indian temperament that is more easily roused
by the manly words of their leaders than is experienced
among their white brethren ; yet the warrior who does
not act well in times of peace will soon realize that
when he calls to action those who should follow him,
though he speak never so eloquently, his words will fall
lifeless, and few will respond. The life must correspond
to the words in order to insure success. Indian elo-
quence, then, has its source in the heart, is illuminated
by the imagination, strengthened by intelligence,
guided by reason, and gains its greatest success by the
eloquent life. Practice brings perfection to it, and
cultivation is going on continually. Blest is the man
\vho has the commanding presence to prepare the way
for the powerful speech, and who can, by his manner,
keep the attention of his audience while he gives them
words of wisdom to cheer and guide. The true method
of English, American and Indian oratory is well ex-
pressed by a lady writer :
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124
THE INDIANS.
** There's a charm in delivery, a magical art,
That thrills like a kiss from the lips of the heart ;
'Tis the glance— the expression — the well-chosen word,
By whose magic the depths of the spirit are stirred,
The lip's soft persuasion — its musical tone ;
Oh ! such were the charms of that eloquent One."
PRIMITIVE PEOPLE.
" The proper study of mankind is man."
This is true as related to the knowledge of human
nature, and equally so, as applied to the information
received concerning the physical and mental character-
istics of the human race. Deeply interesting is the
study of the ten thousand objects in the Smithsonian
Institution, illustrating the life of prehistoric man in
western Europe. The chipped stone implements of
the people who lived in the dim past of the world's
history, and the peculiarly shaped skulls, which anthro-
pologists say belonged to a race lacking the power of
speech, or, if possessing this faculty, having few ideas
worthy of expression, excite our curiosity and awaken
our interest. The relics of the cave-dwellers and the
men of succeeding generations, reveal the progressive
development of man, and indicate the fact that the
Divine Intellect is educating the human race which
shall receive its full complement in the future, when
the ideal race shall be the result of a union of nation-
alities speaking a universal language, and accepting a
common faith.
The shadow of mystery hovers over the races of
mound-builders and cliff-dwellers, only to pass away
when we read the history of the Indians of the New
CAMP AND WIGWAMS.
125
World. In Europe and America remnants of primitive
people still exist, and the customs of these and extinct
races, although savage and strange, are deeply interest-
ing and instructive to the people of the present
century. The intrepid traveller, Baron Von Humboldt,
states that the natives of tropical countries show an
irresistible desire to eat earth. When the women of
Magdalena river were fashioning their earthen vessels,
they would take large pieces of clay and eat them.
When descending the Orinoco, he spent a day with an
earth-eating tribe of Indians called Otomacs, and thus
describes the habits of these people :
" The earth which the Otomases eat is a soft, unc-
tious clay, a true potter's clay of a yellowish-gray color,
due to a little oxide of iron. They seek for it on the
banks of the Orinoco and Meta, and select it with care,
as they do not consider all clays agreeable to eat.
They knead the earth into balls of from five to six
inches in diameter, which they burn or roast by a
weak fire until the outside assumes a reddish tint.
The balls are re-moistened when about to be eaten. A
very intelligent monk, who had lived twelve years
among the Indians, assured us that one of them would
eat from three-quarters of 4 pound to a pound and a
quarter in a day. If you inquire of an Otoinac about
his winter provision, he will point to the heap of clay
balls stored in his hut." Regarding other peoples who
practise this custom, Humboldt says : " We find the
practice of eating earth diffused throughout the torrid
zone, but accounts have also come from the north,
according to which hundreds of cartloads of earth con-
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THE INDIANS.
taining infusoria, are said to be annually consumed by
the country people in the most remote parts of Swe-
den, and that in Finland a kind of earth is occasionally
mixed with bread."
The ancestors of a tribe of Indians in Ecuador had
a strange custom of preserving the heads of their
deceased friends. By some strange process, now un-
known, they removed the bony substance from the
skull, and then compressed the fleshy part to the
smallest possible dimensions, still retaining the fea-
tures to a remarkable degree, although the head was
not much larger than the bowl of a pipe. Very few
of these heads have been taken away, as the Indians
preserve them sacredly. They have been so completely
hardened and kept from decay, that although supposed
to be three hundred years old, they are in an excellent
state of preservation. The cavities of ohe eyes, the
cheeks, mouth and ears are much shrunken, and the
matted, coarse black hair remains.
Strange barbaric customs still exist among the Svans
of the Transcaucasian valleys. The people of the pro-
vince of Svanetia leave a piece of waste land between
themselves and their nearest neighbors, and the wan-
derer who treads this debatable border is liable to be
shot. In the villages are innumerable towers with nar-
row slits instead of windows, arranged for defence.
Among the Svans may be seen the chieftain sup-
ported by the gifts of his people, and surrounded by
a motley band of idle fellows as a body-guard, a trans-
position of the feudal system. Cattle-stealing is to
them refined sport, and occasionally they indulge in a
CAMP AND WIGWAMS.
127
raid upon the neighboring tribes to capture women
for wives. When a female child is born in the com-
munity, any young man may claim betrothal by
simply hanging a figured bullet around its neck.
Should the parents or the girl refuse when she reaches
marriageable age, that she become his wife, the young
man or his friends may engage in deadly combat with
the members of the family.
The striking contrast between the barbaric civiliza-
tion of primitive people, and that of the people enjoy-
ing the benefits of modem refinement, creates ideas of
increased responsibility and contentment with our lot.
There is a continual evolution in the intellectual,
moral and spiritual natures of man, and we are made
partakers of the blessings resulting from the toils and
trials, successes and mistakes of the men of yore.
NATIVE AMERICANS.
The natives of the American continent have been
called the Red Man, as if they were distinctively of
that color, and yet there are to be found tribes that
are red, white, brown and black. Why they should
be denominated Indians at all, may have puzzled the
brain of many an honest inquirer ; but the fact is of
historical importance, that when Columbus discovered
the New World, he thought he had reached India, hence
the name given to the inhabitants. Although the
error was subsequently corrected, the name clung to
the people, which was finally qualified by writers on
the subject by calling them American Indians.
In stature, there are striking diff'erences among th©
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128
THE INDIANS.
tribes, but there are similarities peculiar to the race,
Buch as the square head, high cheek bones, sunken, dark
eyes, and long, jet-black hair. There is a similarity in
the construction of their language that points to a
common origin. Their mythology, social, political and
religious customs have a common source, and their
mental characteristics are apparently evolved from the
same germ.
There is a strange contrast between the refined
civilization of the Mexicans and Peruvians, and the
degradation of the northern tribes. There are some
writers on Indian history, who teach that these people
are not in the early stages of primitive barbarism, but
have descended from a highly civilized position to the
last stage of an eficte civilization. It does seem
strange to read and think of the Aztec architecture and
literature as belonging to a people isolated and free
from contact with the thought and works of the civil-
ized world. Sad and wonderful is it to read the story
of fallen greatness, and to gaze upon the descendants
of the former rulers of the New World.
A new era has opened up for those who have ac-
cepted the civilization of their conquerors, and the
prospect for the complete emancipation of the body,
mind and spirit is bright indeed. Hope and industry
are paving the way for abundant success in all that
tends to their mental and moral welfare. The hope of
the race lies in the infusion of holy principles that
will arouse their dormant energies, and create a new
era of independence. These principles are found in
the gospel of the man of Nazareth, and their efficiency
CAMP AND WIGWAMS.
129
for this work is shown in the results so well illustrated
in Miss Tucker's " Rainbow of the North," and Wel-
come's " Story of Metlakahtla."
iiH
iy.
THE BLOOD INDIANS.
The land of the Bed Men is fast becoming the home
of the pale-face. Much of the history of the aborigines
of the west is shrouded in mystery, the aged historians
of the tribes passing gradually to the land beyond,
and the younger generations failing to grasp intelli-
gently the interpretations of mythology, and the full
meaning of the traditions relate^ to them by their
worthy ancestors. There still linger amongst us a few
of the heroes of the olden times, who treasure the only
remaining data of the early history and migrations of
the people. It is a fascinating duty to sit in the lodges
and listen to the brief biographies of haughty war-
chiefs, the eloquent descriptions of famous battles, or
the plaintive and pathetic stories of holy men, who
dreamed dreams and saw visions until, on the lonely
mountain or in the deep and rugged canyon, they con-
tended with the spirits of darkness, and victory was
ultimately gained. The land is dotted with places of
historical interest to the red men, but the busy farmer
and the earnest student, alike in their ignorance, pass
them by, for they speak a language strange to their
ears, and the sacred trees and rocks make unto them
no new revelation.
i The land occupied in past ages by the Shoshonees
and Flathead Indians is now the home of the Blackf eet
confederacy, known by the distinctive names of the
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130
THE INDIANS.
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three tribes which constitute the confederacy, namely:
the Blackfeet proper, Bloods and Piegans.
The Indians speak of themselves by the name of the
tribe to which they individually belong, but when re-
ferring to their confederacy, they call themselves by
two distinct appellations, SiiketApiks, i.e., the people
of the plains; and Netsepoye, i.e., the people that
speak the same language.
There are two thousand Blood Indians located on a
fine reserve south of Macleod. The Blood agency is
distant from the town about fourteen miles, the south-
ern portion of the reserve, however, is about seven
miles from Lethbridge.
There are nine hundred Piegan Indians on their own
reserve, which is about twelve miles from Macleod.
There are portions of both of these reserves which are
nearer to Macleod than the distances given, but as the
agencies are the central places, and the general ren-
dezvous of the natives, these are chosen as the best
adapted to give the reader an idea of the vicinity of
the red men. The advent of the white men, and the
influences of the encroaching civilization of the white
race have wrought many changes upon the natives, so
that no longer can we gaze upon the ideal Indian, as
depicted for us in the pages of Fennimore Cooper and
Catlin. The days of the bow and arrow, buffalo skin
lodges, and ornamented native dresses are past, and in
their stead there are plain matter-of-fact Indians,
facing the stern reality that soon, very soon, they will
be doomed to earn their bread by the sweat of the
brow.
CAMP AND WIGWAMS.
131
A few years ago the buffalo lodges were decorated
with scalp-locks and picture-writing, but these are
gone. Yet we need not despair of finding much that
is interesting in their language, mythology, traditions,
native religion, and customs. The student will find
much to excite his enthusiasm in the study of com-
parative philology. The beautiful symmetry of the
native language, its wonderful grammatical construc-
tion, the hundreds of forms into which a single verb
may be arranged to do duty in the expression of
thoughts, will reveal a few of the interesting features
that will present themselves to the man of intelligence.
The mythology of the natives is nothing but a hetero-
geneous mass of silly stories to the general reader, but
when there is a competent guide to instruct those who
are unlearned in the civilization of this people, there
will follow new revelations of the unity of their
mythology, and its influence upon the education of the
race. There is a native civilization that will repay
earnest study, and enlighten our sympathies toward
this fallen race. There exists a native religion, with
its priesthood, deities, sacrifices and doctrines. Often-
times have I stood entranced as some aged chief has
emerged from his lodge, and reverently gazing upon
the sun, prayed sincerely for its smiles to rest upon
himself and his people. The medical priesthood still
directs the devotions of the pious few, and the linger-
ing traces of their religion are annually seen in their
Sun-dance. The customs of the people are changing,
as evidenced by the decay of the practice of polygamy,
the adoption of the ways of the white men in burying
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132
THE INDIANS.
thoir (lead, and in the now methods employed by them
in their domestic afTairs, and in social life. The con-
tinual strife between different tribes has no longer an
existence, as the representatives of law and order settle
these questions, and while protecting the Indians, pre-
vent disturbance and ensure peace. Occasionally some
young men may cross the International boundary line
to steal horses, but they seldom enjoy their booty, as
they are quickly tracked, and they do not care to risk
spending three years in prison for the sake of a few
head of horses. When the buffalo left the plains, the
Indians were reduced to starvation, but the Govern-
ment stepped in to save them, by supplying them with
food.
Since that period they have been fed regularly by
the Indian agents, under instruction from the Indian
Department authorities. Twice a week they receive
their rations, at their respective agencies, and they are
well cared for in all that pertains to their temporal
welfare. Farm instructors are sent to teach them
farming, and these, residing continuously with them,
exert a wholesome influence in the camps.
During the past two years, progress has been shown
in teaching them how to work. The advancement is
slow, but it must be remembered that hunting was
formerly their occupation, and now having to discard
the means whereby they gained a living, they have to
begin anew, to toil, and there is much to learn. The
young men are learning to work, and especially in the
summer, many of them hire themselves to farmers to
work in the fields. Some of the Indians raise good
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CAMP AND WIGWAMS.
1S3
crops; others arc lazy nnd careless, and work very
little.
Medical attendance is supplied to the Indians, and
by this means the medicine-men of the camps are los-
ing their hold upon the people. Schools are in opera-
tion on the Blood and Piogan reserves, sustained by
the Government and the churches. Biscuits are regu-
larly supplied to the scholars, so that they may not
have to repair to the lodges for their mid-day meal.
As the Indians know little of the value of education,
the attendance of the children is irregular, and the
work difficult. Some of the boys and girls are apt
scholars, but in judging of their progress, there is little
allowance made for the fact that they are studying a
new language, that at the schools they are taught
English, while all the rest of the day is spent in camp,
where they employ their native tongue. How to
successfully civilize the Indian is a vexed question, yet
wo do not need to despair, for there are hopeful signs,
and success will ultimately come.
Missionary work has been carried on for nearly a
decade amongst these Indians. On the Piegan reserve,
the English and Roman Catholic Churches have repre-
sentatives at work, and on the Blood reserve the
Methodist, English Church and Roman Catholic mis-
sionaries are instructing the natives in the precepts
and doctrines of the Christian religion. These different
agencies have thus far been engaged in preparatory
labor, as much of their time and energy have been
expended upon the language, thus fitting themselves
for more permanent and promising results, than have
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134
THE INDIANS.
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yet been seen. Annually the Indians receive their
treaty-money from the Government, as the price of
the lands they have surrendered. At such times they
repair to the towns to make purchases. The merchants
are kept busy for a few days supplying the wants of
the red men. They do not indulge their childish pro-
pensities, as in former years, in buying trinkets, or
whatever pleased their fancy, whether they needed it
or not. Useful articles of clothing and furniture are
sought, with a feast of good things agreeable to their
palates, as a kind of remembrancer of the good time
that comes once a year. During the late Rebellion, all
of these Indians proved loyal to the Government, and
although the white people had their anxieties from
reports of Indian uprisings, they were spared the deso-
lation of their homes, and loss of life. The red and
white people are on good terms, so far as it is possible
for different races to be. Differences of lenguage,
customs, and religion beget antagonisms that are evi-
dent. Different nations and races fiercely criticise
each other's works and ways, and seldom can they see
any good but in themselves, and still there exists be-
tween them a kindly reciprocity and sympathy for
one another in trial and pain. The antagonism of
race is natural, but despite this barrier, there are many
evidences of union in matters affecting the common
weal. Some of the Indians are inclined to ramble to
the towns, but the majority prefer staying on their
reserves. When a few Indians become obnoxious by
their presence to the citizens, they are ordered to their
reserves by the protectors of the peace. The days of
III • -:' ^
CAMP AND WIGWAMS.
ISl
Indian scares are gone. The people are gradually
settling down to an agricultural life, and in the near
future there will be seen the results of civilization,
namely, decrease of the red men, and the elevation of
the survivals of the fittest. When the crisis is past,
and the influences of the Christian religion have fully
exerted their power, and these have been accepted and
experienced by the red men, the descendants of the
ancient lords of Canada will become recognized as
agents fitted for aiding in the development of the
country, and giving unity to our race.
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THE PROPERTY OF
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PUBLIC L13RARY.
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CHAPTBR III.
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INDIAN HEROES.
TECUMSEH.
N the banks of the River Sasta, near
Chillicothe, Ohio, about the year 1770,
Tecumseh was borr.. He was a Shaw-
anese Indian, and his name signified
The Crouching Panther.
Little or nothing is known concerning his early
years, but in ear^y manhood he possessed great mus-
cular strength, and became noted for his integrity,
good judgment, dignified bearing, and courage. He
was tall of stature, the faculties of his mind were of a
high order, and he was able to conduct himself with
propriety among men of rank and intelligence in the
American and British armies. He had a twin brother,
called OUinachia, who was held in high esteem among
the Indians as a prophet.
The brothers conceived the idea of uniting the scat-
tered tribes of Indians in one grand confederacy,
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138
THE INDIANS.
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whereby they might more effectively contend for their
rights against the intrusion of pale-faced adventurers.
They may have borrowed this idea from Hiawatha's
labors amongst the Iroquois. Hiawatha sought to
combine the Indians in this way, and he so far suc-
ceeded as to unite those now known as The Six
Nations.
Several attempts were made by the Americans to
punish the Indians by killing them and destroying
their villages, and these measures were at times skil-
fully met by Tecumseh and his followers ; but when
the Indians were defeated it only tended to exasperate
them and make them more expeditious in securing
union.
Tecumseh, therefore, travelled among the tribes
urging the claims of an organized confederacy. He
had all the qualities necessary for making him a great
leader and warrior, and consequently he had many
followers who had implicit faith in his abilities and in
his devotion to their cause.
In 1811, while on one of his tours among the Indian
tribes, he had an interview with Major-General Har-
rison, after which he continued his journey to the
Creek Nation.
During his absence, General Harrison ai;tacked his
people at Tippecanoe, and killed several of his war-
riors. His spirit rose indignant within him when he
found that his people had suffered much in his absence.
When the war of 1812 broke out. General Hull's
messengers besought him to join the Americans against
the British, and on refusing to do so, asked him to re-
■Ni
INDIAN HEROES.
139
main neutral. He would have nothing to do with the
Big Knives, but cast in his lot with the British. His
enthusiasm and courage infused life into his followers,
and they gained several victories. When the British
troops would be repulsed, he has charged with his
men and won the day. i
He had, however, to share the reverses with those
whose cause he had espoused. His eloquent appeals to
his warriors showed him to have been a true orator.
When General Proctor — of whom he entertained a very
low opinion — was preparing to retreat into Canada,
and had purposely concealed from Tecumseh and his
followers the defeat of the British on Lake Erie by
Perry, lest it might have an injurious effect upon the
Indian allies, he addressed the General in a council
held at Amherstburgh, with great power. He said :
"Father, listen! Our fleet has gone out; we know
they have fought ; we have heard the great guns ; but
we know nothing of what has happened to our father
with the one arm (Captain Barclay). Our ships have
gone one way, and we are much astonished to see our
father tying up everything and preparing to run the
other way, without letting his red children know what
his intentions are. You always told us to remain here to
take care of the lands. You always told us you would
never draw your' foot off British ground ; but now,
father, we see you drawing back, and we are sorry to
see our father do so without seeing the enemy. We
must compare our father's conduct to a fat dog that
carries its tail upon its back, but when affrighted it
drops it between its legs and runs off.
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140
THE INDIANS.
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" Father, listen ! The Americans have not defeated
us by land, neither are we sure that they have done
so by water ; we, therefore, wish to remain here and
iight our enemy, should he make his appearance. If
they defeat us, then we will retreat with our father.
. . . You have got the arms and ammunition which
our great father, the king, sent for his red children.
If you have any idea of going away, give them to us,
and you may go, and welcome, for us. Our lives are
in the hands of the Great Spirit. We are determined
to defend our lands, and if it be His will, wo wish to
leave our bones upon them."
Such was the oratorical effect of this speech that
Tecumseh's warriors sprang to their feet and bran-
dished their tomahawks.
On October 5th, 1813, a battle was fought at Mora-
vian Town, on the Thames. Just before the battle
Tecumseh said to General Proctor: "Father, tell your
young men to be firm, and all will be well."
The Americans had with them a party of Kentucky
Rangers, who were accustomed to fighting like Indians
in the bush. The British troops were repulsed, and in
the contest that ensued between the Rangers and the
Indians, Tecumseh was killed. His warriors took his
body from the field of battle, and during the night
they buried him where the white man should never
find his grave. After his death his followers gave up
the contest, and the great aim of Tecumseh was never
realized. A few years ago, Moses Stonefish, the last
of Tecumseh's warriors, died at the Moravian Reserve.
General Brock held Tecumseh very high in his esti-
m} i .
INDIAN HEltOEa
141
nmtion. Concerning this courageous and faithful
Shawanese chief, he said : " He was the admiration of
every one who conversed with him. From a life of
dissipation he has not only become, in every respect,
abstemious, but he has likewise prevailed on all his
native, and many of the other tribes, to follow his
example."
GLIKKIKAN.
Glikkikan was a famous Delaware Indian. He was
0, dignified war captain, who had gained many friends
by his illustrious victories over his Indian foes. His
rame, however, rested not altogether on his bravery
and success as a warrior, for he was also the speaker
in the council of Kas-kas-kunkes, and the leading
counsellor of his tribe. He was shrewd and intelligent.
As an orator he excelled. Oftentimes before his assem-
bled countrymen has he stood denouncing wrong and
proclaiming justice to the oppressed. Such was the
power of his intellect, and so great was his command
of language, that when the Jesuits sought to conyert
his countrymen they were compelled to desist, being
unable to withstand the influence of his arguments
and eloquence among his people. Frederick Post, a
Moravian missionary, had to give up his mission also
on account of Glikkikan's opposition. In 1769 he
visited the Indian missionaries on the Alleghany,
determined to frustrate their efforts in striving to
save the souls of the Indians. Accompanied by several
members of his tribe, who had implicit confidence in
his abilities, and were already rejoicing in the antici-
pated victory of heathenism over Christianity, he set
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142
THE INDIANS.
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out on his journey. His speech was well prepared.
The various arf^uments were properly arranged, and
some of the language to be used was memorized. They
reached the mission settlement, and found a native
assistant named Anthony glad to receive them.
This converted Indian had a passion for saving the
souls of the red men. He set food before his guests
and then began in the style and phraseology peculiar
to Indian speakers, to relate the wonders of God's
creation, the fall of man, the sinfulness of man's heart,
the inability of man to save himself, and the grief
and glory of the atoniiig sacrifices of Christ. The
missionary corroborated the statements of the native
preacher. Glikkikan listened, his fine speech had fied
from his memory, and he was convinced that the
Christian religion was the true one.
Instead of the glowing vindication of heathenism,
he humbly said, " I have nothing to say, I believe your
words." He was a conscientious man ; and while con-
vinced that the native religion of the Indians was
right, opposed with strong determination the efforts of
the missionaries to convert his people. When the
truth of God reached his heart he gave up the contest,
and sought earnestly the way of peace. He returned
to his people repentant. His glory as the champion of
heathenism had gone, and his followers were now
without a leader to guide them in their efforts against
the Christian religion. In a short time he returned to
the mission to say that he had embraced Christianity,
and he then made an offer to the missionary, in
the name of the head chief, to come and settle
INDIAN HEROES.
143
amongst them, and that a piece of land had been set
apart for the use of the mission. This request had
heen sent before by some members of the tribe, but
being opposed to the religion of Christ, they had
failed to deliver their message. Glikkikan sat and
listened to the gospel preached by the missionary, and
the Spirit touched his heart. The proud Indian war
captain bowed his head and wept. His sighs were
changed to songs, and from being the persecuting Saul
in his tribe, he became the devoted Paul. The teachers
of righteousness went and settled among his people,
and many were led to devote their lives to God.
Glikkikan was persecuted by the heathen section of
his people. The head chief bitterly reproached him.
He said, "And have you gone to the Christian teachers
from our very council ? What do you want of them ?
Do you hope to get a white skin ? Not so much as
one of your feet will turn white ; how then can your
whole skin be changed ? Were you not a brave man ?
Were you not an honorable counsellor ? Did j-ou not
sit at my side in this house, with a blanket before you
and a pile of wampum-belts on it, and help me direct
the affairs of our nation ? And now you despise all
this ? You think you have found something better.
Wait ! In good time you will discover how miserably
you have been deceived." In a Christian spirit, Glik-
kikan replied, "You are right. I have joined the
brethren. Where they go, I will go ; where they lodge,
I will lodge. Nothing shall separate me from them.
This people shall be my people, and their God shall be
my God," The missionaries in their labors among the
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THE INDIANS.
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Delaware Indians had to contend against the strong
opposition of heathen priests, some of whom believed
that they were possessors of the true religion, and
thoy alone could grant salvation to men. These
Indian preachers taught that sin must be purged out
of the body by vomiting ; and many, obeying them,
were thereby ruining their health.
Glikkikan now became intensely in earnest for thd
salvation of men. He stood up in defence of the
Christian religion in the grand council of the Dela-
wares. He accompanied the missionaries on expedi-
tions to the Shawanese, Wyandots, and other Indian
tribes. Ho was instant in season in preaching to his
fellow-chiefs and men of influence among the Indians.
Once, when falsely accused, he was taken prisoner,
bound and about to be killed. Boldly he stood up
before his captors, who were afraid of him when they
remembered his former glory in war, and with true
Christian dignity, he said, " There was a time when I
would never have yielded myself prisoner to any man ;
but that was the time when I lived in heathenish
darkness and knew not God. Now that I am con-
verted to Him, I suffer willingly for Christ's sake."
Nothing was too great for him to do for Christ.
Genuine piety adorned his life, and noble Christian
courage made his name a power in the Indian councils
and in the lodges of the people.
The country was plunged in deep distress by an
Indian war — Indians and whites had been unmerci-
fully slain. The Christian Indiar.i were blamed with
the others. A party of militia set out for the Christian
INDIAN IIEUOES.
145
Indian villages with the resolve to slay every Indian.
The Indians heard of this, but they relied upon their
innocence for their safety. They worked at their
grain, and were thus engaged when the troops arrived.
The militia professed great friendship for the Indians,
and told them that they had come to take them to a
place of safety. They enjoyed the hospitality of the
Indians. A day was set for killing the entire com-
munity. The day before the cruel deed was com-
mitted the young soldiers sported with the Indian
youth. Evening came, e id friend and foe lay peace-
fully, side by side. The hour arrived, and the Indians
were bound. They were laughed at for asserting their
innocence. Their la^t hours were spent in prayer and
praise. The men were taken to one large house, and
the women to another. There they were slain, and
their scalps taken by the militia as trophies of their
disgraceful victory. The militia returned with ninety-
six scalps. The facts of history proclaim the inno-
cence of these Christian Indians. Glikkikan was
amongst the number. Trusting in God, he found at
iast a resting-place where all are ecjual as sons and
daughters of the Almighty Father.
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RED JACKET.
The remains of P d Jacket and of several other
notable Indians have been reinterred in Forest Lawn
Cemetery, Buffalo.
The Indian graveyard had not only been neglected ^
but the rights oi the Senecas had been invaded, hence
there arose the :iecessity for guarding and preserving
10
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THE INDIANS.
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the remains of those who were once jijrcat in their
nation, and respected by the Government.
Red Jacket was born in 1752, and has been called
the last of the Senecas. He was a pure Indian, difjni-
fied in his manner, and keenly alive to the interests of
his fellows in the Five Nations. Sometimes it is said
that there are no Indians capable of having' their
intellects developed, and worthy the lastinjj friendship
of the white man — especially at the present time.
Many of those who have suffered through the rebel-
lion in the North-West are crying out that there are
very few good Indians, and that, as a race, it is time
wasted to spend years amongst them trying to lead
them to Christ and civilization.
Red Jacket was not a Christian Indian, and though
lacking the aid of those who were desirous to help
him, he exhibited the influence of an untaught genius
whilst striving to help those of his own race. He had
a po.<rerful intellect, a very tenacious memory, and
when he addressed his people assembled in council, the
convincing power of his logic was overmastering. The
Huron-Iroquois sedulously studied the art of oratory,
and many of their councillors excelled in it. Amongst
them all, there was none equal to Red Jacket. He
was one of the greatest Indian orators that ever lived
on the American continent. He felt deeply for his
people. He saw the warriors, the aged and the young,
passing away. The nation that had once been so
powerful was fast dwindling into insignificance, and his
heart was sad at the gloomy prospects of being left
alone — the last of his race. He beheld with indigna-
He
ived
his
INDIAN HEROES.
147
tion tlio encroachment of the white men. lie saw
land specuhitors and others takinjif away the land that
helonged to his people. Ho heard fair promises made
to them hy those in authority, and these never fulfilled.
Ho saw the missionary carry the Bible in his hand to
tell the red men of Christ and salvation, but he looked
around and saw hundreds of those who called them-
selves Christians who were more viciouj? than the
Indians. The white man had given his Indians
whisky to destroy their bodies, minds, and souls —
ammunition and guns they had furnished by which
they killed each other, diseases they introduced which
carried away many of his people, aad, as he thought
of these things, his soul burned within him at the
wrongs inflicted on tnem. Thus it was that he
watched jealously the white man, and was unfriendly
to the missionary. Yet in his last hours he was heard
to say, ere he left this earth, " Where is the mission-
ary ? " He had been called " Always Ready " when, as
a bearer of despatches during the war of 1812-14, he
could ever be relied on, and was always found at his
post. Then he was called " He Keeps Them Awake."
When the remnant of his people were disconsolate, he
cheered them. His voice asserted their rights, and he
was ever their friend.
The noble Seneca passed away at Seneca village,
near ButFalo, New York, in 1830, mourning the sad
condition of his people. What might he not have
been had he yielded to the holy influence of the
Gospel, which becomes the savor of life unto the
Indian, and lifts him nearer to God.
»l[
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Hii^iii
148
THE INDIANS.
THE SWARTHY HERO.
The years are not far distant when a band of war-
riors belonf:fing to the Blackfoot nation started on the
war-path, determined to add to their wealth and repu-
tation by deeds of valor and the ownership of a few
head of horses. The number amounted not to a score,
and already they had formed the foolhardy resolve of
entering the Sioux camp amid the darkness of the
night, and, with bold and reckless daring, making
themselves masters of the finest chargers to be found.
In those days the Sioux nation had some of the finest
horses to be seen in the great Territories of the West.
The buoyant spirits of the youthful warriors found
expression in the gayest songs of the Indian tongue.
There was no cause for fear during the first days of
the journey, as the camp of the enemy was distant
fully ten days' ride. Each of the braves carried a
Winchester rifle, which he took the precaution to have
well loaded, lest in an untimely moment the terrible
war-whoop of a few stray foes might be heard in the
rear. The painted bodies of the members of the war
party were exposed to the cold, piercing winds ; but
they heeded not the intensity of the elements, as the
red clay and paint which had been used to beautify
became a preservative against heat and cold. The
monotony of the prairie was enlivened by a recital of
the heroic deeds of each.
Onward they pursued their course, their senses of
seeing and hearing becoming intensified as they drew
near to the country in which the enemy was supposed
to be encamped. No longer in the shades of the
INDIAN HEROES.
149
evening did they light the camp fire and make merry
among themselves. Wrapped up in their blankets,
with one hand on their rifles and their horses picketed
near by, they lay half- asleep while one of their number
scanned the prairie during the silent watches of the
night. Sleeping and watching as only Indians can,
the few midnight hours passed, and ere the sun rose
they were stealthily wending their way to the goal of
their hopes. Before the shades of evening gathered
around them, they descried in the distance the camp
of the enemy pitched on a lovely plain. Circling on
the prairie they sought a favorable position for seeing
the plan of the camp and the movements of the stal-
wart braves. The horses were fastened inside the
camp enclosure, every man with his favorite horse
drawn up at his lodge. A determined look sat upon
each countenance as they stood gazing at the treasures
for which they had come.
Such was the strength of the Sioux v-^amp that none
of them dared attack it. Five days were thus spent
alternating with hope and fear. At length, wearied
with waiting and afraid to attempt such a foolhardy
experiment, they all made up their minds to return
home without having secured their object. No, not
all; for there was a brave young heart that determined
to do or die. The possessor of this courageous spirit
was a 3'^oung man of nineteen years. Persuasion failed
to induce him to accompany his companions, so, scold-
ing him for his foolishness, they left him to accomplish
that which he desired.
Night gathered around the Sioux camp, and no eye
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150
THE INDIANS.
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remained unclosed save that of the lonely watcher on
the hill. Still and silent as death, the youthful avenger
of the wrongs perpetrated on his forefathers crept
amonff the lodcres, until courage befjettins: couraije, he
raised the buffalo-skin door of a lodge, and, after
gazing a few moments upon the sleeping occupants,
entered. Around, on the floor, in the embrace ot*
"nature's sweet restorer," lay three chiefs and five
women. The fire burned dimly in the centre, and the
curling smoke escaped between the lodge poles at the
top. A small kettle of meat, the remnant of the
evening's repast, stood by the fire.
Our young hero, with all the quietness and alacrity
possible, soon satisfied the urgent demands of his
appetite, and left an empty vessel to declare that he
had done justice to the supper prepared for him.
Slipping off one of his moccasins, he laid it beside the
empty kettle, a silent declaration that an enemy had
been in the camp. Departing without any ceremony,
he unloosed the finest horse that stood near, and a few
minutes sufficed to leave the camp and his enemies far
behind. His companions were filled with wonder at
his daring and were angry at themselves.
Judge of the consternation in the Sioux camp when
it became known that a Blackfoot youth had per-
formed such a brave deed. They knew as they looked
upon the moccasin that a bloodthirsty Blackfoot had
been there. Anger filled not their hearts, for they
admired the heroism that could do such a thing. The
strong and brave men vowed that were they to find
the swarthy hero they would crown him with honors,
INDIAN HEROES.
151
and make him a chief of whom any Indian nation
might feel proud.
BUTTON CHIEF.
A grand old man was Button Chief. He was known
amongst the white settlers by this name, but amongst
his own people — the Blood Indians — he was called
Medicine Calf.
He possessed a powerful frame, that must have
made him in his youthful days a formidable antagon-
ist. When upwards of three score and ten he could
mount his horse and ride long distances. The stalwart
warrior strode fci oiigh the camps in dignified silence,
looking with p' i. e on the innocent sports of child-
hood, and giving advice to those who sought his coun-
sel, and relied much upon his wisdom and grace.
