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/^/:

THE INDIANS

THHIR MANNERS AND CUSTOMS.

JOHN McLean, M.A., Ph.D.

(robin rustler.)

With Eighteen full-page Illustrations.

T O R O N T O :

WILLIAM BRIGGS, 78 & 80 KING STREET EAST.
C. W. COATES, Montreal. S. V. Huestis, Halifax.

1889.

Entered according to Act of the Parliament of Canada, in the year
one thousand eight hundred and eighty-nine, by William Bkiogs,
Boole Steward of the Methodist Book and Publishing House,
Toronto, at the Department of Agriculture.

IS,

ie.

*i*

*!'

HORATIO HALE,

WHOSE EMINENT LABORS AS A

PHILOLOGIST AND ETHNOLOGIST

HAVE BEEN ADMIRED BY THE SCIENTIFIC WORLD, THE

FOLLOWING PAGES ARE

itbicatfJr Irg Btmhsion,

WITH SINCERE AFFECTION AND RESPECT.

PREFACE

INE years spent among the Blood Indians of the
Canadian North-West, studying their language,
customs, mythology and traditions, have given me oppor-
tunities 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 began
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

Vlll

PUKKACE.

in the 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.

I hope that the readers of these pages will have their
ideas changed, as mine have heen, by coming into closer
contact with the Red Men, through their languages, liter-
ature, native religion, folk-lore, and later Christian life.

Blood Indian Reserve, Alberta,

Canada, Fehrnary, 1889.

JOHN McLEAN.

nd
eal
tie

sir
;er
3r-

\il

CONTENTS.

CHAFTEIl I. PAGE

Indian Customs: — Potlaches — Indian Names — Indian
Women— Indian Telegraphy —Indian Bnrial Cnstoms —
Superstitions of the iJlaekfeet — Indian Marriage Cus-
toms -The) Red Orator -War Customs— The Peace-
Pipe— Scalps and Scalping — Prisoners in the Camp —
Indian Charms — Camp Socials 13-7r>

CHAPTER II.

Camp and Wiowams : —The White Savages —The Minnesota
Massacre— Indian Paintings —Picture- Writing — Medi-
cine-Mjen — The Home of the Red Men— Native Reli-
gions — An Indian Camp — Footprints of the Red Man
-Asokinuki— Indians and Bufl'alo — Indian Oratory —
Primitive People —Native Americans — The Blood In-
dians 77- 13»

CHAPTER III.

Indian Hk.roes:— Tecunxseh — Glikkikan — Red Jacket — The

Swarthy Hero — Button Chief — Captain Joseph Brant. . 137- 16i^

CHAPTER IV.

Indian Tkaoitions: —Legends of the Red Men— Kutoyis —
Traditions of the Wliite Man's Superiority— Myth of
the Pacific and Legend of Qu'Appelle— The White
Stone Canoe — Indian Traditions — Legends of the
Hydahs and Ottawas 165-187

X (N INTENTS.

CHAPTKK V. i-AOF,

The liAND OK TUK Red MhN :— The Canadian Wonderland—
Lan«lmarkH— \Ve8tern AniericanisniH -The Iron Stone
—The Chinook Winds — Frontier Religion— The Old-
Timer 18» 216

CHAPTKR VI.

Frontier Tales:— The Three Captives— The Doctor's Ride

—The Long Hair— The White Chief 217-233

CHAPTER VII.

Indian Languages and LTTERAT(rRK:— Amoi-ioan Indian
Literature — Fskiino Literature — Intiian Syllables —The
Croe Language 235-25H

CHAPTKR VIII.

The Indian Prohlkm:— The Civilizing of the Indian-
Move On — Bible and Plough — Red and White— Among
the Lodges— The Lazy Indian 261-285

CHAPTER I A.

Christianity and the Red Rack:— The (Jospel in the
Wigwams — Language-Study — The Antagonism of Races
— Environment and Religion — Light on the Prairies.. 287-325

CHAPTKR X.

Do Indian Missions Pay:— The Church and the Indians •
The Red Aliens— Success of Indian Missions— The Cross
in thy Camp — The Lord's Prayer in the Cree Syllabic
Characters 327-351

A (IK

215

233

25H

585

/»

LI8T OF ILLUSTRATIONS.

•

pa(;k

Amurican iiulians .. ... .. .. .. . Frontispiece.

Indian Woman and Child . .

An Indian Grave

An Arctic Funeral

Indians Drying Meat

7fl

Indian Chief

An Indian Village

IKi

An Eskinio Village

13(>

Captain Joseph IJrant

154

Indian Warriors

164

Shooting tlie Rapids

184

Crossing the Rockies

188

Hunting in the West

200

A Red River Cart

208

A Pawnee Chief

Indian Woman Carrying Wood

21(i

228

Making a Portage

234

An Eskimo Traveller

246

Camping Out

260

An Indian Boy

266

Indians Fishing through the Ice
An Indian Missionary

282
286

Indian Brush Lodges

326

*' it}

THE INDIANS:

THEIE MANNERS AND CUSTOMS.

CHAPTER 1.

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.

THE INDIANS.

We are thus apt, to speak of them as lackino^ 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 lan^uagjes there is not a sinorle
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
tlianks. 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,
denying 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.

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 ])rogress 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 lod^e to enjoy his hospitality and spend
the evening with him. In some half-breed settle-
ments, the aristocratic meuibers will save their funds
that thuy 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.

••

THE INDIANS.

WAMPUM.

Readers of Longfellow's "Hiawatha" will find many
striking references to wampum, as when Hiawatha
went forth from his lodge

"Dressed 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 head 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,"

*■)

INDIAN CUSTOMS.

»■)

and the pjhosts pleaded with Hiawatha not to lay

" Such weight of furs and wampuui "

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 bo 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-

tmm

THE INDIANS,

I i

ever he might be, the belt was hunc^ about his neck,
and he was brouj^ht to the family, who received him
with much affection.

Through the influence of Zeisbercjer, 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 I7G8, sent rutmers 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 wampunj,
were given to the friends of decease<l 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 V)elts 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. Thev denoted
their national ('([uality with the Delawares, and their
reliijious distinction from them.

Wanipum 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

INDIAN CUSTOMS.

strings, who thus became the keeper of the Iroquois
archive^.

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
liis 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 feelino-
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 iVmerica, 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

,«<r"

THE INDIANS.

by the Leni-Lenape Sachems in 1682, at Shackamaxon.
It is composed of eighteen strings of wampum, has in
the centre white wanipum, and the device of an Indian
grasping in friendship the hand of a wliite 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 o'* dishonor. Some Indians have
two or three names. Among some tribes the name of
a deceased person is never nientioned.

The names of children are sometimes given by the
mother, and at other times by other persons, from some
strange circumstance that has happehed 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 WMth 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 strang'ely
to civilized ears, as Eagle, Black Hawk, White Calf,
Morning Star, Red Crow, St eing Afar Off', Bull's Head,
Old Sun, Three Suns, and White Antelope. Generally
these names are changed at manhood for others more
appropriate, and serve to remind the owner and his

INDIAN CUSTOMS.

friends of some deeds of honor or shameful actions.
Tall Man, Old Woman, Bu^rgar and Thief, are names
oftentimes given to men. Who does not remember
the beautiful Winona and Minne-ha-ha — lauirhinw
water — immortalized by Longfellow in his poem upon
Hiawatha.

Some of the name.^ 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 Indiap 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 siijnifies
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,

THE INDIANS.

Caimdas, the Canada or ijor^e beiii^ often spoken of,
especially by the Mexicans who went to San Francisco
at that time. Many places have been named after
Indian tril)es and bands, as Lakes Erie and Huron, the
former after the Indians also known as the Chat or
Oat tribe. Then we have Ottawa, Seneca, Onondaga,
Cayuga, Kansas and (Jtah.

There are names made from Indian words relating
to some characteristic of the places to which they are
attached. Th(^ following will explain themselves :
Miramichi, the Happy Retreat ; Coiichiching, the Lake
of Many Winds; Muskoka, from Muscjuotah, 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
things 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 A.ssiniboine is an
Ojibwa word meaning the Sioux of the Stones, from
Assin a stone, and bw^an, an Indian, hence we have the
Stone or Sboney In<lians, 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

"wm

INDIAN CUSTOMS.

lookinnf lip tlio river at some <listance it appears as it*
it were closed ; anil Wiruiipej^- is the term us(i(l by the
Indians for I/ike and the Sea, althoui^li it is properly
unclean watei*. In Alherta we have Okotoks from
the Blaekfoot ()(jkotokists, stones or rocks.

In tlie United States the Indian has left an indelible
mark in tlie names fjiven to places in his lanpfuai^e.
VVHien Henr}' Hudson discovered the river wliich bears
his name his men made the red men drunk, and this
circumstance has been preserved in Manhattan, t\u)
place where they (rot drunk. Then we liave Wilmette,
froiri Ouilmette; Winnetka, the Dakota for Beautiful
Linrl ; Pewankeeweenini^, the Lake of Shells; Owa-
tonna, from Ouitunya, Straij^ht River, and Waseca, the
Dakota for tlie Land of Plenty. P^'om the Cree lan-
guaije there are such names as Michigran, from Mishi-
iramaw, the bii<; hike: and Chicajxo, frnin Chicaof, a
skunk. From tlie Ojibwa there are Milwaukee, from
milo or mino, ,q;ood, and akki, earth, the good land '■>
Mi.ssi.ssippi. from Mishisipi, the big river, and Nipis-
sing, meaning in the leaves. There are many names
even in oiu* 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

THE INDIANS.

spring into existence, it wonl^i be well tor those
interested to o})tain tlie exact prormnciation and
accurate inoanini^ of tliese, from Indian .scholars well
qualilied to ^ive such, and not to inflict upon the coni-
irii^ openerations the hideous terms supposed to repre-
sent the lanj^uages of the red men. The native races
may become extinct, but tliey will live attain in our
history, and the nomenclature of our country will
reveal the trails of the red men.

INDIAN WOMEN.

Woman's position amon^' the Indians is one that is
supposed to he very deijjraded in all the tribes, and yet
.some of the native confederacies have given to her a
position of ec^uality, while .she has become sole arbiter
in those thino^s belonging to her own .sex and family.

Notably among the native races, in their treatment
of women, is that of the Huron-Iro(iuoi.s. There
existed among the Indians a natural division of labor,
different from that of the white races, owing to the
fact that tlie red men were in general a hunting and
stock-raising people, wliile 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

le
d
11

INDIAN CUSTOMS.

their lords and masters no longer pursue the labors of
the chase, and dwell at ease in their changed mode of
life, the women labor on in their former routine duties,
which become degraded by comparispn. Such is
woman's position to-day among the (Jrees, Black feet.

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

riP^

'M- /J^

■v■^i

' ..J

wif-

"^mm

THE INDIANS.

'r■■^

.*'■■!;

■ J

.'A
^^^t

is eagerly sought by means of courtship (jn 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 siiDply 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 w^ife 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 rod 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

>l>

INDIAN CUSTOMS.

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 vt^ork.
The house, the food, the methods, of cookin(^ the
arrangements of the home, and the new customs have
all been influenced by the civilization of the white
man, and what has fir' t 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 vounoj 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
lin\bs, 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
dw^ell 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,

THE INDIANS.

|!^

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 bluft' to bluff, 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 standinoj near, took out his crlass 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 si^jnals which could be seen at lon<x 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 tieki-glasses of
various kinds, which became very serviceable to them
in hunting for lost horses, and discovering the near

tt^i^imm^m.'SM

INDIAN CUSTOMS.

approach of intruders. These were called in to aid in
signallin^:^. 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 iheir 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 Indians 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
(|uestion.

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

THE INDIANS.

Is
U

the captive who had dug the grave. The spoils taken
in battle were thrown into the i^rave and then the
barbarians ensfajxed in excessive mirth. Had the
name of a noblu Indian chief been written instead of
" Attila," the above would have been a true represen-
tation of burial customs amono- 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 yearsj and the Apaches of to-day,
practise crematioii. The latter place the body on
some sticks of wood, and it is there consumed. Should
the person die in a hut, i-t is consuuied 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
scartblds or place their deceased relatives in the
crotches of trees and on the top of scune 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 joycms
immortality. Brebipuf, the Jesuit missionary, tells us
of the tortures of an Iroquois prisoner. While his
enemies feasted, and before he sang his death-song, he
sai'l to them, " My brothers, I am going to die, make

«^

INDIAN CUSTOMS.

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 l)orne 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 loss
value are deposited there. Various reasons have been
given by students of Anierican 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 charjje of stealiuc: 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 vou 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

,h^

iJT*

THE INDIANS.

of future existfnce. 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, die<l, her two milk-
white ponies were killed and their heads and tails
nailed on the coHin. 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 among.st the
Hurons, which w^ere 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 wei-e 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

^/-

' »

n/*,

*M>y

' »

INDIAN CUSTOMS.

ossuaries are to be found around Lake Siaicoe 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 Slam 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 r ^urn to injure the
living. The Indians express a ^ ,ar similar to this.

They believe that the spirits go abroad at night and
3

!-■'■

An Indian Grave.

INDIAN CUSTOMS.

or)

they are afraid to go out. When imssing 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, an<] others remove
them. This is done from a belief that the spii'its will
leturn 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

r;j.t4iKi^^«ii|0

?w».

THE INDIANS.

poles were erected over some j^raves shovvin;:ij the clan
to which deceased behmged. In the temples of the
Mexican Indians small iniai]fes of the deceased were
placed as their peculiar household (^oils. The in-
fluences of civilization are rapidly chani,dnj^ the
customs of the Indians, and they will soon he things
of the past.

SUPERSTITIONS OF THP] BLAOKFEET.

Mr. Frank H. Cushing, who was commi.ssioned bj-
the Smithsonian Institute at Washington, to investi-
gate the history of the Zuni Indians, and who spent
five years amoni: them, hecomin<f 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 histor^' don't believe it. They know all alxmt it."

In accorda. ce with this statement we ask, "From
what country came the i31ackfeet?" Some of the
acred 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 enmioe in 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 Rocky Mountains, that his
children crossed the mountains and dwelt for a time
on the Pacitlc Coast, where they mingled with other
tribes and finally returned to the country in which
they now live. Thut they must have associated with
some other leading branches of the human family is

INDIAN CUSTOMS.

the clan
^ of the
c(l wero
The in-
ing the
Q things

)ned l)v

investi-

spent
ial as to
md, " If
>rant of
out it."
" From
of the

V when
11 how
were
headed

1 with
's that

elt on
lat his
a time
other
which
1 with
lily is

evidenced by their lanf:;uaj];e, reli^^ious ideas, customs
and festivities. In the numerous Indian miorrations
that took place, probaltly they were driven hy tribes
stronger than themselves and compelled to seek an
abidin<4' home on the plains of the Canadian North-
West.

Indians are strong believers in dreams. They attach
a great deo.l of importance to the visions that pass
in review durinj; the silent watches of the niffht.
They impart a reality to the object seen that often-
times haunts them on their iournevs over mountain
and plain. They are afraid of their dead friends, and
when they dream tliat they have seen them, they
assert that* the spirits of their dead friends have
appeared unto them. An Indian chief <lied 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, T
asked the cause, and he told me that I had to pass by
two larrje 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-

THE INDIANS.

stitious ft'jirs he sought to impress me with the ad-
visability of whistliiiijf, that tlie noise made by this
performance mi^lit drive the spirits away.

1 sat in conversation with several Blood Indians,
amonj^st wliom wore some chiefs, and dircctini; my
enquiries to the belief of spirits elicited some informa-
tion on the subject. J)urinLr our social jjfatherini' I
learned that the spirits will lin<;er for some time around
the house of their friends ami 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 tiiat they put out
of their Iodides pieces of bread with pipes an<l tobacco,
and that the spirits fed on the soul of the thinf^ and
enjoyed the feast, althoui^di to our eyes they remained
the same. This idea of oV)ject souls is a prevalent one
between Indian and savai»e tribes in the first periods
of their existence. The dead feed on the souls of the
thinjTS while the objects still remained ti:e same.

While distributino- Sunday-school papers among
some children, I gave away a copy with an illustra-
tion of the raising of Lazarus. On my departuie 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 thisse. Winds are said to result from
the Happing of the wings of a great bird in the moun-
tains, and other phenomena are .aid to arise from the
influences of inanimate things, or because the dead

INDIAN CUSTOMS.

■A

''A

objects inherit the powers of livin<^ tliini^s. These
Indians have, like many others, a .superstitious dread
about portraits. They seemed to feel tliat part of their
personality left them and was reproduced in the
photograph. It is only witliin the past few years that
the fear so prevalo'it has bef^un to subside. Super-
stition is interwo^'en in many of their customs and
also in their relij.i'ious worship. When a person is
lyin^ sick, and tin medicine-man is praying prepara-
tory to perform inor 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.

