CROWFOOT

THE famous chief of the Blackfeet was one of the most striking personages in the Canadian North-West. The dignified leader of his own tribe, lie was also the acknowledged chief of the Blackfoot Confederacy. I was deeply impressed with his sterling qualities and abilities as a commander when first I saw him. The Bloods and Piegans always spoke in glowing terms of his eloquence and wise administration, corroborating Natosapi's (Old Sun's) opinion expressed at the making of the treaty, "Crowfoot has been called by us our Great Father." When they discussed any of his measures for the welfare of his people, they invariably finished by saying, "Crowfoot is a wise man." The father of Crowfoot was chief of the Blackfeet—a man of distinguished powers and of. great influence. He was called Akautcinikasima, meaning "Many Names," a word composed of akauo, "many," and tcinikasi-mists, "names." His mother was a Blood Indian woman. Crowfoot was born near the Blackfoot Crossing, about the year 1826. Although the son of the chief, he possessed as a boy no special favors such as belong to royalty, the native laws compelling every member of the tribe to win his laurels, and permitting none to be exempt from the duties of his station. There is no social distinction in the camp, but there are civil and military positions, with their respective duties, and obedience and respect are given to those officials during the performance of their duties. The natives are a democratic people, without any faith in an aristocracy of wealth. They are, however, deeply attached to an aristocracy of ability, valor and character. As a boy in the camp he felt a hereditary pride in belonging to such a warlike tribe as the Blackfeet, whose name brought terror to the Crees, Ojibways, Saulteaux and Shoshones sixty years ago, and as the member of a family of chiefs there was stirred in his bosom an ambitious desire to win a worthy place among his people.

This was the emotion which aroused the hearts of the young men in general, but this youth seemed to feel it more deeply than any other member of his race. This was shown when he was only thirteen years of age, an opportunity having occurred for him to join a party going out on a war expedition. The youthful warrior exhibited such brave qualities, and was so energetic on the warpath, that his name was changed for that of Kaiosta, meaning "bear ghost," compounded of the words Kaio, a bear, and Staa, a ghost or spirit. He was honored among his people for the spirit manifested, which aroused his ambition still more to merit their applause by greater deeds. He had a brother older than himself who bore the illustrious name of Crowfoot, on account of his successful expedition against the tribe of Crow Indians. The Blackfeet designed the making of a treaty with the Snake Indians, and fourteen of their bravest and wisest men were despatched for that purpose, Kaiosta's brother being one of the number. The Snake Indians basely ignored the Indian laws relating to the bearers of peace, and treacherously slew them.

Chief Many Names and the tribes of the Blackfoot Confederacy were deeply incensed at this act of cruelty in defiance of the customs of war, and determined to punish them for their cowardice and knavery. A large war party was organized and started for the country of the Snakes in Montana. Kaiosta,. aroused by fraternal love and youthful valor, joined the party. They found the Snake Indians prepared to receive them, but the Blackfeet outnumbered them, and fought so furiously that the Snakes were ignominiously defeated. So great was the bravery of the youthful son of Many Names, that again his name was changed, and he received the one belonging to his deceased brother, and that by which he was ever afterward known, namely, Crowfoot. The significance of this name is found in its allusion to the Crow Indians, who were enemies of the Blackfeet.

Esftpomitqsikaw, meaning "Crowfoot," is composed of Esupo, the name of the Crow Indians in the Blackfoot tongue, omuqsim, "large," and oqkuts, "a foot." We have then in the name Esupo, Crow, muqsi, large, and kaw, foot. By the euphonic laws of the language the intervening letters and syllables are elided in the composition of the name. It is composed of the word Crow, with the two words signifying the one who has a large foot. When Crowfoot reached manhood he developed striking physical characteristics, which marked him as no common man. He was above medium height, with a high forehead, thin lips firmly compressed, an aquiline nose, high cheek bones, piercing grey eyes, and a face that suggested commanding qualities. As he softly strode over the prairie, he had the dignified mien of the leader of men, a modern Roman among savages. At the sun dance he aroused the warlike emotions of young and old by the recital of his brave deeds. Foremost in the fight and the last to retreat, he led his warriors through many a successful fray, and they always returned with increased admiration for his courage and skill.