Feeling keenly the intrigues of many despotic white
men when living with his people in Montana, he led
the last attack made upon the whites by the Blood
Indians.
In his subsequent travels he made many friends
among the white people, and the longer he lived his
influence amongst them was becoming very much
greater. He was ever ready when any of the young
men committed depredations to reprimand them
severely, and to secure justice and compensation for
his white friends. His word was law amongst those
who were more closely related to him as members of
his band. When he learned that there was stolen
property in his camp, he has gone, and, without any
solicitation or promise of reward, has recovered it and
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THE INDIANS.
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given it to the owners. Often has he been heard, as
he rode through the camp, shouting his orders to the
people, and never have I known these to be disre-
garded. The women have gone out to perform some
duty under his instructions ; the men have refrained
from engaging in petty annoyances or more serious
strife ; and the children have laid aside their wheels
and arrows, and hurried off to school when kindly
urged by their worthy chief. He was keenly observant
of the ways of the white man, and predicted the down-
fall of his people by extinction or absorption, and the
final supremacy of the pale -face.
In his warrior days he exercised great influence
amongst the chiefs and over the young n^3n. A coun-
cil of chiefs had been held where it was decided to
attack the Sioux camp a few miles distant. He was
not present, and war could not be declared without his
consent. At a subsequent meeting, after the proceedings
of the former council had been rehearsed, he was asked
for his decision, when, with a deep sense of justice and
true dignity, he answered their demands as follows :
" What have the Sioux done ? " he asked.
" They are coming too close to our camps," was the
reply.
•' Have they done you any harm, that you wish to
fight with them?"
" No."
After a significant pause he uttered this sententious
sentence, which closed the council and decided the
whole, " I fight with my enemies."
There are some who could not penetrate the Indian
J
INDIAN HEROES.
153
skin, and see underneaih the emotions of a hero.
Greed and glory were the impelling powers of the
minds of many of the frontiersmen, and to them affec-
tion and heroism in an Indian were things unknown.
Viewing this man'.a character after the lapse of years,
I am compelled to say that he was a noble man. Ho
had a keen intellect, which could be discerned when
dealing with questions relating to his people. He de-
sired that young and old should enjoy the benefits
flowing from education and religion. He had a vast
fund of traditionary lore relating to his tribe, most of
which has died with him. He was supposed to have
been one of the few who knew anything concerning
the Blackfeet historical song or poem. He was one of
the first orators of his tribe. In simple and dignified
language he could urge the claims of his people.
When Lord Lome travelled through the North-West,
ho expressed his loyalty to the Government by taking
off his handsome deerskin shirt and presenting it to
the Governor-General.
Ho felt the cravings of a higher manhood within
him, and therefore listened attentively to the story of
the Cross. Gathering his children around him he
would teach them to pray to God. When the mission-
ary knelt by his side to pray, he would join in the
prayer and then utter his thanks. One Sunday morn-
ing early, as I was visiting the people in their lodges
a few miles distant, a messenger rode toward me and
said : " Your friend, Medicine Calf, is dead ; come
quickly to the lodge." When he had delivered this
message, he uttered a plaintive wail and left me. With
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(tiiayendaxeora.)
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INDIAN HEROES.
1" I
a sad heart I rode off. I knelt beside the women,
weeping bitterly, and prayed for grace to the bereaved.
Only two days previous we talked about " the home
over there," and just before he died he called me by
name, and wished to see me once more. My dear,
tried, and faithful Indian friend was lio more, and
deeply I mourned his loss. We raised a lodge on the
prairie, and laid him in all his martial glory to rest.
The last sad rites performed, we turned away with
heavy hearts. Over on the other side we shall meet
again, when the red man shall no longer be doomed
by his color, but all shall be as the children of God.
CAPTAIN JOSEPH BRANT.
(thayendanegba. )
Thayendanegea was a famous Mohawk chief, born in
Ohio, about 1742. His family held an important posi-
tion amongst the Indians, and the influences arising
from this became serviceable to him in his inilitary
career. Whilst still a lad, he was engaged in several
bloody battles. About 1760 he was sent to President
Wheelock's school for Indians, at Lebanon, Connecti-
cut. He became friendly with the Johnson family,
and the education he had received enabled him, with
his natural ability, to accept the position of Secretary
to Col. Guy Johnson, who was Superintendent-Gen-
eral of Indian Affairs. Gradually he rose in the esti-
mation of his friends and allies, until, through his
connection with the Johnsons, his increased military
prestige, and the course of events, he was made the
Principal War-Chief of the Confederacy.
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THE INDIANS.
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In 1775 he visited England for the first time,
accompanied by Captain Ticc. During this visit a
mascjuerado ball was held, when Brant arrayed him-
self in the brilliant costume of the Indian chiefs, and
as the ladies were closely scrutinizing his dress, he
suddenly brandished his tomahawk and shouted the
war-whoop. They fled in consternation at the strange
demeanor of the Indian chief, but peace was soon
restored when they learned that he had played a
practical joke upon them. What he saw and learned
during this visit caused him to determine firmly to
adhere to the British standard, and though many
attempts were made to induce him to change his
opinion, or to secure his neutrality, he remained true to
his purpose. His old teacher and friend, President
Wheelock, exerted his influence in favor of the colo-
nists, but his efforts were fruitless. Brant's reply to
President Wheelock at once settled the question, and
removed all doubts as to his allegiance, as follows: " I
recall to mind, with pleasure, the happy hours I spent
under your roof, and especially the prayers and familj''
devotions to which I listened. One passage in parti-
cular was so often repeated it could never be ettaced
from my memory, namely, " That they might be able
to live as good subjects, to fear God, and honor the
kliiff." Ettbrts were still used by Colonel Herkimer
and others to restrain Brant from adhering to the
royal cause, but he expressed himself as wei! satisfied
with his treatment at the hands of the king.
An attempt was made at one of these conferences to
assassinate Brant, but he was suspicious of treacherous
'MU
INDIAN IlEUOES.
157
intentions, and ha»l secretly bidden five hundred
painted warriors, armed for battle. Freely he ex-
pressed his mind, and then shouted the war-whoop,
when the whole band rushed around him, brandishinj]j
their tomahawks and yelling their war-whoops. Brant
incited his Indians against the colonists, while ho
sought to restrain them from needless cruelty. The
Indians formed an alliance with Britain, and then
began in earnest the cruel times of warfare between
the colonists and the Indians. At the battle of Oris-
kany the Indians were defeated, but still remained
true to Britain, except the Tuscaroras and Oneidas.
Brant was induced, much against his will, by a man
in whom he had no confidence, named Walter Butler,
to make a raid upon the peaceful inhabitants of Cherry
Valley. The wholesale slaughter that ensued has left
a stain upon the character of the Mohawk leader, but
he was not in command, and was consequently helpless
in the hands of the Indians. Several of his own
friends amongst the white people were slain ; the chil-
dren were protected by him, and he used his influence,
slight though it was, to guard the feeble ones. The
Senecas were savagely incensed, and the deeds of
cruelty were hideous and terrible. With his faithful
band of Mohawks he sought to stay the hand of the
bloodthirsty Senecas, but he failed to accomplish his
purpose, although he was able to lessen the number of
murders that would have been committed. The Revo-
lutionary War still continued, and the Indians under
Brant remained loyal to the British Crown. The
Indians descended the Mohawk Valley, and by strata-
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158
THE INDIANS.
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gem secured a large quantity of supplies. Then came
the last engagement of the war, in which Walter
Butler was slain and scalped by an Oneida Indian.
When the hatchet was buried, the Mohawks sold
their possessions in the United States, and asked the
Mississaugas of the River Credit, in Ontario, to allow
them to settle beside them by granting them a piece
of land. The request was granted, and though com-
pensation was offered, it was steadily refused.
The Senecas offered them a tract of land to induce
them not to go to Canada, but they were determined
in their loyalty to the British.
In 1785 Brant went to England, for the second
time, to lay the claims of the Indians before the
Crown, and to secure some compensation for all they
had lost during the war. He was successful in his
mission, in securing what he was seeking, and during
this visit he was honored with the presence of the
clergy, military officers, political leaders and eminent
men in literary circles. They courted his company,
and rejoiced in his friendship. He exerted himself
earnestly, on behalf of his Indians, in raising funds
for the erection of a church for the Mohawks of
Canada, and the settlement of the land question.
Through his noble efforts there was published,
under the patronage of the king, the Gospel of Mark
and the Book of Common Prayer, in the Mohawk
tonjrue, and sufficient funds were obtained for the
building of the lirst Episcopal church in Canada, on
the banks of the Grand River, a short distance from
Brantford.
INDIAN HEUOES.
159
Kechcaligahmequa, in an interesting sketch of Brant,
mentions his untiring devotion to the Indians in striv-
ing to secure their rights, and the obstructions placed
in his way by interested persons, as referred to in his
last speech on the Indian land question, as follows :
" I cannot help remarking that it appears to me that
certain characters here who stood behind the counter
during the late war, and whom we know nothing
about, are now dictating to your great men concerning
our lands. I should wish to know what property these
otBcious persons left behind them in their own country,
or whether, through their loyalty, they ever lost any.
I doubt it much. But 'tis well known that scarcely a
man amongst us but what sacrificed more or less by
leaving their homes. It is well known that personal
interest and not public good prompts them." After his
return from England, he was attached to the military
service of Sir Guy Carleton, in Canada. He was op-
posed to the confederation of the Indians, and sought
to preserve peace between the red men and the United
States. He labored earnestly for the welfare of the
Six Nations, and sought to prevent the introduction of
intoxicating liquors amongst them. The education of
his own family and the Indians, the directing of his
people toward a life of industry and self-support, and
the supply of religious influences, employed the last
days of the noble chief of the Mohawks. He died
November 24, 1807. Some relics of the revolutionary
period belonging to Brant and the Indians are still in
existence. Some of these are : the ring which he pro-
cured in England and wore, that he might be identified
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160
THE INDIANS.
1
if slain upon the battlo-field ; the communion service
given to the Indians by Queen Anne, when they resided
at Fort Hunter ; and tlio watch which was given to
Brant by Sir Wm. Johnson, before the Mohawk started
on his Cherry Valley expedition. This watch was
made by Thomas Linhard, who was a watchmaker in
Fleet Street, London, from 16J3cS to 1658. It was pre-
sented by King George Third to Sir Wm. Johnson, and
by the latter to Brant. It weighs live and a half
ounces, is an inch and a half thick, made in the
"British bull's-eye" pattern, and has two rows of
figures in the Arabic and Roman characters on the
face. It has not been repaired since 1847, and keeps
as good time as when made. It fell into the hands of
an officer in the Revolutionary army named Evart Van
Epps, and by marriage was brought into the Minthorn
family, where it is still retained.
In 1876, a proposition was made to the council of
the Six Nation Indians to erect a monument to the
memory of Brant. After ten years of untiring devo-
tion to his cause by the members of the Brant Memo-
rial Association, the corner-stone of the monument was
laid by Chief Henry Clench, an Oneida of the Brant-
ford Reserve.
On the silver trowel used on the occasion was
enf^raved : '* Presented to the chiefs of the Six Nation
Indians on the occasion of the laying of the corner-
stone of the Brant Monument, Brantford, August
11th, 1886."
There was an interested spectator present in the
person of Chief Smoke Johnson, aged ninety-four
of
INDIAN HEROES.
IGl
years, who had seen, and conversed with Brant.
After the ceremony the aged chief spoke to the
large assemblage of two thousand persons. He said
" He had known Brant, and had heard much of his
exploits and valiancy, and adherence to the British
crown. At the tima of the Revolutionary War, when
the Mohawks were in New York State, they 'vero
enjoying many privileges, but the war broke out, find
Brant with his Indians fought the rebels. After a
long and continuous war the British surrendered
America.
"Brant's conduct in carefully guarding the wives
and children of British soldiers, and conducting them
to Niagara in safety had been universally rejoiced at.
Brant was famous as a warrior and faithful ally, and
the whole country felt that such a memorial should
be erected.
"Brant's faithfulness to the terms of the treaty
with the British was marked, and his example was
a fit one to follow."
Under the corner-stone, among other things, were
placed a copy of the grants of land made by "rver-
nor Haldimand, dated October 25, 1784 ; a copy of
deed confirming the grant signed by Governor Simcoe,
dated January 14, 1793 ; a report of the vi it of Lord
DufFerin to the Six Nation Indian Reseive, August 25,
1874, and a copy of the report of Superintendent
General of Indians for 1885. There were also four
strings of wampum, the interpretation of which was
enclosed in the jar containing them. An abridged in-
terpretation of these has been furnished by Dr. Peter
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THE INDIANS.
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Jones in a paper entitled by him, The Indian, and is
as follows: ..i
"First string. — Black and white, represents death
with grief and mourning; the white indicating removal
of sorrow, restoring the light of day with joy.
"Second string. — Addressed to the Mohawks, and
being white, is in continuation of the white in the
first string, removing all sorrow.
"Third string. — White. Addressed to the chiefs
who, having been in darkness, in consequence of their
great loss, are now restored to a sense of duty, while
having been to the grave of the departed, where all
is, and will be, well.
"Fourth string. — White. Addressed to the chiefs,
conveying to man a son, new light and sunshine, that
they may 'forget sorrow, and do their duty.'"
On October 13, of the same year, the monument
was unveiled by twelve Indian chiefs in the presence
of the Lieutenant-Governor, Mayor of the City of
Brantford, and a vast concourse of Indians and white
people. The centre of the monument is a handsome
figure of Brant, nine feet high. The pedestal is of
Cornish gray granite, and on either side of it are
groups of three chiefs of the Mohawk, Tuscarora,
Oneida, Seneca, Onondaga and Cayuga tribes. In-
dian scenes of the camp and battle-field, and a beau-
tiful trophy of war and the chase are accurately
depicted on the front and lower base of the pedestal.
The British Government gave the cannon used in
casting the bronzes, and the cost of the work was six-
teen thousand dollars. This is the first monument
INDIAN HEROES.
1G3
erected to perpetuate the memory of an Indian in
the Dominion.
We cannot but admire the loyalty and heroism of
Thayendanagea, though many of the bloody contests in
which he was engaged send a pang to our hearts.
Those terrible years of colonial warfare were marked
by cruel custom, when red and white alike scalped
each other, and sold the scalps to their respective
governments. i
The noble Mohawk was a sagacious leader, heroic
in the hour of danger, kind to his friends, considerate
to his enemies, but swift and terrible to avenge when
thoroughly aroused. His name shall live as the
Indian Loyalist of Canada, hated by his foes, and
admired and loved by his friends.
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INDIAN TRADITIONS.
LEGENDS OF THE RED MEN.
HE camp iires are burning brightly, and
the aged men are sitting in the lodges
smoking, peacefully, long pipes, as one
of their number is discoursing pleas-
antly about the strange things that
happened in the distant past. The stories are fascinat-
ing, and though in many instances crude, they reveal
a wealth of imagination, and strength of intellect that
point to a period of culture, and years of education.
The tales told in the lodges of the Canadian North-
West are similar in many things to the stories of
Hindu mythology related by Max Miiller. Amongst
the tribes there are local legends which are associated
with rocks, trees, landslides, peculiarly looking stones
or mounds, and rivers. The North-West teems with
wonderful legends of spirits that have performed some
mighty deeds, and although many of these arc being
lost, or are rapidly changing their form, there are
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THE INDIANS.
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very many worthy of preservation. There are myths
ot* creation, the Hood, and many other Biblical stories
told from day to day in the lodj^es of the west. There
is the story of Napioa — the Old Man — and the crea-
tion of the world, the origin of rivers and mountains,
the solar myth of Ktltoyis amongst the Blackfeet.
The Crco Indians, in their pagan state, pray to the
great EvillSpirit. They say that the Good and Great
Spirit is kind, and will not hurt them, they do not
need to pray to Him ; but the great Evil Spirit will
seek to inflict injuries upon them, therefore they pray
to him and make their sacrifices to cau£ ; him to look
kindly upon them, and to restrain his wrath. The
creation story is the same amongst the Crees, Black-
feet and Ojibways. The differences are slight indeed,
the story is substantially the same. The Pottowatta-
mies relate this story in the same way.
There was a secondary creator, under the Great
Spirit, called Michabo amongst the Algonquins, Napioa
amongst the Blackfeet, Nanaboozho amongst the
Pottowattamies, and Glooskap amongst the Micmacs.
This personage was good and bad, full of virtue and
all kinds of trickery. On the vast expanse of waters
which had been formed bv the chief Creator, this
secondary creator was sitting on a log or canoe
accompanied by a woman. The two persons w^ere
surrounded by all kinds of animals, and a discussion
was held as to the matter that must underlie the
water. Four animals were sent down to find out this
substance, three of whom failed ; the last, the muskrat,
returned with some mud in his forepaw. This the
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LEGENDS OF THE UED MEN.
167
woman scraped off, and began to work around in her
hands. It rapidly grew, and then was placed in the
water, where it continued to increase in size. The
wolf began to be troublesome, and the woman becom-
ing angry with him, scolded him, and finally threw
him upon the island. He ran around the outside,
making in the plastic soil indentations with his paws,
and causing the shores of the rivers to be harder than
any other soil. Herbs and trees began to grow, and a
small shrub planted by the woman grew until it
reached the sky. Overhead there was seen a beauti-
ful object which fascinated the dwellers on the island.
The woman sent the man up the tree to find out
what it was. It looked like an old woman, and he
caught it with a snare. The woman was angry, and
several animals were asked to go up. The racoon
went up, but the beat was so great that he was
scorched and fell down. The mole ascended, and
when the heat increased burrowed and cut the snare,
allowing the sun to go on his course, but in doing so,
had his nose scorched.
There are legends directing the mind to the origin
of the Indian, the fall of man, the Garden of Eden,
the flood, a confusion of tongues, the rainbow, the
coming of a culture-hero, or Saviour, and the advent
of a white race. Amongst the Ojibways, there is the
symbol of the Cross in some of the flint arrow-heads ;
and the Crees and Blackfeet have the same symbol on
the medicine pole at the Sun-dance. Having seen it as-
serted that this symbol, amongst ,the Indians, was post-
Christian, I made special inquiries, and found that
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168
THE INDIANS.
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these symbols were in use amongst the red men of our
Canadian North-West before the advent of the white
man amongst them.
There is amongst the tribes of the Blaekfoot con-
federacy a beautiful solar myth, similar to the Iroc^uois
myth of loskeha and Tawiscara, and the Athabascan
myth of the Two Brothers. This is the fascinating
story of
KUTOYIS.
There was an old man who had three daughters and
one son-in-law. This young man had not any dis-
tinguishing name, but, for the sake of convenience, we
will call him the Bad Brother. This Bad Brother
compelled the old man to hunt the buffalo, and keep
the family well supplied with meat, wood and water.
He would not work himself, but kept the old man
toiling hard, and yet he was always poor, and his
heart was filled with sorrow.
When meat was brought to the lodge by the old
man, the Bad Brother took it all away, and grumbled
because there was not more, not allowing enough for
his aged parent to eat.
As the old man's wife was cooking meat one day,
she picked up off the floor of the lodge a clot of blood,
and threw it into the pot. When it began to boil
Kutoyis was formed from the clot of blood. He
sprang out of the pot a full-grown young man.
Kutoyis came one day to the door of the lodge where
his father was, and heard him groaning bitterly.
Inquiring the cause of his grief, he told Kutoyis the
sorrowful tale of the harsh treatment he was receivinjr
LEGENDS OF THE RED MEN.
169
at the hands of his son-in-law. He told his father to
|[^rieve no longer, that he would procure for him abun-
dance of game, and all things necessary for his suste-
nance and happiness. The father and son then went
out together to hunt. They saw a fine, fat buffalo cow,
and were going to kill it, when Kutoyis said, that now
he would find abundance of food. As they were pro-
ceeding in company, they heard the Bad Brother
scolding, and Kutoyis told his father that if his
brother-in-law said he would kill him, to answer him
in the same manner. Kutoyis hid himself as the Bad
Brother came up, threatening the old man. The father
said to him, that he had better not talk in that way, or
he would kill him. The Bad Brother ran after the old
man and tried to kill him, but he kept out of his way.
Whilst thus engaged, Kutoyis sprang up, drew his
bow, and shot his brother-in-law, killing him. Peace
and plenty then flowed into the old man's lodge, and
Kutoyis employed all his time in driving the evil out
of the world, and in striving to unite the people and
make them happy. The fathers and mothers in bhe
Blackfoot, Blood and Piegan camps told this story to
their children to hush them to sleep. Here is a nature-
myth found amongst the Indian tribes of America.
Dr. Brinton, in his Myths of the New World, has
fully illustrated and interpreted these myths. The
son-in-law, the Bad Brother, represents the darkness,
storm or night, which brings sorrow to men's hearts,
and deprives them of good crops, bringing poverty in
his train, and threatening to kill them. Kutoyis
represents the dawn, morning or sunshine. When the
i|. ^i-
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THE INDIANS.
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dawn or sunshine comes, there is a contention between
the darkness and the dawn, between the sunshine and
the storm, and the dawn or sunshine defeats, slays the
darkness or storm, and peace comes to men. Then are
there abundant crops, joy in men's hearts, and gladness
reigns over all the earth. Beautiful, indeed, was this
method of teaching by the Indian mothers, and happy
were the hearts that fully grasped the full import of
these tales.
TRADITIONS OF THE WHITE MAN'S SUPERIORITY.
' The Seminole Indians say that when the Great
Spirit made the earth, he created three men of fair
complexion, whom he took to a small lake and bade
them jump in. One immediately obeyed the command,
and came forth from the water fairer than before.
The second hesitated, and did not jump in until the
water became muddled, by which he became copper-
colored ; and the third, having waited until the water
was black, had his complexion changed to a deep black
color. The Great Spirit then placed three sealed
packages before them, and desiring to make compen-
sation to each, gave the black man first choice. He
took up each package separately and tested their
weight, judging that the heaviest package was the
most valuable, he chose that ; the copper-colored man
chose the next, and the lightest fell to the lot of the
white man. Upon being opened, the first contained
spades, hoes and other implements of manual toil ; the
second had fishing tackle and weapons for hunting
and war ; the third revealed pens, ink and paper.
LEGENDS OF THE RED MEN.
171
Thus the white man had the means of mental
improvement, which gave him the superiority over the
ancestors of the other races of'men.
The Ottawas relate a tradition of the unity of the
red race and the final dispersion into tribes. In the
beginning the tribes were the same people. There
arose a dispute among their ancestors about the foot
of a bear, which it was found impossible for them to
settle. They finally agreed to separate, and they went
their different ways, until in the course of time dif-
ferent tribes were found, speaking other languages
and being named after the children of the ancestors
of the red race.
The powerful Dakotas relate a wonderful tradition
of the white man's influence over their confederacy.
Many years ago the Dakotas were a rich and powerful
people. They had abundance of horses, their lodges
were numerous, their hunting ground very extensive,
their women beautiful and accomplished, the warriors
were honest and brave, and the people lived to a good
old age. They were feared and respected by all the
other tribes. Their counsels were sought on all impor-
tant matters, and when the decision was given none
dared to disregard it. As the people were strong,
there was seldom any war, and they rapidly increased
in numbers. One day there was found on the prairie
a stranger, whose body was white, his hair and eyes
of a brown color. He was brouijht to the villacfe of
the Dakotas, but they found that he spoke a strange
language, and they could not understand each other.
He carried an iron bow without any strino-, and his
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172
THE INDIANS.
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arrows were small, heavy and round. When ho tired
it oft' the people became frightened at the noise and fell
to the ground. He could shoot very straight and at a
long distance, and easily pierced the strongest buft'alo
shields of the \v arriors. Many of the people reverenced
the white man, and thought he had been sent to aid
the Dakotas against their enemies and to make them
invincible, but others thought that he stole the thunder
of the Great Spirit, and if he was allowed to remain,
great calamities would fall upon them. A consultation
was, therefore, decided upon, to know what to do with
the white man and his iron bow. The council re-
mained in consultation a day and a night. The white
man was invited, his weapon was examined by the
boldest warriors, he was ordered to prepare it ready to
fire, but not to tire it, and then the chiefs closely
watched the operation. They saw that the iron was a
hollow tube, in which he placed some shining black
sand and a small round arrow, which he pressed hard
with a long rod ; that he put some of this black sand
on the top of the tube, near a piece of black stone, and
when he touched a small piece of iron under the tube,
fire and smoke came out of it. No one could see the
little arrow come out of the tube, but they said that it
struck a tree before they saw the smoke and fire. It
was decided that he should be allowed to remain. A
lodge was given to him. He married one of the
women, and soon learned to speak the language.
The time came for the Indians to go out and hunt
the buffalo, and then the white man went with the
tribe to help get in the winter's meat. The buffalo
M.l
LEGENDS OF THE RED MEN.
173
roamed the prairie in large herds. When the white
man fired his iron bow he killed the buffalo with one
shot, and at twice the distance that the best warrior
could shoot. Sometimes it took a dozen arrows to kill
one buffalo, but the white man was strong, and in two
days sufficient meat had been obtained for the whole
winter's supply. Then many of those who hated the
white man believed that the Great Spirit had sent him
to help the Dakotas. The following hunting season
advance parties were sent out to learn where the buf-
falo were, but they soon returned with the sad intelli-
gence that none were to be found. They were scoffed
at for their laziness, and others were dispatched to
search, but they also brought back the same news.
Consternation now filled the hearts of the people, and
they concluded that the white man's iron bow had
driven the buffalo away.
The council was called, the warriors and women out-
side uttered great lamentations, and it was decided that
the Great Spirit was angry because his thunder had
been stolen. Nothing but the blood of the white man
could atone for the crime which the tribe had com-
mitted in eating the meat killed by the white man.
The white man sat in his lodge, from which he was
speedily summoned by the cries of the warriors. As
he went to the door, several arrows were fired at him ;
his Indian wife ran between him and the warriors, and
fell dead at his feet, pierced with many arrows. The
white man grasped his iron bow and killed one of the
medicine men, then picking up his wife went toward
the river. The Indians following him were urged by
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THE INDIANS.
tlio chief to kill liiin, but none oboyetl. Tho white
man cursed the people for killing hi.s wife, and told
them that the Great Spirit would destroy the tribe, that
disease would come upon them and cause them rapidly
to decrease, that their glory would decline, that white
men would come in large numbers, driving away their
game and devastating their hunting grounds, and that,
from being a great people, they would lose their cour-
age and become very few. Tho chief becoming angry,
bent his bow to shoot, but the iron bow killed him,
without uttering a single groan. As the white man
ran toward the river, bearing the body of his wife,
several arrows pierced his flesh, but he heeded them
not. Down the river bank he sped, out into the water,
jumping from stone to stone, until he stood at a wide
gorge over the falls of the river. Turning round upon
the angry crowd of Dakotas he repeated his prediction
of their coming fate, and told them that he and his
wife should return to them again when the spirits of
the people were broken, and disease and death dwelt
in their camps. Then, he said, he should know them
when the curse had bitterly fallen upon the tribe.
Raising the body of his wife he threw it over the falls
and cast himself after it. A few struggles in the boil-
ing waters, and he was seen no more. Search was
made for the bodies, but they were never found.
Some time after this a party was sent out to search
for game, but found none. An old chief assembled
his band and went forth to obtain food, promising to
send word back if successful, but he never returned.
A second patty went forth to learn tidings of the
LEGENDS OF THE UED MEN.
175
first, and no tidings wore received from this. A third
party wore sent to inquire concerning the two bands,
but it returned without any intelligence of them. The
tribe lived along the rivers hunting and fishing and
contending with their enemies. The small-pox came
and many of the people died. The white men came
with their iron bows and killed many of the warriors.
Hunger and disease settled in the camps, and the
white man's curse had come. After a time the tribe
divided through quarrels, one part remaining and the
other going to the mountains. The two lost bands
were afterwards heard from. The first had gone to-
ward the mountains, and learned from a trbe of In-
dians that game was abundant across the mountains.
The journey was long, the snow deep, the women,
children and aged people tired and hungry. The
small band became a large tribe, speaking a different
dialect from that of their ancestors. The second party
went toward the mountains, but did not cross them.
They made their home on the Platte river, and as the
years sped on increased in numbers, and rapidly
changed their language. The four great bands of
the Dakotas felt the influence of the curse that had
fallen upon them, although they never beheld the
white man and his Dakota wife. The old men told
their sons that the white men were avenging the death
of the thunder-stealer, and hated the Sioux, but that
they should be friendly with them as they were pow-
erful, and could do much harm. The first band is
now known as the Brule Sioux, the second as the
Ogallalla Sioux, the third as the Santee Sioux, and
the last as the Yankton Sioux.
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176
THE INDIANS.
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MYTH OF THE PACIFIC AND LEGEND OF
QU'APPELLE.
There is a distinction to be made between the myths
and traditions of the Indians. The former are stories
representing natural phenomena, and were the means
employed by the parents for teaching their children
lessons relating to natural history. These do not,
therefore, represent the actual deeds that have been
performed.
The latter are stories representing actual historical
facts, and relate to deeds of warfare aud adventure
that have been done by members of the tribe. Many
things are added to these in the course of time, as they
are continually repeated in the lodges, and it is often-
times impossible for the true story to be obtained ;
besides, nukny dP the people have lost all traces of their
meaning^ Jand know them only as stories related to
tfhem by theiSP'ancestors. Many of these myths and
traditions are associated with peculiar things in nature,
as trees, flowers, land-slides, canyons, rapids, strange
formations of rocks, and mounds.
Upon the shores of the Pacific stands a solitary
rock, rising about seven feet out of the water, and
being little more than four feet in circumference. The
Indians told Paul Kane that this was all that was left
of a woman who had been thus transformed into this
shape by a whale. A long time ago a Nasquawaley
family lived near this spot ; the mother was a widow,
and had four sons, one by her first husband and three
by her second. The eldest son was a great medicine
man, yet the brothers treated him very harshly, never
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LEGENDS OF THE RED MEN.
177
giving him any share of their spoils in hunting and
fishing, although he was always very generous in
sharing his with them. At length he became tired of
their unkindness, and resolved to punish them ; so one
day he entered the lodge and told them that there was
a large seal at hand, but he did not inform them that
he had created it, and was therefore his favorite and
friend. They started with their spears to take it, and
having plunged these into its body, they found it im-
possible for them to draw them out, or to disengage
their hands. The seal swam oflf to sea, taking the
three brothers with them, and after having gone a
long distance they reached an island, and were then
able to free their hands from the spears. They hid
themselves amoiigst the bushes on the island, as they
thought they were in an enemy's country, and they
dreaded the anger of their foes. In a short time they
saw a small canoe, paddled by a diminutive man, come
near the island, who, after casting out a stone to
anchor his canoe, began to fish. He dived under the
water, and after remaining there a long time, came to
the surface with a very large fish, which he cast into
the canoe. He repeated this operation several times,
always counting the fish before he went under the
water. As the brothers were hungry, one of them
proposed to swim out and steal a fish, when the little
man was under the water, and quickly acting upon
this, he accomplished the feat. The little man, upon
discovering the theft, immediately drew in his anchor,
paddled to the island, and discovered the three brothers
in their place of concealment. Being very strong, he
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THE INDIANS.
soon bound thorn, cast theiu into liis canoo, and started
homo. Upon roacliinf? his village, the brothers saw
that the people were very small, and everything they
owned was in like proportion. They were thrown
bound into a lodge, and the council was called to con-
sult as to their fate. While the council was in session,
a largo fiock of birds resembling geese flew over the
camp and began attacking the people. These ^^irds
had the power of throwing quills, like porcupines, and
although the people fought bravely, they were com-
pletely overpowered, and sank insensible to the ground.
When the birds had gained their victory, they flew
away, and the brothers, having witnessed the conflict,
ran toward the people and began pulling out the
quills. No sooner was this done, than they became
strong again, and were as well as if nothing had hap-
pened. They were very grateful to the brothers, and
desired to know what they desired in compensation
for the help given. They asked to be allowed to return
to their own country, and the council was called to
decide upon the best mode of performing this project.
They concluded to employ the whale for this purpose,
and the three brothers were accordingly placed on the
back of the monster, who proceeded toward Nas-
quawley. They had gone about half the journey,
when the whale repented of his task, and thought
that, as he was a great animal spirit, he would change
them into porpoises, and let them swim home alone.
He transformed the three brothers into porpoises, and
that is the manner in which porpoises came into exist-
ence. As the brothers had attacked the seal, the
LEGENDS OF THE RED MEN.
179
lange
lalone.
and
lexist-
ll, the
porpoises and seals are continually at war with each
other.
The mother was greaUy distressed at the sudden
disappearance of her sons, and stood for days weeping
on the beach, waiting for their return. The whale
happened to pass by, and taking pity upon her dis-
tress, changed her into the stone that now stands upon
the Pacific coast.
The tribes of the North-West have many beautiful
legends, and one of them is the " Legend of Qu'Ap-
pelle." An Indian brave was on his way to claim a
dusky maiden for his bride. While on his journey in
his canoe, as he passed a small wood in the darkness
of the night, he heard a voice repeat his name ; a
strange fear came over his spirit, and he cried out in
answer to the voice, " Who calls ? " Again he heard
the voice repeat his name, and he recognized the sound
as that of her who was soon to be his bride. He asked
again, " Who calls ? " but no sound came to drive away
his fears. Sad and lonely he pursued his journey
toward the home of his love. At early sunrise he
drew up his canoe, and went toward the lodges of his
friends. As he neared the camp, he saw a number of
people around the door of the lodge where dwelt the
dusky maiden. The death-songs fell upon his ear,
and then he knew that she had gone to the Island of
the Blest. He asked the time and circumstances of
her death, and they told him that on the preceding
evening she twice repeated her lover's name, and then
her spirit fled. His mind went back to the voice in
the woods ; silently he departed, re-entered his canoe,
and was seen no more.
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THE INDIANS.
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THE WHITE STONE CANOE.
Amonjrst all the legends of the Indians there is
not one that surpasses in sympathetic beauty the
legend of the Ottawas, called the White Stone Cance.