FNDIAN MARRIAGE CUSTOMS.

V^arious 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 orifts 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,

THE INDIANS.

the amount given being according to the abilities and
personal acconiplishnients ot' the lady. A gun or horse
will buy one, and others will not sell for less than live
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 lodofe. She is now eliofible
for marriage, and becomes an object of attention on
the part ot* 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 youncj 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-
ino- 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.

side. The young man arises and goes out, without
having spoken a word. Tliis 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 in the persecution by throwing ashes and
water upon him, 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
o^irl 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

THE INDIANS.

fiction, but sterling reality. Good v^oices, 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
thouf^ht, ditferent questions occupy their attention
than those discussed in the councils of the white men,
and they ar3 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
different standpoints of the speakers, and a decision
arrived at.

There is generally one leading speaker who has
thouirht 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
jhe 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 instructec^, 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.

The council was comprised of tlie chiefs, councillors
and middle-aged men of the tribes. Women were not
allowed to attend the meetinorg, 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, Ox* on low benches, the peace -
chief, who was generally :he best speaker, presided
and opened the proceedings by stating the object of
the gathering, and then in p 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 * s 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 the 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,

wHp'

THE INDIANS.

with bursts of eloquence which moves the audience, he
finishes in a strain of polished diction, that only those
who understand tlie 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 <^ongues 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 thepie, he shows himself a master,
and we must accord him the piaise. 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 langfuaofe 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

;*ii.

INDIAN CUSTOMS.

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
w^ith balsamic oil ; we wipe the sweat off your faces,
the dust oft' 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 read extending above five hundred
miles throuo'h 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.

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

THE INDIANS.

manhood lies in that (direction. Even in these times
of peace, the boys and youths on the Nortli-West
reservations naturally carry their bows and arrows, as
the city youths their inarbles and balls, and practise
continually with them. Living as the Indians have
done for a long period in a state of warfare, tribe
against ti'ibe, 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 the monotony of daily life.
Indian wars generally arise from selfishness, a desire
for military glory, revenge, or the attempt to secure
captives. The members oi 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 w^eaker,
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 w^herever they go. The Huron-lro(|Uois 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 g./en strength to the tribe, by means of the
foreign elements introduced. War was also made to
propitiate the manes of deceased friends.

INDIAN CUSTOMS.

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 ( opposed
the warriors. Amongst the Huron-Iro(juois the women
ha<l 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 w^ere compelled
to submit to their demands. When the dull routine
of cam]) life had become irksome during the winter
months, and the vouno- 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, oO 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

"£

THE INDIANS.

greatly to produce successful results, as most of the
prophecies were fulHlled. Prayers are made by the
Choctaws and the Blackfoot confederacy to the sun
before startinrj on a military expedition, that success
may follow them. Should the answers given to their
prayers be unpropitious, the war is deferred.

When the " makin<>- medicine " has been "stronj: "
and everything bids fair to end in victory, a period of
dancinjx and fcastinix follows. War-sonofs 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 datico," which means that they will
not flee, but flght 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 -ubject
of the war. If the wampum was accepted, the cause
was made a conmion one. In later times, tobacco has
been freely used in making treaties and in seeking to

TNDIAN CUSTOMS.

enlist ilio liclp of allios. Bull Sliield, a Blood Indian
cjhiet*, told uui that when out on the prairie alone,
should h(i meet an enemy, and wished him to be on
friendly terms, he would light his pipe, hold it to the
sun, and then present it to his enemy. Holding the
long stt-'Ui of his pipe toward the unfriendly Indian, if
it were refused they were still enemies, but if a few
" whitls " 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 iiiiparting 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 neijjhborimj
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 r<3ad of putting on the warpaint. 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
enemies.

The Omahas on going to war wore white blankets,
4

TUE INDIANS.

ha<l their hair concealed under a white cloth, and
their faces whitened witli clay. They were thus
enabled more stealthily to avoid their enemies and
suddenly poun(;e upon them, by the colors blendinj^
with the prairie irrass. The colors of other Plain
tribes differ from each other, the most hideous being
chosen.

The nii^ht previous to the departure of a war party,
the IroijUois spent in feasting and dancing. Pork and
dojr's flesh were eaten, the latter to ijive eourao-e to
the warriors. The chiefs an<l the wives of the war-
riois 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
throuojli the camp or villaije until the last hut or lodcfe
was reached, when the captain, followed by his men,
discharoed their o-uns and then marched into the forest
sinu'in^ war-sonojs. 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
<lo, they deoarted 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
o^oing to battle, belie vinj>- that it will nive them cour-
age and make them insensible to pain. A hideous-

INDIAN CUSTOMS.

L(T

lookinfTj spoctaclo is tluit of ji party painte<l and feath-
ered from liead to feet. Some of tliese I have seen,
and it is impossible to fort^et tliem. The Indian war-
riors of t'iK' Eastern States stamped tlieir mouths witli
the synd)ol of a red hand, sii^nifyini^ that they had
drunk an enemy's Itlood.

When the Moravian missionaries were attacked at
Gnadenhutten. there was found the remains of Georce
Fabricus guarded by his faithful doj^. Upon the
stump of a tree lay a blanket and hat with a knife
stuck through them, winch signified, " Thus much
have we done, and are able to do more ! "

A niessaj^e was once sent to the Muncey Indians
aoainst Zeisberger with the accompanyinf^ 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 conofreo-ated 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 I'ves may not be endan-
gered.

Spring and sunmier 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.

tlust before sunrise, or after sunset, an attack is
made, as travellers are tired at night and drowsy in

THE INDIANS.

the morning, ('ons<M|Uontly not al)le succoHsfully to
resist the enemy. The Moravian Mission at Ona^len-
hutton was attacked at niijlit, just as they liad fiiiislied
supper. Very rarely do the Indians make jin attack
durinof the day or ni^j^lit, or eni^a^e in wa)* in the win-
ter. They <if(?nerally steal horses an<l ^ct read}'' to
iifrht wlien the firniss is rjood enoii'di i'or their liorses.

The ti^htin*,' men of the cam])s consist of the able-
bodied men, many of whom are (juite youn^-. Some of
the tribes have ]ieace-chiefs, but amongst the Dola-
wares there were no remilar war-chiefs. A sachem on
going to war was reckoned oidy as a connnon soldier.

Anj'' wari'ior 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 ma}' throw a buffalo skin over his right
shoulder and a (juiver of arrows over the left, but in-
variably 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 easfle. The
Delawares had trinkets danijlinir from the ears and
nose, and tatooed their chests, arms and leu's with the
most fantastic figures. The Blackfeet painted their
horse:, 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 jxreat
necessity and extreme scarcity of game. They were

INDIAN (^USTOMS.

liold to lt(! vcty sacred by tlie rndians. Tho arms
iisi!',l ill hiittle were l)ovvs and arrows, st)ears, war-
cluUs ; and for dot'c^nsive armor, round shields made of
Itullfilo .skin, painted with various devices, such as the
Arickart-es carried. A corselet made of pieces of hard
wood fastened together with bear-<;'rass, which fitted
the body and was pliant, and a kind of cas((ue of
C(;dar bark, leather and bear-grass, which protected
the head from an arrow or war-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 fin'ht OfS the white men, but re-
sort to stratagem. Instead of meeting in a body and
opposing the enemy, they contend singly, without any
order — runnin<2f, shoutinu' and tii»;htini]f, each on his own
account, and all under the direction of the war-chief.
It was because of this mode of fio-litinj]: that often-
times more- white soldiers than Indians were killed in
battle. The solid ranks of the white regiments present
a tine target for the Indians.

Darinu our late rebellion this was not seen, as the
Indians wei'e Forest Indians, but had the Plain tribes
risen there would have been ditlerent modes of fight-
ing, a larger number of warriors, stronger physically,
better eipiipped, with Winchester rifles, and horses, and
accustouuid to war. W'e must feel grateful for the fact
that they remained loyal during the rebellion.

Sometimes pitched battles are eno-ao-ed in between
the tribes. The Flatheads of the Pacific Coast fre-
quently engaged in pitched battles on opposite banks

."4'?

i':''^-:

THE INDIANS.

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 v,diite 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, coiupleted the circle.
The calumet, or peace-pipe, was then brought out.

INDIAN CUSTOMS.

o;)

'^>';

This was generally made of red clay or stone, the long
stem of the pipe beautifully ornamented with symbolic
feathers, skins and paint. Many an old legend lingers
around these calumets, and many wonderful stories
arc 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
Blackfoot confederacy at the making of the treaty
with the Government at Blackfoot 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 fingers,
Bury your war-clubs, and your weapons,
Break the red stone from this (juarry,
Mould and make it into peace-pipes,
Take the reeds that grow beside you,
Deck them with your brightest feathers,
Smoke the calumet together.
And as l)rothers 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 "vvlviffs;" holding the head of the

THE INDIANS,

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 sniokini,^ 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 nuich 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 rel»els. When
the air was tilled 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
inijuiries into the native civilization of the Indian
race. Travelling on the prairie, the weakei- tribe
desiring leniency at the hands of the stronger, sent
some of their number to an eminence, where thev
spread their arms toward the foe, beseeching them l)y
this action to show clemency toward them. Meeting
those whom they knew to be friends )r, at least,
thought so, they shook hands with them })rufuse]y.
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 sirrn laniiuai'-e, as thev rode

INDFAN CUSTOMS.

-^^

i 4|

upon the bluffs. By the use of looking-f^l asses, they
could teles^raph to each other for miles, and at nij]jht
they shot lighted arrows into the air, which could be
seen for twenty miles.

ft/

By those 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 theniselves posted as to
the progress of our troops, and the events of the half-
breed insurrection. My own suspicions were that,
independently (jf the telegraphic system, they were
supplied with information 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 SCALPIN(;;.

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 succivssful party returned, the whole party

THE INDIANS.

shouted the war-whoop as many times as there were
prisoners.

Heckewelder, the famous Moravian missionary and
Indian schohir. says in his writinirs, that the war-
whoop or scalp-yell consists of the sounds of aw and ok
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. He 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 conniiandant 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, aims and legs with
fantastic figures, and the head was bald except a circle
at the crown, and two twists hanging down on each

•%f':

f IB?

INDIAN CUSTOMS.

side, ornamented with beads and various trinkets.
Now, the Indians did not use razors for this purpose,
hut followed, no doubt, the practice now in use among
tlie Crees, Sarcees, Bloods, Piegans and Blackfeet of
our Western plains. These Indians carry a small
pair of tweezers fastened 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, they
will spend hours performing the process of depilation,
which, though very painful, they would rather enduie,
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 w^arriors 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 oif. 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

THE INDIANS.

.^^

i <

were held. When an Iro([Uois war party returned
with success, they o-ave scalps to friends to supply the
lack of prisoners. These scalps were worn on days of
rejoicino-, and at other times huni^' at their cabin doors.
Many scalp -locks have I seen in the years ^one by
hanijfing- outside the lodo'es of the Blood Indians, but
to-day not a single one is to be seen in all the camp.
The scalps and tropliies 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 of 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 Ensjland, the colonists and soldiers took
the scalps of the Indians, and t'le othcers of justice in
America, acting under the British Govennnent, oii'ered
large bounties for Indian scalps.

Governor Morris declared war against the Shaw-
anese and Delawares, and offered larfje rewards for
scalps and prisoners.

Hannah Dustin, in 1098, 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 1704,

INDIAN CUSTOMS.

offered one hunflrcd and thirty-four dollars for the
scalp of an Indian man, one hundred and thirty dollars
for that of a l)oy 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 tliose who had lost friends and relatives, the
superioi telligence of the white race should always
be sufficient guarantee for the prohibition of cruel and
savage rites.

Many persons have been scalped and st'll 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.

PRISONERS IN THE CAMP.
The battle is over ; men, women and children are fly-

ki4

THE TNDTANS.

ing in every direction, and the victorious tribe has
taken a larn^e number of prisoners. It is ditHcult to
keep the male prisoners in sulijection, so they are slain,
and the women and children preserved. Out on the
battle-field the dead are sti'ewn, 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 o;rave is ([wj; in
the forest, and so carefullv covered that none, save
those who know the spot, can ever find it. Thus
Tecumseh, the famous Shawnee leader, was hidden
from liis 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-
ger 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. Nativ^e bands 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 wdien they beheld their husbands,
fathers, sons and brothers ; and loud wails rent the air

ixniAN rnsTOMs.

whon those whom thcv sourrhfc returned not, or were
borne sorely wounded into the camy). Then began the
scalp procession and scalp-dances, the singinf]f of war-
sou'^s and feasting. Ci-iers went around anions: the
lodges, shouting aloud the chief events of the battles,
and the various exploits of the warriors.

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 tldng to V)e done, upon the return of a
y war partj^ having ])risoners, was to decide as to the
manner of their disposal.

The lro([uois generally burned two or three of them,
and then distributed the others — men, women and
children — among several househohls for adoption. By
this means the Iro(|Uois kept up their strength. A
council was called to discuss the (juestion 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 pul)lie s(|uare. When a son or daughter
died, the parents engaged a captain to procure some-
one to till the" ])lac(? of the deceased. A woman hav-
ino- 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.

TIIK INDIANS.

When Hiiflicient prisoners we*(^ not secnre<1 to till up
all the vjiciincics scalps \vei«.' given to coiii})leto tlie
number. When a hii'oeJ" ninnher of prisoners were
taken tlian were needed, tliey were distrihuted ainoiiujst
the allies of the lro(|U(^is. 'I'lic place of a deceased
chief was never tilled by any hut a chief, or by two
or three slaves, who were alwfiys burned. Tlu' cnstoni
of adoption In practised amongst the Crce Indians,
though not in the same manner, nor to such aji extent
as amongst the Iro>iuois.

Many years ago, an Indian missionary amongst the
Crees was travelling with his inter])reter, a Hne young
native. They were together in their canoe, and were
enixacfed shootini>' wild fowl as they ioui'ncN'ed on their
mission of peace. The missionary's gun acci<lcntally
went off, killing his companion. Some of the people
advised him to Hee, but he detei-mined to trust in God
and the justice of the Indians. He repaired t) the
lodge of the young ; nan's friends, narrated the sad
tale, and offered himself to liil the place of the de-
ceased. His pro[)osition was acce})ted, and he was
adopted into the family.

Among.so 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 hc( iT 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 < rsTOMS.

PrisoiU'is aniono'st the Indians wore sometimes led
out in a(l\ arce of the party, and given a cliance to run
for their lives. The entire party of warriors would
then pui'sue them, and if overtaken they were killed.

A wiiiti^ man taken prisoner was allowed this privi-
lege. When he saw that it was a race for life, he
darted foi'ward, pursued by the warriors, shouting
madl}'. Being a good runner, and knowing that his
life depended upon his legs and courage, he fled with
wondrous speed, leaving the main body of his pursuers
far behind. Faint<'r 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 conjrade 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 au)usement 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 flirected to run. The Indians formed two
rows, between which the prisoner had to run. He
started, and ran with all possible speed, for the In-
dians were armed with sticks, with which they beat
the runner as .e passed. If he became discouraged,
5

Gl)

THK iNhlAVs,

lie wdM certain to receive more stripes, and very likely
would be beat to death, but should he be anxious to
escape the blows ot* liis enemies, he ran (piickly, and
thus many failed to strike him. When an inveterate
enemy ot* the tribe was taken, lie was subjected to
<;reater tortures than the otlier prisoners. Col. (Craw-
ford was taken by the Delawares, stripped naked, first
beaten witli sticks, and then tied to a post fifteen feet
high, which was surrounded l)y a large Hre of hickory
poles, distant from the i)Ost six yards. The rope by
which he was fastened was lonji; enoujili 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
the.se 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
re})aying him for the evil he had done.

The Iro((Uois 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 couraire to fi<rht
against their enemies.

Female prisoners amongst the Indians were handed
over to the women who took care of them, but they
were jxenerallv jjiven to the Indians to become their

INDIAN CUSTOMS.

wivns. ('H])tivity in an liulian cjiiii]) for wlnt<; vvoiiion
is torrihlc, Itufc still a tV'W instances arc^ on record
where <jirls tai\en in infancy, when i'ound in woman-
hood as mistresses iri the Indian loduje, ha,v(^ preferred
to remain with their Indian husbands and cldhh'en,
rather tiian I'cturn witli their parents and t'riijnds of
tlieir youth, to hap|)V homes, (ireat excitement pre-
vailed in the Nortli-VVest Territories durino- the late
Rebell'on, vvlien it Itreamo known that tliere were
female caj)tiv('s in tlie camj)s of the rebels. Members
of the mounted police force, cow-boys, ranchers and
otlu^rs were loud in their denunciations against those
who had the prisoners ; and often durinjjj those excit-
ing times did I hear vows of vengeance against any
who should do any harm to tho 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 fulHl promises,
or the precipitancy of the colonists in attacking the
Indians, because of reports which have been grossly
exoi^o-erated.