He succeeded his father as chief of the tribe, and was subsequently acknowledged as the head of the confederacy. Before being called to this position he distinguished himself at the* Battle of Three Ponds, situated between the Red Deer and Battle rivers. The Crees were enemies of the Blackfeet, and seized every opportunity of attacking them. Stealthily they approached the camp of Natos (the Sun) about midnight on the 3rd of December, 1866, and attacked the people, who were few in number. In the most critical juncture, when the Crees had almost gained a victory, the voice of Crowfoot was heard shouting to his warriors as he dashed upon the Crees. His sudden appearance and great prowess renewed the courage of the Blackfeet, and the Crees were soon overcome. The victorious Blackfeet rejoiced in the intrepid valor of Crowfoot, who had saved them at a time when destruction stared them in the face, and he was raised in the estimation of his people. Only a few years later, the Blackfeet, Bloods and South Piegans were attacked near Lethbridge, on the Belly River, by a war party of Crees and Assiniboines. The Blackfeet and Bloods were camped between the trading-posts called Whoop-up and Kipp, and the South Piegans were stationed on the St. Mary's River. The Blood camp was attacked and a few Indians killed. The Bloods were few in number and unequal in the contest with the combined force of Crees and Assiniboines, and runners were despatched to arouse the Piegans, who speedily came to their aid. The Blackfeet, Bloods and Piegans were better armed than their enemies, and having united their forces, the Crees were compelled to retreat towards Belly River, opposite the present site of Lethbridge. They placed themselves in position in one of the coulees on the high banks of the river, and the Blackfeet, with their confederates, found a similar position in a parallel coulee about three or four hundred yards distant. The opposing forces fought desperately for four or five hours, when the Crees began to retreat toward the river. Swiftly they were followed in a confused mass down the coulee, the war cries of the pursuers mingling with the death yells and groans of the wounded and dying. The Crees plunged into the river still closely pursued, while many of the victors stood upon the banks and shot down the helpless swimmers. Almost at the base of the high bank on the opposite side of the river the remnant made a last stand to fight for life, and until darkness compelled them to desist the battle continued. A formal treaty was made between the tribes in the year following, and this has been kept until the present time.

Crowfoot was distinguished as an orator among his people. He was slow and deliberate in speech and a man of few words. His language was expressive, and sometimes full of beautiful imagery. It is impossible to gain a true idea of his power as a speaker from his addresses to Government officials and members of the white race, as these were harangues, and generally dealt with questions affecting the temporal interests of his people, these belonging to the petty concerns of everyday life, such as food and clothing. It was when discussing grave questions in the native council that he shone as an orator, and his genius far surpassed the strongest intellects among his people. I have listened to some of the native orators, and have been charmed with the beautiful and expressive phraseology, the dignified attitude, the piercing eye, and graceful gestures, and the effect produced upon the people.

At the Blackfoot Treaty with the Government, made at Blackfoot Crossing, in 1877, Crowfoot addressed Lieutenant-Governor Laird and the Commissioners as follows: "While I speak be kind and patient. I have to speak for my people, who are numerous, and who rely upon me to follow that course which in the future will tend to their good. The plains are large and wide, we are the children of the plains, it is our home, and the buffalo has been our food always. I hope you look upon the Blackfeet, Bloods, and Sarcees as your children now, and that you will be indulgent and charitable to them. They all expect me now to speak for them, and I trust the Great Spirit will put into their breasts to be a good people—into the minds of the men, women, and children, and their future generations. The advice given me and my people has proved to be very good. If the police had not come to the country, where would we be all now ? Bad men and whiskey were killing us so fast that very few, indeed, of us would have been left to-day The police have protected us as the feathers of the bird protect it from the frosts of winter. I wish them all good, and trust that all our hearts will increase in goodness from this time forward. I am satisfied! I will sign the treaty." The difficulty of presenting Crowfoot as a distinguished speaker may be learned from the fact that in addressing those who did not understand his native tongue, he had to speak a sentence at a time, which was then interpreted, and consequently his thoughts were somewhat disconnected, and his flow of language interrupted.