This legend has been made the subject of a beautiful
poem by James D. Edgar, M.P., and is well worth the
study of all interested in the sons of the forest.
Abeka, an Indian chief, loses his wife by death, and,
consequently, becomes very dejected in spirit. His
Wabose has gone "To the Island of the Blessed, to the
land of Ghosts and Shadows," and he, weary and dis-
consolate, wanders through the forests until the powers
of the spiritual world throw their influence around
him,. and he is impelled to go southward in search of
his lost Wabose. Fastening his snowshoes upon his
feet, he starts upon his journey, travelling swiftly over
the snowdrifts that lie in his path, until the sunshine
melts the snows, the birds six,j cheerily among the
branches, and the blossoms burst forth in the south
wind. Abeka reaches the home of Pawgok, the dread-
ful, who is kind to him as a traveller to the land
beyond. At last he reaches the lake dividing the
Northland from the land of Souls and Shadows. By
the side of this charming lake he finds
*' A canoe of dazzling whiteness
Fashioned out of purest white stone,"
into which he enters, and sets forth to seek his lost
Wabose. Soon beside him he sees another white stone
canoe, in which is his lost wife. Together they row
toward the Islands of the Blest, and though the billows
ill
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LEGENDS OF THE RED MEN.
181
lost
stone
row
lows
rise high, they never reach the two stone canoes. Upon
the same lake are other rowers seeking the Blessed
Land, but they sink in its waters, and their corpses
strew the shore. Groups of little children paddle gen-
tly across the lake, and reach the shore in safety.
After passing through many dangers, and witnessing
many strange scenes, Abeka, who has filled the wig-
wams of the aged with venison and corn, and been a
true friend to ell his tribe, reached the shore in peace.
The lovers are reunited for a short time in heavenly
blessedness, until a voice comes to him telling him
that he must return to his people, that his work is not
yet accomplished, and that when his work is done ho
shall return to find his lost Wabose, as
** Young and fair as when I called her
From the land of Snows and Forests."
When Abeka returns, his people doubt the truthful-
ness of his storv, and think that his mind has been
ogitatod by his fastings and vigils, yet they are deeply
impressed with his earnestness and noble life. He lives
a righteous life, and teaches his tribe to act nobly and
live justly, that they may Anally reach the Island of
the Blest in one of the white stone canoes.
INDIAN TRADITIONS.
The mythological and traditional lore of the native
races is of sufficient interest to attract the attention of
readers in general, and no traditions possess greater
attraction than those of the red race on the American
continent.
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THE INDIANS.
The Pottowattamies speak of one of the highest
mountain peaks at Thunder Bay as the dwelling-place
of the thunder, and that at one time there was seen
the thunder's nest containing the young thunders.
They said that a party of Indians found a nest of
young thunders in the vicinity of the Rocky Mountains,
in which were two young thunders. Some of the
Indians touched their eyes with the point of their
arrows, and these were shivered in their hands as if
they had been struck with lightning.
Tlw^ beautiful flower known in the J^o'^t'iern States
as ti;e Chorokec Rose, is said to hav^ . eceived its name
fron^ the fact that a Seminole Indian chief having
been taken prisoner by the Cherokees, was condemned
to be tortured, but having fallen seriously ill, the
operation had to be put off until he was restored to
health. As he lay in the cabin of the Cherokee war-
rior, the daughter of the latter, acting as his nurse, fell
in love with him, and desired to save his life. She
urged him to flee from the scene of danger, but he
refused unless she accompanied him on his journey.
Together they fled, but she had not gone far when her
heart went back toward her old home. She asked to
be allowed to return, that she might take with her
some memento of her home and i'rlenis. She retraced
her footsteps, and from the blooming rosos which
clustered around her father's house she plucked a
sprig which she carried through, her wilderness jour-
ney, and Anally planted beside her home in the land
of the Seminoles.
The loneliness of Saratoga Lake impressed deeply
LEGENDS OF THE RED MEN.
183
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the hearts of the brave Mohawks. They believed
that its stillness was sacred to the Great Spirit, and
should a sound be uttered by a human voice in cross-
ing its waters the canoe would instantly sink. It is
said that the wife of one of the early settlers was
crossing the lake in a canoe manned by several In-
dians, who warned her before embarking of the
dangers of the journey, and earnestly they sought to
impress her with the importance of sacredly holding
her peace. As they neared the centre of the lake she
became anxious to convince the Indians of the falsity
of their superstition, and uttered a loud shriek. The
countenance of the red men fell, and a deep gloom
settled upon them, but after a short pause they re-
doubled their efforts, and soon reached the shore in
safety. As the woman stepped ashore she rallied the
chief for his superstitious fears, but the noble Mo-
hawk scornfully replied, " The Great Spirit is merciful,
He knows that a white woman cannot hold hor
tongue
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LEGENDS OF THE HYDAHS AND OTTAWAS.
There is a beautiful spring that flows continually
from the face of a dry, burning rock, near Skidegate,
Queen Charlotte Island, concerning which the Hydah
Indians say, that many years ago an infant chief,
bound to a slightly hollow cedar board, was carried by
his mother some distance from their home, and laid
down on the beach while she went to gather berries.
Although she was absent but a short time, the tide
rose and carried the board anc its burden out into the
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LEGENDS OP THE RED MEN.
185
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channel. His parents went in a boat to search for
him, but were unsuccessful. The little bark was car-
ried close to the shore, near this rock, and when the
tide receded was left on the dry beach. The infant
chief soon became thirsty, and began to cry for water.
A raven flying past was attracted by his peculiar cries,
and understanding his wants, it flew to the rock,
struck it with its beak, from which flowed into the
child's mouth a stream of pure water. As the tide
rose it floated the cedar board, which was carried by
a gentle breeze to the home of the child's parents. In
the course of years he lived to become a great and
powerful chief. i
The Ottawas have a strange legend concerning the
flood. A celebrated demigod named Nanaboozho, who
possessed miraculous powers, dwelt for a time among
men. During his residence among men, he at one time
fixed his winter quarters near a lake, in which dwelt
malignant monsters. He told his favorite son Wolf,
not to go upon the ice when out on hunting expedi-
tions, but always to return by land, lest these mon-
sters should attack him. For some time Wolf fol-
lowed the instruction of his parent, but one evening
as he was returning home very late, being tired and
hungry, he came to the margin of the lake, opposite
his father's camp, and ventured to cross upon the ice.
He had gone about half-way across the lake, when
strange, rumbling noises were heard from the depths,
the ice began to rise and Wolf became terribly afraid.
He made for the shore with all possible speed, but the
ice broke and he was precipitated into the waters,
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THE INDIANS.
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where he soon perished. The father was deeply en-
raged at the loss of his favorite son, and vowed ven-
gence upon the monsters of the deep. He determined
to watch for a favorable opportunity in the summer,
when the monsters would leave the waters and seek
repose upon the sandy bea?h. When the snow and
ice had disappeared, he took his bow and arrows and
went to the lake to execute his project. Lest he
should be detected, he transformed himself into an old
scorched pine tree, and selected a convenient spot
upon the sandy beach. About noon the monsters
issued forth, and laid themselves down gently on the
shore where, not being accustomed to the sun's rays
they were soon overcome by a deep sleep. The father
now took deliberate aim with his bow and flint-pointed
arrows, and severely wounded one of the water deities.
Aroused suddenly from their sleep, they were terribly
enraged, and immediately plunged into the water,
which they agitated until it arose, overflowed the
banks, carrying destruction everywhere in its course.
Nanaboozho took refuge on one of the highest moun-
tain peaks, but that was soon submerged, and he was
compelled to betake himself to a pine log, which he
caught fXTi it was floating past, and there he remained,
tossed to and fro by the angry elements, until the
rage of the water deities was spent. After the storm
had subsided, he revolved several schemes in his mind
as to the recovery of the lost world. While deeply
meditating upon these plans he saw a muskrat sitting
upon his log canoe, and ht commanded the animal to
dive down and bring up a piece of m.ud from the bot-
LEGENDS OF THE RED MEN.
187
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torn. In obedience to this command the muskrat
plunged to the bottom, where it remained a long time,
and then arose to the surface apparently dead. The
demigod took it up, examined it, and found a lump of
clay under one of the shoulders. This he pressed be-
tween his hands until it became thin, and then laid it
gently on the surface of the water. In a few days it
became a large island, which grew until the earth
assumed its present dimensions. Largo imbers of
men and animals soon peopled the new world, the
vegetation was luxuriant, and there was abundance of
all things necessary for man and beast. At first the
earth was flat, but there came out of the waters a very
large animal that began to paw the plastic soil, mak-
ing deep indentations, which produced the mountains,
valleys and river courses. The demigod was of
gigantic stature, and had a very gentle disposition.
For some time after the flood he dwelt among the
people who inhabited the new world, instructing them
in all things relating to their welfare, and then finally
told them that he was going to leave them, and would
make his abode in the north. He said that he felt a
deep interest in the new world and its people, and
though absent from them, -wv^uld watch constantly
over them. He told them he would kindle large fires
at times to remind them of his watchful care, and these
would be seen by them. The northern lights are the
reflection of the great fires kindled by Nanaboozho,
according to the promise he left to his people, -i
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CHAPTER V.
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THE LAND OF THE RED MEN.
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THE CANADIAN WONDERLAND.
HE National Park ! The Fairyland of
the Rockies ! The Wonderland of the
West ! Bright with anticipation, we
boarded the train at Calgary, at one
o'clock in the morning, and onward
sped toward the grim sentinels of the continent. A
run of eighty miles brought us under the shadow of
Cascade Mountain, rearing its head amid the clouds,
four thousand five hundred feet high.
The wind whistled in our ears as we entered the
"bus" for the Sanatorium. But though shivering
from the cold of a raw October morning, our hearts
were light, for we were nigh to the beauties of nature
so vividly pictured in our imaginations.
Strengthened by a few hours of "Tired nature's
sweet restorer, balmy sleep," we hastened to gaze upon
the strange freaks of that wonderland, something we
so ignorantly, yet aptly, term nature.
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THE INDIANS.
Where shall we go first ? We must see the falls !
the beautiful Spray river! the fairy cave! Which
shall it be : A swim in the fantastic basin ? A bath
in the hot springs ? So many things to see and yet so
difficult to make up our minds. To end our contro-
versy, we began our sight-seeing with a visit to the
magnificent hotel in course of erection by the authori-
ties of the Canadian Pacific Railway.
Along a good road, cut out of the heart of the forest,
we travelled until there rose in front of us, half a mile
distant from the Sanatorium, the object of our search.
A beautiful, cone-shaped hill has been selected as the
site for the structure, and with indomitable perse-
verance and energy the top has been literally sliced
of!, to secure a level and solid foundation. Perched
on this lofty eminence, amid the avenue of the moun-
tain pines, the grand array of snow-capped peaks, and
within sight and sound of the rushing waters of the
Bow and Spray rivers, is this beautiful building. The
exterior is very picturesque. It is a three-storied
edifice of Swiss design, having basement and towers.
The precipitous sides of the hill are covered with lat-
tice work, which adds to the attractions of the whole.
The windows are decorated with cedar shingles, shin-
ing in their coat of oil. Standing on the balconies of
each story, we looked with admiration upon the vast
sea of giant trees, the mountains, valleys and rivers.
It was a scene imprinted upon the mind, with an in-
delible impressiveness that generated an enthusiastic
rapture, akin to the inspiration of the artist and poet,
begotten in the home of genius, Ascending from story
THE LAND OP THE RED MEN.
191
to story, until you reach the top, you can look down
over the balustrades upon the audience chamber, and
there, in imagination, the pleasure-seekers of the Old
and New Worlds flit before you, and the merry sounds
of sweet converse fall upon your ears. Flitting to and
fro, along the corridors, in and out of two hundred and
thirty rooms, gazing upon the ornamented walls,
where the artist has displayed his skill, we were again
in the home of our childhood, where wealth and beauty
were in abundance, but a passing glance through one
of the windows revealed the grandeur and glory of
the mountain-land, and our vision of the anxiety and
haste of commercial life was at an end. It is needless
to say more. Would you enjoy a feast for the intellect,
and carry with you an influence for good as an attend^
ant angel through life, then " Go West."
It is getting late, and we must return to stop the
cravings of this weak mortality of ours. A short rest,
and we are on our way toward the basin. Three-
quarters of a mile over a beautiful road, resembling
the avenue of an old English park, and we stand at
the Basin Lodge, where, on presenting our ticket, we
are admitted to all " the rights and privileges " of this
bath-tub of nature. It is a circular basin of warm
water^ about forty feet in diameter, and from five to
ten feet in depth. The spring of warm water rises in
the centre, and is sufficiently strong to eject a thick
pole thrust into the cavity. Search your vocabulary
for words appropriate to express your appreciation of
a swim in the basin, and you will utterly fail. " De-
licious " is a faint term to use after having spent from
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192
THE INDIANS.
twenty minutes to an hour in these waters. I am
afraid we should be strongly tempted to follow the
effeminate Romans, who spent their days in the ener-
vating baths of the Imperial City. There came to us
an infusion of new life, buoyancy of spirit, strength
and clearness of intellect, and an excessively rapid
growth of physical appetite that was humiliating to us
when boarding at a hotel.
" Onward and upward " was our motto. So, after
hastily dressing ourselves, we scrambled over the rocks
above the basin, and observing an opening in the
mountain-side we thrust in our heads, when an excla-
mation of wonder fell from our lips, for here, out of
the bowels of the earth, hot air was issuing, that by
the wonderful association of ideas reminded us of cer-
tain theological speculations of former days.
Only a few yards distant and we stood over the
opening of the Fairy Cave. This hole in the mountain
is about three feet in diameter, has a fence around it,
is from twenty to thirty feet in depth, and is strikingly
suggestive, from its peculiar shape, of an extinct vol-
cano. The terrible illustrations in Dante's Inferno
were vividly present to our imaginations as we stood
and looked into this eerie home of the Indian gods.
For some time after the discovery of this cave a ladder
was used to gain an entrance to bathe in its waters,
and one lady was courageous enough to descend with
her babe in her arms. A tunnel has been made
through the mountain into the bathing-place, and at
the entrance stands the rustic Cave Lodge. The tun-
nel is lighted by means of a lamp, and the passage
•t ' '■'
THE LAND OF THE BED MEN.
193
ensures safety and comfort, as it is floored with boards
and guarded by a railing on either side. A flight of
steps leads up to the cave, which is about twenty feet
in diameter, from four to five feet in depth, and has a
planked walk around it. The warm water rises from
the spring in the middle of the cave basin, and issuing
from the rock is a small stream of cold water, which
graduates the temperature and keeps the water cooler
than that in the basin. Sitting in the cave, weird fan-
cies take possession of the brain, and the fairy tales of
childhood seem to become a living reality. The in-
terior is circular-shaped, with stalactitical formations.
Our time is short, and we must see the Hot Springs
before we bid adieu to the mountain scenes of the
west. Two miles up the mountain side, nestling
among the tall trees, are the Hot Springs and the
hotels, where reside the invalids who seek health from
the mineral waters of the springs. Vehicles leave the
Sanatorium daily for the springs, but we wish to enjoy
the walk and see the wayside treasures, so we set our
faces toward the higher lands and begin to climb. An
excellent road, hewn out of the rocks, and winding
around the forest-clad hills, leads to the heights of the
wonderland. The view at our feet is magnificent.
The large hotel, the immense forests, the reservoir, the
Spray and Bow rivers, the iron bridge, the beautiful
drives, the mountains and valleys, present a panoramic
scene never to be forgotten. Here and there along
the road, rippling streams of hot water flow from
crevices in the rocks. Over two of the springs log
buildings have been erected, which are no longer in
13
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194
THE INDIANS.
use by the owners, and are free to the public. Caves
and springs are numerous in this region, and pleasing
sensations await the traveller, who leaves the road to
seek for nature's revelations in the haunts of the
children of the wood. The mineral waters of the Hot
Springs flow out of the heart of the mountain, and are
conducted from a large iron cistern by mean of pipes
to the hotels, where bath-tubs and rooms are fitted up
to suit the convenience of the visitor. We looked into
the cistern, and the sides were thickly coated with
sulphur.
Entering the bath-house, we placed ourselves in the
hands of the kind attendant, who instructed us to
leave our jewelry in the outer room, as the steam
from the waters would discolor it. Ten minutes was
allowed for the first bath, and we prepared t > enjoy it.
Dipping the hand into the water, we shrank from
plunging in ; but slowly, inch by inch, we slid gently,
until the delicious consolations of a hot bath were ours.
There we lay until, all too soon, the attendant returned,
enshrouded us with blankets and left us, for ten min-
utes, to melt away with profuse perspiration. We
arose as men filled with new wine, and ere we left for
the haunts of civilization, visited the shower bath and
plunge bath rooms.
Many wonderful cures have been eflfected through
the curative properties of these waters. Several per-
sons we have known who, crippled with rheumatism,
have bathed at the springs, and in three weeks have
returned completely cured.
Our hasty visit is at an end. The return journey is
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THE LAND OF THE RED MEN.
195
taken by a "trail" through the forest, along new
roads, down by the falls and the iron bridge over the
rapidly flowing Spray, and we reach the hotel, tired
in body, but delighted with the additions made to
our knowledge of the wonderful possibilities of our
National Park.
A quiet chat with old friends, a hasty adieu, and we
leave for the realms of a lower civilization ; but the
new life, thoughts and impressions are ours, and often
in the future shall we live over again the experiences
of " One day at the National Park."
LANDMARKS.
In the eastern ranges of the Rocky Mountains rise,
in majestic grandeur, silent and sombre peaks, looking
down on their insignificant companions in disdain.
Yonder stands the Devil's Head, without a head any
longer, for the angry spirits in the mountains warring
with each other, threw the heavy mass down the
mountain side a few years ago. Southward rises the
square-topped peak of (Jhief Mountain, where the In-
dians say the winds and thunder come from, and the
foolhardy Indian who dares to sleep there will never
wake again. One of the Blood Indian chiefs having
learned many of the white man's ways, spent a night
on the top of the mountain ; but the Indians, instead
of feeling afraid, only laughed at his folly, and said
that he was already part of an Indian and part of a
white man, and, therefore, the mountain gods would
not condescend to punish him.
The pictured rocks on the Missouri river, the In-
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THE INDIANS.
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dians say, wero made by the spirits, as they are too
high for any mortal to reach.
Southward from Macleod and Lethbridge lies the
wonderful writing stone, of which the Indians stand in
fear. Some of them have told me that were they to
gaze upon this writing made by the gods, they would
in the near future surely die. They have related to
me instances of Indians who have been slain in battle,
through looking upon the writing of the gods.
In the early spring the prairies and foothills in the
vicinity of the Rocky Mountains are covered with
flowers of every hue. I have known, within one hun-
dred yards, as many varieties of flowers. Two years
ago a Western botanist collected in one summer, within
four miles of Macleod, about a hundred kinds of grasses
and flowers, which included some new varieties.
Some years ago, when travelling from Ghost river
to the Red Deer river by way of the Lone Pine, with
some friends, we came to a dead forest. A few dead
trees were standing in the valley, strange relics of the
past, while all over lay huge trees that formerly lived
there, but had fallen to decay. "Was this a key to the
solution of the problem as to the destitute condition of
the prairies. Old residents in the North-West have
told me that they remembered the time when, in many
places, the timber grew plentifully, but ultimately
disappeared. In this fallen prairie forest, we had to
pass in and out among the huge trees with our horses,
and strange thoughts of departed glory passed through
my mind.
A few miles from New Oxley stands a natural fort
THE LAND OF THE RED MEN.
197
on the prairie. Not having any means of measuring
it I could not give the exact dimensions, but should
judge it to be about twenty feet in diameter. It is of
sandstone, rising up on the open prairie, has a footpath
and narrow, open doorway. It is of circular foi*mation,
and has walls three or four feet in height. There,
alone, it stands, an empty fortress, half-filled with sand
and shrubs, a silent emblem of war amid the peace and
desolation that reigns in all the region around.
In that Western country lie cairns of stones marking
the sites of famous Indian battles, where Cree and
Blackfoot and Sioux fought with pagan cruelty, and
carried away with savage delight the scalps of their
foes. Strangely shapsd stones daubed with clay, or
painted in gaudy colors, now streaked with rains and
winds, tell of heathen sacrifices and prayers made to
the prairie gods. Around them lie articles of various
kinds from the lodges of the red men. Circles of stones
on the prairie mark the places where the Indians
pitched their lodges, but soon the landmarks will have
passed from us, or the meaning of these things will be
lost. Shadows, all of them, of the races that dwelt on
the great plains of our Dominion, whose glory has
faded, and day of conquest is gone.
WESTERN AMERICANISMS.
In a new country, which possesses peculiar physical
features and local occupations, and where the inhabi-
tants of different countries are congregated, there
arises a definite and particular phraseology, instead of
the peculiarity of dialect noticed in the counties and
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198
THE INDIANS.
shires of tho Old World. The stranger 'u impressed
with the new modes of expression which, at first, sound
harsh to the ear, but many of them being very ap-
propriate, are soon accepted and used. Many of these
Western Americanisms are becoming slowly incorpor-
ated into the English language, and tend to express
clearly physical features and modes of life that belong
essentially to the west. Amongst these expressions
we have — coulee, a small valley ; canon or canyon, and
gulch, a deep ravine ; the forks of a road or river, the
junction; corral, an enclosure for horses or cattle;
shack or shanty, a temporary residence ; and lodge or
tepee, a tent of circular shape used by the Indians.
The Indian ponies are cayuses ; the stockmen and
cow-boys' leather overall-pants are chapps, his whip, a
quirt ; the braided rope, made of cow-hide, cariboo
skin or horse-hair, is a lariat, which, when he uses, is
said to be lariatting or roping, and if good at his busi-
ness he is called a good roper. A man who breaks in
or trains horses is a huccaro or hroncho-buster, and the
untrained horse is a broncho. There are four different
occupations in the country the men engage in, which
are called bull-whackers and mule-skinners, applied to
freighters who drive oxen or mules, broncho-busters
and cow-punchers. A collection of freight waggons
travelling under the guidance of a leader, is a waggon-
train, and is driven by the bull-whackers or mule-
skinners, who are superintended by the waggon-boss.
The work-oxen are bulls or stags.
The cow-boy's hat is a sombrero, which is a felt hat
of very fine texture, with a very broad brim. When
a calf has lost its mother, the orphan is called a mav-
THE LAND OP THE RED MEN.
199
rock, and becomes the property of the Stock Associa-
tion, when it is sold to defray the expenses of tho
annual round-up.
There are old trading-posts with significant terms,
Wlioop-Up, Stand-Otf, Slide-Out, and tho Robbers'
Roost. Personal names mean something in tho west,
when you hear Gum-Shoe Jack, Handsome Harry,
Tangle-Foot Ben, Rutabaga Bill, and Waggon-Box
Julia.
Some of the old timers feast occasionally on hard-
tack covered with dope — butter — and in their tea or
strong coffee they use the tin-cow — condensed milk.
Seldom do they sleep on goose-hair — feathers — pre-
ferring the waggon-box or prairie to the luxuries of
civilized life.
The language of every-day life is seasoned with
western phrases, sounding strangely to the pilgrim or
tenderfoot who wanders into the land of the Chinook
winds.
The westerner clinches an argument with "You
bet," or "You bet your life," when he has defeated
his opponent, he has corraled him, or should he
desire him to depart, it is in the expressive phrases,
"You git," and "I'll go for you." When the
sombre shades of poverty have entered his old
shack, he has, in the miner's phraseology, got dowi>
to bed-rock or hard-pan, and then he secures an
" outfit " to go elsewhere, but fortune smiles not upon
him, as his new found occupation does not " pan out."
The western sign-board of a hotel had the device " No
jawbone here," i.e., no credit given, and "Jawbone
played out."
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THE PR1.PEP.TY OF
SCARBORO
PUBLIC L13P^ARY,
Hunting: in the West,
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THE LAND OF THE RED MEN.
201
Going to see a dying man, his friends said to me,
" He will have to hand in his checks, and don't you
forget it," and after his death they said, " Didn't he
die game ? " The loafer in the towns or villages is a
"bummer" or a "rounder," who "bilks" his friends
and foes every chance he gets.
When anything is hidden it is "cached;" money is
"Otter skins," "velvet," and "dust," and when the
gambler is fortunate, he is " away up in the red."
The grumbler is " belly aching," when half drunk he
is " feeling lucky," if he is anxious to get some liquor,
he asks his " pardner," " Can't you dig up ? " and then
with his comrades they start out " painting the town
red." In the early days women were few, and the
dances in which men only engaged were called " stag-
dances."
Religion has not escaped the influence of western
life, for the "Sky-pilot" and "Gospel-grinder" dis-
pense "soul-grub" to the cow-boys and adventurous
settlers among the foot-hills of the Rocky Mountains,
where the buffalo roamed in thousands feeding upon
the " bunch grass," and have left the impress of their
presence in the trails and " buflalo-wallows " that the
traveller still may see on the prairies of the west.
THE IRON STONE.
In the museum of Victoria University there is de-
posited a large meteoric stone, weighing nearly four
hundred pounds. Oftentimes have I gazed upon it
with that feeling of awe that takes possession of the
soul when brought into contact with the wondrous
revelations of nature.
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THE INDIANS.
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The strange stories that I have listened to from the
lips of Indians in the land of the lodges, concerning
this stone have deepened my interest in its history.
It was found on a hill near Iron Creek, Alberta, and
from its existence there the stream derives its name.
It was claimed as belonging more especially to the
Crees, Blackfeet, and Sarcees, the Bloods and the Pie-
gans having only a slight interest in its ownership.
The natives say that for long ages it had lain there,
and the Iron stone, as they called it, possessed myste-
rious powers. Reverently the tribes repaired to it,
offering sacrifices and praying to it.
The supernatural power that dwelt in the stone,
they believed, was the cause of their inability to lift
it. Many of them had tried to raise it from its rest-
ing place, but all had failed. When told that the
white man had lifted it and taken it out of the
country, they held their hands to their mouths in
astonishment, and said, " The white men are strong."
When the Rev. George M. McDougall was living at
Victoria, Saskatchewan, he had the stone brought to
the mission house there, and afterwards sent it to
Winnipeg, and requested the Rev. Dr. George Young
to ship it to the Methodist Mission Rooms, Toronto.
Eventually, in accordance with the desire of Mr.
McDougall, it was sent to Victoria University and
placed in the museum, where it now lies. When the
Indians learned that their prairie idol had been re-
moved, they were filled with surprise and fear, and
the prophets and conjurers predicted the departure of
the buffalo, and serious calamities of various kinds to
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THE LAND OF THE RED MEN. 203
fall upon the tribes. The prediction failed entirely, as
the buffalo returned and the people had abundance.
Dr. Coleman, in the transactions of the Royal So-
ciety of Canada, says: "In outline,. this meteorite is
irregulary triangular and much broader than it is
thick. Its surface shows the usual rounded and pitted
appearance. It consists of solid metal, with scarcely
a trace of stony matter, and only a slight oxidation
of the surface.
The specific gravity of tho metal is 7,784. An
analysis gives the following results : —
Iron 91.33 per cent.
Nickel 8.83 "
Cobalt 0.49 "
Total 100.G5 "
The Indians in their lodges still speak of the sacri-
legious doings of the white men, in depriving them of
one of the haunts of the spirits, whose help they
sought in times of danger and to whom they prayed
for success in contending with their enemies. Science
and superstition wage war against each other, and the
evident conclusion in this matter is, that the red
man's idol must pass through the crucible, in order that
they may minister to the advancement of the nobler
civilization of the white race.
THE CHINOOK WINDS.
The Chinook winds are warm winds from the Pacific,
and have, doubtless, received their name from the
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THE INDIANS.
Chinook Indians, a tribe on the western coast, where,
also, there is in extensive use an intertribal form of
speech, called the Chinook jargon. The cause of this
singular phenomenon lies in the warm currents of air
flowing northward along the coast from the Gulf of
Mexico, passing at irregular intervals in large quan-
tities through the mountain passes, and in lesser quan-
tities over the crests of the mountains. In their course
eastward they lose their moisture in the form of rain
and snow, and as dry warm winds reach the plains on
the eastern slopes of the Bocky Mountains. They
blow throughout all the seasons of the year, but are
most susceptible in the winter, owing to the sudden
change in the temperature. Sometimes in force they
resemble a gale, driving the snow from the prairies
into the coulees, and again they come as a gentle
zephyr, causing such a sudden transition in tempera-
ture, as to melt the snow in two or three hours. The
Chinook Belt of the Alberta District is in width about
one hundred and twenty-five miles, extending from
Calgary to the International boundary line, not in-
cluding the stretch of country in Montana affected by
it. The influence of the rise in the temperature is felt
as far eastward as Swift Current.
I During a spell of cold weather the experienced ob-
server will notice a heavy mist gathering around the
base of Chief Mountain, and in a short time the change
will come. Oftentimes have I gone out when the
thermometer registered twenty and thirty degrees
below zero, not a breath of wind was stirring, and no
sign of a change was apparent, but suddenly I have
THE LAND OF THE BED MEN.
205
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heard the sound of the wind in the Kootenay Pass
resembling the rumbling noise made by a railroad
train at a distance, and in half-an-hour the snow
began to disappear rapidly, the ice in the river became
rotten, and in three or four days, although it had been
two feet thick, it was carried away, leaving the river
clear. There are striking differences of temperature
in these winds ; from the cold blizzard driving the
snow, and becoming dangerous for man or beast to
travel, to the almost imperceptible wind that causes
the water to flow down the creek for several days.
The first Chinook I experienced was in the winter of
1880, when the thermometer registered a change of
eighteen degrees in as many minutes, and the domestic
cattle that had remained in town during the short
period of cold weather went off alone to the prairie for
pasturage. Having spent a few days in Calgary
nearly every winter since coming to the country, I
was peculiarly impressed, after the railroad had reached
there, when a telegram arrived from Winnipeg stating
that the thermometer registered forty degrees below
zero, and there we were feeling quite comfortable in
summer clothing, and the fires in the houses all out,
save those used for cooking purposes. I have seen
men playing cricket and engaged in out-door occupa-
tions on Christmas and New Year's Days. Ploughing
has been done in January and potatoes planted in
March. Still, we cannot rely upon these precedents,
as the windo are irregular. One winter we had a
period of cold weather that lasted seven weeks, with
not more than four warm days during that time. Were
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THE INDIANS.
it not for these winds, the prospect of our country
being suitable for grazing purposes would be very
serious. I have been asked if these sudden chansfes
in temperature were not very injurious to the health
of the settlers, and invariably I have answered, " Not
to my knowledge." I have had one singular experi-
ence on this matter, which may be worth recording.
From the time when I buried the first person in the
Macleod new cemetery, every funeral at which I have
officiated or attended there has been when the cold
was over twenty degrees below zero.
Meteorological records kept by the settlers in differ-
ent sections of the country would prove a great help
to our interests, and be an important addition to
science. The data thus collected would assist scientific
students in solving the difficulties in connection with
this important subject.
FRONTIER RELIGION.
The doleful shade of the departing frontiersman
recall reminiscences of grief and joy. Miniature cities
are springing up on the open prairies, and these are
the signal for the spoken farewells of the pioneers of
our western land. Seven years ago I received a letter
from a Canadian banker, offering me a subscription
toward my mission premises, if I would invest in
land for him the sum of ten thousand dollars. I re-
plied by stating that he might purchase ten thousand
acres of land, and retain it for ten or twenty years
before any one would seek to occupy it.
Despite our magnificent distances I am agreeably
THE LAND OF THE UED MEN.
207
surprised to see the women of our country coming
among us, to purify by their presence the moral at-
mosphere, which becomes tainted when woman's influ-
ence is not near.
A parting word with our prairie heroes will not be
amiss.
The author of " A Summer in Prairie Land," had
gone north with his companions. Many days of sweet
communion had we spent with these partners in our
hopes and joys ; and now, lest despondency should
dwell in our hearts from isolation, we set to work with
a will to benefit the physical, mental and spiritual
natures of those among whom our lot was cast. A fron-
tiersman's reception was mine when on visiting the
gambling and billiard saloons in quest of hearers, I
was accosted by a Roman Catholic who, on holding
out his hand, said: " Give us your hand, parson! You
are the preacher for me." Desirous of gaining an in-
fluence over the stalwart prairie-rangers, I discarded
my broadcloth, as unsuitable to their tastes and also to
my rough work, and donning my riding-suit of buck-
skin, determined to overcome all difficulties in the
way of hardship and toil. The mud floor of the log
cabin was always a welcome spot whereon to lay my-
self down to rest, after a long ride over the prairie.
The stories rehearsed on the long winter nights, de-
scriptive of adventures on the prairie, hunting the
buffalo and fighting the Indians, were oftentimes thril-
ling, although not always agreeing with the narrator
in his slang comments and conclusions.
Oftentimes I found it beneficial to listen to the
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208
THE INDIANS.
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ideas entertained concerning religion. The religious
opinions expressed were suggestive and stimulating to
the mind, and enabled me to labor among this class of
men more intelligently, and, I trust, with a measure
of success.
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Away from the civilizing influences of noble woman-
hood, it is not to be wondered at that many tempta-
tions and difficulties beset my prairie friends. I found
them very liberal in supporting any good cause. The
last cent was often given to help the sick and suffer-
ing. Conversing with an occasional hearer as we rode
over the prairie, I listened for some time to a perfect
harangue against inconsistent Christians, which ended
THE LAND OF THE RED MEN.
/
209
in a declaration that religion was unreal. " Your
mother is not a hypocrite, is she ? " I asked, in reply.
" No, sir," said my friend; "if ever a good woman lives,
she is one, and one of the very best Methodists you ever
saw, you bet." Muscular Christianity is the delight of
these men. Your dyspeptic Christian will not gain
much favor or success on a frontier mission.
One evening I was accosted by a friend thus : " Mr.