The young men of the camps, in their love
d" adventure, have committed depredations which
brought down up(jn the Nyhole tribe or confederacy the
wrath of the white men. There have been faults on
both sides, an<l 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

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 i^rievances, and preserve them for
posterity. Besides, tho white men's ignorance of
Indian customs causes them to make mistakes, and
begets prejudices in tb'jir 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.

;re

the plains by the military has cost the United States
(lovernment 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 abic 3 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 scotf, and urges t\em 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 liis heels a fox-skin fastened to
each moccasin, and he who had killed a grizzly bear
could wear a necklace of bear's-claws. Rewards of
valor in war were not the same in all th(^ tril>es, and a
different siirnification is oiven to some customs bv
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

THE INDIANS.

not the same nieanino- as vvluni worn by an Indian
warrior of anotlier tribe. The scalp-locks and dress
adornments of the Indian warrior are the medals be-
tokening valor, which are the same amono-st the sol-
diers of the white race, only expressed in a dilTerent
way.

INDIAN CHARMS.

I sat one eveninijf in the lodofe of an Indian chief
receivinof notes from him on cnstoms relatinij to the
people amon^'st whom 1 labored. Taking- up his war-
bonnet he placed it on my head, and then put in front
of it the head of a s(|uirrel, saying : " Now you can go
to fio'lit your enemies, and the\' will not be able to
liarm yon. Wheii 1 <>o to tii>*ht I wear this bonnet
with this charm in front of it, which, when 1 am not
using, I kee]) in my medicine-bag. My enemies shoot
at me, but the bullets fly all ai'ound me. Tliey are
not able to harm me when I wear this charm." When
a young man intends to l)eci)me a medicine- man, he
fasts and i)rays utitil in a vision therr is revealed to
him his god in the shape of a bird or animal which
he seeks, and carries with him as his pi'otector and
guiile.

Every young man must seek a li'od 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 stand ai'ds, and these were
held to be sacred in war. Such was th.e faith of the
people in tlie potency of these charms, th;it, when the

INDIAN CUSTOMS.

standard-bearer was slain, their courage 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 soui^ht the
protecting power of the Christian's God.

The skins of animals and birds seen in visions are
stufted 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 representation:^ of their guardian spirits to secure
game in times of scarcity and success in hunting, and
to cfive victory on the field of battle.

Durino' a time of sev<'re sickness in one of our Blood
Indian camps, the medicine-men were performing their
incantations in one of the lodges w^here I was visiting.
The patient was treated, and then each individual was
brought forward to the medicine-man, wdio 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 lianeful influence that may have fastened
upon the person. As he performed this operation, he
muttered some words in the native tongue which I
could not hear, and conseijuently could not know their

u
G

■p.

u
u

IXDIAN CUSTOMS.

t 4

lneanin<:,^ Tlie 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 oriofinate from these
amulets. The charms are worn by some Indians on
sacred festivals and only when they are needed, and
are regarded with y-reat 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 w^ears 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 r:ed 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 of his messao-e 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 tlie 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

THE INDIANS.

woman was i\)r.ii<l ainonL(>^t tlie favored onos. At <lif'-
fercDt times diiriii^ tlic -biy, atid on toward tlie oven-
ini;, we heard similar invitations for Ijke ])iirposes tor
othei- lodn^t's in tlie eamj). " Without nio!iev and with-
out price" was the pi'inci]»l(' nete<l u|)on : Imt tliere
was in these Camp Socials a rtS(;mhlanc(! to the Pot-
hich of tlie Indians ol' tlie Pacific Coast, viz, a i;ivinir
away of tlieir possessions, that they niii^lit l>e accounted
li'reat and honorahh' amonL>' tlieir f<'llows, whilst an-
other principli! was at work which virtually meant
pay, in that tliese socials were Ik'M au^ain in the lodges
of the invited guests, who were wealtliy enougli to
make a, feast for their friends. Let us enter the lodo-e
where tlie people were assemhlcd. The heds were ar-
I'anged on the floor close to tlic walls of the lodge, and
ujion these the jx^^ple sat or reclined. Different kind.s
of Indian food were, hrought in l»y women on plates,
and in pans, pots and kettles, which were handed
around to the gui^sts. I^arge pails of tea were placed
in readiness to supj)ly the demands ot the ])art\'. The
pipes were rapidly tilled with tobacci) and " /w'/n^ /-/•/">?-
/M'f/.'," and the owner of the lodge, and his hest njife
presided ovei* tlie ceremonies.

Kvery man woman and child in an Indian camp
drinks tea and smokes tohacco, thtTid'ore at all these
feasts a large nuantity is provide" 1 foi' the persons
assembled. The tea is generally drunk without sui^ar,
and it is not an unusual thing for a singh individual
to drink ten and twenty cups of tea at one of these
feasts. As the peoph^ drank freely, the pipes were
passed along, eacli gue.st taking a few " whiti's," and
pnssing to hi^ neighbor, until thev luid reached the

.ft?'

INDIAN CUSTOMS.

end of the line or sei

•cl

3mi-circi(', wnen

thev

were re-

lese
ere

and
tlie

])asse(3, without, sniokir.!^, to the first lueiiilxsr' of the
group. The stiiuuhiting properties of the tea hci^an
to act as an intoxicant, until tli<' entire party seemed
to be un(h)r the influence of stroni;' drink. An old
man rehearsed tlie " twice-told tales " of tlie camp,
liviniL!;' over ai;ain the happy days of his youth, and
fiLihtino' anew tlie l)attles ot* former years, .lokes were
cracked, thrillino' stories of h)ve and war were told,
until the stolid faces of the braves relaxed, and peal
upon pt^al of lauc^hter followed each other in rapid
succession, fillini^ the lod;:je. Our early-f(Ji'med opin-
ions received froiii books on the Indians, respectin<^
the lack of liumor, and inability to appreciate a p^m
as inherent in the Indian nature, pjissed away as the
niornini;' ndst, when we saw with our eyes the stalwart
braves convulsed with laui;'hter, and heard the humor-
ous tales, illustrating the comical side (jf the red man's
life. The simpleton became a tjirget for the puns of
the party, and the hero of a late contest witli the In-
dians of the south was lauded for his courage and
success. Serious matters relating to the welfare of
the whole tribe were discussed, aii<l the general affairs
of the camp were passed in review.

Sunday has found us at one of tliese feasts, where,
as usumI, at the lodge of some imj)ortant personage,
service was to be held. The pots, pans, cu}>s and pipes
were laid aside, until the missionarv conducted a reli-
gi(His scrNice, when back to their cups they went,
seeking peace amid their soitows, and joy in <,'ach
other's companionship 'ind love.

•a

CH APTKR I I.

=NS5s

) ,

\ I

CAMP ANT) WIGWAMS.

T HE W H I T E 8 A \' A E S .

FEW years ago, a Piegan youth went
east to Ontario with a friend. After
hit 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-oft* land.
Tho young nian 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 countrv.
The people gathered in a lodge, and listened to the
thrillinu" account of the youno; man's travels. He
began, after a few preliminaries, in a series of short
stories relatinsf to the thinij^s he had seen. After stat-
inrj the lencfth of time it had taken them to go to
Ottawa, where the white chiefs lived, he said that the
big white chief gave him a paper, and whenever he

!i'

7.S

'I'HK INDIANS.

fVlt hungry lit* went into a trading- post, and sliowed
the paper to tlie chief, wlio ijave him all he could eat
for n(>thin'^ Hf saw a s-reat many houses standinj--
on the top of each other, and tlie people were livinij
on the lieads of their friends. He ^.heii took liis paper
whenevMT he wished to ^o to any of tlie camps or
towns of the wliite men, and iJfave it to a man who
stood at tlu^ door of a houses wliich rested on wheels.
When lie j;ot inside tlie door, the house ran over the
prairie very (juickly. Two birds cauie alon^jf and
tried them a i-ace. Away they went, the birds and
the house tof'-ether, each tryino; to beat the other, but
after a sharp contest, the birds were left btdiind.

All over the white men's land he travelled, and saw
many stranire thinus, and said he, " There are more
white men than there ar^^ blades of ^rass 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 ])linded your eves that you couhl
not see straight. We do not believe you ! " And
they believed him not.

The stories told them of the wealth and strenGfth of
the white race were so strange that they would not
give tht3m credit, and they believed tliat 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 tliey believed tliat
all the wdiite men they had seen beloncred to the same
tribe. That vras the reason why they punished one

<'AMI' ANT) WMJVVAMS.

)le

Ijes

Lat

lie

white man for tlie <lt'])ie(lati()n.s c()ininitte<l by his
white brother, altliou^'li the two nun lived thousands
of miles apart, and had never heard or seen aarh other.
Not more strange is this than the abuse heaped upon
a Blood, Black foot or Cree, because some member of
these tribes was i^uilty of a misdemeanor.

Red ('row, head chief of the Bloods, and Nortli Axe,
chief of the Piegans. went east two years ago, and the
sights witnessed by them revohitionized their ideas,
and conse(|uently those of their people.

Day after day they related what they had seen, and
the people belicned them. The strange ways of the
white men were amusing to them, and they agreed
that in manv thiii<jfs the wdiite 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 tliem 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 ouce the whole room
began to move upward, and away it went, as if it
were going to the sky. Suddenly it stopped, the
door was opened, and they went through a large num-
ber of other rooms, where there A^ere 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 ])lace where the white men say the Great Evil
Spirit dwells. It stopped descending, the door opened
and th<,'y came out at the same place where they had
started from. The Indians study the customs of the

TIIK INDIANS.

white mce, as tlio wliite men the ways of tlic Indians,
and tlieir observations upon tlie life of tlie wliiti; men
ani not more strange than what has heen often
written, and what is spoken of every day in the towns
and cities of Canada and tlie Tnited States, abont tlie
Indians.

Ka^^Ie Arrov^ Rmininor Wolf, and some more of my
Indian friends were tellint^ me some of thti customs of
the red men, and amongst these thev related the mar-
riatre customs of the lUood Indians. Now and ajjjain
I huiirhed at the straiiije thin<x« which were connected
with couitsliip and njarriage, but presently it was the
Indian's tui-n to lau^h.

" How mau}^ horses did you <^ive for your wife i* "
said Eagle Arrow to me.

'I did not jTjive any," said I. So 1 had to tell to
them the ohl story of how 1 *rot my wife. They lis-
tened very attentively, occasionally nudgin*;- each
other, and lauiihinij: at the stranu^e customs of the
white uian. Ai^ain I related the story of the years of
courtship, the strutjgles of the youthful heart in mus-
tering:^ couraoje to ask the. youni; lady's consent, the
seeking of the approval of the yoang 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.

CANTl* AND WIflWAMS.

'ted

The Indian paid his t'atlier-in-law for Ins wife, l>y
givinj^ him .several horses, and tlie white man received
pay fiom his mother-in-hiw, for takinfij lier daughter,
in the j^'oods which were ijjiven witli which to hegin
house kcieping.

" Where do tlie orphan children <(0 to when their
parents are dead T' said one of my friends.

T explained to liim our custom of providing for the
care of such by sending tliem to institutions where
they will be fed, clotiied and educated.

He turned upon me with a sneer on his coun-
tenance, and said, "The white men are foohs. 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 tlieir 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 y^ u. 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 tirst the missionaries went amongst the tribes
of the Blackfoot confederacy they baptized some chil-
dren, and unfortunately some of them died, which was
6

THE INDIANS.

IH-

attributed to the anger of the Great Spirit, for allow-
ing such a ceremony to })e 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 ; Olikkikan, the Dela-
ware ; Poundiuaker, the Ci-ee : Crowfoot, the Blackfoot,
and Red Crow and Button Chief, tlie Blood Indian
chiefs, are striking examples of the intellectual power
and nati /e 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 wliole 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

CAMP AXD WIGWAMS.

.S3

their own standpoint. Foreiojners entertain peculiar
ideas of the British race, wliich may be seen and read

read
ance

in books, but were we to visit the people of Fi
and Gernianv in tlieir own homes, we should learn

that

id jud

iie

m many thmi-s they are nniorant of us, an
us wroiirrly : but to a very slight decree can even this
mistake bo compared with our ignorance of the
thoughts, feelino's, customs and life of the Indians. We
miii'lit learn many lessons from tlie native di«rnity and
independence of the red men They are studying our
customs and ado|)ting' 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 arc
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 1802 the Sioux Indians of Minne-
sota iind Dakota manifested a spirit of dissatisfaction,
bordering on rebellion, on account of pi'omises made to
th(Mn by Government othcials which had not been ful-
filled. Many of the white people had hoped for a
change for the better in the nyiuagement of affairs
when the Republican administration was in power,
but they were doomed to disappointment, as subse-
([uent events spee<lij ' .showed. Some of the Indian
ao-ents informed the Indians that the Great Father at

THE INDIANS.

Washin^fcon was nroinof to make thein 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 were
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 witli the savage feelings of the red
man, the rebellion was jirecipitated, and sad conse-
quences followed.

About four thousand of the Upper Sioux Indians
were assembled at the Yellow Medicine Agency for tlie
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 t\w.y start on the buffalo hunt the pay-
ments might be made, and they would lose their 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 retui'ned home, but over one thousand were
fed at the agency during the winter of 1801. The
treaty payments weie 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.

by four or five drunken Indians who were refused
liquor at Acton, Minnesota, on the 17tli of August,
18G2. These fled to the Lower Sioux, and reported
what they had done. After a council had been held,
early the following morning tlie stores were sacked
and nimy 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 fifty men, was
sent against them, imt half of these were killed.
Little Crow, the leader of the Sioux, saw that they
had sul)jectod 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 fied to Fort Ridgley and other
forts and town.; for safetv. New Ulm was attacked
and many of the whites killed, but the people defended
themselves nobly until relieved V)y the military. Fort
Ridgley was besieged for nine days by the Indians,
but on August 2Gth the soblieis brought relief.
General H. H. SibK^y was dispatched with soldiers to
ciiastise the Indians. He defeated them at different
points, and learning by sad experience that the forces
against them were too strong, they moved northward,
spreading desolation on their trail. Covernor Ram-
say called a session of the Minnesota Legislature, and
an appeal was made to the Coverninent 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

<SG

THE INDIANS.

witli heavy losses. The whole country was thoroui^hly
aroused. Many of th(^ relatives of the first families
of Minnesota liad been slain. The settlers had
abandoned their homes, and mueli property had been
destroyed. Some of the rebels fled to Manitoba, and
in the Indian camps were laroje numbers of white
women and childi'en. The soldiers burned with indig-
nation, and vowed ven«^i.'ance upon tlie heads of the
Sioux.

On September 22ml 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
wa<i'<''on earlv in the morninij bv some Indians con-
cealed in a ravine. A battle ensued, whicli lasted for
two or thi'ee hours, and resulted in the defeat of the
Sioux and the end of the rebellion. Little Crow and
the reraaininii" Indians tied to the Yankton Sioux in
Dakota. The captives were then brought in day after
dav by the Indians. Many of the white women were
dre.ssed as the Indians, and a f(,'W had white women's
garments to wear. Nearly a hundred white captives
were taken from Little (Jrow, besides many half-
breeds. It was a time of rejoieing, and the phice was
appropriately named ' C;im)) Release." Reports of
cruelty and abuse against the white women auil mur-
ders ov the liMiians having been ma<le, an investiu*a-
tion was liell whicli resulted in over four hundred Sioux
being sev.t t(^ ;>iisr)n. Tliirtv eight were hani^ed, on
December 'V-fli. at Mrinkato, and the rest were doomed
to spenst a Vv inter in the prison at the same pi ice,

CAMP AND WIGWAMS.

while the wives and children of the prisoners were de-
tainetl at Fort Snelling. Subsequently the prisoners
were kept for three years at Davenport, and then sent
to their homes. Many died in prison from confine-
ment, chano^ed diet and disease. It is estimated that
five hundred people were killed b}^ Indians, or died
from exposure and excitement, and the loss of property
amounted to about three million dollars. Between
twenty and thirty thousand people tied from their
homes, many of whom never returned. The suffering
sul>se([uent to the outbreak was very great, but the
people of Minnesota and other States assisted the suf-
ferers nobl3^ 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
iiands of some artists, a fascinating study, profitable
and interestinor to teacher and tauGjht. In the art
exhibitions of Canada and the United States there
have appeared some notable paintings illust' ing the
history and character of the Indians; but th( remains
for us, as prominent persons worthy to kept in
remembrance on account of their work, tue artistic
trio, Catliii, Kane and Kinij. A few yea - aoo tliere
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 cV Hall's " Indian j'ribes of
North America," wdiich was published in IN.'JG, and
gave letter-press sketches of the persons represented.

THE INDIANS.