When the correspondent for the Mail visited the Blackfoot Crossing, Crowfoot was interviewed, and his skill in dealing with men is seen in the manner in which he dealt with the subjects mentioned to him. He said: "It always happens that far-away countries hear exaggerated stories of one another. The distance between them causes the news to grow as it circulates. I often hear things of far-off places, but I do not believe them; it may be very little, and be magnified as it goes. When I hear such news about you as you hear about me, I don't believe it; but I go to the Indian agent, or some one else in authority, and ask and find out the truth. "Why should the Blackfeet create trouble ? Are they not quiet and peaceable and industrious? The Government is doing well for them and treating them kindly, and they are doing well. Why should you kill us, or we kill you ? Let our white friends have compassion. I have two hearts—one is like stone, and one is tender. Suppose the soldiers come, and, without provocation, try to kill us—I am not a child—I know we shall get redress from the law. If they did kill us, my tender heart would feel for my people."

When asked about his grievances, he replied: "There is no grievance, except the burning of the grass on our Reserve by the sparks from the railway, which has been reported by the agent. Last year the grass was burned, and the year before, too. Great damage was caused. Our horses lost their food, and some were lost by going on the heated ground. The first year we asked no recompense; but last year we asked for damages, and have yet received no answer. If this harm was done in the white man's country it would be redressed. If my people burned other people's grass, I should speak to them, and make them give redress. Mr. Dewdney told me to tell the agent, Mr. Begg, of any grievance, and I told him of this; but I didn't say anything till I saw the misery and destitution the tire had caused. It nearly burned our own houses. This is my only grievance."

It was in the councils of the nation and in dealing with his own people that Crowfoot's abilities as a leader were specially seen. He had a strong intellect, a good knowledge of human nature, and was a wise and successful native diplomat. It was le who suggested plans for bettering the condition of his people; and, in times of difficulty, he saw a way of escape, when others failed to provide a remedy. He was intensely patriotic. He loved his people sincerely and the customs of his race. Always friendly toward the white people, and never tired )f urging the natives to imitate their virtues and eschew their prices, setting before them the benefits of industry and a wise conformity to their changed conditions through the advent of civilization and the departure of the buffalo, he still counselled hem to follow the native traditions, and maintain their tribal unity. He wisely foresaw the impossibility of making civilized white men from Indians; and he could not forget he prestige of former days. Unto the last he remained deeply attached to the faith of his fathers; and his people olio wed him in their adherence to their native faith. The and in which they dwelt was filled with sacred memories, every hill and valley marking a battle field, burial place of heir loved ones, or honored with some tradition which was dear to their hearts.

The policy of Crowfoot was peaceful, and his wise administration revealed the consummate shrewdness and sterling character of the man. How changed was the condition of affairs from the former days when Chief Many Names could lead his thousands to war, and the latter days when Crowfoot, in his ►Id age, reigned over a few savages upon an Indian Reserve, ^mall-pox had slain its hundreds, the buffalo were no more, the white race had invaded the land, planting towns, laying rail-roads, and with the blessings of civilization, bringing in its rain numerous diseases and deep-rooted vices, which sapped be foundations of native morality, and sent many of the noble sons and daughters of the red race to untimely and dishonoured graves.

Some of the Indians entertained grave fears, and held superstitious ideas about the railroad before it reached their country; but Crowfoot believed that it was a waggon on wheels, made by man without any supernatural power. He stood almost alone in his belief until the people saw it for themselves. When he visited the east he was entertained at Winnipeg, Ottawa, .Montreal and other important places. During his visit to Montreal, Sir Win. Van Horne, in the name of the company, informed him that a perpetual pass would be granted him over the Canadian Pacific Railroad. This was sent him subsequently, and acknowledged by the chief. In reply to the address of the railway officials he said, "My heart has always been loyal. I love the pale-faces. They are good friends to me and to my people. I would not let my young men go on I the warpath. When Indians tell me lies I shut my ears. I will only believe in wrong when the white man tells me himself. When I return my young men will protect the railway and the fire waggons."

Owing to various rumors of dissatisfaction among the Indians, it was thought wise by the Government to send some of the chiefs of the different tribes 011 a visit to the towns and cities of Ontario and Quebec, that they might learn something of the wealth, power, numbers and spirit of the white people. Crowfoot was one of the chiefs selected for that visit. The Mayor and Council of each of the cities received the native deputations and honorably entertained them.