McLean, if you will preach a sermon against our vices,
I will get you a congregation that will fill your
church." " Agreed. I shall do so on Sunday evening."
On Saturday evening, my friend came to me, and said :
" Preach us a sermon on our vices, but don't hit us too
hard." " A bargain is a bargain, my friend. Get me
the congregation, and you shall have the sermon." True
to his word, the church was packed full of all classes,
and I sought to declare the whole counsel of God.
I stood by the bedside of a man very ill with cancer,
and spake unto him of Christ and salvation. " Wait
till I'm better, and I'll argue with you," was the only
answer I got to my entreaties to seek salvation. A
Ptoman Catholic said : " I'm a Roman Catholic, but I
like to go to your church, and I'm willing to help you
when you need money." " Ise a Catholic," said an-
other, " but I likes all 'nominations. All 'nominations
the same to me." Conversing in the evening, some
friend desirous of going to rest, would express his
wish by saying, " Give us a prayer, parson." An In-
dian woman, going to live on the Missouri with her
husband, came to bid us good-bye. Putting a five
dollar bill in my wife's hand, she kissed her and
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210
THE INDIANS.
departed with sorrow in her heart. An old prairie
friend lay on his death-bed. Looking up at his com<
rades who surrounded his bed, he spake of his depar-
ture, but immortal hope there was none. The following
Sunday I preached to the friends. One of the fron-
tiersmen came to me, and said : " He was an old soldier.
Didn't he die brave ? " But a few days ago I sat con-
versing with a sick friend on religion. In answer to
my inquiries, he said : " I have not religion now, but
I can't seek it when I'm sick. I won't give the rem-
nant of my life to God, when He might have had the
best of it. I have lived a hard life. When I get
better I will think of religion, and talk with you
about it." Alas ! I was sent for next day to go and
bury him.
Commercial enterprise, mental culture, and moral
influence are drawing near, but as they advance, the
warm heart, clad in a very rough garb, is departing.
I am glad that it is so. Earnest toil has been mine
among these men during past years, and many of them
I learned to respect. Sin existed, but it was not pol-
ished immorality. Rough was their life and manners,
but they had affection. Though I cannot point to many
trophies won in this field for Christ, I can bow at the
throne of the Eternal One, and say, " My heart,
Lord, Thou knowest." It may be that in the great
future, when the straggling thousands who now dwell
in other lands are gathered home, some weather-beaten
traveller shall reach the haven of rest through the
tiny beacon-light held up here at the foot of God's
majestic hills. Our work is changing, but our hearts
THE LAND OF THE RED MEN.
211
remain the same. Patience, enthusiasm and purity we
are ever aspiring after. Pray for us and our work.
Sympathize with us in our toils. As you pray and
.sympathize, let us feel it out here by tangible proofs,
according as God hath shown you His love.
THE OLD-TIMER.
The civilizing influences of eastern life are driving
from us the adventurous and honest-hearted frontiers-
man. The " old-timer " is not as he was in the past.
In the days when the pale-faces were few, and the
Indian hunted in all the glory of savage life, the stal-
wart gold-seeker went out prospecting in the moun-
tains, or traded among the Indians. The gloom and
glory of civilized life had no charms for him. A red-
skinned Pocahontas presided in his buffalo-skin lodge,
and a Winchester rifle was his truest friend. Treach-
ery and theft were unknown to him, and he prided
himself on his sturdy independence. The peculiar
words embodied in western phraseology were his de-
light, and were exceedingly appropriate to the man
and his mode of life. No weary traveller was ever
turned away from his door. Nobly he entertained all,
without fee or reward. Winter's weary hours found
kindred spirits gathered together around the fire, who,
" Skilled in legendary lore,
The lingering hours beguiled."
A love of daring was his leading characteristic. A
few of these prairie heroes are still among us, re-
minding us of the joys and sorrows of mountain soli-
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THE INDIANS.
tude. The abrupt speech is but the expression of an
honest heart, and the rough exterior enshrouds a true
and noble child of nature. We honor the men who
were the pioneers of the energy that now is manifested
in our western land. I have lived with the cow-boys
and the old-timers in lodges, shacks, and old log houses,
and always there was given the best they had, and
the greatest respect was shown. Sitting around the
camp-fires on the prairies, during my early years in
that country, oftentimes was I amused and enlightened
with their peculiar ideas on religious matters. Life
on the frontier in those days was careless, rough and
daring. The men were uncouth in manner, and
though many enjoyed an excellent education and
home-training of a superior kind, these were thrown
aside for the free and easy style of western life. There
was a large-heartedness and genuine liberality lying
underneath the rough exterior, and it mattered little
what denomination was represented, it was made wel-
come, if its advocate was a man of the proper kind.
Hypocrisy was not tolerated, and a feminine manner
especially was disgusting. Their delight was in deeds
of physical strength and acts of bravery. They were
strong believers in muscular Christianity. The mis-
sionary who could ride fearlessly, handle an axe, sleep
on the prairie, and undergo hardship and toil as they
were accustomed to, was admired by them. A
straightforwardness characterized their religious ten-
dencies. There was no beating about the bush. The
missionary was told that all was in readiness for the
party to roll themselves up in their blankets, and go
THE LAND OF THE RED MEN.
213
to bed ,)n tho floor, by one of their number saying,
"(iiveusa few lines, parson," and then, on bended
knee besido the rough wooden benches, the evening
prayer ascended to the Father of all.
Oftentimes in the same halls Roman Catholics and
Protestants held services, and some of the people cow-
prised the same congregations.
Money was freely given to help on the spread of
both religious systems, and it was only when disagree-
ment came that sides were taken. Men of every
creed were found, and it needed religious teachers of
broad sympathies and a genuine love for men to toil
in such a field. There was needed a freedom in con-
versation, a feeling of equality in men, pleasure in
partaking a rough meal, and the way was thus opened
up for doing good for their bodies and souls.
Dressed in my suit of buckskin, I have travelled on
horseback fifty miles to preach once a month, carrying
the mail for my worthy hearers. My congregation
consisted of four persons, two of whom were Roman
Catholics. The mail delivered on Sunday morning,
the letters were read and then service held, after
which they read the papers, which had been a long
time on the way. The Gospel songs we sang together,
and, with a hearty good-bye, away I sped, preaching
three times, and travelling on horseback on the Sun-
day thirty-one miles.
It was Sunday evening in the old town of Macleod,
and I had a bill to pay on Monday morning. The
billiard-rooms were open — for at that time we had no
Sunday-law — and as the mail had reached the town
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214
THE INDIANS.
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befcre time for holding the service, my congregation
had departed to get the mail. " Nil desperandum "
was my motto, so at once proceeding to the billiard
room, I went to the head of one of the tables, and
took off my hat. The hats of the entire company were
doffed, the cues dropped on the floor, and then I de-
livered my message :
" Gentlemen, I am here on important business, and
as you all know me, there is no use beating about the
bush. I am here to-night to get some money. When
your comrades were sick, I have visited them, without
first inquiring whether they were Catholic or Pro-
testants."
" That's so, parson ! "
" When you have called for me, at all hours of the
night, winter and summer alike, I have gone to see
your friends when they needed help."
"That's true!"
" When they were sick and poor, I have gone around
and collected money to help them."
" That's true, parson ! "
" Now, I have a church bill to pay to-morrow morn-
ing, amounting to fifty dollars, and I want some money
to pay it. My friend here, Mr. V., will take a hat and
go around to get your contributions."
They gave me thirteen dollars. I went to other
billiard rooms, and the following morning visited the
fort of the North- West Mounted Police when all the
men were assembled in the mess-room, and then I
finished up with the full amount to pay my bill.
There lay a sick man in the Police Hospital who
THE LAND OF THE RED MEN.
215
had no relations in the country. He was anxious to
go to the Hot Springs at Banff. In two hours I had
about seventy-five dollars subscribed and paid, by
ffoinc around the town.
The old type of the honest trapper and pioneer is
fast passing away, and the new type has sprung from
other circumstances that lack in opportunity and fail
in results.
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CHAPTKR VI
FRONTIER TALES.
THE THREE CAPTIVES.
HE half-breed lodge and the old-timer's
shanty have oftentimes been refuges
for me during storms, and welcome
resting-places at night, and there have
I listened to the tales of adventure,
some of which were true and others were creations of
the imagination employed to drive dull care away.
After a hard day's work we sat one evening around
the camp-tire, and one of our party related the follow-
ing story as part of his own experience :
An emigrant party, journeying toward California in
the early days, was escorted by five soldiers of the
United States array to protect the men, women and
children from the sudden attacks of hostile Indians.
Despite their watchful care, they were surrounded by
a band of Sioux Indians, who seized all the men and
children, fastened the waggons belonging to them
together and tied them to this portable corral. Heap-
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218
THE INDIANS.
inrj the provisions and travelling outfit of the company
around the waggons, they set fire to the whole, burning
up the human sacrifices with fiendish glee. Having
retained the women as prisoners, they abused them in
a terrible manner, as they travelled toward the lodges
of the west.
A party of Comanches on the warpath came sweep-
ing down upon the Sioux camp in great numbers, and
would have killed and scalped their hereditary
enemies had not the chiefs pleaded for their lives and
offered the lady prisoners as compensation. The Sioux
were left unmolested, and the white women being
accepted, they were delivered in care of a chief called
Left-Hand. This chief was a Spaniard, well educated
in Spanish and English, and fluent in the use of the
Indian tongue. When a boy, he had run away from
home, entered the Indian lodges, gained an influence
among the people by adopting their mode of life,
until they showed their high appreciation of his
shrewdness and valor by electing him as one of their
chiefs.
Left-Hand told the prisoners that as soon as they
approached one of the forts of the United States army
they should be set at liberty. A military scout, hav-
ing learned from the Indians of the presence of ladies
in the Comanche camp, sought an audience with some
of the chiefs, and bargained for the purchase of the
freedom of the captives. Returning to the fort, he
informed the Commandant, and persuaded him to
use his influence on behalf of the prisoners. A sub-
scription among the soldiers resulted in procuring a
FRONTIER TALES.
219
^P^4
i
being
handsome sum, and two men were sent out to buy
them, which they did, at the rate of seven horses per
head.
A party of soldiers well-armed and under the guid-
ance of their Commandant departed, and after three
days' travel reached a camping place on the edge of a
ravine, which the leader determined to enter, despite
the protests of an outrider, well trained in Indian
customs and law. Heedless of the opposition of the
hardy Indian fighter, he entered the ravine and
camped there, when scarcely half-an-hour had elapsed
before a whoop and yell announced the approach of a
large party of Indian warriors. The soldiers being
surrounded, were filled with fear, but Left-Hand,
followed by several chiefs, rode to the spot where the
Commandant and his oflficers were assembled, and
inquired the cause of the great military display. He
was told that they had not come to fight, but had
brought with them cannon, as they were liable to
meet with different bands of hostile Indians, and it
was a legitimate necessity to protect themselves in
time of danger.
Being satisfied of their peaceable intentions, Left-
Hand mounted a cannon and delivered a very con-
ciliatory speech, in which two of the chiefs joined
him. The head chief and a minor chief were angry
and sullen, refusing to converse with white dogs, and
Left-Hand perceiving this gave a shrill whistle, when,
like the lightning's flash, several hundred naked war-
riors, on splendid horses, rushed down the embank-
ment and stood around their chief. Addressinjr the
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220
THE INDIANS.
two hostile chiefs, the Spaniard told them to get ready-
to fight, as they had not only to contend with the sol-
diers, but the members of their own tribe. Brave and
daring words liI:o these compelled those antagonistic
to the sentiments of the majority of the Indians to
slip away quickly and quietly, lest their lives might
be taken. Left-Hand told the soldiers that he would
go to the camp and return with all the prisoners next
night. The Commandant said he would wait for them,
but, fearing treachery, he left on the following after-
noon. The outrider, understanding Indian customs, and
relying firmly upon the integrity of the Comanches,
said that he would wait the appointed time, and,
having fastened the horses to some trees, bided their
time. Five chiefs, with their warriors, returned, hav-
ing the ladies with them, who rejoiced in seeing once
more the face of a white man. The chiefs, having
e::acted a promise of safety from the scout, marched
toward the fort, where they arrived in due time, amid
the rejoicing of all. The ladies were detained there
for some time, when a large subscription was raised
among the soldiers, to help them on their way home.
The stage proprietors gave them free transit over their
lines of road, and in a few days they were landed safe
and well among rejoicing friends, who had given them
up for dead.
Honesty of purpose, and strict adherence to prom-
ises, characterize many Indian tribes, until the influ-
ence of the fluctuating and iiunoral pale-face injects
evil thoughts and tendencies into the minds of the
untutored red man.
FRONTIER TALES.
221
l)i;i
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THE DOCTOR'S RIDE.
Several years ago, I formed the friendship of a de-
voted worker in the mission field, for whom, as the
years sped on, I entertained the deepest respect for her
piety and zeal in labors abundant among the Indians.
For years Mrs. S. had toiled with a purpose true, to
better the condition of the Indian youth among whom
her lot was cast. It was a beautiful evening in the
fall of the year, when we camped on the spot where
the enterprising city of Calgary now stands. We
talked long over past events, and the hopes of the dif-
ferent members of the party were bright for the civil-
izing of the red men. Early next morning we cooked
our breakfast by the camp fire, and hastily partaking
of it, a kind adieu was bidden, and I turned my horses*
heads toward the south. Seven or eight days passed
away, and I was preaching in the little log church in
the old town of Macleod. I had just concluded the
service, and was attending to my duties as caretaker,
when a young man entered, and holding out his hand,
said excitedly, "Mrs. S. is dying. You are to come
with me, and bring the doctor with you." " When are
you going ? " " To-night ! " One hundred and fifty
miles distant lay the dying woman, and no medical
help nearer than Macleod. For years we had been in
the same position, but fortunately we had now a doctor
at the Mounted Police Fort. The young man had
ridden over one hundred and sixty miles in two days,
having had to make a detour on account of a large
prairie fire which was raging. Sending my friend to
the mission-house, I repaired to the fort, and requested
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THE INDIANS.
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the doctor to accompany us on our journey. He in-
formed me that it was impossible for him to go, but
that there was another doctor there who in a few days
was going to Calgary, and I might arrange to have him
proceed at once. Fearing that I might meet with an
excuse or refusal, I went to the commandant of the
fort, and related to him all the facts of the case, urging
him to do all in his power to save the woman's life.
He manifested deep sympathy, and quickly gave me
an order to present to the doctor, for him to hasten at
once. Not being able to induce the doctor to go that
night, it was arranged that we should depart at six
o'clock next morning. Getting the loan of horses and
taking my buckboard, the young man and the doctor
started at seven o'clock, while I accompanied them on
my little black horse. Over the Old Man's river and
out on the prairie we sped at full galop. We travelled
at such a rate that, when we had gone but ten miles,
I was fast losing ground, as the others were urging
their horses and keeping far ahead. It was a race for
life ; we were striving to defeat the king of terrors if
we could. I saw that it was impossible to keep up
with my friends, so unsaddling the horse, I turned him
loose on the prairie, hoping to find him on my return.
Jumping on the back of the rig, we sped onward, and
the faster we travelled the more excited we became.
Continually there rose before us the vision of the
stricken household, and help drawing near. At ten
o'clock we had gone twenty-eight miles, but our horses
were exhausted, and as we had lost some time with
the saddle-horse, we had to make it up, Two hours
FRONTIER TALES.
223
were spent at a ranch getting fresh horses, and again
we pursued our course. Thirty miles more, and then
a detour of five miles to a horse ranch, where we had
to wait for the return of the manager, who kindly
allowed us to leave our horses and furnished us with
a pair of wild bronches. At seven o'clock at night the
cow-boys gathered around us, to help us to start. Two
men held each horse while being hitched up, and with
a shout from the men the frantic animals bounded into
the darkness. Without a trail we flew over the prairie,
heedless of the danger, for we carried succor for the
helpless, and hope urged us on. Over the hills, down
through the coulees, dashing into the creeks and rivers,
we wildly pushed on, until midnight found us at the
Mounted Police Fort at Calgary. Sergeant-Major Lake
was in charge, and to him I hastened for the loan of a
team of horses. Kindly and quickly he came to the
rescue, taking our wearied bronches, and giving us a
splendid team of police horses. At one o'clock in the
morning we bade adieu to Calgary, and on toward the
mountains we drove. The road was rough and moun-
tainous, the morning raw, with heavy dew falling that
soaked our clothes through, and we felt tired with our
long journey, but we could not sleep for the excite-
ment, and we slackened not our pace. At six o'clock
we dashed into the clear, cold waters of the Bow river,
and a few minutes sufficed to bring us to the house
where our friend lay. We had been twenty-three
hours on the road, five of which had been spent in
getting fresh horses and refreshments, and during that
time we had travelled over one hundred and sixty
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miles. It was no wonder that when the friends came
out to welcome us they expressed their astonishment,
as they had not expected us for two days more. Sad
were our hearts as we gazed upon the wasted form,
which but ten days before we had seen in all the
strength, beauty and freshness of womanhood. Alas !
all our efforts were in vain. Medical aid had arrived
too late to save the patient toiler, yet such hopes were
given as to shorten my stay, because of the necessities
of the work at home.
After making arrangemeiits for the sad event, should
it come, and spending two days amid the solitude of
the sick room, I turned southward, taking with me
two half-breed boys who had been residing there.
At the different places where horses had been
obtained we returned them, and not one of the owners
would take any fee. Upon reaching High river, we
were left with one saddle-horse and one horse for the
buckboard. Not having any shafts or wood to make
any, we placed the two horses in the rig and proceeded
on our journey, accompanied by the stage which was
carrying the mail between Calgary and Macleod. It
had snowed heavily all night and was still snowing
when we left, but as we had only thirty-five miles to
travel that day, we concluded that we could easily
reach the stopping-place, so took with us only a few
crackers for lunch. The storm kept raging, and,
although we had started early, we had travelled but
sixteen miles by the middle of the afternoon.
Resting for an hour to partake of our luncheon,
which had become well soaked with snow, we pre-
III
FRONTIER TALES.
225
came
ment,
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and,
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pared to go on, but the saddle-horse objected strongly
to draw the rig any further. Gentle persuasion with
alternate whipping availed nothing, so we had to give
up the contest, and leave the buckboard, harness and
camping outfit on the prairie, hoping to get them at
some other time.
I was now forty-five miles from home, and had
nothing left me but a borrowed horse without any
saddle. The delay caused by the balky horse had
turned us completely around, so that we had .some
difficulty in finding our way. At last we found the
ruts in the road, and I had to go ahead of the stage,
dragging one foot in the rut, lest we should lose our
way, and shouting when no longer I could find it.
Darkness overtook us, and the snow became so deep
that I lost the road, and then the stage-driver under-
took to travel, guided by the wind. We pursued our
course until pitch darkness settled upon u.s, and then
we camped, picketing the horses near the waggon,
lest they should stray during the storm. We were
cold and hungry, but food and bedding we had none.
My buckskin riding suit, which I had on, was wet
through with the snow, but we had to make the best
of our disadvantages. The stage waggon had a cover
over it, and into this we all crept, four of us sitting
up all night with our clothes and boots on, for we
dared not take them off else they would have been
frozen stiff in the morning, and we had no wood to
make a fire. The night was bitterly cold, and the
wind howled around us in our fragile home, yet
grateful were we for the shelter.
15
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226
THE INDIANS.
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Before day-break next morning? wo hastened on,
hoping in u few hours to reach a ranch, where we
iiiif^ht thaw out our garments and obtain food and
rest. The snow was deep, and my horse exhausted,
plunging in the snow belly deep, stumbling every few
paces, the poor little animal was compelled to walk.
As I rode bare-back with my wet clothes, and my
feet touching the snow, the skin peeled off my logs,
and I suffered great pain. The stage went on ahead,
and soon I was left alone on the prairie, three miles
behind. For years, when travelling, I had slept on
the prairie, with nothing to cover me but my saddle-
blanket, and invariably without a single companion.
I had gone out in all kinds of weather, with the mer-
cury sometimes frozen, yet I had never endured such
agony as on that last three miles ride alone, toward the
ranch. Alternately walking and riding, I reached
the place early in the afternoon, and the log shanty,
with a blanket for a door, became a palace in my eyes.
We remained there all that day, resting and drying
our clothes. On the following morning a small Indian
saddle was lent me, that I might comfortably reach
my home. Wo got along well for sixteen miles, where
we intended to camp for an hour. The spot we had
chosen was destitute of snow, and toward that we
I'ode. The stage was ahead, and I was following close
behind, when the horse which I rode stepped into a
badger-hole, fell and rolled completely over, with its
rider under him. As he got up, he placed his hoof on
my left cheek, close to the eye, and made a deep cut,
but I \vas aroused from the awkv/ardness of my posi-
c(l on,
ere we
od and
lausled,
3ry few
valk.
and iny
ny logs.
I ahead,
ee miles
slept on
r saddle-
npanion.
the mer-
ired sucli
ward the
reached
shanty,
my eyes.
1 drying
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■es, where
we had
that we
ing close
id into a
I, with its
s hoof on
deep cut,
my posi-
FllONTlEIl TALES.
227
tion by tlio stage-driver swearing at his horses, and
letting my horse go, I went to see what was wrong.
He had driven into a heavy snow-drift, and the horses
were unable to extricate themselves, so wo set to work
to clear away the snow as rapidly as possible. Whilst
doing so, the blood was dropping freely on the snow,
from the wound on my face, but that was of little con-
sequence, when all were in trouble. The rest of the
journey was made in a few hours, through the deep
snow and heavy snow-drifts, and the people gladly
hailed the stage, with letters from the north. The
doctor sewed up the wound which, under his skilful
care, healed rapidly. The little black horse was caught
on the prairie and given to rae, a few weeks afterward;
and the buckboard, harn- ss, and camping outfit were
found and brought in by a stockman, the coyotes hav-
ing had a meal or two off the harness. The sad news
reached us that the weary sufferer had ceased to live,
and amid the grandeur and awe of God's majestic hills,
they laid her to rest, awaiting the meeting again in
the land beyond.
THE LONG HAIR.
In former years numerous were the engagements
between the Blackfeet and the whites in the country,
and these were at times of a sufficient nature to make
a lasting impression upon the minds of the traders
and Indians. A few years ago there lived in Choteau
county, Montana, a white man known amongst the
Blackfeet as The Long Hair. In 1871, about four hun-
dred lodges of Blackfeet, Bloods and Piegans were
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THE INDIANS.
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camped on the St. Mary and Belly rivers. A trading
post had been built, and whisky was freely traded to
the Indians for robes and horses j many deeds of thof t
Indian Woman Carrying^
Wood.
and murder were, therefore,
committed as the result of
this traffic, and much suf-
fering consequently ensued.
The buffalo were abundant in the country, and the
trade in robes was good. Teams were getting ready to
transport the robes to Benton, when a Blood Indian,
named Strange Dog, shot Joe Spearson, one of the
principal traders, in the knee, shattering the limb in a
FRONTIER TALES.
229
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■! if^
terrible manner. It was proposed to amputate the leg,
but the wounded man was anxious to go to Fort Shaw
to obtain efficient surgical aid. Tenderly he was cared
for bv the traders ; a team was sent with him to take
him with all possible speed to his destination, but he
died at the Marias river on his way there. After his
death the traders loaded up their teams and burned
their buildings, preparatory to leaving the country. A
Blood Indian, becoming angry at his wife, took his
pistol and shot her in the leg. As she was supposed
to be dying, no one took any particular notice of her,
but as she lay near the burning buildings, and dread-
ing being roasted alive, she began to cry out. Her
husband came up with his pistol, intending to kill her
outright, when Long Hair stepped forward, and stand-
ing over her with his Winchester rifle pointed at the
cruel husband, dared him to molest her. The coward
gazed in astonishment at the heroic Long Hair, who
ordered the white men to remove her to a place of
safety. She was gently nursed until restored to
health, and then she returned to her people. The
Bloods ever afterward feared the man who would
fight for a woman, and they learned to respect him
for his kindness, courage and power.
THE WHITE CHIEF.
Amid the mountain scenery of Montana, where
streams and rivulets expose to view the mines of
precious gold, the Crees, Crows and Blackfeet raised
their lodges long before the pale-faces erected build-
ings
and made homes for themselves
among
the
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THE INDIANS.
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lovely valleys. The prairies were their chief locations
for toil and recreation, and there joy and sorrow
filled their hearts as they hunted from necessity or
for sport, and engaged in bloody warfare with their
foes. Sadness must have fallen at times on the hearts
of the old men in the camps, as they remembered
and recited to their children and followers the legends
which continued a prophecy of the white man's
supremacy and power. The aged Indian warriors
were accustomed to relate that —
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Mm
** In the fulness of time with wings shall come
An angel race from the rising sun ;
Myriad in number, like light in their thought,
Time shall not end till their destiny's wrought,
And peace and prosperity with them shall reign."
Just as this prophecy was beginning to receive fulfil-
ment, a young Frenchman, prepossessing in appear-
ance and of good intelligence, was sent by his employers
to trade at an Indian post. One year was spent with
much success. For, practising the politeness for which
the French nation is noted, he had traded extensively
and made many friends among the noble red men.
He had labored hard for his employers, and expected
a handsome remuneration for his year's toil, but im-
agine his consternation when, instead of his salary, he
received a pair of corduroy pants and a horse. Dis-
gusted with such inhuman treatment, and bitterly
onraofed, he left his situation, rode to a hill a short dis-
bance from the trading post, drew his revolver and
^hot his horse dead. At once he became completely
II 1
FRONTIER TALES.
231
^
enamored with the Indian's customs and modes of liv-
ing, and with characteristic alacrity cut his pants into
Indian leggings, threw his saddle-blanket over his
shoulders, and started off in search of a camp, dressed
in the garb of an Indian. Entering the camp, he was
received wnth all due respect, and, as the Great Spirit
had taught his red children, they gathered together
and smoked their pipes as a pledge that no animosity
lay between them. In a short time he became fully
confirmed in his opinion that color amongst the In-
dians was hereditary, and he concluded though
*' The floods may pour from morn till night,
Nor wash the pretty Indian white,"
he would take unto himself a daughter of the heritage
of Japheth. There was brought unto him one of the fair
Winonas of the tribe for his acceptance. The result was
better than that recorded in the legend of Winona, who,
when espoused to an Indian brave whom she hated,
went to the edge of a cliff, now known as " Maiden
Rock," and there, on the day appointed for her mar-
riage, sang her death song and then threw herself into
" the jaws of death." He was soon made a chief in
the tribe, and all the honors of the position were duly
accorded him, so that he became influential through
his position, which was still more increased through
his superior knowledge and strength. In the fiercest
contests he led his warriors to victory, and in the
sports of the chase he excelled. His superior skill
gave him a position among the mystery or medicine-
men of the tribe. Among all the Indian tribes the
\¥M
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232
THE INDIANS.
£!'♦
medicine-man is an important personage. The Man-
dans, or "people of the pheasants," had their rain-
makers, who were promoted to the rank of medicine-
men. The rain-maker, by showing his ability to make
rain descend, demonstrated that he was possessed of
power given him, either by the Good or Evil Spirit, to
make strong medicine by his system of conjuration.
The Cree and Blackfoot medicine-men are conjurors
who depend chiefly for their success upon their
charms and incantations. They possess a peculiar
sanctity, especially during the performance of any
religious ceremony, and they are not slow to add to
their influence by appropriating the skins of rare or
poisonous animals to the paraphernalia of their oflice.
The white chief was held in high esteem as a mystery
man, and thus was enabled to enjoy peculiar privileges,
which made Indian life more pleasant to him.
For thirty years he enjoyed all the festivities of
the Indian camp, helped the needy in their hour of
distress, gave advice on all important matters relating
to the Indians and whites, and honorably filled the
position which his abilities and devotion had obtained
for him. When the ever-adventurous pale-face made his
appearance, and the tidal wave of emigration advanced
westward to the Rocky Mountains, the white chief
adopted the dress of his forefathers, but still retained
his love and allegiance to the people of his choice. Old
age found him surrounded by many of his Indian fol-
lowers, who loved him for his heroism, and trusted
him as their most worthy friend. As he lay in his
lodge in the Indian camp, the shadows of death
FRONTIER TALES.
233
.1
I': '
gathered fast around him, and the light of his life was
fast ebbing away. The gray-haired sires waited to
receive his dying counsel, the medicine men perforr led
their incantations, and the women and children sobbed
aloud in the intensity of their grief. With bitter
lamentations they made for him a warrior's grave,
and the remains of the noble white chief found a
resting-place in the home of the braves who loved him
with the unfailing love of the faithful red man, and
honored him with an endearing monument in their
hearts and lives.
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CHAPTER VII
o
INDIAN LANGUAGES AND LITERATURE.
AMERICAN INDIAN LITERATURE.
'.• ARLYLE expressed a truth deeper than
is understood by the majority when he
wrote: "There is not a Red Indian
hunting by Lake Winnipeg can quar-
rel with his squaw, but the whole
world must smart for it."
A knowledge of Aiverican Indian literature, to a
slight degree at leLs^ iS a necessity for men of culture.
The American Indian problem is employing some of
the most eloquent of men, and some of the most effi-
cient literary talent. Because of the relation of the
Indians to our country, it is incumbent on us to seek
to know something concerning them.
Their traditionary lore, consisting of fables and fire-
side tales and facts regarding the early history of the
tribes, has constituted their unwritten literature. It
is estimated that the number of American Indian lan-
guages and dialects is nearly thirteen hundred. Be-
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236
THE INDIANS.
fore these languages had reached that stage in their
development when they were made intelligible to the
people by means of symbolic signs, they were repre-
sented through a system of picture-writing which
gained its highest point of perfection among the
Mayas and Aztecs. In the first period of picture
writing, the full picture is drawn, and thus represents
all the ideas intended to be conveyed; the second
period is symbolic, wherein the leading characteristic
of the individual or circumstance is expressed by
means of its representative symbol; and the third
stage is phonetic, when a symbol is made to represent
a sound. Specimens of picture writing or hiero-
glyphics may be seen on the rocks of Lake Superior
and the Upper Missouri, and on the lodges and buffalo
robes of the Sioux, Blackf eet, Bloods, and other Indian
tribes. From these ideographic symbols were evolved
by continual abbreviation phonetic signs, which were
ultimately classified in the form of an alphabet.
Hence we have the Aztec and Maya hieroglyphic
alphabets. The Spanish priests who succeeded Las
Casas destroyed many of the manuscripts belonging
to these nations, but Bishop Landa, though engaging
in the same disreputable work, preserved for the stu-
dent of American antiquities the Maya hieroglyphic
alphabet with some notes thereon. In the English
alphabet the development from pictorial writing to
its present form may be seen by studying the letters
and tracing their origin. Draw the head of an ox,
and notice how easy is the transition from that to the
letter A, or describe a hand, with the forefinger point-
INDIAN LANGUAGES AND LITERATURE.
237
ing upward, and see how close is its resemblance
to " h."
Turning aside from the purely native literature,
there confronts us an extensive field of English lit-
erature devoted solely to the Indians. Works in Latin,
French, German and Spanish, have been issued, where-
in much information is detailed concerning the In-
dians of the American Continent. Alonso de Ercilla
(1533-1594) spent eight years among the Indians in
the wilds of Chili, where he witnessed a continual
warfare between them and their Spanish conquerors.
The exciting scei^ies of which he was a spectator
were recorded every evening, sometimes on scraps of
paper, leather or parchment. The result of his labors
was a long historical poem of thirty-seven cantos,
"Araucana," the fame of which has engraven the
name of its author upon the historical records of
Spain. The Jesuits gave much valuable information
concerning the Huron Indians in the " Relations des
Jesuites," written to the Provincial of their Order in
Paris between 1611-1672.
The works written concerninj; the Indians during
the last century, and the early part of the present,
were confined chiefly to a narration of missionary
effort among them, but many books of great value
on American antiquities have sprung into existence
within the past fifty years. Very important philologi-
cal works have been lost to the student of Indian
literature through the poverty of the authors, ^^e-
venting them from publishing the result of their
labors. A large number of works still remain in
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manuscript, and can only bo found in the libraries of
historical societies and private persons.
John Eliot, the apostle to the Indians (1040), pub-
lished "The Glorious Progress of the Gospel .nmonij
the Indians," and other works in Eufdish. Throuj^h
his efforts in seeking to enlighten the people of Eng-
land regarding the state of the Indians amongst
whom he was laboring, he incurred the displeasure
of the colonists, and his life was therebj' placed in
great danger. Animated by a heroic spirit, he con-
tinued his labors until the success of his work over-
came opposition, and he rejoiced in God.
The memoirs of David Brainerd and his brother
John (1744), have been the forerunners of a class in
this great department of literature that have thro m
much light on the character and customs of various
tribes of Indians. The memoir of David Brainerd
was written by the celebrated New England divine,
Jonathan Edwards, and an abridgment of it was pro-
pared by John Wesley. The reading of this book so
impressed the mind of Henry Martyn, that he deter-
mined to become a missionary, a resolution that was
nobly kept.
John Hecke welder, a Moravian missionary (1754),
wrote " An account of the History, Manners and Cus-
toms of the Indian Nations who inhabited Pennsylva-
nia and the neighboring States." He also publish jd
a work on the Moh^gan and Delaware Indians.
James Bradley Finley narrated his experience and
observations in " Wyandotte Mission " and " Life
among the Indians," and Peter Jones (1861), foUow-
I
and
Life
llow-
INDIAN LANGUAGES AND LITERATURE.
239
ing in the same path, published a "History of the
Ojibway Indians."
Georf^e Catlin spent eight years as a wanderin|»
artist amonj^ the Oros Ventres, Crees, Blackfeet and
other Indian tribes, and the results of these years
were embodied in pen-and-pencil sketches, which were
published under the title " North American Indians."
Henry Schoolcraft has been held in high estimation
as a laborious collector of legends and facts relating
to the history and customs of the Indians. His long
residence among the Indians gave him abundant
opportunities for gaining this kind of information,
and his enthusiasm enabled him to make good use of
all that lay within his power.