Paul Kano, a native ol' Toronto, spent three years
travelling among tlie Indians witli pencil and note-
book in liand, gathering materials, whicli 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 foi' Ins future work.
But we must let him tell the storv of his beginnings :

" On my return to (Janada from the continent of
Europe, where I had passed nearly four years in
studying my profession as a painter, I th'termined to
devote whatever talents and proficiency I possessed to
the painting of a series of pictures illustrative of the
North xVmerican Indians and scenery. The subject
was one in whicli I felt a deep interest in my V.)oy-
hood. I had been accustomed to see hundreds of
Indians about my native village, tlu-n Little Yorlv,
niuddv and dirtv, just struggling into existence, now
the city of Toronto, bursting forth in all its energy
and commercial strength. Ihit 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 aVjorigines of this country
in their original state, or seek to study their native
manners and customs, tnust travel far through th(;
pathless forest to find them."

He returned from his wanderings as an artist amono-
the Crees, Eski?uo, Flatheads and numerous other
tribes, to spend several years in com|)leting his paint-
ings, which were varied in their character, and of oreat
service to the ethnologist. The name of Paul Kane.

CAMP AND WIGWAMS.

the Indian painter, is still mentioned with enthusiasm
by writers upon Indian subjects as a man of ability
and ener(Ty, whicli were fully displayed in his work.

There has ever existed amoni^st the Indians a super-
stitious dread connected with the art of the photo-
(.jrapher and painter. The people think tliat some
virtue ^^oes from the person into the picture, and
henceforth the benio^hted red man is at the mercv of
the operator. Even at the present day it is a very
difficulc matter to induce some Indians to have their
photos taken, and indeed many positively decline.
Paul Kane foimd it hard, and sometimes dan^^erous, to
carry on his work successfully. Several times did he
narrowly escape with his life. His r ; "tation as a
j>Teat medicine-man increased his influence and saved
his scalp

The prince of Indian artists is George Catlin, who
spent eioht years among the Indians, visiting forty-
eight tribes in Canada, the United States and Mexico,
and painting several hundred pictures. Having aban-
iloned the practice of law, he became a portrait painter;
and havino" seen a deleiiation of Indians c^aily 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, MaTidan, Flathead and other Indian tribes, whose
features and dress were painted on the canvas for the
pale-faced tribes to gaze upon wiih astonishment.
Having tini-shed his first set of paintings, he became

THE INDIANS.

a travelling showman, oxliihitin^ his pictures, with
riiinierous dresses, ornatiients and weapons of warfare,
which he liad collected durinir his residence anionfr the
red men. Thousands of people visited his entertain-
ments, and were highly dciighted and instructed.
Flaving spent some time in Pliiladelphia, Boston and
New Yor!' he went to Europe with his collection.
His lectures and entertainments were e.xcee<lino[lv
popular in Eno-Jand, Scotland, France and Germany,
insomuch that he spent eight years in giving exhihi-
tions in Europe. He wrote dui'ing 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
l)een accomplisheti by these delineations of [ndian 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 heritao-e
of the red men of mountain, forest and plain.

PICTURE-W]HTIN(;.

The Indians of tht' 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 J);,kota family, will generate a dialect

(JAM1» ANT) WIOVVAMS.

containiiiix many toatures distinct from tlie parent
form of speecli. Tho sin-n lanf^uaoe is universally em-
ployed l)y the red man, and such is its adaptation to
the needs of this people, that, thou'^di i^-norant of the
spoken lan^uai^es of their respectiv*.' trihes, they can
hy means of sio-ns converse int(5lliL;t'ntly to^^ether.

Some mode of communication was necessary, how-
ever, for coiiV(^vini»' thoui-hts to i»ersons at a distance.
This was done hy 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
tlie owner of the lod^e. Ol'tentimes have I cffi^^^'d on
the stranu^e ticrures on the butFalo-skin lodges, and
with the help of the Indians received a fair idea of
the history they contained. Some Indians niade fan-
tastic pictures upon locks. Historical records were
sometimes w^rit.ten upon the insides of bufialo robes. A
few days ago, a young man brought to me a pnper
containing a sketch of an Indian camp, detailing the
difFei'ent kinds of lodges^ with the ceremonies going
on at the time represented. Picture-writing is the
lowest sta^e of writinii' in use amonofst men. It is crude
and cumbersome, when com[)ared wdth the hieroglyphic
and phonetic systems in use. An Indian desirous of
writing " Re<l Crow/' the name of a Blood Indian
chief, would draw the head of a man, place on the

Indian Chief.

CAMP AND VVrOWAMS.

crown the drawinjif of a piece of wood, upon which a
crow is sitting, and this bird would he painted red.

Many fcrihes of Indians still use this method of
conveying:,' their ideas, though many others have
learned th<? lan<,aiai;-e of their con((Uerors, or have
relied upon the syllabic systems, with their strange
characters, and the native language, with its modified
Iloman alphabet, devised by the missionaries for the
instruction of those under their care.

Conversing with some of the Blood Indians about
the pictured rocks of the 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 arc very superstitious about
writing ot* any kind.

Sometinjes a letter will l)e sent me by a friend from
town, through an Indian, and a month or so after it
is written, it will bo handed to me. An old lady
brought my rubber coat across the river from home
whilst I was in the Indian camp. She saw me pass
along the road on foot, and ran after me with the coat.
She told me that she had brought a letter for me from
Apaiiakas (Mrs. McLean). On asking her for it, she
said that it was in her lodge. 1 then inquired why
slie 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 t(jld me that, when
on duty near the International Boundary Line, he had
hearil that there was a wonderful cave some miles
distant, containing Indian pictures. This he visited,
accompanied by one or two friends, and found within

^^''^V

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Hiotographic

Sciences

Corporation

4^ ^\ WcS

23 WEST MAIN STREET

WESSTEt.N.Y. 14-80

(716)S72-4503

^4"

THE INDIANS.

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 young Dien had gazed upon the writing on the
rocks, and consecjuently 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 desiir-
nated by .several names, as Shamans, Sorcerers and
Conjurers. The Eskimo call them Angekoks, which
is, wise men. Thi' Indians are .subjected, like other
races, to the ills of body and mind, and are therefore
dependent u])on medical practitioners to help them in
their hours of pain Blindness, arising from the smokn
of the lodges, uncleanne.ss, the habitual use of paint,
and hereditary diseases, are very prevalent among the
tribe^. 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 WTGWAMS.

Generally there are grades of distinction, the lower
resortinof 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. Accordinc: to the state-
ment of F. Assikinack, a warrior of the Ottawas, there
were secret societies among the Ottawa*^, one of which
was called '' Wahi)ahnoowin," signifying the east. It
has been asserted that those who were fully instructed
in all the mysteries of this society could hold a burn-
ins: coal in their hands, or thrust their tinfjers into
boiling water, without receiving any ij'Jury. They
had a very strong preference for the [)leasures 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

THE INDIANS.

■

rid of their enemies, and to exercise a commanding
influence in the tribes. Nothinf^ was positively known
of their private meetinf^s, 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 holdinor 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 hody, cut off' o^f 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. Tn some tribes this consisted
merely in passing succes.sfully 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.

*»

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 medicd 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 daring the distribution, after
which the ceremony of initiation ends with a general
feast.

Amonij 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

'■ 1t

THE INDIANS.

third is " Kesikowejineo, the man of the day," who is
the revealer of secrets, and the fourth is called "Tipis-
koweyineo," 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 the 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 fastinix 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 throufjh 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 qualities 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-

f'^

CAMP AND WIGWAMS.

"/'

tesque that can be conceived. The skin of a bear or
other wild animal is wrapped around the body, en-
circlinij;' 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 s )me 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
thes':^ 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 claw^'<, 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 tlie owner of the bag. Whilst examin-
ing the contents of one of these bags, the owner held up
his charm and informed me, that should he be attacked

100

THE INDIANS.

I J

by cnemiis, he would fasten this onliis head, and then
would he prove invincible to every foe. Some of their
medicines are excellent, from what I have seen of their
effects amonor the Blood Indians. Dr. Rol)ert Bell, senior
assistant director of the Oeoloorical Survey, in a very
interesting paper on " Indian and K^kimo Notions of
Medicine," mentions the following' plants used among
the Crees as medicines, namely: sweet Hag, yellow pond
lily, spruce, l)alsam, 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, 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 Hows 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 indteria mecUca. The excitement may
be so great, that th(? performer will be exhausted, and
then another takes his place. One of the doctors
shakes vio-orously 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

CAMl' AND WIfJWAMS.

101

reptiles tlioy have extracted, which have been the
cause of the (liseasc. The mouth is used as a leech tor
.sackinor blood, and cleansing wounds. Suddenly the
perforniei", in the midst of his gesticulations, will seize
a part of the i)atient's body with his teeth, while he is
tremV)linix violently, and after much exertion, will shout
that he has found the disease. Holding his hands to
Ids mouth he will plurjge 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 Hesh 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 parts are burned with a stick thrust into the
fire ; the same remedy being used for biliousness. In
severe hea<lache, 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 fre(juent resorts
of the Indians when they are sick, find 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 troes, such as
the willow, fastened in the ground in a circular form,

102

THE INDIANS.

Ifi.

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 roof 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 tire was kindled in the middle of the room,
and ^n 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, ha? 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

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CAMP AND WIGWAMS.

103

by these men, their sy.stem, taken as a whole, is injuri-
ous and distasteful.

Their knowled<;e of poisons, which in some in-
stances is (juite extensive, and the power possessed by
them of intlictinj.^ i"j"i'y to any persons in the camps,
make them feamd by the people, and their influence
is thereby increased. Thore 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-
thinof to ffive 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-

104

THE INDIANS.

spires by means of liis .superior knowledge, are suf-
ficient to insure a speedy settlement. As to the
amount <;iven, that depends upon tlie wealtli of the
patient, anil the leiii^'th of time necessary to ert'ect a
cure. They are, however, well paid.

The conjurin*^ practices of these metlical experts
are sometimes very efi'ective. Many of them perform
clever sleight-ofduind 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 be heard as he is coni-
nmning with the spirits, and he 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 NVKiWAMS.

105

ho
a

THK IIOMK OF TIIK KKI) MKN.

Who are the rud men f uiul wlience came thev ( are
([uestions at once full of i' terest and pnjlitic in tlieir

.sufj<jestivene.s^. The orii^in of the R('<1 Race is
theme tliat has attracted the attention of the most
eminent anthropoio^dsts of tlie Old and New Worlds.
The opinion lield by sonie that the terms Adam and
Eve are merely representations of races and not indi-
viduals, contlicts with tlie prevailini^ 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 descen(hints of tlie " ten lost
tribes." (Vitlin, durino- 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
clothinsf, 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

106

THE INDIANS.

(fcSt

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-
incr 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 be 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 Coluii bus. 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 crossinof 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

•»

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I I-

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 cfarment, 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 Roman 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 diflTerences of
opinion among philologists as to the Basque language
of France beiniij the foundation lanoruage for the num-
erous lantTuages 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.

108

THE INDIANS.

NATIVE RELIGIONS.

The Indians are an eminently religious people, strono-
evidence of which is seen in the elaborate religious
systems existing amongst them. Their superstitious
fears arise from the beliet' of spiritual forces surround-
ino- 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 medical 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 Mm, 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 in-ma-
nent the doctrine of the immortality of the soul. The
widt'ly 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 hnds 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

110

THE INDIANS.

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 sonofs suns: when crossinfj dan^jerous 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 correctly whether these belong to
their native religion, or result from contact with
Christian teachinc^. 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 beins: 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 Drimal creation beincr 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,

«r»

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 beloncrinor to his band orrazinof outside the
camp. During the night news came to the camp that
some Sioux Indians were stealinsr their horses, and at
once the young men seized their guns, jumped on what
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 liad his horse

.*'.
i

112

THE INDIANS.

shot under hiii), 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 oft'. Seeing by this that there was no hope, he
told his name, where he came from, and why he stole
tlie horses. He stated that his band were almost on
the point of starvation, and they only came to take a
few horses. His storj'' being told, one of the Mandan
Indians walked up behind him and cut ott' 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 riders 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

I '

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CAMP AND vVIGWAMS.

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 tlie Gros Ventre
and Mandan tribes from Washington. The chiefs ap-
peared very well satisfied with the results of their
nieeting 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 V)rother was amongst
the number. Some Kee 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 lonor, 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 prints 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. The
8

114

THE INDIANS.

women were dressed like our Canadian ladies, only not
accordinj^ 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 ditiering 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 as

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CAMP AND WIGWAMS.

115

♦

deficient in English, we were al»out to leave when the
chief handed us a paper, which was to the ettect that
his name was Black Fox. He was a tall, fine-lookinix
man, and appeared to he 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-PWINTS 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 systeui 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,
biit 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 u.sed 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
otierings surroundiiig strangely shaped rocks and trees

bo
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CAMP AND VSriOWAMS.

117

have been seized by vandals and cast away, betokening
a different kind ot* train in«^, 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 foui^ht between hostile tril)es, 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 ol>livion.

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 lios-
tile tribes. Through the forest they led, unmarked by
tree, mound or stone, the keen eye of tlie 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-fires and lodges who were
destined never to return.

Could these scenes of former years be revived, what
stranjxe emotions would thrill our heart.s. The men
have gone, and much of their history has died with
them. The fires that burned, the t.ales of adventure
that were told, are things of the past. The railroads
follow the old trails, ami the remnant of the red race

118

TFIE rNDIANS.

l> s

have reced(^d from the haunts of modern civilization.
The well-beaten paths are almost obliterated, and a
sifjh escapes from our lips at the thought of the decay
of the civilization of the pioneers of the white men.

ASOKINUKI.

A few days a^^fo I passed by a stone restint^ under
the brow of a hill It was cone-shaped, of a peculiar
color, about three hundred pounds weii^ht, and held
by the Indians in great reverence. A circle was 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 Black feet
Indians. As the Indians passed to and fro, they
knelt beside it and made offerings of berries, bufi'alo
meat, or anything they might possess suitable for a
sacrifice. Visiting one of the Indian camps some time
ago, I met my old friend, Apo(ikina, the medicine-man,
and had a lonor conversation with him. Goini; throufifh
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
Sundaj^ 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 lodcje 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 WIOWAMS.

119

tations, winch consisted in bcatinc: their drmns, sinir-
\n^ Indian son<^s, and shaUini^ their l)odies, keepinj^
time with the tune. All the inmates of the lodi,'e
joined in the singing, and even the sick j^irl was com-
pelled to join the rest of the company. The drums
ceased heating and the chief in(Mlicine-nian told the
mother to lay the girl on her hack and hold her hands.
She screamed loudly, hut the drums heat still louder,
and the singing continued. The old man put a small
piece of glass in Ids 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 Hcsh between the teeth and very
roughly and cruelly began pulling and sucking th(;
blood. 1 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 cetemony ended,
he called for his pipe and had a smoke, evidently feel-
ing that he had performed a wonderful operation.

120

THE INDIANS.

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 scientific 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.

Amonii^st 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 bufi'alo which he had

!•?

CAMP AND WIGWAMS.

121

killed, removed the skin, restored it to its natural
^hape and allowed it to cure. He then removed the
sods from a few s(|uare of feet of earth behind a lodge,
worked the exposed earth very tine, 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 tire, and after presenting the pipe to the
head, the dreamer addressed the head as follows :
'• Grandfather ! Venerable man ! 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 naiiv^e civilization
will result.

INDIAN ORATORY.

Much have I learned from listening to the lectures
of famous English and American orators, and many

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 geniu"^. His words were clothed with fire. When
he addressed his diisky 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 :

h '

"■ If from the soul the lano-uasro does not come.
By its own impulse to im})el the hearts
Of hearers with communicated power,
Fn vain you strive, in vain you study earnestly.

CAMP AND WIGWAMS.

128

•'.= - Never hope to stir the hearts of men,

And mould the souls of many into one,

liy words which come not native from the heart I "

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 or their leaders than is experienced
amons 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 l)rings perfection to it, and
cultivation is going on continually. Blest is the man
who has the commanding pressnce 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 :

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 s:>ft 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 knowledi^e of human
nature, and equally so, as applied to tlie 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 preliistoric 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 expressi(m, 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 cliti-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, althoii^h 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
Maofdalena river were fashioninof their earthen vessels,
they would take large pieces of clay and eat them.
When descending the Orinoco, he spent a day with an
earth-eatiuii tribe of Indians called Otomacs, and thus
describes the habits of these people :

"The earth which the Otomases eat is a soft, unc-
tions clay, a true f)otter'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, wdiich 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
amonof the Indians, assured us that one of them would
eat from three-quarters of a pound to a pound and a
quarter in a day. If you inquire of an Otomac 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 eatini> earth diffused throughout the torrid
zone, but accounts have also come from the north,
accordinof to which hundreds of cartloads of earth con-

12G

THE INDIANS.

taining infusoria, are said to be annually consumed by
the country people in tlie 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 ha<l
a strange custom of preserving the heads of their
deceased friends. By son^e 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
})reserve 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 the eyes, the
cheeks, mouth and ears are much shrunken, and the
matted, coarse black hair remains.