As he journeyed eastward, upon learning that Lake Superior was not the sea, he christened it " The Little Brother of the Sea." Crowfoot desired the Blackfeet to be represented at the unveiling of the Brantford monument to Chief Joseph Brant, and as he was anxious to see his people, and could not wait for the ceremony, he confided to the care of Mr. L'Heureux, the interpreter, four historic arrows, to be given to tin* Iroquois. Mr. L'Heureux is authority for the statement that these arrows are connected with a native legend, that the earth was once covered with water, and all the tribes were gathered on a mountain. The white, black and yellow tribes were on the top of the mountain, but the red men were in the inside. After a time the wise men among the Indians bored a hole out of the side of the mountain, and, looking out, saw a white

swan floating on the waters near the mountain. The swan bore four arrows, pointing to the north, south, east and west The red men killed the swan and captured the arrows, which possess a hidden meaning for the Indians. The arrows conveyed to the Iroquois represented the captured ones of the legend The Iroquois received the arrows with due solemnity, and sent to Crowfoot a small string of wampum beads. Crowfoot's influence was unlimited in his own tribe, but even beyond the confederacy his name was honored by the members of other tribes, The white people admired his. policy in dealing with the natives, and respected him for his abilities and his attitude toward the white race. Some doubts were entertained about Crowfoot's loyalty, which were, however, set at rest by his actions during the Rebellion, and his own declarations afterward upon several occasions. When asked whether Riel had ever asked him to join in revolt, he said, "Yes; over in Montana in the winter of 1879 or the spring of 1880. He wanted me to join with all the Sioux, and Crees, and half-breeds. The idea was to have a general uprising and capture the North-West, and hold it for the Indian race and the Metis. We were to meet at Tiger Hills, in Montana; we were to have a government of our own. I refused, but the others were willing; and then they reported that already some of the English forts had been captured. This was a lie. Riel took Little Pine's treaty paper and trampled it under his foot, and said we should get a better treaty from him. Riel came also to trade with us, and I told my people to trade with him, but not to listen to his words, lliel said he had a mighty power behind him in the east."

In 1875, Sitting Bull and ten of his chiefs, who had fought Custer, visited Crowfoot to secure his help, but he firmly refused. In protesting his loyalty Crowfoot concluded: "To rise there must be an object; to rebel there must be a wrong done ; to do either, we should know how it would benefit us. We do not wish for war. We have nothing to gain; but w| know that people make money by war on Indians, and these people want war. If these people want to incite war, or to .steal the right of warring men—that is, to fight without the consent or knowledge of the Government—don't let them, and when they find out that there is no profit in it, they will stop. The Queen does not want war when there is no cause. She is not in favor of war. Let the Government know that we favor peace, and want it. I have done."

Crowfoot had been failing in health for some time, and both he and his people knew that his days were numbered. The medicine men gathered around his bed, but their incantations and medicines availed not to bring relief. Everything was done by the people to minister to his wants and make him comfortable, but the end was near. He distributed his horses among his relations. The numerous gifts he had received during his visit east were given to his white friends. His brother, Three Bulls, he nominated as his successor, and with an admonition to the natives to live on good terms with the white people, on April 27th, 1890, surrounded by whites and Indians, he quietly breathed his last. Rev. Father Lacombe performed the burial service, and the great chief of the Blackfeet was laid to rest amid great lamentations from his people, and sincere sorrow among the white population. He was a noble red man, worthy the respect and grief of a great nation, which delighted to honor him in life, and now holds dear his memory as a sacred trust.

POUNDMAKER.

Poundmaker was one of the ablest chiefs of the Cree Confederacy. His father was a Cree Indian, and the early years of him who was destined to occupy a prominent place in the councils of his nation were spent in the camps of his own people. When but a youth he met Crowfoot at a trading party, and the Blackfoot chief looked kindly on him. Crowfoot had lost a son whom he tenderly loved, and mourned deeply for him, and as he gazed into the face of the Cree lad, he saw a resemblance to the son who wa^ no more. He told the youth that he would be a father to him, and accordingly •adopted him. He went to the camp of the Blackfeet with Crowfoot, and dwelt with him in his lodge for several years. In manhood he returned to his own people, married among them, and soon rose to distinction as a brave warrior and wise statesman.

The Cree country lies to the north of the Blackfeet, and the people, though distinct tribes and belonging to different confederacies, are members of the Algonquin stock. There have never, within the memory of man, existed cordial relations between these tribes, but they have always been most inveterate enemies toward each other. Cessation of hostilities has only been enjoyed when they have been tired of warfare and a treaty has been made. Wars were frequent between them, and they were eager for every opportunity, upon the slightest provocation, of attacking the camps. The intellectual ability of Poundmaker gave him pre-eminence, which he exerted for the purpose of securing peaceful relations between the tribes, and it was chiefly through his influence that a treaty was made between them. Little Pine, Big Bear and some other chiefs were always anxious to go on the warpath, and they seemed to have special delight in harrassing the Blackfeet.