Very different from these books was the richly illus-
trated work of John L. Stephens, on the antiquities of
Central America, which was exceedingly popular, and
has been largely drawn upon for information and
illustrations by succeeding authors.
The writers on American antiquities of the present
day have succeeded in grasping more clearly and
firmly the various sections of the whole subject than
those of any other period. A philosophical method
has been adopted in discussing the various theories
propounded as to the origin of the Indian tribes, and
the relations of their mythology and language to that
of other tribes or nations of people. Men of extensive
scholarship have devoted years of research, and have
thus bequeathed to us works of abiding interest and
accurate information. Amongst the ablest writers on
American Indians are Bancroft, John T. Short, Ellen
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THE INDIANS.
Russell, Charles G. Leland, President Wilson, of Toronto
University, Dr. D. G. Brinton, and Horatio Hale. Ban-
croft's " Nativb Races," and Short's " North American
Indians of Anticiuity," are books for the student who
wishes to study the question in its relation to philol-
ogy, sculpture, paintinjj, theology and history.
The legends of the Indians have ever been a source
of attraction for all kinds of readers. The stur^ j of
these is fascinating, and they possess points of especial
interest to the historian and the theologian. " Indian
Myths," by Miss Ellen Russell, and " The Algonquin
Legends of New England," by Charles G. Leland, open
up a field of study of intense interest. The poetic
legends reveal a mythology that is inspiring, and that
fills the mind with astonishment. Novelists have
found abundant material for entertaining the reading
public in writing about the joys and sorrows of the
Red Man. Washington Irving, in "Knickerbocker's
History of New York," exposed the claims of the Dutch
settlers to the Indians' land under pretence of defend-
ing them. Fennimore Cooper wedded fact and fiction
in a large number of volumes, wherein the virtues of
the representative Indian were graphically described.
Joaquin Miller, the poet of the Sierras, has espoused
the cause of the injured Indian in his " Shadows of
Shasta," and Mrs. Helen Jackson has written in " A
Century of Dishonor " a tragic account of the organ-
ized wrong-doing brought to bear upon the aborigines
in the United States. This is a book very highly
recommended by Joseph Cook, and teeming with ter-
rible facts which are ofEcially authenticated.
INDIAN LANOUAGES AND LITERATURE.
241
\A
In the realm of poetry, Longfellow added to his fame
by studying long and deeply the writings of Hecke-
welder, Catlin, Schoolcraft and others, and embodying
the results of his investigations with his poetical
aspirations in that exceedingly popular poem " Hia-
watha." Ten thousand copies of this Indian poem sold
in America within a few weeks after its publication,
and fifty thousand within one year and a half.
In the fifteenth century La Casas went among the
Indians in Mexico. There was a tribe that would not
be friendly with the Spaniards, and could not bo con-
quered. La Casas translated the doctrines of the
Roman Catholic Church into verse in the Quinche
language. He introduced the poem sot to music by
means of four traders, who sang it to the Indians after
the day's trading was over. They sang it accom-
panied with Indian instruments of music, and the
effect was grand. The Indians were delighted, and
called for it to be sung again and again. They sent
for La Casas and his fellow-priests, and the men who
could not be subdued by the sword were induced to
submit to the gentler influences of religious truth.
Works of special interest to the student of philology
may be noted. David Zeisberger (1732), who spent
nearly sixty years as missionary among the Indians,
especially the Mohegans and Delawares, wrote gram-
mars, dictionaries, phrase-books and several religious
works of the Onondaga dialect of the Iroquois lan-
guage, and also in the Delaware. The manuscripts of
his works are deposited in the libraries of the Ameri-
can Philosophical Society and of Harvard University.
16
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THE INDIANS.
■ i i tK Litifl
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In the National Library at Paris there are several
manuscript works on Indian languages, among which
are an Algonquin grammar and dictionary, a dictionary
of the Iroquois language of the Agnier nation, and a
pamphlet on the rudiments of the Micmac language.
The best Cree grammar in existence is one published
in 1815 by Henry Howse, a chief factor in the Hud-
son's Bay Company. Only a few copies remain of this
valuable work. Dr. Friedrich Baraga, a Roman Cath-
olic missionar3% spent several years among the
Indians around Lake Superior, and was made Bishop
of Sault Ste. Marie. He published a grammar and
dictionary of the Ojibway language, which are still in
use and of much service. James Evans, a Methodist
missionary at Norway House, invented the Cree sylla-
bic characters, by means of which an intelligent Cree
Indian will learn to read the Bible in his own language
in one or two days. He whittled the type out of wood
with his penknife, and made ink out of the soot of his
chimney. So great have been the influences of this
invention that very few Cree Indians are to be found
who cannot read in the Cree syllabic. The Rev. Mr.
Watkins, an Episcopal missionary, prepared an excel-
lent Wood Cree dictionary, which is the only one pub-
lished. Pere Lacombe's French-Cree and Cree-French
dictionary and grammar is a book of nine hundred
pages, and the best book on " Plain Cree." In Wood
Cree, the grammars of Archdeacon Hunter and Bishop
Horden are worthy of notice. The former consists of
a lecture on the Cree language, with the paradigms of
the verb. It is a book for the philologist. The latter
INDIAN LANGUAGES AND LITERATURE.
243
i
is a pocket grammar, to be used by those who wish to
acquire as much of the language as will enable them
speedily to converse with the natives.
Among the Dakotas there are seven tribes having
differences of dialect, and in the Dakota language Dr.
Riggs has published an excellent grammar, a dictionary
of nearly sixteen thousand words, the New Testament,
translated into Dakota from the original Greek, and
lately the entire Bible.
In the interests of the Indians, the press has been
brought into action. Thus we have newspapers bear-
ing the names, Tlte Indian Missionary, The Southern
Workman, and Our Brother in Red. Much valuable
information may be obtained on this question in the
reports of Historical Societies, and especially of the
Smithsonian Institution at Washington. The Ameri-
can Antiquarian is a monthly magazine published in
the interests of this subject, with several branches of
study arising out of it.
The literature prepared specially for the Indians
themselves, and in their own language, is chiefly of a
religious nature. Bibles, hymn-books, and works of
devotion comprise nearly the whole range of this
branch of literature. John Eliot translated Baxter's
" Call to the Unconverted " and a work on logic for
the use of the Natick Indians, but the great literary
monument of his life was the translation of the Bible
into the Natick language. Eight years were spent,
with the assistance of an Indian, in the translation of
the Old and New Testaments. With the help of an
Indian the New Testament was printed.
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THE INDIANS.
This was the first Bible printed in America, and was
received with admiration and gratitude by the leading
divines and also by the Christian people of England
and America. Only a few copies are now in existence.
In 1868 a single copy sold for $1,150. There lives but
one man, the Hon. J. Hammond Trumbull, of Hartford,
who is master of the language and can read the Bible.
Not a descendant of this New England tribe exists,
but the Bible remains a silent token of the industry
and enthusiasm of the apostle to the Indians.
In 1813, the Gospels were translated into the lan-
guage of the Eskimo Indians of Labrador. In 1825,
the Wesleyan Methodist Missionary Society of Canada
issued its first Missionary Keport. Therein we read
that Dr. A. Hill, a Mohawk chief, had translcL ' i a
Gospels of Mark and John, and had nearly completed
translations of Matthew and Luke. This chief trans-
lated also some most excellent hymns for public wor-
ship. A princess of the same nation was engaged in
translating the Acts of the Apostles. In 1840, the
Rev. H. B. Steinhauer, an Ojibway Indian, recently
deceased, went out to the Hudson's Bay Territory with
Jas. Evans. After a residence of a few years he and
John Sinclair, a half-breed, translated the Bible into
Cree. Sinclair translated the Old Testament to the
end of Job, and the New Testament to the end of the
Acts of the Apostles. Mr. Steinhauer translated the
remaining parts of the Old and New Testament. I
have in my library a manuscript copy of Genesis
written in the Cree syllabic characters by John Sin-
clair. It is a beautiful specimen of penmanship.
INDIAN LANGUAGES AND LITERATURE.
245
Archdeacon McDonald, of Peel river, a tributary of
the Mackenzie, has spent the past twenty years among
the Indians. Fort Yukon is situated one mile within
the Arctic Circle, and this for eight years was the
headquarters of this missionary. The language spoken
is the Tukudh, but at Norton's Sound and beyond the
Indians speak dialects of the Tinnd language, which
has a slight resemblance to the Tukudh. In the Cree
there are thirty syllabic characters and ten affixes or
auxiliaries ; but in the Tukudh a syllabary has been
made, which contains four hundred syllables. Some
Indians have been known to learn these in two weeks,
and to read the Gospels in three months. The New
Testament, nearly all of the Prayer Book, and a large
number of hymns have been translated, and are now
being published in this language.
Chief Justice Onasakenrat, of Oka, when in the
prison of St. Scholastique, began translating the
Scriptures from French into Iroquois. At his death
he had translated the Gospels and a large number of
hymns, and was engaged in the Epistles.
In 1827, the Indians on Grape Island used a small
hymn-book containing twelve hymns translated into
Chippewa and printed in New York. Seth Crawford
assisted, about the same time, in correcting some Mo-
hawk translations of the Scriptures for the New York
Bible Society. Peter Jones translated into Chippewa,
Methodist hymns, the Apostles' Creed, the Lord's
Prayer, Ten Commandments and a spelling book. In
the Lenox Library, New York, there is a copy of the
Mohawk Indian Prayer Book printed in New York in
1715.
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INDIAN LANGtJAGfiS AND LlTfeftATURE.
247
The very names of translations of religious books for
the use of the Indians in Canada and the United States
would fill many pages. Many of the tribes for whom
these translations were made have been swept away
by the hand of cruelty, or have succumbed to the
gentler influences of civilized life. The history of
Canadian Indian literature would fill the pages of a
large volume; and several articles could be written on
the translations that have been made for the use of the
Indians in the Canadian North-West alone. There are
few Indian tribes that have not a literature of their own.
Bishop Horden, Archdeacon McKay, Orrin German, and
many others are using their linguistic ability toward
developing this literature, and the energy just dis-
played is an important factor in aiding in the solution
of one of the problems of to-day. A subject embrac-
ing so many languages and dialects, and relating to
such a diversity of peoples, past and present, possesses
a deep and abiding interest for the student, and to
such the field is inviting, and will amply reward for
all the labor bestowed.
ESKIMO LITERATURE.
The Eskimo are scattered over a very widely ex-
tended territory, embracing the northern portion of
the continent from Labrador to Alaska. A large num-
ber of dialects are in use among these people, all
traceable to the Eskimo family of languages. The
Aleuts, Kadiaks, Greenlanders, Atnahs, Koniagas, Male-
mutes, Kadjacks £»/ad Innuits are only a few that be-
long to this interesting group. In 1656 a vocabulary
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248
THE INDIANS.
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of the Greenland dialect was published in the voyage
of Olearious. The mo it prolific writers were the
Egedes, father and son, Hans and Paul Egedes,
who were Moravian missionaries to Greenland. Hans
Egedes spent twenty-five years in Greenland, and was
made bishop. He wrote a work on Greenland, descrip-
tive of its natural history, the rise and progress of the
Norwegian Colonies, the native inhabitants, and gave
very many interesting facts relating to the flora and
fauna of the country. He published a dictionary of
the language in 1750, translated the four Gospels, and
began a grammar. His son Paul having learned the
language more perfectly, finished the translation of
the New Testament and completed the grammar.
Other noble workers followed in their footsteps, and
treasured up the folk-lore and songs of the people.
Many works relating to the mythology and traditions
of the Eskimo have been published in French, Ger-
man, Swedish and Russian. It is surprising to note
the large numbers of books treating of the Indians,
which have been written by German scholars. As
specialists in this department of literature, they have
done some noble work.
Our knowledge of the Eskimo and their customs
has been derived chiefly from books relating to Arctic
exploration. Several notable articles on this subject
have been prepared by officers of the Hudson Bay
Company, and the governments of the United States
and Canada, and read before philological and histori-
cal societies. A short time ago, two papers were read
before the Canadian Institute, on " The Eskimo of
INDIAN LANGUAGES AND LITERATURE.
240
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Stupart's Bay " and " Marble Island," which gave in-
teresting facts about these people. Several important
works in the English language have been published,
revealing reliable information concerning the vast ex-
tent of country inhabited by the Eskimo, and giving
facts of ethnological value about them. Among these
may be noted, " Dobbs' account of the countries adjoin-
ing Hudson's Bay," published in 1744; "McKeevo's Voy-
age to Hudson's Bay in 1812;" "Franklin's Narrative
of a Journey to the shores of the Polar Sea in 1819-
1822 ; Parry and Ross* volumes on the " North- West
Passage;" "Steam's Labrador;" "Hall's Life with the
Esquimaux," " Haye's Adventures in Greenland," and
" Hooper's Ten Months Among the Tents of the Tuski."
Several volumes in later years give the results of
modern investigation, as Whymper and Dallis* books
on Alaska, Schwatka's important work, and Gilder's
volume on Schwatka's search in the Arctic in quest of
the Franklin records.
Owing to the energetic labors of the Moravian mis-
sionaries in Greenland, the native literature has been
well developed. Some of the books were printed in
Denmark, and others in Greenland. There are school-
books on geography, history and other subjects, and
several story books. About two years ago some very
entertaining letters, relating to the Eskimo of Labra-
dor, were written by Mr. Tuttle, and published in the
Winnipeg papers. The linguistic department of Es-
kimo literature is extensive. Numerous grammars,
vocabularies and dictionaries of the various dialects
of Greenland, Labrador, Alaska, and the intervening
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THE INDIANS.
stretch of country lying between, in the northern part
of our Dominion, are in existence. Apart from the
very thorough work done in this section, by the mis-
sionaries already mentioned, exploring parties and
travellers have made full notes on many of the dia-
lects, and these are to be found interspersed through-
out their records, in the journals of learned societies,
in magazines, and in newspapers. The United States
Bureau of Ethnology has several manuscript copies of
vocabularies in its library, and a work published
under its auspices is very full of interesting matter,
viz., " Filling's Eskimo Bibliography." Dr. Frank Boas
has been lately studying, enthusiastically, the folk-lore
of the Eskimo of Davis' Strait. He has been toiling
in the same field among these people, as has Dr. Rand
among the Micmacs, and Charles Q. Leland among the
Algonquins of New England. The Church of England
missionaries are laboring among the Eskimo on the
Yukon and surrounding country, and good work has
been done by such worthy laborers as Archdeacon
Kirby and Bishop Bompas. The bishop has published
his western Eskimo primer, while Mr. Peck has trans-
lated portions of the New Testament, Book of Com-
mon Prayer, and other religious works. The various
translations of the Old and New Testaments in
Eskimo are very extensive. There are several com-
plete translations of the Bible in the dialects of
Greenland and Labrador; and, also, there exist par-
tial translations in many of the other dialects. There
are given to these people translations of Luther's
Catechism, Krummacher's Parables, Kempis' Imitation
INDIAN LANGUAGES AND LITERATURE.
251
of Christ, and other religious works. There is ono
noticeable feature about the literature of all Indian
tribes, the lack of works on social and political science
and travel. Without these as aids to the religious
literature in existence, it is next to impossible to
develop the idea of citizenship which ought to result
from a progressive civilization.
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INDIAN SYLLABICS.
Several years ago the Venerable Archdeacon McDon-
ald, whoso mission is on the Yukon, and who for a
term of years dwelt one mile within the Arctic Circle,
invented a very elaborate syllabic, which he applied
to the Tukudh language, one of the family of the
Hyperborean languages. The syllabary consisted of
400 syllables, which, when thoroughly memorized,
enabled the Tukudh Indians to read their own lan-
guage with perfect ease. Having translated the New
Testament and Prayer Book, he utilized his syllabic
system, and so accurate was its construction that in
four months the natives could read the Word of God.
Great benefits flowed to the people from this inven-
tion, as they speedily learned the truths of morality
and religion for themselves.
A young man belonging to the Cherokee nation,
named Sequoyah, brooded long over devising a method
by which he could teach his people to read as he saw
the white men do. He taught himself to read English,
but he thought that he could perfect a more complete
system by which the Cherokees could read in their
own tongue. After much experimenting he prepared
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THE INDIANS.
a syllabary consisting of eighty characters, which he
bequeathed to his people. Eagerly they grasped this
linguistic treasure, and they were not long in master-
ing all its difficulties. They were profited and de-
lighted with the system, and felt proud of its inventor.
His fame spread among the Indian tribes, honors w^ere
thrust upon him, gifts were bestowed, and for a time
he felt glad. Congress voted him a sum of money,
and he was on a fair way to affluence and peace. But
Sequoyah was unsettled. He believed that a remnant
of his people lived unknown on some other part of the
American continent, and he determined to discover
the lost band of his tribe. Taking with him a young
lad as guide and companion, he bade farewell to his
people, and set out on his journey. Weary, lonely and
sad, ho travelled on his errand of peace ; but the
friends he sought were never found. Halting on his
journey, his strength departed, and the inventor of the
Cherokee syllabic passed to " that bourne from whence
no traveller returns."
In the early history of Methodist Indian Missions in
Canada, James Evans spent some time at Alderville,
under the Rev. Wm. Case. Subsequently he lived for
some years on Indian missions among the Ojibways,
and translated hymns into their tongue. He began
comparing the construction of Indian languages, and
thus laid the foundation for that perfect linguistic
work which he was to accomplish in after years around
Hudson Bay. About 1840 he was sent out to labor at
Norway House. In studying the Cree language he
found an efficient helper in Mrs. Ross, the wife of the
INDIAN LANQUAaES AND LITERATURE.
253
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Hudson Bay factor. He devised tho famous Cree
syllabary. It was composed of about forty syllabic
characters, the types of which ho cut from wood with
his knife, and made ink from the soot of his chim-
ney. By tho aid of this system a clever Indian could
learn to read the Bible in one or two days. Six happy
active years of service were spent, and then he went
on a visit to England, where he died. This stands to-
day as a memorial of the enthusiasm and ability of
one of our pioneers. The Croe confederacy is indebted
to him for work. The religious denominations use his
invention, and it aids them materially in their work.
A few years ago it was adapted to, and utilized for,
the Eskimo tongue. These systems are highly bene-
ficial to the people when they are isolated, but when
they are in close proximity to the haunts of the white
man, they hinder in the progress made toward true
civilization, as they prevent the growth of ideas, and
lead not to the important duties of citizenship. The
syllabic systems have, however, proved to be a most
important factor in elevating the people, and leading
them to grander conceptions of truth and God.
THE CREE LANGUAGE.
The Cree confederacy is one of the largest branches
of the great family of Indians called Algonquin. In
books written during the early period of the history
of our country, the people were named Knistineaux
and Kristineaux, but for several decades they have
been known under the simpler term, which is now
universally used. They occupy a vast extent of country,
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THE INDIANS.
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enibracin<y at the present time principally Athabasca,
Saskatchewan, Alberta, Assiniboia, Manitoba and Kee-
watin. Among iho Indian tribes, there are distinctive
names applied to the tribes by the people themselves,
and not in use among the white people. The members
of the Blackfoot confederacy use as a national appel-
lation — Netsepoye, which means the people that
speak the same language, and the Creo national
distinction is, Naheyowuk, the exact people.
Judging from the grammatical construction of their
language, its harmony and beauty, and the influence
it has exerted over the other languages, the Crees
have a righteous title to their significant name. In-
variably among the tribes inhabiting the North-West
some persons will be found who are able to converse
in the Cree language. Like all languages during the
early stage of their development, it is agglutinative in
form, and like Indian languages in general, the entire
language becomes a language of verbs. There are
two leading dialects of this tongue, the Wood and
Plain Cree. Differences of pronunciation are manifest
among the tribes using the language, induced no doubt
by separation, the influences of religion, population
and local surroundings. There are few sounds in use,
and consequently few letters are needed to give ex-
pression to them. Sexual gender is not denoted, but
instead there are two forms employed, namely, ani-
mate and inanimate, referring to things with and
without life. There are two numbers, singular and
plural ; and in the latter there is a distinction peculiar
to Indian language, namely, two first persons plural,
III
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INDIAN LANQUAQES AND LITERATURE.
255
the one including the first and third persons, and
the other, first and second persons ; as Notawonan, our
father, and Kotawenan, our father.
In the formation of nouns, the termination in
general reveals the class to which they belong. Thu.s,
abstract nouns end in win, simulative nouns in kan.
Nouns referring to water have their termination in
kume, rnd those dono ing abundance in skau.
DimJMutive nouns are formed by adding is, or sis;
as, iskwoo, a woman ; iskwesis, a girl.
The v?rb hr»s seven cc ijugations, with a very
elaborate display of :^oods and tenses, and a large
number of different '.ikids of verbs. Many new words
have been adjj[ 'od from tl English language, and
after being th )roughly Indianized, have become incor-
porated in the Cree tongue.
Early in the history of Protestant missions among
the natives, the Rev. James Evans, residing at Nor-
way House, invented the Cree syllabic character, and
with the aid of Mr. and Mrs. Ross, of the Hudson's
Bay Company, made translations and utilized this
syllabic system in teaching the Indians. For a long
perio ^ previous to his residence at Norway House, Mr.
Evans had been making a special study of Indian
languages, and the result was the invention of this
system. It is evident from the formation of the char-
acters that the inventor had acquired some knowledge
of phonography, and applied its principles in the con-
struction of his syllabary. There are about fifty
characters including the auxiliaries in this syllabic
system. It is so simple in construction that an Indian
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256
THE INDIANS.
with average intelligence can memorize the whole in a
day, and in less than one week read fluently any book
written upon this plan. The Indians of this confed-
eracy, with very few exceptions, read and write these
characters ; and many of them, with no other teachers
but the Indians around the camp-fires, have so
grasped these principles that they can read with flu-
ency the books printed in the syllabic system. It is a
rare thing to meet Wood Indians of the Cree confed-
eracy who cannot read, so great has this educating
influence been exerted over the minds of the people.
The inventor of this syllabic system having spent his
entire residence among the northern Crees, the Indians
of that portion of the country learned the characters
more rapidly and used it more extensively, but in
later years the Plain Crees. with some exceptions,
have acquired it, and utilized it in the diflerent rela-
tions of life. The Stony Indians read the books
printed in this system fluently, and write letters in it ;
some of which I have in my possession. A short time
ago, a band of Indians in the far north sent a letter
written in these characters on a piece of birch-bark
by one of their number, imparting information con-
cerning their ideas of liberty and government. It is
used by the Protestant and Eoman Catholic mission-
aries, and has lately been adapted to the language of
the Eskimo. There are several works published of
great importance to the student of philology. Joseph
Howe, Esq., of the Hudson's Bay Company, published
a grammar of the Cree language in 1815, learned and
accurate, which is now out of print and difficult to
I
m
INDIAN LANGUAGES AND LITERATURE.
257
obtain. Bishop Horden, of Moosonee, has a grammar
of the language, neat, compact and very suitable for
the student. Archdeacon Hunter prepared and pub-
lished a lecture on the "Grammatical Construction of
the Cree Language." It is a very elaborate work on
the Cree verb ; invaluable to advanced students of the
language. The Rev. E. A. Watkins prepared the only
Cree-English and English-Cree dictionary ever pub-
lished. With commendable perseverance he has tabu-
lated nearly fourteen thousand words. The Rev.
Albert Lacombe has published a Cree grammar in
French and a dictionary in the same language. This
is the only grammar and dictionary in the Plain Cree
that has been prepared.
The religious development of the people has de-
manded and supplied a literature of its own. The
Rev. H. B. Steinhauer, aided by a half-breed, named
John Sinclair, translated the Bible, and this is pub-
lished in the syllabic character. In the same charac-
ter, " Cree Family Prayers, Psalms and Hymns," by
Archdeacon J. A. McKay. Archdeacon Hunter pre-
pared the English Church Prayer-book, and his wife
translated and prepared a Hymn-book, both of which
were printed in Roman characters. Besides these
works, Evans, Mason and Hunter, translated parts of
the New Testament, which were published. The Rev.
Father Lacomb has prepared a series of readings from
the four Evangelists in the Cree language.
The same author has prepared manuscript copies of a
hymn-book, prayer-book, catechism, and book of ser-
mons for the use of the Roman Catholic Cree Indians.
17
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258
THE INDIANS.
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The Rev. Father Vegreville, of St. Albert, has
prepared manuscript copies of a grammar and diction-
ary of the Cree language, and the same of the Chippe-
wayan language, which is the same as the Montagnais.
The Rev. Father Legoff, of Cold Lake, Fort Pitt, has
prepared manuscript copies of a dictionary and gram-
mar of the Chippewayan language, also in the same
language a history of the Bible and Roman Catholic
catechism.
Bishop Faraud, of Lac la Biche, has also written a
Bible history and catechism in the same language.
The Rev. Father Petitot has published " Legends of
the Tinn^ Indians " in the French language, and has
manuscript works in the Tinnd language.
Among the latest publications in the Cree are " The
Pilgrim's Progress," by Bishop Horden, and the
Methodist Hymn-Book, by Revs. Messrs. McDougall
and Glass, in Plain Cree, and by Orrin German, in
Wood Cree. The Methodist Catechism has also been
translated into the same lans^uage.
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THE pr:.perty of
CHAPTER VII^CARBORO
PUBLIC L!3r?ARy.
THE INDIAN PROBLEM.
THE CIVILIZING OF THE INDIAN.
OLITICAL and ecclesiastical leaders
earnestly desire the speedy and per-
manent civilization of the Indian race,
but they differ in their conception of
what is included in the term " civiliza-
tion," and in their methods of elevating the people. It
must be acknowledged that there is such a thing as an
Indian problem, which requires years of study and
experience to train the mind to grasp fully its diffi-
culties, and even then it is a problem that wears a
different aspect for different tribes. It is amusing to
listen to the very quaint remarks and sometimes
serious discussions relating to the Indian question by
persons eminent for their political acumen and religious
zeal, but who lack the necessary knowledge and ex-
perience to judge wisely on these matters. The very
difficulties of the situation seem rather to invite than
V
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262
tHE mDlANSt.
fi ;'.
deter some persons from freely expressing their opin-
ions, and urging speedy and definite action in accord-
ance with their theories — untried, puerile and antag-
onistic to the customs and training of the Indians.
The work of civilizing the Indian race is surrounded
by innumerable, but not insurmountable, hindrances,
because therein is implied the full transformation and
development of the nature of the individual, the com-
plete overthrow of religious, political and social cus-
toms, and very many changes in the domestic relations
of the people.
There must of necessity be the training of the In-
dian toward self-support, salvation from a life of pau-
perism, and the begetting of a love for honest labor.
It is believed by many that the Indian is naturally
lazy, but that is a mistaken idea. The change that
takes place after the advent of the white man intro-
duces different kinds of work to that to which the red
man was accustomed to attend to, and these bring into
play other sets of muscles which become quickly tired
out, and hence arises distaste to the particular kinds of
labor. The young and middle-aged are generally am-
bitious, and aim at perfection in toil. Not being
trained to the new kinds of work, they do not produce
first-class specimens of their handicraft, and conse-
quently, their spirits being dampened, they throw the
task aside, and long for the good old days when con-
genial toil was theirs.
Let the commercial and mechanical races follow the
hunting tribes of red men, and they will soon be
wearied with the labor and long to depart for " pas-
THE INDIAN PROBLEM.
263
ipin-
sord-
itag-
J.
nded
LTices,
1 and
com-
,1 cus-
Eitions
he In-
f pau-
labor.
lurally
re that
intro-
tiered
Tinto
tired
inds of
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being
reduce
conse-
ow the
jn con-
tures green." If the same principle of condemnation
as applied to the Indians were brought to bear upon
the race of pale-faces, a sweeping verdict of unfitness
and laziness would be theirs. As the white man's
civilization grows, sympathy and liberality are begot-
ten in the just appreciation of the work that belongs
respectively to every individual, tribe or race.
Legitimate training includes the guiding of the
native love for freedom and independence out of the
nomadic life into the stationary residence attending a
life of agriculture. True development never means the
suppression of a noble principle or emotion, but there
exists the keen discernment that seizes every just de-
sire, energy or affection, and leads them into channels
of usefulness among men. The barbarian love of free-
dom is our heritage. We dare not frown upon the
holy aspirations that dwell in other men's souls. Part
of the work of the red man's teachers is to mould the
nature of the natives until their ideas on freedom and
independence will be similar to those of the white men
in their relation to each other.
The civilizing of the Indians does not mean the
compulsory acceptation of the white man's customs,
but it is the transformation of the whole man. It
means the physical, mental, moral and spiritual de-
velopment of the individual and the race. Custom
unjustly has compelled us to accept a division of this
work, namely, that the temporal welfare of the Indians
belongs to the State, that the moral and spiritual train-
ing is the duty of the Church, and the education of the
young is a scheme of co-partnership. Church and
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264
THE INDIANS.
State are equally interested in the civilizing of the red
man, but the division of labor as a permanent separa-
tion is one that is injurious to all concerned and detri-
mental to the interests of the work.
I There are times v^^hen mutual help is needed in
every branch of work, and sometimes it becomes the
duty of the one civilizing agent to reprove the other.
The Church has seen fit to reprove the State for
neglect, inefficient toil and lack of intelligent enthusi-
asm ; and the State, impressed with its sense of duty,
has censured the Church for its inferior management
of its work, self-lauded yet defective methods of pro-
cedure and want of visible success. Impartial over-
sight on the part of each is beneficial and just, but
jealous criticism must be severely condemned. False
ideas have arisen regarding the relation of the Govern-
ment to the churches in the Indian work. Between
the two agencies for the red man's culture there
exists a difference of opinion as to which is the most
important and should precede the other. The Church
says, " Christianize first and then civilize ; " the State
replies, " Teach the Indians first to work and then to
pray." True civilization includes the work of both
these agencies, and it is not antagonistic, but the one
is the complement of "^he other. It should be unity in
labor, not precedence. Pious sentimentality will raise
its hands with sanctimonious horror at the very
thought of politicians criticising the doings of ecclesi-
astics, but a just criticism will promote heathfulness,
and the work of teacher and taught will rapidly
improve.
THE INDIAN PROBLEM.
265
There is a tendency on the part of departments to
intrude, so easy and pleasant it is to find fault. Mis-
takes are easily made and quickly noticed. The State
does wrong when it interferes with that which is the
distinctive right of the Church, from the expenditure
of money, long experience and the employment of
specially trained talent ; and the Church oversteps its
bounds when it begins to dictate to Government
employees the course that must be pursued in training
the Indians. A case of the former nature took place
when the United States Indian Commissioner forbade
the use of the native language in the schools of the
Dakotas, under the supervision of the Rigg's family,
who had spent half a century laboring among these
Indians.
It would be well, however, were the Government to
promulgate laws regulating the existence and work
of the denominations on the Indian reserves ; that is,
equal rights to all creeds and classes, and only one
denomination to be allowed to labor on each reserve.
The work of civilizing the Indians will always
suffer so long as men study it in the light of party
politics, but progress will be seen when aflfairs are
managed by men whose creed is broader and purer
than party. The past few years have seen a change
in that direction, and success has followed the labors
put forth.
Over and over again have reports been published by
careless or ignorant persons of "Indian Scares," dis-
turbances, horse-stealing and wars that never took
place.
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266
THE INDIANS.
li U
The Church must recognize the religious element in
politics, and assist in training the Indians in manual
labor, while the Government must suppress all kinds
of immorality and set an example of purity and justice
in all things. The machinery employed by the secular
power is working well, and the results are satisfactory
If
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11
An Indian Boy.
to those who understand the difficulties attending the
work. Indian mission work in Manitoba and the
North-West has been successful, but it is not the kind
of success desired by those who know nothing of life
and labor among the Indians. The average Christian's
THE INDIAN PROBLEM.
267
idea of success is an impossibility. More is asked
from the Indian missionary than any other laborer in
the field of religion.
The Christian politician and the political Christian
seek to labor so that there shall be the impartation of
a new affection in the Indian heart, changed modes of
thinking, a new religion of higher and nobler import,
training for intellect, surer means of support, and a
more useful and happier life. These results will be
the reward of enlightened toil on behalf of the red
men.
MOVE ON!
The author of "The Making of New England," re-
lates that a government agent was sent to an Indian
tribe to inform them that they were again to move
from their location. The chiel told the agent to sit
down on a log, which was done, and then he repeatedly
requested him to move on, until he reached the end.
Again the chief said, " move on," but the agent replied,
" I cannot." " Just so it is with us," said the chief ;
" you have moved us as far as we can go, and then ask
us to move still farther."
Occasionally the cry is raised by a few persons in
the country that the Indians should be moved to other
locations, as more suitable for the red men. Some of
the arguments used appear at first sight as very plaus-
ible, and as begotten by genuine sympathy for the
Indian race. There may be some individuals sincerely
desiring the welfare of the people in this direction,
but self-interest is generally the foundation for all
these schemes. Some of the reservations are beauti-
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268
THE INDIANS.
fully situated, and the encroachments of civilization
arouse the selfish desires of those who are seekiniij
land.
The depredations of renegade Indians cause an aver-
sion toward the whole tribe, and vengeance is vowed
upon their guilty heads. The petty annoyances that
arise from the proximity of the races, and the antagon-
ism existing between them ; the reports, real and false,
of uprisings, and the abhorrence shown by the whites
toward the blanketed Indian with his barbaric cus-
toms, cause the periodical cry to resound in our ears,
" Move on ! " The independence, generosity and love
of justice inherent in the refined intellect, compel
men to study the question and test the arguments be-
fore agreeing to any measure involving pain to a single
community of another race.
A strange argument was used to justify the policy
of the people of the United States for the expulsion of
the Indians from their lands. This was based upon
the theory of the origin of the American Indians elab-
orated by Dr. Ezra Stiles, President of Yale College,
in a sermon preached by him at Hartford, in 1783,
before Governor Trumbull and the General Assembly
of the State of Connecticut, entitled, "The United
States elevated to Glory and Honor."