Stranjije barbaric customs still exist amonii" 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 neiij^hbors, and the wan-
derer who treads this debatable border is lialtle to be
shot. In the villages are innumerable towers with nar-
row slits instead of windows, arrano-ed for defence.
Among the Svans may be seen the chieftain sup-
ported by the gifts of his ]')e()ple, 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 retined sport, and occasionally they indulge in a

CAMP AND WIGWAMS.

J 27

raid upon the neighborincj tribes to capture women
for wives. When a female child is born in the com-
munity, any younor 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 modern 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 it' they were distinctively of
that color, and yet there are to be found tribes that
are led, 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 subsecmently corrected, the name cluno- to
the people, which was finally qualified by writers on
the subject by calling them American Indians.

In stature, there are striking ditlerences among the

4»

128

THE INDIANS.

tribes, but there arc similarities peculiar to the race,
such as the square head, hii^h 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 ijferm.

Theie is a stransre 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 eiiete civilization. It does seem
strange to I'ead 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 m.an 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."

THE BLOOD INDIANS.

The land of the Red Men is fast becoming the liome
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 related 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.

The land occupied in past ages by the Shoshonees
and Flathead Indians is now the home of the Blackfeet
confederacy, known by the distinctive names of the

130

THE INDIANS.

three tribes which constitute the confederacy, namely:
the Black feet 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, Saketupiks, 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
tine reserve south of Macleod. The Blood ajjencv 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 Mac!jod 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 page? 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 WKiWAMS.

131

A few years h<,'o the butt'ulo 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 stu<ly of com-
parative philology. The beautiful symi'nCitry of the
native language, its wonderful grannnatical 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 [)resent 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
wdien 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
my thology, and its inlluence 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 T stood entranced as some ao[ed 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

i:i2

TJIE INDIANS.

their dead, and in tlu; new methods einphiyed by them
in their domestic allairs, and in social life. The con-
tinual strife between dilterent tribes has no longer an
existence, as the representatives of law and order settle
these (|uestions, an<l while protectin;^^ tin; 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 th?ir temporal
welfare. Farm instructors are sent to -v,ach them
farming, and these, residing continuously with them,
exert a wiiolesome 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 moans 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 the iselves to farmers to
work in the fields. Some of the Indians raise sfood

0AM1» AND WIGWAMS.

1 3.S

crops ; otliers an> la/y and careless, and work very
little.

Medical attendance is supplied to the Indians, and
by this means th<? medicine-men of the camps are los-
ing their hold upon the people. Schools are in opera-
tion on the Blood and Piejjaii reserves, sustained hv
the Government and the churches. Biscuits are recfu-
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 difHcult. Some of the bo3^s and girls are apt
scholars, but in /)udging 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
we 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 Rom.an 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 eiicrgy have been
expended upon the language, thus fitting tliemselves
for more permanent and promising results, than have

134

THE INDIANS.

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 suppljnng 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. Durins: 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 language,
customs, and religion beget antagonisms that are evi-
dent. ]3itferent nations and races fiercely criticise

ft/

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
evinences 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
re.serves by the protectors of the peace. The days of

CAMP AND WIGWAMS.

135

Indian scares are gone. The people are gradually
settling down to an aojricultural 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.

An Eskimo Village.

)

CHAPTBR III

INDIAN HEROES.

TECUM SEH.

5=^

N the banks of the River Sasta, near
Chillicotlie, Ohio, about the year 1770,
Tecumseh was born. He was a Shaw-
anesc Indian, and his name signified
T'.e Crouchhir/ Panther.
Little or nothing is known concerning his early
years, but in early 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 Ollinaehia, 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 orand confederacy,

138

THE INDIANS.

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 Irocjuois. Hiawatha sought to
combine the Indians in this way, and he so far suc-
ceeded as to unite those now known as The Six
Natioiw.

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 (jualities 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 attacked 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
ihe British, and on refusing to do so, asked him to re-

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.

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 Barclaj^). 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 chat
carries its tail upon its back, but when affrighted it
drops it between its legs and runs off".

140

THE INDIANS.

" 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
fight our enemy, should he ifialve his appearance. Jf
they defeat us, then we wall retreat with our father.
. . . You have s^ot the arms and ammunition which
our 2:reat father, the kinij, sent for his red chiKlren.
If you have any idea of goini^ 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, we 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 fousfht 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
Hangers, 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
bodv from the field of battle, and durincj the niffht
they buried him where the white man should never
tiad 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 w^arriors, died at the Moravian Reserve.

General Brock held Tecumseh very high in his e^sti-

INDIAN HEHOES.

141

Illation. Concerning this courageous and faithful
Shawanese chief, he spid: "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."

(JLIKKIKAN.

Glikkikan was a famous Delaware Indian. He was
a dignified war captain, who had gained many friends
by his illustrious victories over his Indian foes. His
fame, 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 intellisfent.
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 lanojuaoe, that when the Jesuits souo^ht to convert
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

142

THE INDIANS.

out on his journey. His speech was well prepared.
The varior.s arojuments were properly arranged, and
some of the languafve to he 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 <rlorv of the atonino; sacritices of Christ. The
missionary corroborated the statements of the native
preacher. Glikkikan listened, his fine speech had fled
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 renamed to
the mission to say that he had embraced Cbj'.stianity,
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
been 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 you 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

144

TfCE INDIANS.

Delaware Indians liad tu contend ai^ainst tlie stronjif
opposition of lieatlien priests, some of whom believed
that they were possessors of the true religion, and
they alone could grant salvation to men. The.se
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 the
salvation of men. He stood up in defence of the
Cliristian religion in the o-rand council of the Dela-
wares. He accompanied the missionaries on expedi-
tions to the Shavvanese, Wyandots, and other Indian
tribes. He was instant in season in preaching to his
fellow-chiefs and men of influence amonor 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 j.3ople.

The country was plunged in deep distress by an
Indian war — Indians and whites had bedn unmerci-
fully slain. The Christian Indians were blamed with
the others. A party of militia set out for the Christian

INDIAN HEROES.

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
grair 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, and 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 last 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
last a resting-place where all are equal as sons and
daughters of the Almighty Father.

RED JACKET.

The remains of Red 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 of the Senecas had been invaded, hence
there arose the necessity for guarding and preserving
10

14(;

THE rxniANS.

the reiiiain.s of those who were once j^reat in their
nation, and respected by the Government.

lied Jacket was born in 17^)2, and has been called
the last of the Senecas. He was a pure Indian, dif^ni-
(ied 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 lastincr 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 powerful 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 cne 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 indisrna-

INDIAN HEROES.

tion the encroachment of the white men. He saw
land speculators and others taking away the land that
belonged to his people. He heard fair promises made
to them hy those in authority, and these never fulHlled.
He 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 C/hristians who were more vicious than the
Indians. The white man had j^iven 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 man^ of his people, and, as he thought
of these things, his soul burned within him at the
wrongs inflicted on them. 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 LS12-14, 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 8'^neca village,
near Buffalo, 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.

148

THE INDIANS.

THE SWARTHY HERO.

The years are not far distant when a band of war-
riors belonging 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 fines,,
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

-Jl

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 camp 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 snirit
was a young 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

lil

150

THE INDIANS.

remained unclosed save that o£ the lonely watcher on
the hill. Still and silent as death, the youthful avenger
of the wron<^s perpetrated on his forefathers crept
among the lodges, until courage begetting courage, 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 of
"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 ofi* 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 thinof. 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 through the camps in dignified silence,
looking with pleasure 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 dapredations to reprimand them
severely, and to secure justice and compensation for
his white friends. His word was law amoncjst 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

152

THE INDIANS.

r )

ffiven 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 men. 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 n* acting, 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
tight with them?"

" No."

After a significant pause he uttered this sententious
sentence, which closed the council and decided the
w^hole, " I fight with ray enemies."

There are some who could not penetrate the Indian

INDIAN HEROES.

153

skin, and see underneath the emotions of a hero.
Greed and ^lory 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's character after the lapse of years,
I am compelled to say that he was a noble man. He
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 concerniLg
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,
he expressed his loyalty to the Government by taking
off his handsome deerskin shirt and presenting it to
the Governor-General.

He 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

Captain Joseph Brant.

(thayesdaneoea.)

INDIAN HEROES.

loo

a sad heart I rode off. I knelt beside the women,
weeping bitterly, and prayed for cfrace 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 no 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
heav^ ,.earts. 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.

(tH AYENDANEGEA. )

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 military
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.

156

THE INDIANS.

In 1775 he visited England for the first time,
accompanied by Captain Tice. During this visit a
masquerade ball was held, when Brant arrayed him-
self in the brilliant costume of the Indian chiefs, and
as the ladies were closely scrutinizing his dross, 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
durinij 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 family
devotions to which I listened. One passage in parti-
cular was so often repeated it could never be effaced
from my memory, namely, " That they might be able
to live as good subjects, to fear God, and honor the
Jcing." Eftbrts were still used by Colonel Herkimer
and others to restrain Brant from adhering to the
royal cause, but he expressed himself as well 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

INDIAN HEROES.

157

intentions, and had secretly hidden 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, brandishing^
their tomahawks and yelling their war-whoops. Brant
incited his Indians against the colonists, while he
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 savaorelv incensed, and t:ie deeds of
cruelty were hideous and terrible. With h:s 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-

158

THE INDIANS.

gem secured a large ([uantity ci' supplies. Then came
the la t engagement ol' 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 re(]uest 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 efibrts there was published,
under the patronage of the king, the Gospel of Mark
and the Book of Common Prayer, in the Mohawk
tongue, a}.d sufficient funds were obtained for the
building of the first Episcopal church in Canada, on
the banks of the Grand River, a short distance from
Brantford.

■I

INDIAN HEROES.

159

Kecheahj^ahino(|ua, in an interesting sketch of Brant,
mentions his untiring devotion to the Indians in striv-
ing to secure their rights, and tlie obstructions placed
in his way by interested persons, as referred to in his
last speech on tlie Indian hmd 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
officious persons left behind them in their own country,
or whether, through tlieir 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 (.arleton, 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 ars : the ring which he pro-
cured in En- land and wore, that he might be identified

160

theTindians.

if slain upon the battle-field ; the communion service
given to the Indians by Queen Anne, when they resided
at Fort Hunter ; and the 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 1G.S(S to 1058. It was pre-
sented by King George Third to Sir Wm. Johnson, and
by the latter to Brant. It weighs five 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
engraved : " 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

INDIAN HKROES.

101

years, who had seen, and conversed witli Brant.
After the ceremony tlie aged chief spoke to the
large assemblage of two thousand persons. He said
" He had known Brant, and had lieard much of his
exploits and valiancy, and adherence to the l)ritish
crown. At the time of the Revolutionary War, when
the Mohawks were in New York State, they were
enjoying many privileges, but the war broke out, and
Brant with his Indians fought the rebels. After a
long and continuous war the British surrendered
America.

" Brant's conduct in carefullj^ 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 Gover-
nor Haldimand, dated October 25, 1784 ; a copy of
deed confirming the grant signed by Governor Simcoe,
dated January 14, 179'3 ; a report of the visit of Lord
DufFerin to the Six Nation Indian Reserve, 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
11

«•

162

THE INDIANS.

Jones in a paper entitled by him, The Indian, and is
as follows :

"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
beinof white, is in continuation of the white in the
first strinof, removinof 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.

"FourtJt 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, Maj^or 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.

163

erected to perpetuate the memory of an Indian in
the Dominion.

We cannot but admire the loyalty and heroism of
Thayondanagea, 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 e alped
each other, and sold the scalps to their respective
governments.

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, 'lated by his foes, and
admired and loved by his friends.

Indian Warriors.

CHAPTER IV.

INDIAN TRADITIONS

LEGENDS OF THE RED MEN.

HE camp fires 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 imaofination, and strenc^th 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 M'x Muller. Amongst
the tribes ther(> are local legends which are associated
with rocks, trees, landslides, peculiarh'- 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 are being-
lost, or are rapidly changing their form, there are

166

THE INDIANS.

very many worthy of preservation. There are myths
of creation, the fiood, and many other Biblical stories
told from day to day in the lodojes 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 Kiltoyis amongst the Blackfeet.
The Cree Indians, in their pagan state, pray to the
great Evil Spirit. 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 cause 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
Pottowattamier and Glooskap amongst the Micmacs.
This personag. as good and bad, full of virtue and
all kinds of t i'. :ery. On the vast expanse of waters
which had been formed bv the chief Creator, this
secondary creator was sittinij on a loif or canoe
accompanied by a woman. The two persons were
surrounded by all kinds of animals, and a discussion
was held as to the matter that must underlie the
water. P^jur 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

LEGENDS OF THE RED MEN.

1(37

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 heat 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 directinj]: the mind to the orierin
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 incjuiries, and found that

168

THE INDIANS.

these syriiuclo 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 Blackfoot con-
federacy a beautiful solar myth, similar to the Irociuois
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 receiving

LEGENDS OF THE RED MEN.

169

at the hands of his son-in-law. He told his father to
grieve no longer, that he would procure for him abun-
dance of game, and s,ll 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 the
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 Nevj 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

170

THE INDIANS.

dawn or sunshine comes, there is a contention between
the darkness and the dawn, between tlie 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 \non's hearts, and gladness
rei ns over all the ei, th. Beautiful, indeed, was this
method of teaching b} i;i ? b dian mothers, and happy
were the hearts that fui;; gra^v> ed the full import of
these tales.

TRADITIONS OF THE WHITE MA^^'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.

le(;j:nds of the red men.

171

Thus the white man had the mears of mental
improvement, which gave him the superiority over the
ancestors of the other races of men.

The Ottawas rehite a tradition of the unity of the
red race and the final dispersion into tribes. In the
beginnino- 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 *. t i ne dif-
ferent triber* were found, speaking oth ' U (uages
and being named after the children o *.h«. ancestors
of the red race.

The powerful Dakotas relate a won rfal tradition
of the white man's influence over their confederacy.
Many years ago tlie 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 brought to the \lllage 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 string, and his

172

THE INDIANS.

arrows were small, heavy and round. When he fired
it off 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 buffalo
shields of the warriors. Many of t\e 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 fire 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
witii 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

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 inan 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

174

THE fNDlANS.

the chief to kill him, hut none oljeyed. The white
man cursed the people for killing his 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 <^lory 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. The chief becoming angry,
bent his bow to shoot, but the iron bow killed him,
without utterinii a sinjjle i»:roan. As the white man
ran toward the river, bearing the body of his wife,
several arrows pierced his tlesh, 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 strucfS'les 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 party went forth to learn tidings of the

!<IMi

mmmmmmmim

NBKBfr

r>K(JKNI)H OK THK UEI) MEX.

175

first, an<l no tiflin<;vs were received from this. A third
party wen^ sent to in((iiire concerning the two bands,
but it returned without any intellij^ence of them. The
tribe lived nloni; the rivers hunting and fishing and
contending with tlieir 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 cnrse had come. After a time the tribe
divided through ([uarrels, 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 njountains, 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 Hi n and his Dakota wife. The old men told
their sons that the white men were aveuffins: the death
of the thuiider-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.

V. ^

176

THE INDIANS,

MYTH OF THE PACIFIC AND LEGEND OF

QLI'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 tlieir children
lessons relating to natural history. These do not,
therefoi'e, represent the actual deeds that have been
performed.

The latter are stories representing actual historical
facts, and relate to deeds of warfare and 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, many of the people have lost all traces of their
meaning, and know^ them only as stories related to
them by their 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 w^as all that was left
of a woman who had been thus transformed into this
shape by a whale. A long time ago a Nascjuawaley
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

LECiENDS or THE RED MEN.

177

mat

giving him any share of their spoils in hunting and
fishini]^, 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 off 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 amongst 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
aiK'lior liis canoe, began to fish. He dived under the
water, and after remainino; tliere a lonof time, came to
the surface with a v^ry 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 neeomplished the feat. The little man, upon
discovering the theft, immediatelv drew in his anchor,
pad<lled to the island, and discovered the three brothers
in their place of cor .:erdment. Px.'.ing very strong, he

l7cS

THE INDIANS.

soon bound them, cast them into his canoe, and started
home. Upon reaching 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 large Mock of birds resembling geese flew over the
camp and began attacking the people. These birds
had the power of throwing quills, like porcupines, and
although the people fought bravely, tliey 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 pjuUing 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 t;ie 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 maimer in which porpoises came into exist-
ence. As the brothers had attacked the seal, the

LEGENDS OF THE RED MEN.

179

porpoises and seals are continually at war with each
other.