The policy of Poundmaker, like that of Crowfoot, was peaceful, and with his influence on the side of justice, he maintained peace when others were eager for war. He was a fine specimen of the Cree Indian—tall and slender, a high forehead, a Grecian nose, intelligent countenance, free from any signs of coarseness or sensuality, and a body well formed, marked him as no common man. His dignified bearing and quiet demeanour struck the visitor to his Reserve, and these stamped him as a man wise in council, intensely devoted to his people, and strong to command the warriors who were deeply attached to him. Pound-maker's Reserve was situated about thirty miles west of Battleford, on the south side of Battle River, and its area was thirty square miles. Possessed of an independent spirit, and accustomed to a nomadic life, he did not take kindly to farming operations, and was none too submissive to the plans of the Government toward inducing the Indians to become self-supporting. He consequently was considered to be troublesome, which arose in a great measure from failing to see the benefits which would result from leading an agricultural life. When once convinced that it would be beneficial to his people to adopt the new mode of living, he was not slow to avail himself of the helps at hand, and he worked industriously himself and encouraged his young men to forsake their roving life and follow his example. As he was born to rule, and not to serve, and was accustomed to dictate instead of being instructed, it was not always easy to manage him.

The chiefs are not arbitrary leaders, working out their own plans without consulting the people; but, in the councils, the wishes of the people are known through the minor chiefs, and the head chief acts as spokesman for the tribe in all important matters. Sometimes the head chief is compelled to follow instead of leading, and to acquiesce in plans which his own judgment does not approve, and blame is often attached to the chief by persons ignorant of the customs of the natives for his attitude on public questions. Poundmaker was sometimes placed in this anomalous position, assenting to schemes which the people believed were right, and he was not in agreement with them. He wavered not, however, in the performance of his duty, when the members of his tribe through their chiefs had come to a decision on some tribal matter, or policy of the Government. At the Carleton treaty, made between the Crees and the Government in the year 1876, he agreed to the propositions of the Commissioners, and signed the treaty. He said on that occasion: "We have heard your words that you had to say to us as the representative of the Queen. We were glad to hear what you had to say, and have gathered together in council and thought the words over amongst us. We were glad to hear you tell us how we might live by our own work. When I commence to settle on the lands to make a living for myself and my children, I beg of you to assist me in every way possible. When I am at a loss how to proceed I want the advice and assistance of the Government. The children yet unborn, I wish you to treat them in like manner as they advance in civilization like the white man. This is all I have been told to say now. If I have not said anything in a right manner I wish to be excused. This is the voice of my people." The people agreed to all the offers of the Commissioners, but before signing the treaty, Poundmaker wished to understand everything in a definite manner, and again addressed the Commissioners: "I do not differ from my people, but I want more explanation. I heard what you said yesterday, and I thought that when the law was established in the country it would be for our good. From what I can hear and see now, I cannot understand that I shall be able to clothe my children and feed them as long as the sun shines and water runs. With regard to the different chiefs who are to occupy the Reserves, I expected they would receive sufficient for their support. This is why I speak. In the presence of God and the Queen's representative I say this, because I do not know how to build a house for myself. You see how naked I am, and if I tried to do it, my naked body would suffer. Again, I do not know how to cultivate the ground for myself; at the same time, I quite understand what you have offered to assist us in this!"