President Stiles considered the Indians to be the
Canaanites expelled by Joshua. One branch coasted
along the Mediterranean to its mouth, and was then
wafted by the trade winds to the coasts of Mexico and
Peru. Another branch travelled north-eastward, and
from Asia went from island to island through the
THE INDIAN PROBLEM.
209
northern archipelago until America was reached. In
the stranp^e inscriptions on the rocks in Narrai^anset
Bay, which he copied and scientists informed him
were Runic characters, he noted the fact that the
ancient Carthaginians had at one time visited the
shores of the new world. He also believed in the
identity of the Siberian Tartars with the Anierican
Indians. Naturally those interested seized upon this
theory, and felt justified as modern Israelites in expel-
ling the Canaanites from the land. Increased know-
ledge prevents us from accepting such statements and
adopting such a policy. " The Indians must go," be-
comes a very attractive heading for a sensational
article in the columns of the western press, but jus-
tice is blindfold, and the reasons urged for and against
a change of policy must be placed in the scales before
a verdict is given.
The Indians' residence in a district implies benefits
past and present to the white settlers located there.
Because of the existence of Indians on a reserve in a
district where white people have made homes for
themselves, there arises the necessity for supplies in
the shape of beef, flour, and numerous other articles.
Hired labor is employed as freighters, farm laborers
and clerks. The money received by these persons, be-
sides the annual payments to the Indians, is spent in
the district to a great extent.
Without the Indian in particular sections of the
country there would be no need for the Mounted Police,
with the attendant outlay of money. The Indian
Department and Mounted Police create a demand for
<i > '
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270
THE INDIANS.
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labor for farmers and stockmen, and give to the
country a large supply of money which would not
exist were the Indians driven out. It may be only
removal to a remoter district, but is that just ? In
t'ormer years the Indians were almost the sole means
for the existence of many people, and now that the
demand is not so great, because of other means of
securing a living, must they be sent to the north
because of our whims ? When they have gone there,
pettlers will follow, and the same expulsion will be
demanded. Because they are no longer of as great
service to many as formerly is no just reason for
removal. Suppose the red men in their years of
strength had demanded the expulsion of the white
people, the country would have still been a barren
waste. Equal rights must be given to all, and justice
sacredly meted out. When Indians and white people
commit crimes, let them be punished to an equal de-
gree. Petty annoyances a;ise through contact of the
races by not understan<ang each other's language
and customs. There are subtler influences at work
that tend oftentimes to engender strife. The reports
of the eastern press relating to Indian troubles are,
in the majority of instances, exaggerated or totally
untrue. The prevailing sentiment of the people of the
Dominion is, to treat the Indians firmly and kindly in
accordance with the principles of justice, and in the
end this will prove most beneficial to all concerned.
Eed and white are the subjects of one Sovereign and
the children of a common Father, and to each belong
respective rights that must be sacredly revered and
upheld.
THE INDIAN PKOBLEM.
BIBLE AND PLOUGH.
271
1 1'
The Rev. J. H. Wilbur, who labored very success-
fully among the Yakima Indians, made the following
quaint and suggestive remarks in relation to mission
work among the Indians : " The plough and the Bible
go together in civilizing Indians."
, This idea is practically forgotten by the majority of
persons interested in the Indians. The one sole idea
presented by our white Christian brethren and sisters
is the conversion of the red men, and seldom are the
questions asked : " Are the Indians adopting the cus-
toms of the white men ? Are they learning to toil as
we do for their daily bread ? Are they imbued with
the principles of loyalty and justice ? Do they appre-
ciate the educational efforts put forth, and avail them-
selves of the means used for the civilizing of their
race ? " Hand, head and heart training must go to-
gether in elevating the Indian race. By a just com-
bination of influences relating to these objects, there
will result true development.
The progress made, however, will not be propor-
tionate with that of amy of the civilized people of the
nineteenth century, with whom it is not just to com-
pare them. After centuries of severe training there
have been evolved the men and women of the present
period, and the difference between these and their
ancestors of a few hundred years is as great as between
the red and white of to-day. It is very easy to criti-
cise men and methods, and fault-finding has an agree-
able and fascinating influence over some minds. There
is nothing too sacred that the hands of the unholy
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272
TUE INDIANS.
iconoclast will not touch, and ignorance oftentimes
gives an impetus to the political zeal of the disap-
pointed. Knowledge of Indian customs will invari-
ably increase sympathy, if it docs not entirely destroy
all tendencies to condemn in the sli^rhtest degree the
work of the men who live and labor among the In-
dians.
Missionaries toiling for the welfare of the Indian
race are confronted with customs different from their
own, and these must be studied, so that wise measures
may be adopted for the silent overthrow of all those
that are injurious to the advancement of the red man.
The sudden change that comes over the mind and heart
of the Indians by submission to the Divine, compels a
rejection of many customs that are detrimental to their
ultimate civilization. Still there are some thaii remain
that must be gradually undermined by the introduction
of influences and coanter-custoras, before the end is
reached which we desire. Direct opposition to native
customs will stir up strife, and the object sought will
be lost ; but if the religious, social, political and do-
mestic customs are thoroughly understood, and discre-
tion used in imparting others, there will result abund-
ant success. Few stud'" the native customs, hence
mistakes are made, and unjust statements are heard
injurious to the natives and the earnest toilers in the
field.
The man who would be successful must spend his
days and nights in the study of the native language
of the people among whom he labors. Without this
there can be no intelligent acceptance or appreciation
THE INDIAN PROBLEM.
273
of the truths taught. There are few interpreters quali-
fied to grasp the ideas and accurately translate them
in the true spirit with which they should be given.
Financial help is a necessity to carry on labor in any
field. It is sad to be compelled to state that it is much
easier to raise funds for missionary work in India,
China and Japan than for the missions carried on
among the aborigines of our Dominion. "The child
of sorrow " of missions is the work of Christianizing
the red men.
It is true that the results are not so great and as
speedily secured as in the lands of the east, but there
are hindrances innumerable that retard the progress of
the work. Considering well the training of the race,
the attendant circumstances of their lives, and the
difficulties to be overcome in prosecutinof the one great
object of consecrated toil, the resultb, measured by
these and other influences, are good and full of hope.
The previous training of many of the men employed
in the fields is at variance with the toil now under-
taken. The spiritual qualifications are excellent, the
enthusiasm and devotion much to be admired, but these
end all. Our ideas must be enlarged to embrace the
eiifcire nature of the individual. Food for body and
soul must be obtained; but, alas! helpless often are we
in leading the Indian toward self-support. Divine
truth aids in this direction by changing the native idea
of independence. The union of the forces emanating
from the missionary societies and the Indian Depart-
ment are directed toward the united lives of body and
soul. The inconsistencies of white men, intelligent and
18
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274
THE INDIANS.
S I:
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honest, destroy in a measure the fair prospects of suc-
cess. " Be pure, just and peaceable," says the teacher
of truth, and the Indian answers, " Your holy book
teaches us that, but surely the white men don't believe
it, or they would not disobey the lessons that God's
Son has taught." Responsible is our position in the
land of the red men, and we cannot spurn the teach-
ings of our home and friends.
The antagonism existing between the customs, in-
tellects and lives of the two races, and the despondency
consequent upon the changed life of the Indians are
important factors in frustrating attempts for their
amelioration in the present and the great beyond.
Church and State are related in this important
movement. There may arise conflicting influences
tending to destroy the work of each, but there are
broad principles which are common, and these must be
seized upon as a basis of unity whereby success may
be insured. " Lend a hand," should be the united cry.
Help each other. The great object should be to train
the spiritual, intellectual and physical powers. Our
motto must be : " Religion, Education, Self-support —
The Bible arid the Plough."
The wards of the Government are being trained.
Noble work is being done. Success has followed the
toils and trials of missionary toilers and Indian Depart-
ment employees in many fields. Enlarged knowledge
relating to reserves and missions, with the study of the
history of the conquest of countries and the training
of races, will dispel despondency and create brighter
hopes for the ultimate civilization of the Red Race.
4^
THE INDIAN PROBLEM.
RED AND WHITE.
275
Modern philanthropists desirous of aiding any legi-
timate agency for the amelioration of the red race,
look for speedy results from energetic and well-
directed labor, and become greatly astonished when
they behold the red man pursue the even tenor of his
way, irrespective of all the combined influences of
kingcraft and priestcraft.
Hastily and rashly they judge the means employed
for the Indian's enlightenment, while they have for-
gotten one of life's golden rules, eminently practical
in missionary toil, " Learn to labor and to wait." They
make a valuation of missionary work on a strictly
mercantile basis, and heed not the difficulties peculiar
to this branch of missionary toil, and the higher cri-
terion of spiritual labor which recognizes the unity of
our race, but a diversity of soul-culture with its con-
sequently different responsibilities and rewards.
The resistless tide of civilization, ever advancing
westward, overwhelms the native culture of the red
race. There has arisen an antagonism between the
frontiersmen and Indians that has destroyed, in some
measure, the peacei.^I relations they formerly held with
each other. The Indian is suffered to exist, but ho s
regarded as an encumbrance to the country and
strong barrier to its speedy development.. The early
settlers are greedy in their desires for beautiful loca-
tions for their farms, and there are many fine tracts
of fjood farming land in the hands of the red men,
who do not make any use of it. They have felt that
at times their property was unsafe, and their lajids
1 H
■f* '" :«
276
THE INDIANS.
(1 Hi3
?i
consequently of less value because of the presence of
their enemies. But if the pioneers have felt thus, so
much the more have the Indians realized the evil con-
sequence of the white man's residence in the country.
They blame the white man for driving the buffalo
from the country, and as they sit in their lodges, they
narrate instances of the white man's avariciousness
and strength. The vast tracts of land are gone, game
is becoming scarce, diseases of various kinds have been
introduced, and the Indian brooding over his loss
bewails his departed independence, " and his heart is
on the ground." The red men know that the white
people do not love them, and there exists a feeling of
animosity between them. There is such a striking
difference between the civilization of the two races,
that unity of sentiment and aims becomes an impossi-
bility. The different tendencies arising from the con-
struction of the languages, development of literature,
modes of thinking, systems of education and the labors
and pleasures of life lead to a diversity of results,
where exists ultimate separation, unless a powerful
factor is introduced, to overcome these influences, and
utilize them in one common direction. There is a
civilization of the red race as well as of the white, and
the cL(lture of the one should be studied and admired
as honestly as the other. The Picts and Scots, the
Celts and Gauls of the early centuries of the Christian
era did not exhibit any higher civilization, and in
many instances a much lower state of culture was
manifested, than is now inherited by the majority of
the Indian tribes,
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THE INDIAN PROBLEM.
277
:f^
The law of composition was accepted by the Barba-
rians, with the right of judicial combat. The Arabi-
ans, Germans, Hungarians and other nations placed a
price on the head of their friends who were slain,
besides a fine was imposed, by payment of which, an
injury might be forgiven, unless the injured party
chose to go to war. The Indians follow the same law.
" A scalp for a scalp," or a certain number of horses as
a compensation for an injury or the loss of a friend.
Two Blood Indian chiefs had relatives killed by some
members of a southern tribe, and in conversation with
both of them on the matter, one said, " Two of my rela-
tions were killed ; if I can get two scalps for them by
killing two of my enemies, I will be satisfied;" and
the other expressed his feelings by saying, " My son
was killed by these people ; I must have the scalp of
one of them for it, and that will satisfy me ; but if my
enemies wish my people not to go to war against
them, they can give us some horses, and that will end
the whole matter."
A Piegan chief accidentally killed a child belonging
to his own tribe, and the difficulty was set at rest by
the payment of several horses. When a case similar
to this happens in some tribes the injury is repaired
by the guilty person offering himself for adoption
into the family to supply the place of the deceased,
which offer is generally accepted.
When Indian criminals have died in the penitentiary
the Bloods have asked what compensation the Govern-
ment was going to give them for their loss.
In the mode of life of the Germanic tribes and the
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THE INDIANS.
Indians there is a striking similarity, As the Indians
are at the present day, the Germans were inveterate
gamblers, drank liquor to excess, feasted when they
had abundance, and fasted when their food was gone ;
prized liberty above everything, paid great respect to
their war-chiefs, yet recognized no king; punished
adultery by cutting off the guilty wife's nose, beating
her severely and then driving her away; exercised
great hospitality and lived a nomadic life. The Hun-
garians lived in leathern tents, seldom cultivated the
ground, wandered from place to place hunting and
lishing, sought out good pasturage for their horses and
cattle. In their war customs they pursued the same
tactics as the Indians. The Scandinavian youth
rejoiced in a life of piracy.
The Germans scalped their enemies and observed
marriage customs similar to these of the Indian tribes.
This condition of things was a necessity at the
period, as land virtually had no value, there was not
among the tribes any landed proprietors, and when
the people were not engaged in the labors of the chase
they were idle. When they were compelled by a
change in their circumstances to adopt a sedentary life,
and follow the pursuits of agriculture, there arose an
inequality among the people from the fact that the
chiefs became landed proprietors and employed those
under them as laborers. The former equality, arising
from their tribal relationship, gave place to an indi-
viduality which paved the way for the evolution of
the Germans, Hungarians and other civilized nations
of the nineteenth century.
THE INDIAN PROBLEM.
279
4
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It has taken several centuries to evolve the English-
speaking race of to-day, and ignorantly we look for as
great a development in the red race from half a cen-
tury of training. This transformation of civilization
includes a great deal. It means the substitution of
a foreign language for a large number of dialects, an
entire change in their modes of life, the rejection of
old ideas and modes of thinking, and the accepting of
that which is difficult to comprehend, because foreign
to their minds. It is unjust to expect, and impossible
for us to conceive, the development of Indian tribes in
the space of a single century to the high standing of
civilization enjoyed by the white race of the present
age.
It is natural that the Indian should remember the
teachings of his forefathers, and prize them highly,
clinging to them in preference to the new ways of the
white man. But the change will come, though it must
be slow; and much depends upon the Indians' environ-
ment as an aid to the principles of religion, to the time
necessary for its accomplishment.
Gradually the old customs will die out, new ideas
will be generated, and the tendency will be upward, if
the term of existence is sufficiently long for this
development.
AMONG THE LODGES.
Wandering through our western towns and villages,
the solitary Indian becomes suddenly aware of his
obnoxious presence by the barking of dogs, and the
screaming of children. Gazing upon the workmanship
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THE INDIANS.
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of his white brethren, he is compelled, by the force of
circumstances, to keep a wary eye upon the stealthy cur
who frowns upon the red intruder, and warns him with
significant growls, that ho is treading upon forbidden
ground. The gentler portion of society exhibits signs
of uneasiness when first ushered into the presence of
the people of the plains, and the strange questions
sometimes asked, reveal the depth and genuineness of
their fears. The pale-faced child trembles and cries
in its nurse's arms when the painted visage of the In-
dian is seen. Change the scene, and these striking
peculiarities of the different modes of life of the two
races are repeated. Going from lodge to lodge, the low
growls of a dozen wolfish, snappish, detestable whelps
arouse all our latent energies, and firmly convince us
that, in features at least, we belong to another race.
It seems impossible, even after years of toil, to es-
tablish any bond of sympathy between these parasites
of the lodge and the white man. Travel through the
camps accompanied by a dusky friend and protector,
and they will speedily recognize you as a stranger.
Enter the lodges, and the youthful occupants will flee
for safety to their mother's knee, unless oft-repeated
visits have made you familiar to young and old.
Oftentimes, in stormy weather, have I sought the
cheery warmth of the lodges, and sat listening to the
wondrous tales of the days of yore, yet never has my
confidence been sufficient to trust to the dignity and
self-respect of an Indian dog. I have made friends of
the children, enjoyed their prattle and childlike stories,
but patience has fled when, after bidding adieu to my
THE INDIAN PROBLEM.
281
youthful companions, I have been pursued by a band
of despicable, lank and long-haired curs. Despite the
poverty of the lodges, there are treasured in the book
of memory many pleasant reminiscences of joyous
hours, with painted warriors and youthful heroes, who
have gone to the red man's elysium. Song and story
quaintly sang, and vividly told, fill up the weary
round of hours until the absorbing passion for gambling
^ains the ascendancy, and the evening song gives place
«o the game of chance. Strange fascinations that will
compel a man to stake his entire fortune on the result
of a race or a few turns of a small wheel ; and yet they
but imitate the race noted for its superior intellectual-
ity and physical organization.
Light and shade make up the sum total of man's
little life ; still the clouds may have a silver lining by
the presence of hope, harbinger of abundant peace and
joy-
THE LAZY INDIAN.
The brave and faithful Uncas, the last of the Mohi-
cans, as depicted by Fennimore Cooper, is a reality
much desired to be seen among the red men of the
plains and forests of the North- West. Transatlantic
travellers appear crestfallen when they first gaze upon
the natives of our land. We are not surprised, there-
fore, to find expressions of disappointment, and even
disgust, from the pens of these travellers in many
leading newspapers, relating to the Indians. The day
has not yet passed for a faithful representation of a
devoted Pocahontas or the loyalty and intelligence of
a Tecumseh. Surely there exist principles in the
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hearts of the noble men of the pale-face race which
will compel them to recognize ability and honesty
when circumstances arise to call them forth.
Instead of pity and mockery, give to the Indian
honesty and firm dealing, and the latent goodness of
his nature will be aroused. The Stonies, Sarcees,
Blackfeet, Piegans and Bloods have ever been num-
bered among the bravest and most loyal to the white
man on the American continent. Records of Indian
Indians Fishing Through the Ice.
warfare in the North- West reveal the daring spirit
exhibited by members of these tribes. The dull and
listless manner commented on by travellers is the re-
sult of training, whereby they conceal the struggles of
their emotions and exhibit the stolidity now character-
istic of the Indian nature. Permit that same dull-
looking red man to enjoy the exciting influence of
camp life with its festivities, or the exhilarating atmos-
phere of a buffalo hunt, or, in fact, anything necessary
hi
THE INDIAN PROBLEM.
283
to call forth the cunning and daring of his spirit, and
you will witness a complete transformation. When
the buffalo roamed the prairie in thousands, the skin
lodges, nicely tanned and well made, presented a fine
appearance. Then the average Indian dress, with its
ornaments, of the young men of the Blackfoot nation,
was of greater value than that worn by professional
men in the cities. Then the Indians were wealthy,
and each man owned a fine band of horses. The intro-
duction of whisky and the departure of the buffalo,
brought poverty to the brave red men.
These Indians were noted for their hospitality.
Never was a white man sent away from an Indian
lodge hungry and tired. The choicest pieces of meat
were given to the stranger. Now their circumstances
are changed, and an expression of sadness sits upon
their countenances. Still, they are not hopeless, as
may be evidenced by their success in agriculture.
Their mode of life is entirely changed, hence their
apparent laziness. They see their lands occupied by
white men, the buffalo gone, disease undermining their
constitutions, and no way of maintaining their inde-
pendence. They are now in the critical period of the
conquered, which, if they pass over, will be of great
benefit to them.
There is just cause for complaint on the part of
some at the annoyance resulting from the intrusion of
Indians. But have the Indians no just reason why
they should complain against the doings of the white
people ? Certainly they have. When the railroad
was being built past Blackfoot Crossing, advantage
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THE INDIANS.
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was taken of the Indians' ignorance o£ money ; and
some parties bought new moccasins, worth two or three
dollars^ for a cent, which had been polished till it was
bright, and taken by the Indians for gold. White men
have, after using tea for themselves, dried it, and then
sold it to the Indians as good tea. Promises have been
made to them of one or two dollars for sawing a quan-
tity of wood which white men would not do for less
than five or six dollars ; and when it was finished, the
" noble " and honest (?) pale face has grossly cheated,
by paying the Indian but twenty-five or fifty cents for
the work. These things have happened repeatedly,
and certainly they ought to be put a stop to by the
law compelling the despicable Christian to pay what
was due. There is nothing surprising in the Indian's
demeanor. He does not exhibit the spite toward his
intelligent brother which the pale-face genius shows
toward everything Indian.
In several of our western towns the hatred toward
the Indians is great ; but when the treaty payments
are made, the ambitious trader becomes the servant of
the Indian for the sake of his gain. Expressions of
hatred will oftentimes be heard. One man was heard
to say that he would supply them, free of charge, with
all the vermilion they required to paint their faces, if
they would only paint their eyes as well, so that the
poison contained in the vermilion might destroy their
sight; another would give so much money, if all educa-
tional and religious influences were taken from them.
Ask the medical men who have spent several years in
the country why so many Indians are dying, and they
THE INDIAN PROBLEM.
285
will tell you that it is because of the diseases intro-
duced by white men. Point not to the influences of
civilization as the cause of the deterioration of the
Indian nature, but rather ascribe their degeneracy in
morals and their debilitated physical constitution to
the evils that follow in its train.
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CHAPTER IX.
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CHRISTIANITY AND THE RED RACE.
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THE GOSPEL IN THE WIGWAMS.
HE Marquis of Lome, in his observations
of Indian life, as narrated in Canadian
Pictures, writes : "In Canada, as in Africa
and the South Seas, the Gospel of Christ
has won victories over ignorance and sin.
The preaching of redemption through the death of
Christ on the cross, has touched and cleansed sava/re
hearts, and the Indian manifests no less than the white
man the power of the Spirit of God." There are many
doubters as to the success attending the labors of mis-
sionaries among the red men. With them it is the
practical question of dollars and cents. A definite
amount has been expended on an Indian mission, and
the exact equivalent in conversions according to some
ideal standard must result. Comparisons are made
between missionary work in Japan and India with
missions to the Indians, and because there are quicker
111
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288
THE INDIANS.
returns, the answer is given to all questions on the
matter by a wholesale condemnation of the work.
It is urged that the money should be expended on
promising fields, rather than wasted on the Indians.
Now, we do not believe that were the missions with-
drawn, the money raised for Indian missions would be
subscribed for Japan, China or India. There are many
persons in the churches strongly impressed with the
responsibility of the Church to " preach the Gospel to
every creature."
It does not mean that they are to civilize or convert
every heathen, but it implies that the duty of preach-
ing the Gospel belongs to man, and the results belong
to God.
Carey and Judson were condemned for their loi;\g
years of waiting, but the harvest followed the seed-
time, and ultimately they had cause for rejoicing.
Even in laboring in highly civilized communities there
are difficult places to toil in, as well as easy churches
and homes. In political life and in military affairs, the
strongest and best men are placed where the enemy is
the boldest, and has the surest foothold, but it is
oftentimes the opposite in ecclesiastical matters.
Where ignorance, superstition, custom and religion
have full sway over the native mind, the untrained
are sent to labor, as if any kind of talent, education
and piety were good enough for the Indian.
We train men for the ministry, and send them fully
equipped to labor among the white people, but where
is the training for the Indian work ?
The religion of the Nazarene is antagonistic to the
CHRISTIANITY AND THE RED RACE.
289
natural desires of the Ind'an, hence arises a hatred of
it, and oftentimes a secret and determined opposition
to it. Despite this native antagonism, the hearts of
thousands of the red men have been touched during
the period in which Indian missions in the Dominion
have existed. When we remember that many of these
people are the descendants of the ancient lords of
Canada, who owned the land which has become our
heritage, and when we see the sad change from
progress to poverty that has come over many tribes,
does it not become our duty to send them the Gospel,
that we may, in part, restore their best fortunes, their
peace and joy ?
The spiritual insight imparted to the native intellect
when entirely submitted to the Christ, flashes anew
with strength and directness, but it is a purified and
enlightened intelligence that is the result. The shrewd
wisdom of a Brant became refined, and increased in
vigor under the teaching influences of the Word of
God. Polygamy has ceased to be practise 1 among the
tribes who have fully embraced the GospeL
The medicine man's incantations, the death-song, the
scalp-dance, the drunken orgies, the native burial cus-
toms, and many of the revolting ceremonies consequent
upon a degrading and retrograding civilization having
taken root among them, have; to a great degree, come
to an end. Christianity has destroyed the hideous
immorality of the camps, and "introduced a noble
standard in the life and person of Christ. It has sup-
pressed many of the tribal laws which were injurious
to the best interests of the people. Native customs
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have become subject to the Christ, the social life of the
camps have become more uniform and refined, and the
domestic relations of the people have been changed to
accord with the views of the great teachers of life.
The Indian division of labor has given place to the
nineteenth century interpretations of the Bible, and
the combined wisdom of the people. The hunter has
become a farmer or mechanic, the breechcloth and
blanket have been replaced with tweed and broadcloth
garments, made by a fashionable tailor ; and the wild
fruits of the forest no longer exercise exclusive sway
over the red man's palate and table. When there has
been the impartation of a new affection dislodging the
unholy principles of mind and heart, there have fol-
lowed many changes in the life and labor of the
Indians.
Contrast the condition of the wild nomads of the
prairies, devoted to their native religion, with that of
the Christianized tribes of the old provinces, and the
influence of the truth of the religion of Christ will be
seen. Civilization without the Gospel changes the
position, power and intelligence of Indian manhood,
but to a very great degree the division of labor, as it
touches womanhood, is slightly affected, and the moral-
ity of the camps is very materially injured, indeed, is
almost totally destroyed.
We have met members of the Muncey, Ojibway,
Shawanese and Pottawatamie tribes, who were pros-
perous farmers, courteous and refined in manner, elo-
quent speakers and devoted Christians. Several young
men belonging to the Caughnawagas, Ojibways and
I
CHRISTIANITY AND THE RED RACE.
291
Six Nation Indians in Canada have graduated in arts,
medicine and law.
The history of Protestant Indian mission.^, from
their inception in New England until the present time,
reveals the power of Gospel truth in reclaiming the
wanderer from the paths of sin.
The transition of a tribe from Paganism to Chris-
tianity, is an interesting study. Sterling examples of
piety have dwelt in the lodges, and the camps have
forgotten their war-whoops in the sweeter songs of
the Prince of Peace.
LANGUAGE-STUDY.
The Master's marching orders are obeyed year after
year by hundreds of devoted men and women, who go
out into the desert places of the earth to teach the
despised races of men the way of life. The one pro-
minent desire of their hearts is for success, and yet
many fail in reaching the ideal set before them. There
are numerous causes preventing the acceptation of the
Gospel by the heathen ; but though some are local,
there is one that is a barrier to spiritual conquest
among all peoples, and that is the lack of knowledge
concerning the language of the people to whom the
Gospel is to be preached. There have been instances
where missionaries have employed interpreters, and
they have been eminently successful in the conversion
of the heathen, but these are few indeed.
Again, missionaries with a thorough knowledge of
the language of their people, have had to pass through
the stages of seed-sowing and soil preparation before
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THE INDIANS.
success was theirs. But let us listen to the voices of
the successful missionaries, and follow the lessons they
would teach us. The men who have toiled in the fields
where we are to labor are the jcst teachers we can
have, therefore let us be content and obey them in all
things.
After the devoted Moffat had labored for some time
in Africa without any apparent success, he appealed
to his wife for sympathy. " Mary, this is hard work ;
think how long we have been preaching to this people
and no fruits yet appear." The noble-hearted wife
replied, " The Gospel has not been preached to them
in their own tongue wherein they were born." MoflTat
says, " From that hour I gave myself with untiring
diligence to the acquisition of the language." Great
was his success in after years through following the
advice of his wise helpmate and friend.
The Rev. Edward Webb spent nineteen years as a
missionary in India, and at the ordination of his son,
Samuel G. Webb, who was going as a missionary to
the same country, he made some important statements
affecting the success as related to the study of the
language of the natives. He said, " When you have
sailed over the ocean lying between this land and that,
you will find another, broader still, and much harder
to cross. Their tongue will separate them from you
more effectually than Himalaya ranges or broad At-
lantics, and you must scale those heights and cross
that ocean. In full view of the labor involved, you
must plan to acquire a wide and thorough acquaint-
ance with the Tamil, including minute accuracy of
CHRISTIANITY AND THE RED RACE.
293
pronunciation, full comprehension of its grammatical
structure, some familiarity with its literature, and,
above all, an idiomatic and free use of the vernacular.
Without this, close contact with the people is impos-
sible. But with it, you will be accorded a high place
in their regard. You will be an authority, with posi-
tion and influence. If your plan includes such thor-
oughness, there is, be assured, hard work before you.
I had such a plan when I landed in Madras. But I
had a theory that to study the language by lamp-
light, after dark, was unnecessary and even harmful
in that climate, and so spoke. The remark of a mis-
sionary present was, * Then you will never get it.' No
native was ever more accurate in his own tongue, or
more fluent, than that brother came to be in Tamil —
the Rev. Dr. Scudder, now of Chicago. His power
and proficiency came by study and practice, night as
well as day. Make no plan to relax your effort after
one or two years of missionary life. You cannot
graduate from that school till your work among the
people closes. The first missionaries from this coun-
try to the Tamil people were giants in their language
— Spalding, who through fifty years of service, even
to the fiftieth, spent many hours daily in the study of
it ; Poor, a match for any native in rapid, idiomatic,
and eloquent speech ; Winslow, our Webster in Tamil
lexicography."
Who has not read of the linguistic studies and
labors of Dr. Carey, of India ? At his cobbler's bench
he taught himself Latin, Greek and Hebrew ; and in
India he pursued the study of the languages with the
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THE INDIANS.
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same enthusiasm, until he became eminently success-
ful. He was appointed examiner of candidates for
the service of the East India Company. For thirty
years he taught Bengalee, Mahratta and Sanscrit in
Fort William College. In 1801 he published the New
Testament in the Bengalee tongue. He prepared
grammars and dictionaries in several Indian tongues.
The Bible he translated in whole and in part, assisted
by others, into twenty-four different languages. The
Bible was thus made accessible to more than three
hundred million people.
Dr. Morrison, who rose from the last-maker's bench
to become a missionary to China, translated the Bible
into the Chinese language, and thus prepared the way
for the evangelization of the millions in the Celestial
Empire.
John Hunt, of Fiji, mastered the Fijian language,
translated the New Testament, besides preparing books
for the people, thus making it possible for cannibal
Fiji in fifty years to become a civilized country, sup-
porting her own ministry, and sending missionaries to
the lands beyond.
Whoever, therefore, would be successful must devote
his days and nights to the study of the language of
the natives, and the sooner this is done the better.
Much depends upon the progress rrade during the first
year. The sounds of the strange words will for some
time be confusing, but there will follow gradually and
surely, clearness and strength, such as will finally give
the mastery. In the study of the languages of the
American Indians, the key to success lies in the study
CHRISTIANITY AND THE RED RACE.
295
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of the verb. These languapjes, especially the Algon-
quin, are languages of verbs. Study day and night
with enthusiasm the verb of the Indian language, and
you are on the safe road to victory. Study in the
lodges and wigwams, with your note-book in your
hand, and the grammatical construction of the language
will become clear to you without any teacher. 0, how
I have longed for some kind friend to tell me how I
might master the language, and what course I might
pursue, that speedily I might be able to speak fluently
the words of life to the people in the native tongue.
Little children of five and six years of age are found
in the camps speaking English or French and the
native language ; and yet, though those little ones
study neither grammar nor dictionary, they speak the
Indian language grammatically
Dr. Riggs, in his "Forty Years with the Sioux,"
writes : " Before we left the States, it had been im-
pressed upon us by Secretary David Greene that
whether we were successful missionaries or not de-
pended much on our acquiring a free use of the lan-
guage. And the teaching of my own experience and
observation is that if one fails to make a pretty good
start the first year in its acquisition, it will be a rare
thing if he ever masters the language. And so, obe-
dient to our instructions, we made it our first work to
get our ears opened to the strange sounds, and our
tongues made cunning for their utterance."
This faithful missionary lived to prepare a grammar
and dictionary of the Dakota language, and translate
the Bible into the same.
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There will be hard work, but the missionary's motto
is " NU Desperandum."
When Howard Vincent, late Director of Criminal
Investigations, Scotland Yard, London, was going to
spend his furlough, he visited a new country each year
and mastered its language. When he went to Russia,
he advertised for lodgings with a Russian family,
where he could receive help in the study of the lan-
guage. He employed four tutors, each having a dif-
ferent system, with whom he studied eleven hours a
day. In six weeks he was able to converse fluently in
the Russian language. There are different methods for
studying a language, but none supersedes direct and
continual contact with the people, and an intelligent
enthusiasm in the study of the language, so as to
classify words, and grasp accurately its grammatical
construction.
The Rev. Mr. Clough, of the Telegu Mission in India,
related his experience in language-study, which may
help us in our work. " I learned the native language
by committing Bible verses to memory one at a time,
and repeating them on the street-corners to little
crowds of natives. I had to change my corner very
often, as the natives would get tired of hearing a single
verse repeated. My stock of verses gradually accumu-
lated, until I had enough to make a respectable ser-
mon, and soon' afterward I mastered the language."
By preaching to the natives in their own language,
you will reach their hearts and gain their confidence
and love. Should you live to translate or prepare
works for the use of the natives, there will follow you
CHRISTIANITY AND THE RED RACE.
297
i'l
time,
little
very
a teaching benediction that will gladden your heart,
and meet you again on the other side of life with ten
thousand bounties as your glorious reward.
THE ANTAGONISM OF RACES.
The great war chief of the Dakota nation, Sitting
Bull, gave utterance to a sentiment that is peculiarly
suggestive to us in studying the Indian question, "There
is not one white man who loves an Indian, and not a
true Indian but hates a white man." The noble
attempts of Hiawatha and Tecumseh ,to form a grand
confederacy of the Indians were expressive of the
antagonism existing between the red and white races
of men.
Bitter and sad memories are traced by the hand of
history relative to the contact of the red and white
races with each other. The songs of the pale faces
and the stoics of the woods have oftentimes been
mingled together, only to be broken by the sound of
the white man's rifle, and the hideous war-whoop of
the native tribes. When the Pilgrim Fathers landed
at Plymouth Rock, in 1620, the brave Indian chief
Samoset gave inspiration to the minds of the exiles for
conscience' sake by proclaiming, in the name of the
natives of the land, " Welcome, Englishmen." The
language of their lips was but the expression of the
language of their hearts. This first token of friend-
ship was the harbinger of peace that lasted for many
years.