The mother was greatly 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 tlie 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 dv/elt 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 fied. His mind went 1)ack to the voice in
the woods ; silently he departed, re-entered his canoe,
and was seen no more.

i 'i

180

THE INDIANS.

THE WHITE STONE CANOE.

Amonsfst all the leorends of the Indians there is
not one that surpasses in sympathetic beauty the
leo-end of the Ottawas, called the White Stone Canoe.
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 lilessed, 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 sing 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 whicb i:e enters, and sets forth to seek his lost
Wabos^v Sooii beside him h' sees another white stone
canoe, h. 'vhicl;. is his lost wife. Together they row
towar-i tl. > Islands of the Blest, and though the billows

4»

LEGENDS OF THE RED MEN.

181

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 tilled the wig-
wams of the aged with venison and corn, and been a
true friend to all his tribe, reached the shore in peace.
The lovers are reunited for a shT)rt 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 he
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 story, and think that his mind has been
agitated 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 >bly and
live justly, that they may finally reach th' sland of
the Blest in one of the white stone canoes.

INDIAN THADITCONS.

The mythological and traditional lore uf the native
races is of suHicient 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.

182

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 Imnds as if
they had been struck with lightning.

The beautiful flower known in the Southern States
as the Cherokee Rose, is said to have received its name
from the fact tliat 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
urojed him to flee from the scene of dancjer, 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 friends. She retraced
her footsteps, and from the blooming roses which
clustered around her father's house she plucked a
sprig which she carried through her wilderness jour-
ney, and finally planted beside her home in tlie land
of the Serainoles.

The loneliness of Saratoga Lake impressed deeply

mmm

LECEXDS OF THE HEI) MEX.

IcS.S

the hearts of the brave Mohawks. They believed
that its stillness was sacred to the Great Spii'it, and
should a sound be uttered by a human voice in cross-
inf^ its waters the Ctanoe would instantly sink. It is
said that the wife of one of the early settlers was
crossinj^ the lake in a canoe manned by several In-
dians, who warned her before embarking of the
dangers of the journey, and earnestly tliey sought to
impress her with the importance of sacredly holding
her peace. As tliey 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 reacb-^d the shore in
safety. As the woman stepped ashoi^ she rallied the
chief for his superstitious fears, bat the noble Mo-
hawk scornfully replied, " The Great Spirit is merciful.
He knows that a white woman cannot hold her

tongue

t >»

LEGENDS OF THE HYDAHS AND OTTAWAS.

There is a beautiful spring that liows 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, w^as carried by
his mother some distance from their home, and laid
do"wn on the beach while she went to gather berries.
Although she Avas absent but a short time, the tide
rose and carried the board and its burden out into the

tij
till

wmam^^^.M-\,dmsmmM

Shooting the P ids.

LLGKNDS OF THE IlED MEN.

185

;

channel. His parents went in a boat to search for
him, but were unsnecesst'ul. 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, an<l be^an to cry for water.
A raven iiyinif past was attracted by his |)eculiar cries,
and understandinii' his wants, it Hew to the rock,
struck it with its beak, from which Howed 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 i^reat and
powerful chief.

The Ottawas have a stranore lei^fend concernin<j the
flood. A celebrated demigod named Nanaboozho, who
possessed miraculous powers, dwelt for a time among
men. Durino- his residence amonu' men, he at one time
fixed his winter quarters near a lake, in which dwelt
malignant monsters. H(3 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 wo-ters,

l^A

186

THE INDIANS.

whero ho soon perished. The father was deeply en-
rajjed 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 beach. 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 Hint-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 refuofe on one of the hiijhest moun-
tain peaks, but that was soon submerged, and he w^as
compelled to betake himself to a pine log, which he
caught as 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 he commanded the animal to
dive down and bring up a piece of mud from the bot-

LEGENDS OF THE RED MEN.

187

I I

torn. In ohedionco to this coniintind the miiskrat
plunged to the bottom, where it remainerl 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 eartli
assumed its present dimensions. Large numbers 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 linally
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, would 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 bv them. The northern lic^hts are the
reflection of the great fires kindled by Nanaboozho,
according to the promise he left to his people.

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CHAPTER V.

CA
0)

THE LAND OF THE RED MEN.
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 ei<Thtv miles brouofht 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 thoufjh shiveriniTC
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.

190

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
off, 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 OF 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, wo 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 live 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

192

THE INDIANS.

twenty minutes to an honr 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 C.'ity. 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 seme 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

THE LAND OF THE RED 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 alonjj
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

194

THE INDIANS.

use by tho 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
a^^ 3d for the first bath, and we prepared to enjoy it.
Di^jping 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 effected 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

THE LAND OF THE RED MEN.

196

taken by a " trail " through the forest, along new
roads, down l")y the falls and the iron bridge over the
rapidly flowing Spray, and we reach the hotel, tired
in bodv, 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 Chief 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-

196

THE INDIANS.

dians say, were made by the spirits, as they are too
high for any mortal to reach.

Southward from Maeleod and Lethbrid«^e 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 Maeleod, 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 formation,
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 shaped 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

198

THE INDIANS.

shires of the Old World. The stranger is 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 hiiccaro or hroncho-h aster, 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 line texture, with a very broad brim. When
a calf has lost its mother, the orphan is called a mav-

THE LAND OF THK RED MEN.

199

rock, and becomes the property of the Stock Associa-
tion, when it is sold to defray tlie expenses of the
annual round-up.

There are old trading-posts with significant terms,
Wlioop-Up, Stand-Oif, Slide-Out, and the Robbers'
Roost. P<'rsonal names mean something in the west,
when you hear Gum-Shoe Jack, Handsome Harry,
Tangle-Foot J^en, 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 — i)re-
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 expres.sive 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 down
to hed-i'och or hard-pdn, and then he secures an
" outfit " to go elsewhere, but fortune smiles not upon
him, as his new found occupation does not "j^^'^ out."
The western sign-board of a hotel had the device " No
jawbone here," i.e., no credit given, and "Jawbone
played out."

Hunting in the West.

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 " paiiiting 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 buflfalo roamed in thousands feeding upon
the "bunch grass," and have left the impress of their
presence in the trails and " buffalo-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.

202

THE INDIANS.

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 afterwf^ds 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

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 the metal is 7,784. An
analysis gives the following results : —

Iron 01.33 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

li •■

204

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 Rocky 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.

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 RED MEN.

205

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 winds 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

206

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 changes
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 uur magnificent distances I am agreeably

THE LAND OF THE RSD MEN.

207

surprised to see the women of our country coming
amonf]j us, to purify by their presence the moral at-
mosphere, whicl 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 sppt 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

208

THE INDIANS.

ideas entertained concerning relif:jion. 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.

"^^

=f«i

A Red River Cart.

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 UED MKN.

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
Eoman 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 Mis.souri with her
husband, came to bid us good-bye. Putting a five
dollar bill in my wife's hand, she kissed her and
u

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 ot* 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 civilizinc: intiuences of eastern life are drivin^j
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 lifi-. 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-

wmm

212

THE INDIANS.

tude. The abrupt speech is hut the oxpres.sion of an
hone-st heart, and the rough exterior enshrouds a true
and noble child of nature. We honor the men who
were tlie pioneers of the energj^ 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 ma?.y enjoyed an excellent education and
home-training of a superior ki' d, 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

TIIK l-ANI) OF THE KED MEN.

21.S

to l»('(l on the floor, by one of their nmnber saying,
"(live us a t'rw linos, parson," and then, on bended
l<M('o hesidc tlio rounb wooden l)eiiches, the evenin<r
prayer ascended to the Father of all.

Oftentimes in the same halls Roman Catholics and
Protestants held services, and some of the people com-
prised the same congrejjations.

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-
veisation, 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

214

THE INDIANS.

before time ^or 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 hero to-night to get some money. When
vour 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 nie, 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
ffo around to get vour contributions."

They gave me thirteen dollars. I went to other
billiard rooms, and the follov/ing 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
ffoinor 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.

.♦'■^ - -c^

A Pawnee Chief.

wS!^

CHAPTER 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 army 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-

218

THE INDIANS.

in^ 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

FRONTIEK TALES.

219

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 officers 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
Ldi'L-fland 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. Addressing- the

f:\

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 like 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
exacted 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 immoral pale-face injects
evil thoughts and tendencies into the minds of the
untutored red man.

i aONTIER TALES.

221

THE DOCTOR'S RIDE.

Several years sl^o, I formed the friendship of a do-
voted worker in the mission iield, 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-
feren tmembers 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 ha<l 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 1 " One huidred and fifty
miles distant lay tho 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

222

THE INDIANS.

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 morninof. Gettinsf 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
Jiheir 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
wdth 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. Tiiirty miles more, and then
a detour of hve 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 furnislied 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 puslied 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. Kindlj^ and quickly he came to the
rescue, taking our wearied bronches, and sivino- us a
splendid team of police borses. At one o'clock in the
morning we bade adieu to Calgary, and on toward the
mountains we drove. The road was rouffh and moun-
tainous, the morning raw, with heavy dew falling that
soaked our clothes througli, 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

224

THE INDIANS.

miles. It was no wonder thjit 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 ettbrts were in vain. Medical aid ha<l arrived
too late to save the patient toiler, j'et such hopes were
given as to shorten my stay, because of the necessities
of the work at home.

After making arrangements for tlie 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 returLod them, and not one of the owners
would take any fee. CTpon 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-

FRONTIKU TAT,KS.

225

pared to ^^^o on, Imt the stuldle-liorse ohjected stroiiijfly
to draw th(^ v'v^ any further. (Jciitle peivsiiasion witli
alt(^rnat(^ whip])inf; availed nothinij^, so we liad to <jjive
up the contest, and leave the huck hoard, harness and
canipin^jf outlit on the prairie, ho[)ini^f to i^^et them at
sonic other time.

I was now forty-five miles from home, and had
nothino- left me V)ut a horrowed horse without any
saddle. The delay caused hy the halky horse liad
tui'ned us completely around, so that we had some
difHeulty in finding our wny. At last we found the
ruts in tin; road, and I liad to go ahead of the stage,
drairixiiiff one* foot in the rut, lest we should lose our
way, and shouting wlien 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 us, 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 l)uckskin riding suit, which I had on, was wet
throuoh 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
irrateful were we for the shelter.

h")

226

TFIE INDIANS.

Before day-break next morninj^ wo ha.stenecl on,
hoping in a few liours to reach a ranch, where we
niijTfht thaw out our j:farinents and obtain food and
rest. The snow was deep, and my horse exhausted,
phinfying 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 legs,
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, 1 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
aofony 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 dr^ ''^g
our clothes. On the followinof morning a small Indian
saddle was lent me, that I might comfortably reach
my home. We 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
rode. 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 mad" a deep cut,
but I was aroused from the aw^kwardness of my posi-

KnOKTIKR TALES.

227

•Of

tion by tlu; .stage-<lrivcr swcarini^ at liis liorsos, and
lettin<^ my horse i^o, I went to see wliat was wronj]f.
He liad driven into a heavy snow-drit'b, and the horses
were iinahlo to extricate themselves, so we set to work
to clear away the snow as rapidly as possible. Whilst
doinfr so, the blood was droppin*^ freely on the snow,
from the wound on my face, but that was of little con-
se(|uence, when all were in trouble. The rest of the
journey was made in a few hours, throuj^h the deep
snow and heavy snow-drifts, and the people gladly
hailed the stai^e, 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 me, a few weeks afterward;
and the buckboard, harness, 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 li-ve,
and amid the grandeur and awe of God's majestic hills,
thev laid her to rest, awaitinijf the meetinsf acfain in
the land beyond.

THE LONG HAIR.

In former years numerous were the enjrasfoments
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 a'j:o 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

■4

228

THE INDIANS.

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 ; many deeds of theft

1 .'.

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

ii-

FRONTIER TALES.

229

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 wliite 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 afterwarrl feared the man who would
tight 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 ndsed
their lodges long before the pale-faces erected build-
injirs and made homes for themselves amone: the

lii

280

THE INDIANS.

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. Sadne.^s 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 thi^t —

" 111 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 euiployers
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 renmneration 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 treatQient, and bitterly
enraged, he left his situation, rode to a hill a short dis-
tance from the trading post, drew his revolver and
shot his horse dead. At once he became completely

FRONTIER TALES.

o j

'ii

enamored with the Indian's customs and modes of liv-
ing, and with characteristic alacrity cut his pants into
Indian lejygings, threw his saddle-blanket over his
shoulders, and started oft* in search of a camp, dressed
in the garb of an Indian. Entering the camp, he was
received with all due respect, and, as the Great Spirit
had taught his red children, tiiey gathered together
ai\d 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 Tndian white,"

ho would take unto himself a daimhter of the heritaofe
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 clift*, now known as " Maiden
Rock," and there, on the day appointed for her mar-
riaore. sang her death sonor 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

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 chieily 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 office.
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

ft
u

I
I

FRONTIER TALES.

233

o-athered fast around him, and the lifjht of his life was
fast ebbinoj away. The gray-haired sires waited to
receive his dyinor counsel, the medicine men performed
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.

J£/k

CHAPTER VII.

INDIAN LANGUAGES AND LITERATURE.

AMERICAN INDL\N 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 (|uar-
rel Avith his squaw, but the whole
world must smart for it."

A knowledge of American Indian literature, to a
slight degree at least, 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 somethin}2: 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-

280

THE INDIANS.

fore these languages had reached that stage in their
development when thev were made intelligible to the
people by means ot* 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 bufialo
robes of the Sioux, Blackfeet, 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 lettere
and tracing their origin. Draw the head of an o^:,
and notice how easy is the transition from that to the
letter A, or describe a hand, with the forefinger point-

INDIAN LANOUAOES AND LITERATUUE.

237

;heir
' the

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 concernino; the In-
dians of the American Continent. Alonso de Ercilla
(1538-1594) 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 scenes 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
concerninor the Huron Indians in the " Relations des
Jesuites," written to the Provincial of their Order in
Paris between lGll-1672.

The works written concernincj 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 ])overty of the authors, pre-
venting them from publishing the result of their
labors. A larsfe number of works still remain in

;-''■

238

TFIE INDIANS.

manuscript, and ca.. only be found in the libraries of
historical societies and private persons.

John Eliot, the apostle to the Indians (1640), pub-
lished " The Glorious Proj^ress of the Gospel among
the Indians," and other works in Enijlish. Throufjh
his efforts in seeking to enlighten the people of Eng-
land re^ardinix the state of the Indians amonjjst
whom he was laboring, he incurred the displeasure
of the colonists, and his life was thereby 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 thrown
much lifjht on t]\e 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 pre-
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 iiccount of the History, Manners and Cus-
toms of the Indian Nations who inhabited Pennsylva-
nia and the neighboring States." He also published
a work on the Mohegan and Delaware Indians.

James Bradley Finley narrated his experience and
observations in " Wyandotte Mission " and " Life
among the Indians," and Peter Jones (1861), follow-

INDIAN LANCilTAOES ANT) LITEKATURR.

2^9

in^ in the saino path, pnblisliod a " History of the
Ojibway Indians/'

Georijjo Catlin .s])ont eiirlit vears as a wanderinsf
artist arnonof tlio Gros Ventres, Crees, Blackt'eet and
other Indian tril)es, and the results of these years
were embodied in pen-and-pencil sketches, which were
published under tlie title " North American Indians."

Henry Schoolcraft has been held in hij^h estimntion
as a laborious collector of lejjends and facts relatincj
to the history and customs of the Indians. His lon^f
residence amons: the Indians nrave him aV^undant
opportunities for i^ainincj this kind of information,
and his enthusiasm enabled him to make orood 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 exceedino^ly popular, and
has been lars^ely drawn upon for information and
illustrations by succeedino- 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

240

THE INDIANS.

Russell, Charles G. Lehiiul, Presi<lent Wilson, of 'i'oronto
University, Dr. J). O. Brinton, and Horatio Hale. Ban-
croft's •' Native Races," and Short's " North American
Indians of Antiiiuity," are books for the student who
wishes to study the question in its relation to philol-
ogy, sculpture, painting, theology and history.

The legends of the Indians have ever been a source
of attraction for all kinds of readers. The study of
these is fascinating, and they possess points of especial
interest to the historian and the theoloijian. " Indian
Myths," by Miss Ellen Russell, and " The Algonquin
Legends of New England," by Charles G. Leland, open
up a field of stiidy 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 tlie 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 wary highly
recommended by Joseph Cook, and teeming with ter-
rible facts which are officially authenticated.

INDIAN LAN(;iTAGES AND LITEUATinJE.

241

In tlie ronlin of poetry, Longfellow added to his fame
by studyini;' long and deeply the writings of Hecke-
woldcr, Catlin, Schoolcraft and otliers, and embodying
the results of his investigations with his poetical
aspirations in tluit 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 be con-
quered. La Casas translated the doctrines of the
Roman Catholic Church into verse in the Quinche
language. He introduced the puem set 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
etl'ect 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

ill

.-;>■

r '

V. I

242

THE INDIANS.