When Governor-General Lord Lorne visited the North West in 1881 Poundmaker expressed his loyalty, and he was honorably attached to the Viceregal party, with whom he travelled for some time, on their journey through the country. Among the chiefs who deeply impressed the members of the Viceregal party with his native eloquence, intellectual power, wisdom and dignity, was the aged Cree chief, Mistawasis (Big Child). Though small of stature, lie was one of the most influential chiefs of the Cree Confederacy. His address to the Governor-General on matters relating to his Reserve and the people who acknowledged his authority reveals the mental power of the leaders among the Crees. It is as follows: "I am glad that God has permitted me to meet the Governor. I feel flattered that it was a governor who put this medal on my neck. I did not put it on myself. We are the children of the Great^Mother, and we wish that through her representative, our brother-in-law, she would listen for a little while to our complaints, and sympathize with our sufferings. I have no great complaints to make, but I wish to make just a few remarks concerning our property. The kindness that has been shown to us is great; but, in our eyes, it is not enough to put us on our feet. In days gone by the buffalo was our wealth and our strength, but he has left us. In those days we used the horse with which to chase the buffaloes, and when the buffaloes left us we thought we might use the horse with which to follow after other game. But we have lost many of our ponies with the mange, and we have had to sell others; and when I look around me, and see that the buffaloes are gone, and that our ponies are no longer left to us, I think I and my people are poor, indeed. The white man knows whence his strength comes, and we know where we require more strength. The strength to harvest the crop is in animals and implements, and we have not enough of these. If our crops should be enough to keep us alive, we would not have the means with which to harvest them. We would very much like more working cattle, and more farming implements. I would beg also that, if possible, a grist-mill should be put up somewhere within our reach, so that we can have our wheat ground into flour, and our other crops ground. I do not speak for myself, but for those poor people behind me. I am very thankful that I am able to see the Governor-General in my old days. He has come just in time that I may see him before I die. Many a time have I been in terrible straits for food for myself and my people, but I have never yet been angry about it, for I knew the Indian Agent was a good friend to us, and that he always acted on the instructions left for him, which he was bound to obey. Often have I been sorely perplexed and miserable at seeing my people starving and shrunken in flesh, till they were so weak that, with the first cold striking them, they would fall off their feet, and then nothing would save them. We want teachers to instruct and educate our children; we want guns and traps and nets to help us to get ready for the winter. We try to do all that the farm instructor has told us, and we are doing the best we can; but, as I said before, we want farming implements. I do not speak for myself, as I am getting old, and it does not much matter for me, but I speak for my people, and for my children and grandchildren, who must starve if they do not receive the help that they so much need."

Poundmaker was intensely loyal, although his attitude at times seemed to express dissatisfaction and disloyalty; but the young men on his Reserve were athletic fellows, who loved the warpath, and the memory of the brave deeds of their forefathers kept alive their military ambition. The influence of Riel, the rebel leader, quickened the desires of the young men for power and glory, and Poundmaker was swayed by the attitude of his warriors.

The rebellion of 1885 found Poundmaker's warriors arrayed against the Government, when they pillaged Battleford and fought the soldiers at Cut Knife Hill, on his Reserve. He deeply regretted the position which he was compelled to assume, and on May 26th, 1885, he surrendered to General Middleton at Battleford. He was tried at Regina for participating in the rebellion, and, ignorant of the law, he made an eloquent appeal in self-defence. In a few dignified and manly sentences he addressed the Judge: "Everything I could do was done to stop bloodshed. Had I wanted war, I should not be here now —I should be on the prairie. You did not catch me. I gave myself up. You have got me because I wanted justice."

Addressing the jury, in a passionate burst of eloquence he concluded with the words: "I cannot help myself, but I am a man still, and you may do as you like with me. I said I would not take long. Now I am done."

He was sentenced to three years in Stoney Mountain Penitentiary. After being conveyed to the prison, he learned with intense grief that, according to the rules of the institution, his hair would be cut. He had long, black locks, of which he was justly proud, and he besought the warden to intercede for him that these might be spared. This was done, and the imprisoned chief was allowed to retain his locks, which lent dignity to his presence when engaged in the menial duties which were imposed upon him. The leader of a savage host spent the spring and summer months working in the garden as a common prisoner. He felt keenly the change, and his robust constitution was sadly undermined. Brooding over his degradation induced disease, and his condition awakened the sympathy of his enemies.

Poundmaker was a chief of great ability. He had the skin of a Cree Indian, the visage of a commander, and the cool and strong judgment of a white man. He was a native Demosthenes in savage attire.