The labors of John Eliot, the apostle of the In-
dians, were confronted by the hostility of the early
M
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298
THE INDIANS.
m
111
settlors in the country. The peaceful relations at first
established between the early settlers of our own
country, and the Indians were ultimately destroyed by
the overbearing spirit of the Saxon race. There are
other influences, however, not apparent to the casual
observer, which are at work continuallv undermining
the foundations of peace and loyalty that are being
laid.
The Indian tribes of the West learn, by contact with
each other, to speak each other's language sufficient to
converse on matters affecting their common welfare,
but the Saxon learns not the tongue of the Indians,
unless in a few instances where force of circumstances
has compelled him to do so. The Indian loves his
own language, and shows a strong aversion to the
language of his conquerors. Although he may have
learned some words and phrases, he prefers his own
beautiful language to the foreign tongue introduced
by the white men. And he has good reason for loving
intensely the native language which he speaks. It is
so full of beauty, possessing an unwritten grammar
before the genius of the white man had reduced it to
writing.
It is accurate in all its grammatical distinctions and
full of euphonious arrangements and harmony. When
the missionary seeks to engage in labor amongst the
Indians there confronts him this conflicting element,
the native language. He must master it, if he would
reach the hearts of the Indians. This means a vast
amount of labor, because it is constructed differently
from the English language. In order to remove this
rii
,'t
CHRISTIANITY ANP THE RED RACE.
299
antagonistic element there must be a determination to
grasp the intricacies of the tongue which belongs to
the natives. The more that I have studied the lan-
guage, the stronger have become my convictions that
there is a divinity in language. A little child will
enter the Indian camp speaking only the language of
the white race, and in one or two years it will speak
grammatically the language of the Indians. How has
the language of an uncivilized people become so
civilized ? Because God is in it.
There are to be found customs antagonistic to those
of the white race ; many of these customs point to a
period of civilization, antedating the advent of the
white man among the tribe. Their domestic, social
and political customs are different from ours, and in
order to help the Indian to a nobler life we must
undermine them with our own, or bring them into
harmony. Our Blood Indians in former years buried
their dead in the crotches of trees, the bodies being
wrapped in buffalo robes or blankets. They also
placed them on raised scaffolds, on the prairies where
no wood was to be found. Beside the bodies were laid
boxes containing the relics of the deceased, and with
them whatever treasures they possessed. Now we are
bringing them into harmony with ourselves. The
people are burying their dead in coffins and placing
them in the ground. This may not seem much, and
yet it is one of the influences r« work as the result of
missionary labor. They are laying aside the domestic
duties of the camps, and adopting the domestic life of
the white people.
'», ^\
i
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300
THE INDIANS.
There are differences of opinion between the red and
white races as to what constitute their respective
rights. These can only be brought into harmony by
acting according to the principles of justice.
The native religion of the Indians is at variance, in
many things, with the Christian religion.
True, there is the belief in a God — a Great Spirit or
a Great Sun — but there are also inferior deities. There
are prayers and sacrifices, traditions of the fall of
man, the flood, the coming of a great Teacher, and
many others closely related to those of the Christian
religion, and yet there are many others that are of a
conflicting nature. There is the opposition of the
medicine men, and the intense devotion of the people
to their own religion. Here is but one instance of
many that I could mention, illustrating this fact.
Several years ago there went a priest to Blackfoot
Crossing to teach the Blackfeet the way of life. As
he was doing so, there appeared upon the scene a
Blackfoot Indian, who told the Indians that the aged
priest was speaking falsely. He said that some time
ago a Kooteenay chief had died, and his spirit went
to heaven. He had accepted the Christian religion,
and accordingly he went to the white man's heaven.
When he had knocked at the door, seeking admission,
a messenger inquired his name, and then informed him
that he was not a white man, and could not, therefore,
be admitted. He retraced his steps, proceeded to the
heaven of the Indians, and besought the door-keeper to
grant him an entrance. On learning his name the
person informed him that he was not an Indian, but
CHRISTIANITY AND THE RED RACE.
SOI
had an Indian skin, with the religion of the white
man. As he had departed from the faith of his father,
he could not be allowed to enter.
There were two religions given by the Great Spirit,
one in a book for the guidance of the white men, who,
by following its teachings, will reach the white man's
heaven ; the other is in the heads of the Indians, in
the sky, rocks, rivers and mountains. And the red
men who listen to God in nature will hear his voice,
and find at last the heaven beyond.
When the Kooteenay chief found that he could not
get a resting-place, but must be left out in the cold, he
was puzzled to know what to do. The attendant,
taking compassion upon him, said, that one more
chance would be given him, and that he would be
permitted to return to earth on condition that he told
all the Indians to retain their own religion, and not
listen to the instructions of the white men.
" Now," said the Blackfoot prophet, " the old Koo-
teenay chief has returned from the dead, and he is
living at the Kooteenay village, and he says that all
the Indians are to keep their own religion, or they
will not reach the Indian's heaven."
The aged priest was baffled, but soon recovering
himself, he said, that as it was getting late he would
postpone his answer for a few days, when he would
call the people together for his answer.
That evening he sent out from the camp two young
Blackfoot Indians, who were instructed to proceed at
once, and as stealthily as possible, to the camp where
the old Kooteenay chief lived, and learn all the facts,
returning as quickly as possible.
302
THE INDIANS.
A long journey of over two hundred miles lay
before them, but they were not long in going and re-
turning. In a few days they entered the Blackfoot
camp at night unseen, and reported themselves to the
priest. Early next morning a crier went around the
camp, calling the people together to listen to the an-
swer of the priest.
The people were assembled, the Blackfoot prophet
being among the number. He felt proud of the
position he occupied among his people, and felt con-
fident that no answer could be given to his statement.
The aged priest emerged from a lodge, approached
the people, and began to address them. He told them
how he had sent the young men to the camp of the
Kooteenay chief, and found the old man enjoying
good health. The chief said that what the Blackfoot
prophet had said was not true. He had not died, and
had never seen a vision of heaven. " And," said the
priest, " here are two of the sons of the old chief who
have come to our camp to corroborate the testimony
of the two young men whom I sent."
When the people saw the sons of the Kooteenay
chief assenting to the speech of the priest, they looked
at the prophet, and beheld his crestfallen appearance.
He had lost the day, and the white man's religion was
allowed to be taught in the lodges to young and old.
The Indians love intensely their own religion, which
in many things is akin to the Christian religion, yet
there are antagonisms. It is not by determined oppo-
sition that we must win our way, but by continued
labor, undermining the customs of the Indians by
CHRISTIANITY AND THE RED RACE.
303
giving them a superior religion, grander and purer
customs, and a nobler civilization than they enjoy.
The Gospel of Christ is winning its way gradually, by
spreading its influences among the people. It is
affecting their religion, mythology, traditions and
customs. We are preserving the past in written form,
and supplanting it with a nobler present. In former
years, when the Indians were asked to tell the story
of the Creation, they related their native tradition ;
now they relate the Bible account of it. Whilst we
mourn, in the interests of science, that much is being
lost of great interest relating to history, we rejoice in
the progress of the race. The differences existing be-
tween the red and white race will not be removed by
a sickly sentimentality, but by according justice, and
in seeking to use all legitimate means for the eleva-
tion of the red race. By earnest missionary effort,
there will be for the Indian the impartation of a new
affection, and the suppression of evil.
by
ENVIRONMENT AND RELIGION.
The rapid extension of the kingdom of the Nazarene,
its acceptance by some tribes of men and rejection by
others, has caused students of missions to inquire con-
cerning the causes of the different attitudes of races
and communities toward the superior religion of life.
At first sight it seems strange that one tribe should
eagerly embrace the teachings of the Divine Book,
and another, removed two hundred miles distant,
should persistently refuse to accept the same truths.
Yet there are causes which time, patience and devotion
liii'-
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804
THE INDUNS.
can overcome. It is a well recognized fact, that the
physical features of a country wherein a race of
people is located, have much to do in developing the
individual members, and the race as a whole. The
people who dwell in a thickly wooded country difter
from those who live on inland rivers. The stunted
Eskimo and Lapp are not to bo»compared to the
stalwart Indians of the plains. Geographical position
and climate exert powerful influences in producing a
progressive or retrogressive civilization. Tribes, physi-
cally and intellectually well developed, are not found
in the remote places of the earth. War, famine, or
crime has driven the cowardly, weak, or immoral to
seek a shelter out of the reach of their enemies.
When comparing races and their characteristics, we
are unable to push our study to its utmost conclusions,
from lack of data, as their history is unwritten, save
in their languages and arts. Yet we can gather
sufficient, from their languages, mythology, traditions,
native religions and arts, to gives us true ideas as to
the influence which geographical position and climate
exert upon the minds of peoples in their relation to
Christian missions. In the study of thu Indian races
of the American continent, a striking difference in
development, physical, mental and moral, and in their
attitude toward Christianity in any form, when first
presented to them, will be found between the Indians
of the forest, the coast, the mountains, the prairie and
the inland rivers.
The Blackfeet of the plains are tall, with well
proportioned bodies, but the arms and limbs lack
CIIiaSTlANlTY AND THE RED RACE.
30.-.
well
lack
inuscular strength, elasticity and form ; the Mownttiin
Stony is short of stature, lithe in form, and active in
his movements, and the Chinook Indians, on the rivers,
are short, stout and heavy. The place of residence
begets its own peculiar kind of labor, which acts
upon the mental power of the individual, and upon
his morality.
The study of a single nation will reveal the influence
of environment upon labor, and the civilization
resulting therefrom. The grandeur of the sea produced
the adventurous Norse rovers, and the daring Venetians.
The mountainous scenery of Switzerland, Wales and
Scotland begat a race of heroes and bards, and subse-
quently eloquent preachers and people famed for
their intelligence and thrift. The language and litera-
ture of a mountainous people is grand and rugged,
presenting a striking contrast to the mellow tones
and gentle strains of the famous Troubadours of the
sunny plains of Provence. Some countries are better
adapted than others for developing a high state of
mental activity. The resources of land and sea which
bound the residence of a tribe, determine the kinds of
labor in which they shall engage. These necessarily
act upon their intellectual development and morals.
Labor requiring energy and daring will create
corresponding mental excitement and moral courage;
while idleness, or a desultory kind of toil, will beget
debasing appetites, bestial thoughts, and a listlessness
toward a spiritual life.
The Chinook Indians lived for a time in a wild
section of country where their food was berries and
20
W 'll
300
t /
THE INDIANS.
grasshoppers pounded together, and their abject con-
dition made them cowardly and sensual in the
extreme. That kind of lul)our which necessitates the
constant use of the reasoning faculties will prepare a
tribe for thinking upon matters of religion. This
may result in its acceptance or rejection, according to
the ability of the religious messenger, or the motives
which prompt the tribal leaders to admit the approach
of the missionary.
Country and climate exert their influences upon the
literature, morals and religion of communities. Were
Canada possessed of a warmer temperature, a greater
coast line, and a larger number of mountains scattered
throughout the various provinces, she would probably
have a more extensive literature than she has to-day.
Dr. Oswald, in an article in the Popular Science
Monthly, on the moral influence of residence and
climate, puts it thus :
"Modern French scientists arp nothing, if not
methodical, and have repeatedly called attention to
the curious regularity in the geographical distribution
of certain vices and virtues ; intemperance, for instance,
north of the forth-eighth pj,rallel ; sexual aberrations
south of the forty-fifth; financial extravagance in
large seaport towns; thrift in pastoral highland
regions. It is, indeed, a remarkable circumstance
that in the home of the best wine grapes, in Greece
and Southern Spain, drunkenness is far less prevalent
than in Scotland, or in Russian Poland, where Bacchus
can tempt his votaries only with nauseous vodka.
The idea that a low temperature begets an instinctive
CHIUSTJANITY AND Tll£ RED RACE.
m
craving for alcoholic tonics seems disproved by the
tcetotalisin of ^he Patagonian savages, who horsewhip
every Spanish stimulant-monger without benefit of
clergy. The Lesghian mountaineers, too, observe the
interdict of the Koran in the icy summit regions of
the Caucasus ; but there is no doubt that the bracing
influence of a cold climate affords a certain degree of
immunity from the debilitating effect of the alcoholic
vice, and that a Scandinavian peasant can for years
survive the effects of a daily doso of alcohol that
would kill an Egyptian fellah in a single month."
The reception of Christianity by different Indian
tribes will bo seen, when compared, to depend some-
what upon the influence of country and climate, as
related to labor, mental activity, morals and native
religion, making all due allowance for the hindrances,
arising from inefficient religious teachers, and the
advantages resulting from isolation and excellent
food.
The Indian tribes of the Dominion may be conveni-
ently divided into five classes, namely : Forest, Coast
and Island, Mountain, Prairie, and Inland River
Indians.
The Hurons and Iroquois, when first met by Jacques
Cartier, dwelt in the beautiful valley of the St. Law-
rence. Subsequently they went westward to the
region of the lakes, and lived within the area em-
braced by Ontario and the western part of the State
of New York. Though at that time separate tribes
and allied races, they were bitter enemies, and for a
long term of years waged deadly war against each
■ fl"!
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jr
^jiljjy
308
I^HE INDIANS.
imk
ii
other. Dwelling in palisaded towns, tlicy still be-
longed to the class which I have named — Forest
Indians. The Iroquois were tall, proud and energetic,
fitly called by Parkman, "the Indian of Indians."
Morgan, in his "League of the Iroquois," says of them :
'They achieved for themselves a more remarkable
civil organization, and acquired a higher degree of
influence than any other race of Indian lineage, except
those of Mexico and Peru. In the drama of European
colonization, thoy stood for nearly two centuries with
an unshaken front against the devastations of war, the
blighting influence of foreign intercourse, and the
still more fatal encroachments of a restless and advanc-
ing border population. Under their federal system
the Iroquois flourished in independence, and were
capable of self-protection long after the New England
and Virginian races had surrendered their jurisdic-
tions and fallen into the condition of dependent
nations ; and they now stand forth upon the canvas
of Indian history, prominent alike for the wisdom of
their civil institutions, their sagacity in the administra-
tion of the league and their courage in its defence."
The Hurons were a "patrician order of savages,"
fitful in temper, superstitious in religion and terrible
in war. The attitude of this " typical race of Ameri-
can aborigines " toward Christianity, will present one
phase of the subject under consideration. The Hurons
were taught Roman Catholic Christianity by the
Jesuit missionaries, under the guidance of Brebeuf
and Lalemant, and the spiritual teachers labored for
a long time before there were any permanent results.
CHRISTIANITY AND THE RED RACE.
809
The influence o£ the French under Champlain, the
missionary-soldier, on the side of the Hurons against
the Iroquois, prepared the way for religious instruc-
tion. Success in war was of greater consequence to
them than the religion of the pale-face, but if they
could gain the former, they were willing to adoJ)t the
latter. The sensuousness of the native religion ap-
pealed to their minds with stronger force than the
truths taught by the priests. They found nothing
in the new religion to replace the "medicine" of
the old. The wretchedness and poverty, induced by
frequent wars, broke the power of the Hurons ; and
the missionaries, by nursing the sick, feeding the hun-
gry, teaching incessantly by precept and example, at
length won the affections of the people and gained
adherents to the cross.
Isaac Jogues, the founder of the " Martyr's Mission "
among the Iroquois, after many months of intense suf-
fering, trod the way of the cross, and went home to
God. As he entered the wigwam of an Iroquois chief,
in obedience to a summons, the swift stroke of a toma-
hawk dashed him to the ground, and his red-handed
parishioners rejoiced in his death. The story of this
pious Jesuit and his mission, as told in Withrow's
•* Adventures of Isaac Jogues," reads like a thrillinf^
romance whilst having the charm of reality, and
enforcing the truth, " The blood of the martyrs is the
seed of the Church."
Not till war had weakened the Iroquois, and laid
their hearts on the ground, did they accept the teach-
ings of their spiritual advisers. The strength of
111
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310
THE INDIANS.
^. i>
intellect that devised the wonderful political organ-
ization of this race, should have caused them to
examine the new religion for themselves, but there
were reasons for postponing its acceptance. They
were a race of warriors, who devoted all their energy
in gaining a superiority over other tribes. They loved
intensely their native religion, and the medical priest-
hood opposed the new religion, as they foresaw the
loss of prestige and power. Bloody warfare does
not prepare the hearts of men for spiritual meditation ;
and the history of the introduction of Christianity
among the Huron-Iroquois by the Jesuits, strongly
enforces this truth.
The Coast and Island Indians, although addicted
to many barbarous customs, are possessed of consider-
able power of intellect. Living near the sea, and con-
stant adventurous toil to gain a livelihood, increases
and sustains this mental power. Sir George Simpson
wrote concerning the Indians of British Columbia,
residing near Fort Simpson, that they were very
clever and ingenious. They carved steamers, animals
and many other objects very neatly in stone, wood
and ivory, imitating, in short, everything that they
saw, cither in reality or in drawings. He saw at Fort
Simpson the head of a small vessel that the Indians
were building, so well executed as to be taken for the
work of a white mechanic. One man had prepared very
accurate charts of most parts of the adjacent shores.
Henry S. Welcome, in "The Story of Metlakahtla,"
says of the Tsimsheans : " Despite their atrocious
barbarity, these people showed evidence of superior
n
CHRISTIANITY AND THE RED RACE.
311
intellectual capacity. Their language, abounding in
metaphor, is copious and expressive, and, with few
exceptions, the sounds are soft, sweet and flowing. In
front of every hut was erected a totem-pole, elaborately
carved with the figures of birds or animals, or other
objects designating the crest of the clan to which the
occupant belonged. Sometimes the entire front of the
hut was carved and stained to represent the head and
face of an animal or bird, the mouth or beak of which
served as a door-way. Every article, whether canoe,
fish-spear, war-club or spoon, serves as examples of
their skill in carving. Among their various occupations
they wrought and exquisitely engraved bracelets and
other ornaments of gold, silver, and copper, and made
baskets and pouches of a peculiar grass so closely
woven as to hold water, all embellished with unique
heraldic designs."
Large quantities of salmon are caught by the coast
tribes, and were they to engage in this kind of work
in order to get sufiicient for food only, there would
follow periods of idleness, and consequently mental
inertia. They have, however, sought other kinds of
labor, making oil from the oolachan and dogfish, and
toiling in saw-mills and canneries. When the natives
first came in contact with the teachers of Christianity,
their wars, prevailing superstitious practices, and
opposition from the "medicine men," presented a
strong front to the new doctrines. The missionaries
emplo3''ed the Chinook jargon for a time, only to
discard it as useless for the purpose of teaching
religious truth. Assiduously studying the native
'1
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312
THE INDIANS.
languages, they preached, worked and lived heroically,
and the artistic natives gradually pondered over, and
finally accepted the Gospel. Tiie different denomina-
tions engaged in Christianizing the natives of British
Columbia have been eminently successful in their
labors. Whilst not detracting in the least from the
honors due these earnest and worthy teachers of the
faith, their success, in part, follows from the influence
of country and climate.
The mountain tribes introduce to us a people with
country and labor entirely different from those that
have been mentioned. Feelings of reverence and awe
take possession of the soul when contemplating the
eternal hills of God. Is there not good re&son for the
mountain Indian associating the mountain peaks with
many of his traditions, and for many of the Indian
tribes believing that the ancestors of the Indian and
some of the native deities sprang out of the mountain
tops? The grandeur of the hills, however, implies
hard toil for the Indian. Hunting on foot, climbing
the slippery slopes, is excellent exercise, inducing good
digestion, sound health, clear intellect, strength of
limb, cheerfulness of spirit and courage. Surely there
should follow religious thoughts — reverence for the
Supreme, dread of evil, and a prayerful disposition.
The Mountain Stonies are a hardy race. They
listened reverently to the story of the Cross as told
them by Rundle, Woolsey and the McDougalls. The
truth has found good soil, and the harvest is
abundant.
The prairie tribes are the Goths and Huns of the
IS
CHRISTIANITY AND THE RED RACE.
313
New World. The introduction of the horse to the
new continent by the Spanish conquerors, and the
later reception of firearms by the Indians, have
changed the life and labor of the natives of the
plains. Expansion of intellect and sterlinjif inde-
pendence, closely allied to a lordly haughtiness, are
begotten by a life on the broad prairies of the south
and west. The excitement of the chase, and the fear
and glory of continual warfare nourished the pride of
these people, and made them feel that in everything,
even in religion, they were superior to all other peoples.
With the simplicity of children, curiosity and a love of
novelty, caused them to listen attentively to the
teachings of the Bible. When they heard of salvation
they were eager to embrace everything included in
the new religion ; but they would not give up their
practice of polygamy, their sun-dances, religious and
social festivals, and their martial raids upon their foes.
They expected that by submitting to the rites of
religion, some mysterious influence would be imparted
to them whereby they would become superior to all
the other tribes. But the tree of knowledge yielded
evil only. There came not the fulfilment of their
expectations, and they were disappointed. The advent
of the white man brought disease and death. The
native prophets of the plains said the Great Spirit
was angry, and was punishing them for allowing the
white men to enter their country, and for listening to
the white praying men. There were minor influences
at work which induced sentiments like these. As late
as 1846, the Snake Indians were found without horses
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314
THE INDIANS.
■i.(
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and firearms. When the emigrants were travelling
to California, some of the Snake Indians followed on
foot, keeping close to the horses, which were going at
a gentle pace, and for fifteen or twenty miles they
jogged along, chattering to the people, returning home-
ward as easily as they came. The peaceful Indians
were changed in a few years to revengeful red men,
because many of their people had been wantonly shot
down by selfish and angry white men.
])rs. Riggs and Williamson, of the Dakota mission,
with the brothers Pond, toiled earnestly for years,
seeing little fruit and enduring many hardships at the
hands of the Sioux. After twenty-five years of
labor, there came the Minnesota massacre, wdien the
mission was destroyed. But in the prison the Sioux
began to see that their medicine-men and their religion
had failed, and they sought help in Christianity.
Three hundred were baptized in one day. Dr. Riggs
tells the story:
"In a few weeks a deep and abiding concern for
themselves was manifest. Here were hundreds of
men who had all their life refused to listen to the
Gospel. They now wanted to hear it. There was a
like number of men who had refused to learn to read.
Now almost all were easier to learn. And alonff with
this wonderful awakening on the subject of education
sprang up the more marvellous one of their seeking
after God — after some cfod. Their own
goes
i-ad
failed them signally, as was manifest by their present
condition. Their conjurers, their medicine-men, their
makers of tvakan, were nonplussed. Even the womeri
k:
CHRISTIANITY AND THE RED RACE.
31i
taunted them by saying, ' You boasted great power as
ivakan men ; where is it now ? ' These barriers, which
had been impregnable and impenetrable in the past,
were suddenly broken down. Their ancestral religion
had departed. Their hearts were aching after some
spiritual revelation. They felt that there was such a
thing as sin, and there was such a person as Christ,
God's Son, who is a Saviour from sin. These im-
pressions were made by the preaching of the Word."
The prairie tribes lived by hunting the buffalo, and
so great were the numbers that in a few days enough
meat could be procured for making pemmican that
would last for months.
After the excitement of the chase, there was feasting,
revelry and idleness, with wars with the neighboring
tribes. Camp-life was then debasing to the intellect
and morals. What has been the attitude of the other
Plain Indians besides the Sioux ? The Plain Crees
have been harder to reach in religious matters than
the same people included in forest tribes, these are the
Swampy Crees. The Blackfeet, Bloods and Piegans
have had Roman Catholic and Protestant missionaries
for nearly a decade, and still there is not a single
conversion. What are the causes of this ? Country,
climate, modes of life and labor, proximity of white
population, missionary sectariani m, and tribal relation-
ship. The Indians expected physical benefits from
religion, and their expectations were not met. The
whisky trader preceded the missionary, and the
people were debased in mind and morals, while they
were fast going to destruction physically. Disease,
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imniomlity, the departure of the buffalo, and consc-
(juent chanj^e of labor from hunters to agriculturists;
the opposition of the medicine-men, the inHuenco of
tribal relationship, by means of which a leading chief
can control the confederacy in favor of the native
religion ; depression of spirit arising from decrease of
population, difficulty in procuring persons capable of
interpreting religious ideas, or acting as efficient
helpers in studying the language; proximity of the
tribes to the International Boundary Line, having the
same people residing in Montana, hence arising a strong
temptation to the young men of the camps to horse-
stealing ; the immorality of the border population, and
the presence of representatives of different churches
on the same reserves, are some of the influences that
have thus far hindered the progress of Christianity
among the people. But the day is coming when
they shall follow the other tribes in accepting the
truth, and become disciples of the Master of Life.
The Inland River Indians are the lowest in the
scale of civilization, that is, in comparing the tribes in
their native state, before the influences of the white
population have reached them. The Chinook Indians,
a tribe of the Flathead confederacy, may be regarded
as representative of this class. A distinction must be
made in this classification on the scale of civilization
between the Chinooks, which I include under coast
tribes, and those of the inland rivers. It is not an
ethnological division, but nevertheless, in the study of
the Indians, is an important one. The Chinook
Indians on the Columbia may be regarded as the most
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CHRISTIANITY AND THE RED RACE.
317
tho
uncouth and lazy, in their native state, of all tho Indian
tribes, if wo except tho Digger Indians, of California.
Washington Irving, in contrasting them with tho
prairie tribes, says : " Tho effect of ditterent modes of
life upon the human frame and human character is
strikingly instanced in tho contrast between tho
hunting Indians of tho prairies and tho fishing
Indians of the sea-coast. Tho former, continually on
horseback, scouring tho plains, gaining their food by
hardy exercise, and subsisting chiefly on flesh, aro
generally tall, sinewy, meagre, but well formed and of
bold and fierce 'deportment; tho latter, lounging about
the river banks, or squatting and curved up in their
canoes, aro generally low in stature, ill-shaped, with
crooked legs, thick ankles, and broad, flat feet. They
are inferior also in muscular power and activity, and
in game qualities and appearance, to their hard-riding
brethren of the prairies."
The country in which these people lived, when Paul
Kane visited them, was almost destitute of furs. Fish
were easily caught ; and although they were expert in
the management of their boats, and could ride safely
over the boisterous waves, their mode of labor induced
laziness, and exerted a stunting influence upon their
intellects. They were deficient in decorative ability,
and showed little taste in the arrangement of their
dress, or in ornamenting the implements of peace and
war. The tribes of the interior of British Columbia
and Washington Territory were in a similar state.
Missions were established among the inland river
tribes, and success has followed the labor of faithful
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THE INDIANS.
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men. When they receive the Gospel there is imparte<l
tm incentive to labor, desire after improvement, domes-
tic and social, and a love for justice and truth. There
being little or no change in labor succeeding mission-
ary influence, such as in the case of the prairie tribes, the
resources of the country are laid hold of and developed,
and the people become self-sustaining. The advent
of the white people introduces whisky and work.
Christianity teaches the Indians to reject the former
and accept the latter, and that is what is being done.
The Gospel was preached to the Indians oit the
Fraser river, and in a short time many were con-
verted. The Indians have become missionaries to
other tribes. In the vast territory of Alaska, con-
verted Indians were the pioneers of Christianity; and
now many Alaskans are rejoicing in the presence of
churches, schools, missionaries and teachers. About
1850 the Roman Catholics began work among the
Twana Indians, at Skokomish river, Washington Ter-
ritory, but were compelled to leave, and shortly after
were succeeded by Protestant teachers. Missionaiy
work was carried on, with some interruptions, until
1874, when it was renewed with energy and enthu-
siasm. The additions to the Church from that time
among the Clallam and Twana Indians, until 1883, were
chiefly from the ranks of the Sunday-school children,
after that the people sought the way of life, and now
industry and religion go together.
Studying the tribes as a whole, making all due
allowances for exceptions as to persons and individual
tribes, and for all the influences which aflect them
CUKISTIANITY AND THE llED IIACE.
319
l)eforo and durinj^ the time Christian agencies are
brought to bear upon them, the following, according to
my judgment, as afl'ected by the study of tlie history
of American Indian missions, is the order in which
they will receive the Gospel :
1. The artistic tribes residing on the coasts.
2. The mountain tribes.
3. The inland river tribes.
4. The forest tribes.
i). The prairie tribes.
The Divine Spirit does not, however, act according
to any set rules, and there are individuals and tribes
that have been reached despite the influences of
country and climate.
LIGHT ON THE PRAIRIES.
Westward advances the tide of immigration, carry-
ing the flowers and the filth of our eastern prov-
inces and the Old World. Over the fertile fields
of Manitoba, the boundless prairies of agricultural and
mineral wealth, the massive ranges of mountains, to
the shores of the mighty Pacific, friends and foreigners
.are speeding their way, and we are destined to follow
them with churches and schools, to make them a united
people in our glorious Dominion. Who shall guide us
but the great Master of Life, in whose hands are the
destinies of nations and men ? God has given to us a
blessed heritage in that western country, with its vast
areas of excellent land. There is Manitoba, with one
hundred and twenty- live thousand square miles; Assini-
boia, with ninety-five thousand square miles; Sas-
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320
THE INDIANS.
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katchewan, witli one hundred and fourteen thousand
square miles; Alberta, v/itli one hundred thousand
scjuaro miles, and away in the north, Keewatin and
Athabasca, with their vast areas of land, well adapted
to supply the wants of tens of thousands of people.
Thriving agricultural settlements and prosperous vil-
lages arc scattered over the provisional districts of
Assiniboia, Saskatchewan and Alberta, and Manitoba
is already teeming with many thousands of wealthy
settlers. Nearly the whole of Alberta is underlaid with
a thick bed of coal of excellent quality. It crops out of
the banks of several rivers, five and six feet in thick-
ness. Over nearly all of this provisional district the
soil is rich ; the crops for the past three years have been
wonderfully abundant, and the people are contented
and happy, save in their desire for increased railroad
facilities. In the Macleod district of Alberta, the
cattle roam in thousands, summer and winter alike,
for they dwell in the land of the Chinook winds, and
need not the shelter of colder climes. This is God's
heritage for our children, and we must go up and
possess the land for our Lord and Christ.
Within these vast areas of land, included under the
names of Manitoba and the North- West, there dwell
twenty-tive thousand red men, who need our help, as
they have given us their land. There are located on
reservations under the authority and guidance of the
Government in the North-West Territories, Wood
Crees, Plain Crees, Blackfeet, Bloods, Piegans, Sioux,
Stonies, Sarcees, Swampies or Saulfccaux, and Chip-
pewayan or Montagnais. Away far in the north are a
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CnniSTIANITY AND THE RED RACE.
321
and
}od's
and
lar;;c number of tribes belonging to the Tinn^ family
of In lians. \
Tlio Indian tribes of our western country are the
possessors of a civilization that is fast decaying, and
the followers of the mountain, prairie and forest gods,
who no longer sway the minds and hearts of these red
men, as in the days of yore.
The Indian conjurer performs his incantations, and
the people repair to him in times of trouble. The sick
children writhe in agony as the medicine-men bleed
them with a piece of glass for a lancet, or scarify them
with a burnt stick or piece of heated iron. The
prairie lodges are still filled with painted men and
women, rejoicing in the fact that they do not belong to
the race of white people.
These native customs seem strange to us, because
they are so near, and point to a period and a people
of whom history has told us very little. The history
of these people reveals to us many tribes great in
numbers, rich in lands, buffalo and other kinds of
large and small game, independent in spirit, full of
superstition, yet thoroughly imbued with religious
zeal in all their ceremonies connected with hunting,
war, medicine and social life. The change that must
inevitably come to all inferior races has at last fallen
upon them. The advent of the white men, and the
introduction of Christianity and civilization amongst
them, has affected their whole life. The religious
words and phrases existing in the native languages
are losing their former meaning, and many new terms
belonging to Christianity have found their way into
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THE INDIANS.
these languages, and are exerting a powerful influ-
ence upon their minds and hearts. Many of the
Indians do not take kindly to the new life at first,
being rather suspicious of the benefits to be conferred
by accepting it, and being also somewhat at variance
with their own. In their transition state, between
losing faith in their native religion and accepting
Christianity and civilization, they rapidly decrease.
Despondency takes possession of their hearts, the
oppressive feeling that they are a conquered race
presses heavily upon them, and, like the wild caged
birds, they sicken and die. When, however, they have
fully learned the lessons of man's equality, the bro-
therhood of man and the fatherhood of God, as
revealed to them by Christian teaching, they become
strong and independent.
Christian teachers have rapidly followed the adven-
turous settler, supplying him with religious teaching
for himself and family. Representatives of all the
religious denominations have followed the trails into
Manitoba and the North-West, pushing each other too
closely in their zeal to carry the Gospel, thus retarding
each other's progress and spending money in a needless
way. In every little village there are ministers of
the Episcopal, Presbyterian and Methodist Churches.
Along with these, the Congregationalists, Baptists and
Salvation Army are numerous, and doing good work
in Manitoba. But in the North-West, the three largest
denominations are working hard to win the country
for Christ.
Missionaries have gone into the camps and among
w
CHRISTIANITY AND THE RED RACE.
823
the lodges of the red men, and oftentimes have they
followed them in their hunting expeditions, urging
ihem to lay aside the war-paint and cease going on the
war-path, for the Prince of Peace has come to unite the
Red and White Races with bonds of Christian love.
The English Church has the greatest number of mis-
sionaries amongst the Indians. These teachers are
laboring amongst the Cree, Blood, Blackfeet, Sarcee
and Piegan Indians ; and in the northern country,
amongst the Linne and Eskimo families. The Pres-
byterians have workers among the Cree, Sioux and
Stony tribes. The Methodists are toiling among the
Cree, Saulteaux, Sioux, Stony and Blood Indians.
Heavy manual labor, isolation, poverty and sickness
is the lot of the majority of these workers, but the
tales of suffering they do not tell, for they are toiling
for God, and He will reward them. The greatest
burden is that of the slow growth of success, when
compared with that of Japan and other countries.