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 missionary, 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, bj^ 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 LITERATUKE.

243

is a pocket grammar, to be used by those who wish to
acquire as much of the language as wi).l enable them
speedily to converse with the natives.

Among the Dakotas there are seven tribes having
differences of dialect, and in the Dakota ianguaire 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, TAe 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 Antiqv,arian 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.

■■A

'' ■

244

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 t^ibe 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 Report. Therein we read
that Dr. A. Hill, a Mohawk chief, had translated the
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 Testap nt. 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

md was
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England
istence.
ves but
irtford,
J Bible,
exists,
id us try

tie lan-
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'e read
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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 Tinne 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, w^hich 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 hav^e 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 containino; 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
Bil)le 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.

111

INDIAN LANGUAGES AND LITERATURE.

247

7t:»!i

Tlio very names of translations of religious books for
the use of the Indians in Canada and the United States
wouhl fill many pat^es, 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 Norfch-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 and Innuits are only a few that be-
long to this interesting group. In IGoG a vocabulary

;■ t.
; I

!■ I

248

THE INDIANS.

of the Greenland dialect was published in the voyage
of Olearious. The most 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
beo^an a crrammar. His son Paul havinfj 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
Companv, 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

•WVf*"**' Wl. w

INDIAN LANGUAGES AND MTERATURE.

249

'acre

Stupart's Bay " and " Marble Island," which gave in-
teresting facts about these people. Several important
works in the English language have been published,
revealinsf reliable information concernino- the vast ex-
tent of country inhabited by the Eskimo, and giving
facts of ethnolon^ical value about them. Amoncf 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 f shores of the Polar Sea in 1819-
1822 ; Parry and Ross' volumes on the " North- West
Passa;2:e;" "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

■

250

THE INDIANS.

stretch of country lying between, in the nortliern part
of our Dominion, arc 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 toilinor
in the same lield among these people, as has Dr. Rand
amonof the Micmacs, and Charles G. Leland amono- the
Algonquins of New England. The Church of England
missionaries are laborinoj amonq; 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, ami other religious works. There is one
noticeahle 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 relisfious
literature in existence, it is next to impossible to
develop the idea of citizenship which ought to result
from a progressive civilization.

INDIAN SYLLABI OS.

Sev^eral 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 taufjht himself to read English,
but he thought that he could perfect a more complete
sj^stem by which the Cherokees could read in their
own tongue. After much experimenting he prepared

■M

252

THE INDIANS'.

a syllabary consistint^ of eighty characters, which he
bequeathed to his people. Eagerly thoy grasped this
linguistic treasure, and they were not long in master-
ing all its ditticulties. They were profited and de-
lighted with the system, and felt proud of its inventor.
His fame spread among the Indian tribes, honors were
thrust upon him, gifts were bestowed, and for a time
he felc 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, he travelled on his errand of peace ; but the
friends lie soucfht were never found Haltinfj 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. Aboi^t 1(S40 he was sent out to labor at
Norway House. In studying the Cree language lie
fourd an efficient helper in Mrs. Ross, the w^ife of the

INDIAN LANGUAGES AND LITERATURE.

253

Hudson Bay factor. He devised the famous Cree
syllabary. It was composed of about forty syllabic
characters, the types of which he cut from wood with
his kniFe, and made ink from the soot of his chim-
ney. By the 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 Cree 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 p. vast extent of country*

^54

THE INDIANS.

embracinj:j at the present time principally Athabasca,
Saskatcliewan, Alberta, Assiniboia, Manitoba and Koe-
watin. Among the 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 Cree 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
lanofuaire becomes a lanfjuajje 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 India7i language, namely, two first persons plural,

INDIAN LANOIJAOES AND MTEHATrHE.

255

the one inclu«lin<^ the first and third persons, and
the other, first and second persons ; as Notawenan, our
father, and Kotavvenan, our father.

In tlie formation of nouns, the termination in
g(;neral reveals the chiss to wliicli they l)elon^. Thus,
abstract nouns end in win, simulative nouns in kan.
Nouns referring to water have their termination in
kume, and those denoting abundance in skau.

iJiminutive nouns are formed by adding is, or sis ;
as, iskweo, a woman ; iskwesis, a girl.

The verb has seven conjugations, with a very
elaborate display of moods and tenses, and a large
number of different kinds of verbs. Many new words
have been adopted from the English language, and
after being thoroughly Indianized, have become incor-
porated in the Cree tongue.

Early in the history of Protestant missions among
the natives, the llev. 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 sy.stcni in teaching the Indians. For a long
period pr' . ious to liis residence at Norway House, Mr,
Evans i..;vt been making a special study of Indian
lauGjuaixes, and the result was the invention of this

Oct'

system. It is evident from the formation of the char-
acters that the inventor had acijuired some knowledge
of phonography, and applied its principles in the con-
struction of his syllabar}^ There are about fifty
characters including the auxiliaries in this syllabic
system. It is so simple in construction that an Indian

256

THE INT)IANS.

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-flres, 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 different 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 tii« Protestant and Roman 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

INDIAN LANGUAGES AND LITERATURE.

257

obtain. Bishop Horden, of Moosonee, has a graininar
of the hmguage, neat, compact and very suitable for
tlie 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 pec^; le 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 Evansrelists in the Cree lansfuaije.

The same author has prepared manuscript copies of a
hymn-book, praj'^er-book, catechism, and book of ser-
mons for the use of the Roman Catholic Cree Fndians.
17

9>r

258

THE INDIANS.

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 Tinne 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 language.

■^'"^i^

f^'^^'t^ijjvv^-^

f'j

ill;

/■

!' I

CHAPTER VIII.

THE INDIAN PROBLEM.

THE CIVILIZING OF THE INDIAN.

OLTTICAL 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 " civil iza-
fionj' and in their methods of elevating the people. It
must be acknowledcjed that there is such a thinijf 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 proV)lem that wears a
different aspect for ditierent tribes. It is amusing to
listen to the very quaint remarks and sometimes
serious discussions relating to the Indian question by
persons eminent I'or 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

262

THE INDIANS.

ili!

I ^

deter some persons from freely expressing their opin-
ions, and urofinix spcedv and d<^iiinite action in accord-
ance with their theories — untried, puerile and anta^^-
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
lazv, but that is a mistaken idea. The chanofe 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 PROULEM.

2fj:j

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 attendino- a
life of agriculture. True development never means the
s oppression of a noble principle or emotion, but there
exists the keen discernment that seizes every iust de-
sire, energy or atfection, and leads them into channels
of usefulness among men. The barbarian love of free-
dom is our heritage. We dare not fiovvn 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 l)e 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-partner.ship. ( 'hurch and

' f,

2(54

TFtE INDIANS.

I II

I; I

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.

Tliere are times when mutual help is needed in
every branch of work, and sometimer it becomes the
duty of thf* one civilizing ag., at. t. *epi'ove the other.
The Church has seen fit tc '•r-r-.^e the State for
neglect, inefficient toil and lack . ini-^'Mgent enthusi-
asm ; and the State, impressed with its sense of duty,
has censured the Church for its inferior manajrement
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 the 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.

TI?E INDIAN PROBLEM.

265

in
the

Thoro 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 h the
distinctive rifjht 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 lan^.uage 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 affairs 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.

206

THE INDIANS.

The (Jhurcli irnvst reoofrnize the relio^ious element in
politics, and assist in traininf^ the Indians in manual
labor, while the Government must suppress all kinds
of immorality and set an example of ))urity and justice
in all thinujs. The machinery em])loyed by the secular
power is workinf^ well, and the results are satisfactory

An Indian Boy.

to those who understand the difficulties attendino- 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

'.V!

THE INDIAN PROBLEM.

2G7

it in
himl
linds
fctice
(ular
kory

idoa of .success is an impossibility. More is asked
from the Indian missionary than any otlier laborer in
tbc Held of religion.

Tbo (Miristian politician an<l tlie political Christian
seek to labor so that there sliall be the impartation of
a new att'ection in the Indian lieart, changed modes of
thinkinL?, a new religion of liigher 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 a\itbor of " The Making of New England," re-
lates that a o'overnment af^-ent was sent to an Indian
tribe to inform tbem that tbey were again to move
from their location. The chief told the agent to sit
down on a log, wdiich 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 mci. 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-

'\\\

2GS

THE INDIANS.

fully situated, and the encroachments of civilization
arouse the selfish desires of those wlio are seekinji
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 1788,
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

Ik
ti
I

\^
II

THE INDIAN I'UOHLEM.

269

tion

:inor

ver-
|wed
Itliat
Pfon-
Ise,
ites
cus-

lorle

fiorblicrii arclupela<;o until Anierica was reached. In
the .strun;^'e inscriptions on tlie rocks in Narra;^anset
Bay, wliicli lie copied and scientists int'onneil liiui
were Runic characters, ho noted the fact that the
ancient Carthaginians had at one time visited the
sliores of the new world. He also believed in the
identity of the Siberian Tartars with the American
Indians. Naturally those interested seized upon this
theory, and felt justified as nio<lern Israelites in expel-
Vin^ the Canaanites from the land. Increa.sed 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 urored for an<l ajjainst
a change of policy must be placed in the scales bef(^re
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, tlour, and numerous other articles.
Hired labor is employed as freighters, farm laborers
and clerk.s. The money received by these persons, be-
sides the annual payn.ents 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(

270

THE INDIANS.

labor for farmers and stockmen, and give to tlie
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
former 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,
settlers will follow, and the same expulsion wdll 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 arise through contact of the
races by not understanding 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.

■4h

THE INDIAN 1 itOBLEM.

271

tlie
not
only
In
eans
tlie
s of
orth
here,
II be
reat
for
vs of
I'hite
irren
stice
iople
Ide-
the

BIBLE AND PLOUGH.

The Rev. J. H. Wilbur, who labored very .succe.s.s-
fullv aniono- the Yakima Indians, made the foUowinGf
([Uaint and .sug<;e.stive remarks in relation to mission
work among the Indians : " The plough and the Bible
ii'O too-ether in civilizinjx Indians."

This idea is practically forgotten by the majority of
persons interested in the Indians. Tlie one sohi 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 i Are they learning to toil as
we do for their daily bread ? Are they imbued witli
the principles of loyalty and justice :' Do they appre-
ciate the educational efibrts put forth, and avail them-
selves of the means used for the civilizing of their
race { " Hand, head and heart traininij must efo 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 any of the civilized people of the
nineteenth century, with whom it is not just to com-
par " 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 fascinatiuii' influence over some minds. There
is nothing too sacred that the hands of the unholy

272

THE 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 does not entirely destroy-
all tendencies to condemn in the slightest degree the
work of the men who live and labor amone: the In-
dians.

Missionaries toiling for the welfare of the Indian
race are confronted with customs ditierent 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 that remain
that must be gradually undermined by the iuiroduction
of influences and counter-customs, 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 study 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 acce})tance or a[>preciation

»<^k

THE INDIAN PROBLEM.

273

iine.s

sap-

■vai'i-

troy

tllG

lu-

ll IS

of the trutlis tau^^lit. 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
tleld. 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 Christianizinnr
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 prosecuting the one great
oltject of consecrated toil, the results, measured by
these and other influences, are good and full of hope.

The previous training of many of the men employed
in the tields 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 enlartjed to embrace the
entire 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
tiuth 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 l)ody and
soul. The inconsistencies of white men, intelligent and

■BOa

III.

' i

n.i

i*^»-j

274

THE INDFANS.

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 holv 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 tau'^ht." Responsible is our position in the
land of the red men, and we cannot spui n tlie 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
broax;l 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 —
Thf Bible and the Ploughs

The wards of the Government are being trained.
Noble work is being done. Success has followed the
toil' and trials of missionary toilers and Indian Depart-
ment employe^ ^ in many fields. Enlarged knowledge
relating to reser /es and missions, with the study of the
history of the eon. j nest of countries and tii.^ training
of races, will tlispt ] despondency an i create brighter
hopes for the nitiijiat*^ civilization of the R(m1 Race.

THE INDIAN PROBLEM.

RED AND WHITE.

275

Modern philanthropists desirous of aiding any legi-
ti.nate agency for the amelioration of the red race,
look for speedy results from energetic and well-
directed labor, and become greatly astonished when
they beliold the red man pursue the even tenor of liis
w^ay, 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
moi'cantije basis, and heed not the difficulties peculiar
to this branch of missionary toil, and the higher cri-
terion of spiritual labor which yecognizts 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 advancinof
westward, overwhelms the native culture of the red
race. There has arisen an antaijonism between the
frontiersmen and Indians that has de-troyed, in some
measure, the peaceful relations they foruierly held with
each other. The Indian is suffered to exist, but he is
regarded as an encumbrance to the country and a
strong barrier to its speedy development.. The early
settlors are greedy in their desires for beautifr.l loca-
tions for their farms, and there are many tine tracts
of jxood farminsf land in the hands of the red men,
wdio do not make any use of it. They have felt that
at times their property was unsafe, and their lands

' ''I

276

THE INDIANS.

I
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 V)etween them. There is such a striking
difference between the civilization of the two races,
that unity of sentiment and aims becomes an impo.'- 51-
bility. The different tendencies arising from the con-
struction ol 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 culture of the one should be studied and admired
as honestly as the other. The Picts and Scots, the
Celts and ( lauls of the early centuries of the Christian
era did not exhibit any hij^her civilization, and in
many instances a much lower state of culture was
manifested, than is now inherited b}^ the majority of
the Indian tribes.

i ■!

THE TNDTAN PROBLEM.

277

The law of composition was accept<'d by the barba-
rians, with the right of judicial coinV)at. The Arabi-
ans, Germans, Hun^^arians and other nations placed a
price on the head of their frien<ls who were slain,
besides a tine was imposed, by payment of which, an
injury mij^ht be foririven, unless the injured party
chose to pro 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 sea';; < f
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 en<l
the whole matter."

A Piesfan chief accidental ly killed a child belonq;ino-
to his own tribe, and the diiHculty was set at re.st l>y
the payment of several horses. When a case similai"
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 winfr to <Ave them for their loss.

In the mode of life of the Germanic tribes and the

nil

278

THE INDIANS.

i i'

Indians there is a striking similarity, As the Indians
are at the present day, the Germans were inveterat(j
oramblers, drank liquor to excess, feasted when they
had abundance, and fasted when their fo(jd was gone ;
prized liberty above everything, paid great respect in
their war-chiefs, yet recognized no king ; punish(Ml
adultery by cutting oft' the guilty wife's nose, beating
her severely and hen driving her away ; exercised
great hospitality and lived a nomadic life. The Hun-
garians lived in leathein tents, seldom cultivated the
ground, wandered from place to phice hunting and
fishing, sought out good pasturage for their horses and
cattle. In their war customs they pursued the same
tactics dj 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 iiad 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.

lans
\i\Ui
hay
►ne ;

(t to

1h3(J

Itini;'
'ised
un-
the
and
and
aino

JUtll

Tlir: INDIAN IMlOHLKVf,

270

It has taken several centuries to evolve the English -
speak iuLj;' race of to-day, and ii^rorantly we look for as
jjjreat 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 (jf
a foreign language for a laige 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
])e 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 viHages,
the solitary Indian becomes suddenly aware of his
obnoxious presence by the barking of <logs, and the
screaming of children. Gazing upon the workiiiansiiip

280

THE INDIANS.

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
si<,'niticant growls, that he is treading upon forbidden
ground. The gentler i)ortion 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. Chanfje the scene, and these strikini*;
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 finnly 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 Hee
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 ffed when, after bidding adieu to my

THE INDIAN rRom.EM.

281

youthful coinpanious, T have been pursuo«l by a band
of (l(3.si)icabIo, lank and h)ng-haired curs. Despite tin?
poverty of tlic lodi^t's, there are treasured in the book
of memory many pleasant reminiscences of joyous
hours, with painted warriors and youthful hei'oes, wlio
have gone to the re<l man's elysium. Son<:( and story
quaintly sang, and vividly told, till up the weary
round of hours until the absorbing passion for gambling
gains the ascendancy, nnd the evening song gives place
to the j^ame of chance. Stranjxe fascinations that will
compel a man to stake his entire fortune on the result
of a race or a few turns of a small whe il ; 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

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 amonix 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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IMAGE EVALUATION
TEST TARGET (MT-3)

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23 WIST MAIN STRKI

WEBSTER, N.Y. 14580

(716) 872-4503

282

THE INDIANS.

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,
Black feet, Piegans and Bloods have ever been num-
bered among tlie bravest and most loyal to the white
man on the American continent. Records of Indian

'. -.1

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

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

284

THE INDIANS.

was taken of the Indians' ignorance of 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 ai\ibitious 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 oi' 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.

111

.'*'

An Indian Missionary.