Upon the New Year's Day following his trip with the Governor-General, he gave a feast to his people. Every member of his band who could possibly attend, from the missionary to the youngest babe, was there. The feast consisted of ragout, made of buffalo meat, bacon and berries, mixed with a little Hour, boiled buffalo meat, boiled bacon, with an abundance of berry pies, sweet galette, and tea. There were no intoxicants of any kind. After the feast he made the following speech to his people:

"My Friends, Parents, Men, Women and Children,—I have called you here together to-day because I wish to speak to you all, and to everyone of you. It is not only to-day that I tried to please you, to help you. In all my travels since the treaty— but especially last summer—only one thought busies my mind : how to support my family, and how to help you to support yourselves and your children. While travelling this fall with the Governor-General and Mr. Dewdney, I heard many things that have opened my eyes Very soon the rations to the \ Indians will be stopped at Eagle Hills and other Reserves; at least they will be greatly reduced, and Ave have only this winter and next summer to receive help from the Government, so we will have to mind ourselves and to work constantly, and make all the preparations in our power for next spring. We must sow as much as we can of wheat, barley, oats, potatoes, and every kind of vegetable. We must take good care of our cattle, that they may prosper in our hands. We can do a good deal of work with the help we get now from the Government; but let us not forget it is the last year to receive rations. The Governor-General told me so, and it will be so. Next summer, or, at the latest, next fall, the railway will be close to us, the whites will fill the country, and they will dictate to us as they please. It is useless to dream that we can frighten them, that time has passed. Our only resource is our work, our industry, our farms. The necessity of earning our bread by the sweat of our brows does not discourage me. There is only one thing that can discourage me. What is it? If we do not agree among ourselves. Let us be like one man, and work will show quick, and there will be nothing too hard. Allow me to ask you all to love one another, that is not difficult. We have faced the balls of our enemies more than once, and now we cannot bear a word from each other. Let the women mind themselves, and not carry tales from one house to another. If any persons carry stories to your houses, stop them at once. Tell them that you do not get any richer or fatter by such nonsense, and the news carrier will soon lose the bad habit. We have a missionary on our Reserve, we have a school, let us profit by them. I have given you an example. Nearly two years since I sent my son to Saint Albert, Big Lake school. My heart was sick when I saw my boy crying at his departure from me, and I find long the time of his absence, but he is at school. Some day he will be able to help himself and to help his fellowmen. He will be able to speak English and French, and he will be able to read and to write, besides know how to work like a white man. Do the same for your children if you want them to prosper and be happy."

Poundmaker had a generous heart, and the lofty traits of his nature were written on his handsome face. He was a savage statesman with an influence that reached beyond his tribe. The clemency of the Government released the chief before the expiration- of his term in prison. He was baptized and admitted into the Roman Catholic church by Archbishop Tache while in prison. After his release he went to the Blackfoot Indian Reserve to pay a visit to Crowfoot, whom he still called father, in remembrance of the youthful days when the Blackfoot Chief adopted him. Great, indeed, was the rejoicing in the camp during his residence there. Suddenly, in peaceful hours, the din of war no longer heard, and the prison days ended, surrounded by friends of early days, he was stricken down. In the midst of the festivities of the lodge he burst a blood vessel, and died. Crowfoot mourned deeply for the loss of his adopted son. The Blackfeet honored his memory, and the Crees heard with intense sorrow that the heroic soul was 110 more. His name will always be associated with the Rebellion in the North-West, but the nobler and truer side of his character will best be known by his intimate relations with his people, and his earnest struggles on their behalf.

HIAWATHA.

Longfellow's Indian Edda has made familiar to a large circle of readers the famous exploits of the native hero and reformer, Hiawatha. The substance of this beautiful poem was founded on an Indian legend found in the works of Schoolcraft, and incorporated with various native myths and customs and descriptions of scenery in the land inhabited by the Ojibway tribes. The poet was happy in his selection of an interesting subject, and of the form in which the poem was cast. The metre, and many of the forms of expression were suggested to Longfellow by the great Epic of Finland, the "Kalevala" which reminds one of Homer's Iliad in the simplicity of its lines, and the beautiful imagery of the poem. The "Kalevala" is a description of the animal life of Finland, the manners and customs of the early inhabitants, and is replete with the fascinating folklore about the mysteries of nature. It consists of twenty-three thousand lines, written in the sonorous and flexible tongue of Finland. Whether or not it is the work of a single poet, or the-gathering together of all the traditions of the country after they had been sung for ages by the people, no one is able to tell. The fragments of the poem were collected by two learned men, Topelius and Lonnrot, and published between 1822 and 1835. There are some striking parallelisms between the "KalevAla" and "Hiawatha" in both incident and metre. In Hiawatha the Indians hope to conquer a mighty fish called Misho-Nahma, a king of fishes, and in the "Kalevala," the hero Wainamoien, slays an immense pike, the water hound. Here are a few lines in the original Finnish:

Kanteloista Kunlemahan Soittoa tagumahan Pcnkaloitanza pesevi Oravat ojentilihe Lehvaselta lehvasella.