The modern student of missions, and the general
Christian public, have raised a wrong standard of suc-
cess, and by this they judge all missions. Missions
cannot all be measured by one standard ; and the In-
dian missionaries who toil for many years and report
few conversions, are doing God's work as effectually as
those whose lot is cast among a people who are born
again in a single day. There may be an apology made
for the people, but none is needed for the earnest,
faithful toiler in the mission field, and yet his work is
sometimes severely criticised by men much inferior to
him in learning, ability, self-sacrifice and devotion.
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THE INDIANS.
S'rf
Seldom do we hear or read of those who bear the
heaviest burdens in the missionary work, namely, the
women who toil silently and unseen. The religious
newspapers and missionary magazines seldom mention
their names or their labors, and yet they nurse the
sick, teach the Indian women and girls by precept and
example, cheer the missionary in his lonely toil, and
keep starvation from the door by dint of economy and
love. When the missionary returns from his field on
furlough, the hardships and suffering are never told
at missionary meetings, but the thrilling accounts of
victories won are the burden of his song. We have
lives of missionaries in abundance, but few of mission-
aries' wives. Oh ! cruel custom, that shuts our mouths
and straitens our pens, in giving the women their
meed of praise. God shall reward them, if men fail to
grant them their due.
Mission work has been successful amongst the In-
dian tribes. The Gospel has reached the hearts of the
dwellers in the lodges, and their lives have been
changed. The songs of the medicine-men and the
beating of the tom-tom of the Indian gambler have
ceased when Christ has won the heart. The mother's
wail for her lost children has given place to the joyous
hope of immortal life. Pagan burial rites have been
forsaken, and Christian ceremonial has been accepted
as a token of peace. Christian civilization has trans-
formed the Six Nation Indians from savage warriors
to peaceful and industrious citizens of our Dominion.
The wild, roving Sioux of the Minnesota massacre for-
sook their gods, and became farmers and mechanics,
CBRtSTIANITT AMD THE RED RACK
325
' ii»
with schools, churches, native teachers and ministers,
through the power of Gospel truth. The Sioux In-
dians of Manitoba received a native missionary through
the intercession of the Rev. Dr. Black, of Kildonan,
with the veteran Siouan missionary, the Rev. Dr.
Riggs; and to-day there is a thriving community near
Birtle, rejoicing in the purity and power of the religion
of Christ. The Wood Crees, Stonies and Saulteaux
have learned to reverence the Sabbath, rejected their
heathen practices, adopted many of the nobler customs
of the white race, and are advancing toward a life of
civilization and truth. The power of Christ saves the
aged women from a cruel death, the virgins from a life
of shame, the children from neglect, and gives educa-
tion, cleanliness, respect for others' rights, and love in
the home. The words of the Great Teacher have been
heralded within the Arctic Circle and along the Great
Yukon river, and the hearts of the hardy natives have
been made glad with the joyful sound.
The wealth and piety of our churches must be util-
ized to send the Gospel to the white settlers and the
red men. Christians dare not shirk their responsibility
in this matter. An hundred-fold will the outlay return
to us, in maintaining the peace of our nation, and pre-
paring a people to serve the Lord.
IH
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CHAPTER X.
DO INDIAN MISSIONS PAY?
AVID ZEISBERGER, the famous Mo-
lavian Indian missionary, labored for
nearly sixty years among the Indians,
and rejoiced in many trophies won for
Christ in the camps of the red men.
Sixty-four years after his death, four Indians from
Canada visited the spot where the aged missionary
was buried, and together sang the same hymn that
was sung at his funeral, which was one of Zeisberger's
own translations. What impelled these red men to
make this pilgrimage ? The power of the Gospel of
the Nazarene.
The Indian, in his native state, is ambitious to be a
warrior. He boasts of his prowess in slaying his
enemies, taking their guns, and carrying off their
scalps. In our western country, there came from the
north, a noble Cree Indian, determined to avenge the
death of his son at the hands of a Blackfoot Indian.
On his way south, he visited a camp where a mission-
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THE INDIANS.
In
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ary was preaching, and there, for the first time, heard
the story of God's love to man through the gift of His
Son. His heart was touched, and he became obedient
unto the truth. Southward he travelled, until he
reached the Blackfoot camp, and there beheld the
murderer of his son. Looking upon him, he told him
of the story he had heard, and the absence of a desire
for revenge, but he said he wished not to look again
upon his face. The Creo Indian became a true
Christian, and adorned the truth. He used his in-
fluence to avert a war between the Crees and Black-
feet, and was successful. In subsequent years, the
Blackfeet slew him while he peacably sought to teach
them the truths of the Christian Master of life.
Woman was a mere chattel in the Indian camp, but
Christianity taught a true regard for Indian woman-
hood. The heathen customs of mutilating the body
were discarded, and men and women were taught to
regard their bodies as temples of the Holy Ghost.
The aged people were left to perish upon the prairie
by their children in the days of heathen warfare, lest
the lives of the w^hole tribe would be taken by their
enemies ; but the religion of the Christ taught them a
true regard for the helpless, and the tottering parents
were protected in the camps on the plains.
Heathenism taught revenge in death, and compen-
sation when any kind of injury was inflicted. "A
scalp for a scalp " was the principle acted upon ; but
the Christian teachers recognized the principle of
foririveness. War was thus averted, and the lives of
many saved.
DO INDIAN MISSIONS PAY?
329
ints
but
of
of
Heathenism buried its dead in the crotches of trees,
on scaffolds raised on the prairie, or in lodges ; but the
influence of Christian teaching changed the modes of
burial, and directed the minds of the people to an
immortality, spiritual in its nature, freed from the
sensual pleasures of pagan hearts.
A nobler individualism, superior religion and grander
civilization, was given to the red men, by the followers
of the Christ, than that promised by the priests and
doctors of the lodges and wigwams of the forests and
plains. Loyalty to the Queen and country was the
burden of the message given by the Protestant teachers
of religion, and the Indians of the west listened and
obeyed, thus securing peace in troublous times.
The missionaries are a part of the standing army
of our Dominion, who, by the principles they instil
into the minds of men, and the enthusiasm they
arouse in a noble cause, save to the country every
year thousands of dollars, and help to maintain the
peace and prosperity of our land. The ' ork of
educated and pious men prepare the new oistricts for
the advent of the settler, and the grand heritage that
God has given us, is made accessible for the enter-
prising poor who seek their fortunes in the west. It
pays to send the Gospel to the Indians, and to main-
tain our work among the aborigines of our own land.
THE CHURCH AND THE INDIANS.
Missionary work among the Indians of Canada
began in 1614, whon four priests arrived from France.
They conceived the project of founding a colony and
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330
THE INDIANS.
fortifying a village to ensure safety in the event of an
attack from hostile Indians, and to gather the friendly
tribes to be instructed in matters pertaining to their
temporal, intellectual and spiritual welfare. Seven or
eight years afterward five others joined the priests
already mentioned, and began their work of convert-
ing the natives. These were sustained by the leading
French statesmen in the country, one of whom took
holy orders that he might win the Indians for the
Church, and another was heard to say repeatedly, with
intense earnestness, " The salvation of one soul is of
more value than the conquest of an empire."
The Jesuits at once established an institution near
Quebec for instructing the Indians. The missionaries
combined with their spiritual labors political objects,
and for a time gained immense power. They used
their influence, and succeeded in prohibiting the sale
of intoxicating liquors to the Indians. These early
missionaries were enthusiastic in their labors.
The story of the sufferings of such men as Brebeuf
and La Jeune is of thrilling interest. They labored
among the Iroquois, but had little success. In the
midst of their toil the missions were attacked and the
people slain. They found the Hurons tractable, and
were rewarded by baptizing, in a short period, 3,000 of
them. All over the Dominion these men have labored
amid privations of the severest kind. When perse-
cuted by the Indians, they have held up their finger-
less hands to God and implored His protection and
grace, and so great was the impression made that the
haughty Iroquois agreed to make overtures for peace,
DO INDIAN MISSIONS PAY?
331
and asked for missionaries to teach them the way of
life.
The Roman Catholic Church has been successful in
making converts, but not in civilizing and elevating
the Indian. Their ritual is attractive to the Indian
mind, and the ceremony of baptism admits them to the
Church, but they lack the inspiring influences that
flow from the faith in Christ, and the indwelling of
the Divine Spirit in their hearts.
The Episcopal Church began her labors among the
Indians with prospects of good being accomplished,
but the early years were not blessed with abundant
success. The work was new, and there were many
difficulties in the way. From the days when Arch-
deacon Nelles began his labors on the Tuscarora mis-
sion, many good men and true have toiled in this noble
work, and the Master has blessed them abundantly.
For more than fifty years this good man labored
amongst the Six Nation Indians, and their present
state of civilization is but one proof of his zeal and
intelligence in missionary toil.
In 1820, the Rev. John West began his labors in the
Red River Settlement.
In 1840, Bishop Anderson entered upon his mis-
sionary labors in this country. His diocese extended
from Labrador to the Rocky Mountains, and from the
International Boundary to the North Pole. With the
care of the churches of the white settlers resting upon
him, and the many inconveniences of travelling in
those years, he forgot not the red men of Manitoba
and the North- West. He was the great pra^ ing-father
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of the Indians. Laborer after laborer he brought into
the field, until his missions were extended to the Arctic
Circle. These worthy men sought out intelligent
natures, placed them under missionary teachers, and
trained them to labor among their fellow-men. All
over the land they have travelled, visiting the missions,
opening up new fields, preparing a religious literature
for the tribes, and then filled with the holy enthusiasm
which they caught in the home of the northern lights,
they have gone east to the haunts of civilization to
arouse the sympathies of Christian people, returning
with the missonary coffers well replenished to carry
on their works.
At Metlakahtla, near Fort Simpson, the Rev. Mr.
Duncan has done noble work in Christianizing and
civilizing the Indians, and is now toiling earnestly in
Alaska with his people.
Archdeacon Vincent, resident for thirty-one years in
the Diocese of Moosonee, has labored with enthusiasm
among the Esquimaux and Indians. The New Testa-
tament and Prayer-Book have been translated, and
the books printed and bound by the missionary. Veiy
many of the Indians have been converted, and
abundant success has attended the labors of this noble
man.
Away in the frozen north, and within the Arctic
Circle, Archdeacon McDonald has tciled, and God has
blessed him. He invented a syllabary, consisting of
about four hundred syllables, and in these characters
he has himself printed and bound the New Testament
and Prayer-Book in the Tukudh language. In a few
DO INDIAN MISSIONS PAY?
333
few
weeks the people are able to read for themselves, in
their own languaije, the Word of God. Tribes hitherto
unvisited ho has gone amongst and taught them the
way of life.
Bishop McLean for a long period toiled among the
Creo Indians, in the Saskatchewan country, some of
whom were educated under his supervision in Em-
manuel College. Descended from Scottish Presby-
terian stockj he inherited an excellent physical consti-
tution, to which was added sterling piety, and a
freedom from theological bigotry. Never can I forget
my last interview with him, when, on parting, he
prayed for me personally, and for the success of my
work. Then, grasping my hand, he said, " God bless
you, I shall rejoice as much at your success as if you
were one of my own clergy." He has gone to his
reward, followed by the blessings of many half-breeds
and Indians in the northern land.
The Presbyterian Church has been engaged chiefly
in teaching the Indians, preferring to spend her labors
upon the young. Work among the white settlers of
Manitoba and the North-West has exacted the talent
and funds of the work, and great success has followed
this wise expenditure in the new country. The labors
of McKay, Flett and Solomon among the Crees and
Sioux have been blessed in the conversion of the
Indians, and a few noble men and women are teachinsr
scattered bands of Sioux and Crees in the land of the
west.
The aged and devoted David Zeisberger, who spent
over sixty years as a Moravian missionary among
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THE INDIANS.
the Indians in the United States, was compelled at
one time to seek refuge with his people in Canada
from the persecution of the settlers, and the attacks of
the American soldiers. He labored amon^j the
Delaware Indians, a tribe of the celebrated Lcnnl
Leuape. It was amon^^ this same tribe that David
Brainerd spent four very successful years, and then
went home to God. In 1792, some of these Delawares
belonjjinfj to the Moravian Church settled on the Thames
river, at a place now called Moraviantown, where they
liavo received the ministrations of their own mission-
aries. This pioneer missionary church has spent much
of her energy in hard and lonely fields among the
Indians. They are engaged successfully among the
Indians and Esquimaux of Labrador. There is no
church that can surpass this for the enthusiasm and
self-sacrificing spirit of the men and women who
have bled and died for the sons of the Red Race.
Indian missionary work in Canada by Protestants
began in earnest with the labors of the Rev. Wm. Case,
of the Methodist Church. So deeply was this man of
God impressed with his responsibility in carrying to
the Indian tribes the word of God, that he travelled
almost incessantly, visiting the Indians, urged the
missionaries under his care to study the languages,
sought out true and well-qualified men to labor, and
devised new methods for winning the tribes to Christ.
He took several Indian boys, and had them sing at
missionary meetings in the United States, much to the
joy of the people there, and with great profit to the
funds of the Church, He organized the Manual Labor
DO INDIAN MISSIONS PAY ?
33:
School at Aldervillo, as a training institution for Indian
youth. Tliis school became the Indian college, where
several of our most successful Indian missionaries were
trained. The men directed by Elder Case became the
most successful missionaries among the Indians of
the Church. His heart was in this work, and, like the
tainted John Elliott, the Apostle of the Indians, ho
only ceased to labor for them when his breath ceased.
As ho attended a camp-meeting, he beheld the face
of a youth among the converts, who was destined to
become one of the most successful Indian missionaries
that over lived. That lad was Kahkewayquonaby —
Peter Jones.
The father of this youth was a white man, who,
having loved a modern Pocahontas, married her.
Although the lad had spent his childhood in the In-
dian camps, his father, being a man of education, sent
him to school, where he received a fair education.
After his conversion, he held prayer-meetings among
the Indians, taught an Indian school, pursued a course
of self-education, and travelled with the missionaries
as assistant preacher and interpreter. After his ordi-
nation, he became an Indian missionary, with a roving
commission. Tribe after tribe, and band after band,
he visited ; and, as he preached, the power of God fell
upon the people, and many were led to rejoice in sal-
vation. On his own mission he went with his Indians
into the tields, and taught them how to plough and sow.
He encouraged the women to persevere in the study
of domestic economy. All day long he would labor in
the fields with his people, and, in the evenings, they
336
THE INDIANS.
gathered together in their prayer-meetings. A week
or two at home, spent in this manner, and then away
he would go on a missionary visit to the tribes scat-
tered throughout the Province of Ontario. He was
intensely energetic in his labors for the salvation of
men. Such was his influence among the Indians that,
when they heard that he was passing through a sec-
tion of country to attend a meeting at a distant point,
the Indians and whites would come for miles to see
him, prevail on him to speak a few words to them on
religious matters, and, of their own accord, would take
up a collection, and, with tears in their eyes, give i- to
him, as expressive of their love for the Gospel, wish-
ing that they could make it more.
He married a white lady from England, who still
lives.
Twice he appeared before royalty in England.
Everywhere he was preaching to the Indians, or
preaching and lecturmg in the interests of his work.
He did a noble work. Thousands of Indians heard
from him the way of life. Many, very many, were
led to Christ through his instrumentality.
Though he is dead, he is still preaching to the In-
dians by his Ojibway Hymn Book and New Testa-
ment.
! John Sunday — Shawundais — was a Mississauga In-
dian. Dark and lonely were the early days of his
life ; but the Gospel reached his heart, and, impelled
with love for his fellow-men, he began to tell the story
of God's love to fallen man. A roving commission
was his ; for in our forests, and along the rivers and
;
DO INDIAN MISSIONS PAY?
337
lakes of Ontario, and farther west, on the shores of
Lake Superior, he sped to declare, in the lonely wig-
wam and among the scattered bands of red men, the
everlasting truth of God. From that day till the pres-
ent, the songs of Zion have been sung, and souls won
for Christ by Evans, Rundle, Woolsey, McDougall, and
a host of other honest toilers, in the mission fields.
God has blessed with His presence the ministrations
of His servants of all the churches in the camps of the
Indians of our land.
i'i
llil
In-
jsta-
bory
sion
and
THE RED ALIENS.
When first the white men came in contact with the
Indians of Canada, they were treated with the greatest
kindness and respect. The Indians entertained them
in a hospitable manner, and, in return for their
generosity, the white men gave them wine. Thus
came the first curse upon the native tribes of our
Dominion. When L^^nnacona, the Lord of Canada,
visited Jacques Cartier, he was compelled, with two
of his chiefs and eight of the natives, to accompany an
expedition to France, where they pined away and died,
thus alienating the good will and love of the Indians
from the white man.
When Martin Frobisher discovered the Frobisher
Straits, he took with him to England a man, woman
and child belonging to the Indian race.
Compulsory banishment was the second curse that
fell upon the native tribes.
Champlain was solicited by a band of Indians be-
longing to the Algonquin nation to aid them against
22
!:1
\ m
III
h.i''.
338
THE INDIANS.
the powerful Iroquois, and consented ; and then began
a aeries of Indian wars that lasted in Canada for over
a hundred years. The records of this period teem
with accounts of treachery and cruelty of the most
hideous kind. The white men and Indians joined
hands against their fellows. Then, sections of the red
and white races slaughtered other sections of the same
races, and the war-whoop of savage and the battle-cry
of the civilized resounded through the forests of our
beautiful land.
Thus came the third curse upon the Stoics of the
woods. Friendship fled, and bitter animosity sprang
up in the hearts of the Indians toward the pale-faces,
which increased as the years rolled on. Aliens to
society, they have been hated by many, because of
their customs, and especially because they stand in
the way of advancing civilization.
Mission work has been opposed by the greed of the
land speculator, and hindered through the lack of
sympathy and financial help from the Christian public
of the land. We have not been guilty of gross in-
justice toward the red man, but we have failed in not
answering fully the demands of the aborigines for
education and Christian teaching.
President Cleveland fairly represents the duty of
the nation in treating the Indians, as he says : " The
conscience of the people demands that the Indians
shall be fairly and honestly treated as wards of the
Government, and their education and civilization pro-
moted with a view to their ultimate citizenship."
The Sword and the Bible will not Christianize them ;
DO INDIAN MISSIONS PAY?
339
harsh treatment will develop a spirit of animosity, and
nobler methods must, therefore, be employed to elevate
and direct them in the way of peace.
On the seal of the charter of the colony of Massa-
chusetts is represented an Indian standing, calling to
the white men, " Come over and help us ! " One
hundred and twenty-tive thousand red men in the
Dominion look up to us for spiritual help.
The educational facilities must be increased with
more fully qualified teachers to instruct the Indian
youth.
The Indian tribes are passing away, and what is
done must be done quickly. We dare not linger in
t le face of such grave responsibilities. On the western
plains, native songs, wafted on the evening breezes, are
the dying requiem of the departing savage.
Enthusiastic missionary labor will arouse the de-
spondent occupant of the lodge and make of him a
man of pure and earnest life.
m
I'i
SUCCESS OF INDIAN MISSIONS.
The successful labors of eminent missionaries among
the Indians attest the value of intelligent enthusiasm
and consecrated effort in this distinct field of toil.
Roger Williams, John Eliot, and Mayhew were the
pioneers in Protestant mission work among the red
men of the American continent. The peaceful policy
of William Penn disposed the minds of the Indians to
listen attentively to the teaching of the Holy Book.
David Ziesberger, amid toils and difficulties, many
and varied, sought to lead the red men from the paths
of savage warfare in the way of peace and truth.
340
THE INDIANS.
David and John Brainerd labored with success
among the Indians, the former laying down his life
after a short but brilliant career, the latter, taking up
the fallen mantle of his brother, went on to win fresh
conquests for Christ.
Finlay, among the Wyandots, and Williamson and
Riggs, among the Dakotas, saw the fruit of their labors
in the conversion of many souls, the reformation of the
lives of the red men, and changes in the native customs
of these people.
In our own Dominion, the ministers of righteousness
have won many trophies among the Micmacs of Nova
Scotia, the Iroquois, of Quebec, the Ojibways and
Mohawks, of Ontario, and the numerous tribes in
Manitoba, the North- West Territories and British
Columbia.
The Rev. Silas Rand began his work in 1846 among
the Indians of Nova Scotia. He found the Micmacs
and Maliseets in a state of primitive barbarism, but,
having strong faith in the possibility of the Indian
being made a useful and pious man, he labored assidu-
ously for the temporal and spiritual well-being of these
tribes. Amid many difficulties he has toiled, but he
has lived to see great advancement in their temporal
and social condition. Whilst seeking to elevate the
people, he has studied earnestly their history, customs,
mythology, traditions and language, and is now the
recognized authority on these matters.
The whole of the New Testament has been translated
and printed in Micmac, with several of the books of
the Old Testament. The Gospel of John and some
DO INDIAN MISSIONS PAY?
341
religious tracts have been published in the Maliseet
language ; tracts, catechisms and hymns have also been
prepared in the Micmac language, and a dictionary of
Micmac and English, containing nearly thirty thousand
words, is about completed.
Dr. Rand says concerning his work: " Mark, also, the
change that has taken place in the condition of the
tribe as respects civilization since we commenced
our labors, despite all kinds and sorts of obstacles that
have been placed in their way and in ours. Mark, for
instance, the change in their dress and their domestic
habits — in their culture generally. Forty years ago,
you could not tell Indian men and women, as far as
you could see them, by their dress. A few old women
still wear the old-fashioned head and shoulder gear :
but these cases, so far as my own observations go, are
few and far between.
"And at the present you will meet with no intelli-
gent man who will contend stoutly that an Indian * can
never be persuaded to live in a house,' or that * Indians
are like partridges, that no skill can tame,' all which
nonsense, and much more of the same stamp, I used to
have to meet. The rare thing noiv is to see a wigwam.
" More than this, I have found everywhere a deter-
mination to obtain learning, to learn the English lan-
guage, to send the children to the English schools and
to adopt all the habits of civilization. To be able
to read and write, well and fluently, is what but few
comparatively of their white neighbors have attained
342
THE INDIANS.
to, if the truth should be told, and I will not pretend
that cases are very often to be met with of such an
attainment among the Indians.
" But there are not a few who can write an intelli-
gible letter, both in their own language and ours. . . .
Many adults have learned to read who never went to
school at all. One of my ablest Micmac correspondents
went but three months. And there is living near
Lawrencetown, Wilmot, N.S., an Indian, now over
seventy years of age, who bears a remarkably good
reputation, who learned to read after he was above
forty years old, and he can read Micmac as well as I
can, if not better."
A significant fact has been stated as to the value of
missionary effort, that it cost the United States Gov-
ernment one million eight hundred and forty-eight
thousand dollars to support two thousand two hun-
dred Dakota Indians, during seven years of their sav-
age life ; but after they were Christianized, it cost only
one hundred and twenty thousand dollars to support
them, during the same length of time.
The late Hon. Hiram Price, Commissioner of United
States Indian Affairs, stated that there was more
drunkenness and crime among the two hundred thou-
sand inhabitants of Washington, the capital of the
Republic, than among the two hundred and fifty thou-
sand Indians in the United States. He believed that
no other method for the elevation of the Indians was
to be compared with the labors of the Christian mis-
sionaries among them.
In 1862, Archdeacon McDonald went as a missionary
DO INDIAN MISSIONS PAY?
343
^y
of the English Church into the Yukon country. His
headquarters wore at Fort Yukon, one mile within the
Arctic Circle. Missionary expeditions were made down
the river Yukon for hundreds of miles, visiting tribes
of Indians who had never seen a missionary. Many
of these were taught to sing the hymns and memorized
translations of the Lord's Prayer and Ten Command-
ments ; and large numbers accepted the truth of the
Gospel, becoming, nominally, Christians. The language
spoken by the Indians, from Fort Yukon to the Peel
river, is the Tukudh ; but there are many dialects of
the same language spoken by the tribes in that vicinity.
After ten years of earnest work, parts of the New
Testament were translated and published, and now the
New Testament in full. The English Church Prayer-
Book, a hymn-book, and other books, have been pre-
pared in the Tukudh tongue.
There are many devoted Christian Indians under
the instruction of native Christian leaders, who cheer-
fully teach without any salary. On the Upper Yukon
there are numerous bands of Indians who have never
had the Gospel of Christ preached to them. A syllabary
of the Tukudh language was prepared, consisting of five
hundred syllables, and some of the Indians have learned
it in two weeks, so that they could read intelligently.
Away in that northern land, many of the heathen
Indians have been instructed by the Christian red
men, and through their influence they have learned to
read, sing hymns, and engage in the devotional exer-
cises of the praying Indians. The Gospel is doing
much good among these people, and the hearts of
m
344f
THE INDIANS.
many have been made glad. Thousands of Indians
have been baptized since the work began. Bishop
Bompas superintends the vast diocese of the Mac-
kenzie River district, where Archdeacon McDonald
labors. The work is carried on among the Tukudh
and Tinn^ Indians and the Esquimaux.
The Tinnd Indians include Chippewayans, Yellow-
Knives, Dog-Ribs, Big River, Slave, and Nahany or
Mountain Indians. In the diocese of Moosonee, one
thousand two hundred miles long and eight hundred
wide, containing Indian tribes speaking six or seven
different languages, Bishop Horden is zealously toiling
to lead the Indians and Esquimaux to Christ.
Religious books have been prepared for the use of
the native Christians, many of whom are striving to
lead their heathen brethren into the light of the
knowledge divine. At one time, while the Bishop was
on a visit at Rupert's House, he met a man who asked
to be baptized. Never having seen him before, he
was astonished, and told him so. Then he asked the
man whether or not he could read, and he answered
in the affirmative. A book was brought, and the
stranger read it fluently. The previous winter a band
of Indians, of whom this Indian was one, met some
Indians at Rupert's House who could read, pray and
sing. The heathen Indians requested the Christian
Indians to teach them, which they did, and when com-
pelled to part through lack of food, they gave to them
some of their religious books. The man was baptized,
and a short time after the whole tribe was admitted
by baptism into the Church.
DO INDIAN MISSIONS PAY?
S45
Bishop Young is working hard in the diocese of
Athabasca, and winning many of the red men for
Christ. This diocese has an area of nearly three
thousand square miles. Scattered over this vast
diocese are found Indians belonging to the Beaver,
Cree, Chippewayan and Slave tribes.
Toil, hardship and isolation deter not the faithful
missionaries in their work of elevating the dwellers in
their northern homes.
In 1840, Robert Terrill Rundle, of the Methodist
Church, went to Edmonton and Rocky Mountain
House to preach the Gospel to the Cree and Stony
Indians. He labored assiduously for the salvation of
these tribes, and rejoiced in seeing many led to Christ.
The songs he taught the people in those early days are
still remembered by them, and many a heart clings
fondly to the memory of those distant years. This
faithful man still lives in England, having become
superannuated only one year ago. His name will
endure in the geography of our western country, for
Mount Rundle rears its lofty head in the vicinity of
the railroad in the mountains.
Sinclair, Steinhauer, Woolsey and Brooking laid the
foundations of Christian truth among the Indian
tribes in that distant region, supplementing the labors
of Evens and Rundle ; and from that day thousands
of Indians have heard the Gospel news, and rejoiced
in its saving power. Many have died in the faith,
testifying with their latest breath to the power of
Christ to forgive sin.
The McDougalls, father and son, took up the mantles
ii
346
THE INDIANS.
of the departed missionaries, and the Crees, Stonies
and Saulteaux heard anew the story of God's love to
man. Song and story around the camp-fires were full
of spiritual life and joy. The painted savage heard
with astonishment the conquests of the Christ, and ho
acknowledged the Christian Master of Life as his
Leader and Friend. Proud hearts were melted as the
missionaries sang of Jesus' love, and the lodges in the
land of the Northern Lights resounded with the shouts
of Christian joy.
Time and space fail in giving to all the faithful
toilers among the Crees, Saulteaux and Stonies their
meed of praise. Travellers have mentioned their names
with reverence, and the Indians treasure the memory
of their labors in their hearts. Young, German, Koss,
Langford and Semmens are only a few of the self-
sacrificing spirits who carried the truth among the
lodges, and followed the Indians over the lakes and
into the forests, that they might win them for Christ.
< Across the mountains into British Columbia the red
men have gone, and there, too, the intrepid spirits
have followed them. Duncan, of Metlakahtla, the
English Church missionary, and Thomas Crosby, the
energetic Methodist, have seen many of the Haidas,
Tsimsheans, and other Indian tribes led to forsake
their potlaches and heathen feasts and sacrifices for
the nobler way of the Christian life. Not content
with preaching to the Indians around Fort Simpson,
and travelling in his canoe, Crosby aroused the mis-
sionary spirit in Eastern Canada, which nobly re-
sponded to his call ; and the mission yacht, Glad
DO INDIAN MISSIONS PAY?
347
re-
Tidings, was built and equipped, and now is speedinjif
over the mighty Pacific, carrying the knowledge of
Christ to distant tribes.
I Crosby, Tate, Green, and many others, are striving
to plant missions among the tribes along the coast and
in the interior, that they may teach the Indians how
to support themselves honestly and well, and enjoy
the purity and blessedness of the Gospel of peace.
Tens of thousands during the past thirty years have
heard with joy the wondrous story of the life of Christ,
and been constrained by its influence to forsake their
customs, and follow the nobler teachings of the Prince
of Peace.
Longer would we linger on these joyous scenes,
listening to the testimonies of medicine-men, chiefs,
old women and children, who have felt the power of
religious truth, and bowed with joy before the cross.
The mighty hosts who have, during the past fifty years,
heard with joy the truth preached in the lodges and
wiffwams scattered throuijhout the Dominion, are
sufficient testimony to the value of missionary labor.
The tomahawks and plumed feathers have been laid
aside, the war-paint is seen no longer, and the wild
war-whoop has been silenced forever in the lodges
and camps of the red men, whose hearts have been
touched by the Man of Nazareth. Only when the
final day has come and all the ransomed have returned
to the home of God, shall the wondrous news be fully
told of the races and tribes of red men who, in sim-
plicity of heart and life, followed the teachings oJ: the
Great Spirit in this Canada of ours.
i|
348
THE INDIANS.
THE CROSS IN THE CAMP.
Eagle Arrow and White Calf were llMcening atten-
tively to the new teachings of the missionaries, ami,
while many others were eager listeners in the lodges,
they seemed to grasp more intelligently the truths
presented in the native tongue. The doctrines of
Christianity and the customs of the white men con-
trasted strangely with the native religion of the red
men. They gazed in astonishment when something
peculiar struck their fancy, and sometimes laughed at
the singular illustrations of religious truth. It was all
new to them, and their minds had not been trained to
look at these things from the Christian standpoint, so
they had their own methods of interpretation, which
savored of the camp and the Indians' mode of life and
thought.
" Tell it over again ; it all sounds new and strange
to us, and we wish to do what the Great Sun tells us."
It was repeated, and their countenances changed
with alternate sunshine and shadow. Unusual emo-
tions filled the heart of the Christian teacher as he
gazed upon the faces of these seekers after truth.
Homeward they travelled, pondering over the truth.
It was the theme of many an evening's conversation in
the lodges, where aforetime love and war were the
sole topics of discourse. Some approved and others
dissented from the new doctrines. Still they spread,
until all had heard in the camps the story of the
Cross. But there came to the hearts of the Blood
Indians serious temptations, which weakened their
faith. They had gone to the white settlements, and
DO INDIAN MISSIONS PAY?
349
witnessed the lives of the white men, and returned
with nrrave doubts as to the power and purity of the
new religion. Christianity was to them the religion
of the white man, and they looked for its influence
upon the lives of the white people. Then the mis-
sionary was confronted with a powerful argument
against the Bible and the Christ. These 'ed men said,
'• Your religion is not good i>v us, for it fc Us to reform
the lives of the men who aave reac the Bible and
been under your instruction sinto t'»c»y were born."
The medicine-men gained frt.sh coiuage f the con-
flict, but ultimately they learned that ^'1 iv^ted were
their hopes, for the Nazarene was dostineJ tocon.ner,
and win the red men for Himself. Steadily the truth
is progressing, and the final conquest soon will follow.
The tribes of red men who have bowed at the Cross
have been led to glory in their new-found joy. The
Great Teacher of life has touched their hearts, and
aroused their sympathies on behalf of others. Through
the influence of Christian teaching, the roving Sioux
of the western prairies forsook the Indian song and
dance, the practice of nolygamy was rejected, and
they became useful anl --idustrious mechanics and
tillers of the soil. The children of the camps are
gathering into the schools, where they are being edu-
cated. Native t'^rOiiers and ministers preach the
Gospel of righteousness to their fellow-men.
J. L. Garvin, chief of the Choctaw Nation, said:
"Thanks to an all-wise God, the blanket has been
replaced by decent apparel ; the tomahawk has been
exchanged for the useful axe ; the scalping-knife for
350
THE INDIANS.
the ploughshare ; and the dismal tone of the warrior's
whoop has mellowed into the sacred songs of Zion."
Here and there among the camps, John Eliot went
as the social leader and civilizer of the Indians, with a
burning zeal for the salvation of the souls of the red
men ; and, after twelve years of hard study, mastered
their language. Fifty years he toiled on their behalf,
leaving the Bible and a religious literature for the
people. Half a century later, David Brainerd, with a
holy inspiration, followed the tribes in the forests,
breathing words of prayer and love. Salvation through
the cross was the subject of his story, and the Indians
in their wigwams wept and prayed as he spoke of the
Christian's Master of Life. A few short years of holy
toil, and the devoted missionary, at the early age of
twenty-nine years, passed away in godly triumph,
rejoicing in the harvest garnered from the wigwams
of that forest land. Christ, among the lodges, has won
many trophies from sin, superstition, degradation and
woe.
■1 1
...r- p-..r':L?-TY OF
"SCARBORO^^
PUBLIC USr^ARY.
THE lord's prayer.
351
THE LORD'S PRAYER
IN THE CREE SYLLABIC CHARACTERS.
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