CHAPTER IX.

CHRISTIANITY AND THE RED RACE.

THE GOSPEL IN THE WIGWAMS.

HE Marquis of Lome, in hia observations
of Indian life, as narrated in Canadian
Picture's, 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 savage
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 'ndia with
missions to the Indians, and because there are quicker

288

THE INDIAiVS.

111

|i ' !

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 expendetl 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.

Care"^ and Judson were condemned for their long
year, i: 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

CHUISTIANITY AND THE UED RACE.

289

natural desires of the Indian, lience arises a hatred of
it, and oftentimes a secret and determined opposition
to it. Despite this native anta^^onism, the hearts of
thousands of the red men have been touched during
the period in which fndian 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 practised 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
19

200

THE INDIANS.

have become subject to the Christ, the social life of the
camps have become more uniform and refined, and tho
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, atid 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

CHRISTIANITY AND THE RED RACE.

291

Six Nation Indians in Canada have graduated in arts,
medicine and law.

The history ot* Protestant Indian missions, 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

292

THE INDIANS.

success was theirs. But lot 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 lahor are the best teachers we can
have, therefore let us be content and obey them in all
thin<;s.

After the devoted Mott'at had labored for sonie time
in Africa without any apparent success, he appealed
to his wife for sympathy. " Mary, this is hard work ;
think how lon<^ 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 tonj^ue wherein they were born." Moffat
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 accui'acy of

CHRISTIANITY AND THE RED RACE.

293

pronunciation, full comprehension of its pframmatical
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 v/ill be accorded a high place
in their regard. You will he an authority, with posi-
tion and influence. If your plan includes such thor-
oughness, there is, l)e 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 unnecessevy 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

294

THE INDIANS.

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 made 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

of the verb. These languages, especially the Algon-
(j[uin, 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. O, 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. Kiggs, 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.

! I

ri I

296

THE INDIANS.

ii' I

There will be hard work, but the missionary's motto
is "Ifil 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 languaore."

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

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
lanj^uafje 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

;

1 s.-

1 1 '.il

298

THE INDIANS.

settlers 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 continually underminino

' I/O

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

CHRISTIANITY AND 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
(jrarmnatically 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 Ihey possessed. Now we are
bringing them into harmony with ourselves. The
people are burying their dead in coflfins and placing
them in the ground. This may not seem much, and
yet it is one of the influences at 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.

300

THE INDIANS.

There are differences of opinion between the red and
white races as to what constitute their respective
riorhts. 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 Black foot
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.

301

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 pri'^^st 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.

802

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 thev 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 diflferences 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.

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

304

THE INDIANS.

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 differ
from those who live on inland rivers. The stunted
Eskimo and Lapp are not to be 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 lanc:ua«:es and arts. Yet we can rather
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 the Indian races
of the American continent, a striking difference in
developuient, 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

CHRISTIANITY AND THE UED KACE.

fiOn

muscular strength, elasticity and form ; the M<mnt<iin
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
be<;fots its own peculiar kind of labor, which acts
upon the mental power of the individual, and upon
his morality.

The study of a sinjifle 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 fanned 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
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THE INDIANS.

grasshoppers pounded together, and their abject con-
dition made them cowardly and sensual in the
extreme. That kind of labour which necessitates the
constant use of the reasonhig 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 are 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 parallel ; 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

CHRISTIANITY AND THE UKD HACK.

n07

craving for alcoholic tonics seemH disproved by the
teetotalisni of the Patagonian savai^cs, who horsewhip
every Spanish stinmlant-nionjifer without henefit of
clergy. The Leso^liian mountainoers, too, observe the
int(u*dict of the Koran in the icy summit rei>iona of
the Caucasus ; but there is no doubt that the bracings
influence of a cold climate affords a certain dejjree of
immunity from the debilitatinjTj eti'ect of the alcoholic
vice, and that a Scandinavian peasant can for years
survive the effects of a daily dose of alcohol that
would kill an Egyptian fellah in a single month."

The reception of Christianity by different Indian
tribes will be 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

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THE INDIANS.

other. Dwelling in palisaded towns, they still be-
lonfjed 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, they 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 leagjue and their courajje 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.

309

The influence of 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 adopt the
latter. The sensuousness of the naH.ve 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 '''inedicine" 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 Irocjuois, 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 thrilling
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

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THE INDIANS.

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 fo^'esaw 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, either in reality or in drawings. He saw at Fort
Simpson the head of a small vessel that the Indians
were buildingr, so well executed as to be taken for the
work of a white mechanic. One man bad 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

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 sufficient 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
toilinjj in saw-mills and canneries. When the natives
first came in contact with the teachers of Christianity,
their wars, prevailing superstitious practices, and
opposition froii the " medicine men," presented a
stronof front to the new doctrines. The missionaries
emploj^ed the Chinook jargon for a time, only to
discard it as useless for the purpose of teaching
religious truth. Assiduously studying the native

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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. The diff'erent denomina-
tions enffafjed in Christianizinfj 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 reason 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, climbins:
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

CHRIST[ANITY AND THE RED RACE.

:n3

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 sterling 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 brouofht 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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THE INDIANS.

and firearms. When the emigrants were travelling
to California, some of the Snake Indians followed on
foot, keepin«( 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.

Drs. 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, when 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 eajjer to learn. And alonjr with
this wonderful awakening on the subject of education
sprang up the more marvellous one of their seeking
after God — after some god. Their own gods had
failed them signally, as was manifest by their present
condition. Their conjurers, their medicine-men, their
makers of luakan, were nonplussed. Even the women

CIIIIISTIA ITY AND THE RED RACE.

315

taunted them by saying, ' You boasted great power as
wakan 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 \vere 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 sectarianism, 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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THE INDIANS.

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immorality, the departure of the buffalo, and conse-
quent change of labor from hunters to agriculturists;
the opposition of the medicine-men, the influence 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 Biver 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

CHRISTIANITY AND THE RED RACE.

317

uncouth and lazy, in their native state, of all the Indian
tribes, if we except the Dig<,'er Indians, of California.
Washington Irving, in contrasting them with the
prairie tribes, says : " The eft'ect of different modes of
life upon the human frame and human character is
strikingly instanced in the contrast between the
hunting Indians of the prairies and the fishing
Indians of the sea-coast. The former, continually on
horseback, scouring the plains, gaining their food by
hardy exercise, and subsisting chiefly on flesh, are
generally tall, sinewy, meagre, but well formed and of
bold and fierce deportment ; the latter, lounging about
the river banks, or squatting and curved up in their
canoes, are generally low in stature, ill- shaped, with
crooked Iolis, 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 tnese 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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318

THE INDIANS.

men. When they receive the Gospel there is imparted
an incentive to labor, desire after improvement, domes-
tic and social, and a love for ju-stice and truth. There
beinff little or no chanfje in labor succoodino- mission-
ary influence, such as in the c ise of the prairie tril)es, the
resources of the country are laid hold of nnd developed,
and the people become self-sustainini.;'. 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 bein^- done.

The Gospel was preached to the Indians on 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, Wasliington Ter-
ritory, but were compelled to leave, and shortly after
were succeeded by Protestant teachers. Missionary
work was carried on, with some interruptions, until
1874, when it was renewed with energy and enthu-
siasm. The additions to the Church froiri 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, Uiaking all due
allowances for exceptions as to persons nnd individual
tribes, and for all the influences which aflect them

CHRISTIANITY AND THE RET) RACE.

319

before and during the time Christian aorcncies are
brought to bear upon them, the following, according to
my judgment, as atlected V)y the study of the 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.

5. 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-five thousand square miles; Assini-
boia, with ninety -five thousand square miles ; Sas-

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THE INDIANS.

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kafcchewan, with one hundred and fourteen thousand
square miles ; Alberta, with one hundred thousand
square miles, and away in the north, Keewatin and
Athabasca, with their vast areas of land, well adaptt^d
to supply the wants of tens of thousands of people.
Thriving ajjjricwltural settlements and prosperous vil-
lages are 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. Thi ^'s 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
tvventy-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, Black feet, Bloods, Piegans, Sioux,
Stonies, Sarcees, Swampies or Ss ^Iteaux, and Chip-
pewayan or Montagnais. Away far in the north are a

CHRISTIANITY AND THK UED RACE.

321

large number of tribes belonging to the Tinnd family
of Indians.

The Tmlian 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 tilled 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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322

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
religions 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
Salvdtion 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

CHRISTIANITY AND THE RED RACE.

323

,mong

the lodges of the red men, and oftentimes have they
followed them in their hunting expeditions, urging
them 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 effectual Iv 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 woik is
sometimes severely criticised by men much inferior to
him in learning, ability, self-sacrifice and devotion.

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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 held 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 tho 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
beatmg 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,

CHRISTIANITY AND THE RED RACE.

325

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 ard 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 d,re 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^oyful 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.

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n«r<sr-

CHAPTER X.

DO INDIAN MISSIONS PAY?

AVID ZEISBERGER, the famous Mo-
ravian 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-

ISi!

^tli

328

THE INDIANS.

■ »i

■'A

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 Cree 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 wl\ile 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 rcgai-d 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 whole 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
forgiven ^-^s. War was thus averted, and the lives of
many saved.

DO INDIAN MISSIONS PAY?

329

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
serfsual pleasures of pagan hearts.

A nobler individualism, superior religion and grander
civilization, was given to the red men, by the fo' vvers
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 work of
educated and pious men prepare the new districts 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.

I I

THE CHURCH AND THE INDIANS.

Missionary work among the Indians of Canada
began in 1614, when four priests arrived from France.
They conceived the project of founding a colony and

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 finder-
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 now, 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 praying-father

I J

332

THE INDIANS.

of the Indians. Laborer after laborer he brought into
the field, uniil 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 ha\'e 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 Praver-Book have been translated, and
the books printed and bound by the missionary. Very
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 toiled, 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

rctic

has
of
ters
lent
lew

weeks the people are able to read for themselves, in
their own lano^uaore, the Word of God. Tribes hitherto
unvisited he has gone amongst and taught them the
way of life.

Bishop McLean for a long period toiled among the
Cree Indians, in the Saskatchewan country, some of
whom were educated under his supervision in Em-
manuel College. Descended from Scottish Presby-
terian stock, 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, I'lett and Solomon among the Crees and
Sioux have been blessed in the conversion of the
Indians, and a few noble men and women are teaching
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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334

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<x the
Delaware Indians, a tribe of the celebrated Lenni
Lenape. It was among this same tribe that David
Brainerd spent four very successful years, and then
went home to God. In 1792, some of these Delawares
belonging to the Moravian Church settled on the Thames
river, at a place now called Moraviantown, where they
have 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 thfut 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 l»AY ?

335

School at Alderville, as a trainini^ institution for Indian
youth. This school became the Indian colleoe, where
several of our most successful Indian missionaries were
trained. The men directed by Elder Case became the
most successful missionaries amonj^ the Indians of
the Church. His heart was in this work, and, like the
sainted John Elliott, the Apostle of the Indians, ho
only ceased to labor for them when his breath ceased.

As he attended a camp-meetin<^, he beheld the face
of a youth amonf^ the converts, who was destined to
become one of the most successful Indian missionaries
that ever 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 fields, 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

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336

THE INDIANS.

I'll'

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 counti*y 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 it 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 lecturing 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 Oji'bway Hymn Book and New Testa-
ment.

John Sunday — Shaivttndais — 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 amonor 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, R-undle, 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.

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 Donnacona, 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 tho Frobisher
Straits, he took with him to England a man, woman
and child belonging to the Indian race.

Compulsory banishment was the second cur.se 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

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338

THE INDIANS.

the powerful Iroquois, and consented ; and then began
a series 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 thn 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 tliem ;

DO INDIAN MISSIONS PAY ?

339

iblic

in-

nou

for

p-'of
The
ians
the
pro-

letn ;

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 1 " 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
the 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.

SUCCESS OF INDIAN MISSIONS.

The successful labors of eminent missionaries amonof
the Indians attest the value of intelligent enthusiasm
and con.secrated 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.

■ !■

it-ij

David and John Brainerd labored with success
among the Indians, the former layinj^ down his lif-e
after a short but brilh'ant 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 tlie 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 184G 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 an"i 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 ot*
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 ot* 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 thinjj notv is to sec a wigwam.

" More than this, I have found everywhere a deter-
mination to obtain learning, to learn the English lan-
nuaire, to send the children to the EnMish schools and
to adopt all the habits of civilization. To be able
to read and write, well and fluently, is w hat 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 niy ablest Miciriac correspondents
went but three months. And there is livino- near
Lawrencetown, Wilmot, N.S., an Indian, now ov^er
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 theic 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 amons: the two hundred thou-
sand inhabitants of Washington, the capital of the
Republic, tlian 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

of the Enj^lish Church into the Yukon country. His
headquarters were at Fort Yukon, one mile within the
Arctic Circle. Missionary expeditions were made down
the river Yukon for hundreds of miles, visitinor 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, be^,ovning, nominally, Christians. The language
spoken uy 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-
pare<l in the Tukudli 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
hadthe 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

;344

THE INDIANS.

fiJSfl

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, wliere Archdeacon McDonald
labors. The work is carried on amonfj the Tukudh
and Tinn^ Indians and the Esquimaux.

The Tinn^ 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 lonfj and eii^ht 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 bapti.^m into the Church.

no INDIAN MISSIONS PAY ?

:Un

Bishop Young is working hard in the diocese of
Athabasca, and winning many ot* the red men for
Christ. This diocese has an area of nearly three
thousand square miles. Scattered over this vast
diocese are found Indians belontrinir to the Beaver,
Cree, Chippewayan and Slave tribes.

Toil, hardship and isolation deter not the faitivful
missionaries in their work of elevating the dwelleis in
their northern hojiies.

In 1840, Robert Terrill Bundle, of the Methodist
Church, went to Edmonton and Rocky Mountain
House to preach the Gospel to the Cree and Stony
Indian^. He labored assiduously for the salvation of
these tribes, and lejoiccd 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 Brookiiig laid the
foundations of Christian truth among the Indian
tribes in that distant region, supplementing the labors
of Evans 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 sou, took up the mantles

346

THE INDIANS.

of the departed inissionariea, and the Crees, Stonies
and Sanlteaux heard anew the story of God's love to
man. Song and story around tlie canip-Hres were full
of spiritual lite and joy. Tl>e painted savasje heard
with astonishment the conquests of the Christ, and he
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
witli reverenoe, and the Indians treasure the memory
of their labors in their hearts. Young, German, Ross,
Langford and Semmens are only a few of the self-
sacrificing spirits who carried the truth aiflong the
lodges, and follov.^ed the Indians over the laKes and
in.to the for'^sts, 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 Thomns 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 traveling in his canoe, Crosby aroused the mis-
sionary spirit in Eastern Canada, whicii nobly re-
sponded to his call ; and the mission yacht, Glad

DO INDIAN MISSIONS l»AY ?

847

Tli/lncjs, was built and equipped, and now is speediiifr
over the niiL,hty Pacific, carryini^ the kuowledf^'o of
Christ to distant tribes.

Crosby, Tate, Green, and many others, are stiiviniij
to phxnt missions among the tribes ah)ng 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 W(mdrous storj' of the life of Christ,
and been constrained by its intiuence to forsake their
customs, and follow the nobler teach inf^s 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 tvutli, 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
wigwams scattered throughout 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, folio vved the teachings of the
Gre it Spirit . this Canada of ours.

:HH

THE INDIANS.

THE CROSS IN THE CAMP.

Eagle Arrow and White Calf were listening atten-
tively to the new teachings of the missionaries, and,
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 astonish uient 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?

.S40

witnessed the lives of the white men, and returned
with grave douhts as to the power and purity of the
new religion. Christianity was to them the religion
of the wliite man, and they looked for its inHuence
upon the lives of the white people. Then the mis-
sionary was confronted with a powerful argument
against the Bible and the Christ. These red men said,
" Your religion is not good for us, for it fails to reform
the lives of the men who have read the Bible and
been under your instruction since they were born."
The medicine-men ijainerl fresh couraije for the con-
tlict, but ultimately they l^^arned that blasted were
their hopes, for the Nazarene was destined to conquer,
and win the red men for Himself. Steadily the truth
is progressing, and the final con([uest 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
d* nee, the practice of polygamy was rejected, and
'J ey became useful and industrious mechanics and
tillers of the soil. The children of the camps are
gathering into the schools,^ where they are being edu-
cated. Native teachers 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

850

THE INDIANS.

the plouo'hsbare ; and fche 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
burninL' zeal lor 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,
leavinij the Bible and a relisjious literature for the
people. Half a century later, David Brainerd, with a
holy inspiration, followed the tribes in the forests,
breathing words of pi'ayer 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 yeais, 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.

THE lord's prayer.

351

THE LORD'S PRAYER

fN THE CREE SYLLABIC CHARACh^E'RS.

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