A comparison between the opening lines of the prelude of "Hiawatha" with the "Kalevala" will show the resemblance in metre and sentiment. The opening lines of the "Indian Edda" are:

Should you ask me, whence these stories? Whence these legends and traditions? With the odors of the forest, With the dew and damp of meadows, With the curling smoke of wigwams, With the rushing of great rivers, With their frequent repetitions, And their wild reverberations As of thunder in the mountains?

I should answer, I should tell you, "From the forests and the prairies, From the great lakes of the Northland, From the land of the 0 jib ways, From the land of the Dacotahs. From the mountains, moors, and fenlands, Where the heron, the Shuh-shuh-gah, Feeds among the reeds and rushes, I repeat them as I heard them From the lips of Nawadaha, The musician, the sweet singer."

Should you ask where Nawadaha Found these songs, so wild and wayward, Found these legends and traditions, I should answer, I should tell you,

"In the birds' nests of the forests, In the lodges of the beaver, In the hoof-prints of the bison, In the eyrie of the eagle!

"All the wild fowl sang them to him, In the moorlands and the fenlands, In the melancholy marshes: Chetowaik, the plover, sang them, Mahng, the loon, the wild-goose, Wawa, The blue heron, the Shuh-shuh-gah, And the grouse, the Mushkodasa!"

The following, from the "Epic of Finland," may be compared with the extract from Longfellow's poem:

These are words in childhood taught me, Songs preserved from distant ages; Legends, they that once were taken From the belt of Wainamoinen, From the forge of Ihnarinen, From the sword of Kaukomieli, From the bow of Youkahainen, From the pastures of the Northland, From the meads of Kalevala; These my dear old father sang me When at work with knife and hatchet; These my tender mother taught me When she twirled the flying spindle. When a child upon the matting By her feet I rolled and tumbled, Incantations were not wanting Over Sampo and o'er Louki; Sami)^ growing old in singing, Louki ceasing her enchantment, In^the songs died wise Wipunen, At the games died Lemminkainen. There are many other legends, Incantations that were taught me, That I found along the wayside, Gathered in the fragrant copses, Blown me from the forest branches, Culled among the plumes of pine-trees, Scented from the vines and flowers, Whispered to me as I followed Flocks in land of honeyed meadows, Over hillocks green and golden, After sable-haired Murikki, And the many-coloured Kimmo.

Many rhymes the cold has told me, Many lays the rain has brought me, Other songs the winds have sung me : Many birds from many forests, Oft have sung me lays in concord; Waves of sea and ocean billows, Music from the many waters, Music from the whole creation, Oft have been my guide and master.

The legend of Hiawatha, narrated by Longfellow, was taken chiefly from the writings of Schoolcraft, and is a mass of mythical tales relating to native heroes. In Schoolcraft's volume, entitled "The Hiawatha Legends," numerous fanciful stories of the Ojibway hero, Manabozho, and his companions are related, but not a single fact or fiction about Hiawatha. The legend was given publicity by Mr. J. H. V. Clarke in his interesting "History of Onondaga," wherein the original name of the hero is Taounyawatha, who is described as the deity who presides over fisheries and hunting grounds.

Mythological tales have become incorporated with the true story of this illustrious lawgiver and reformer of the Iroquois, which lend an appearance of fiction to his person and work. He is described as having descended to earth in a snow-white canoe, and was seen as a demigod on Lake Ontario, approaching the shore at Oswego. He reveals his divine origin to two Onondagas, who become associates in his work, and maintain the great league of peace after he has gone. He ascends the Oswego and Seneca rivers, removing obstructions and making them navigable, and destroys all his enemies, natural and preternatural. Afterward he lives peaceably among his people as a man, and begins and carries forward his great work of establishing the League of the Iroquois, and when his work is done, ascends to heaven in his human form, seated in his white canoe, amid "the sweetest melody of celestial music." Longfellow's "Hiawatha" is a myth without any foundation. Still that does not destroy the fact that such a person as Hiawatha lived, and executed a great work among the Iroquois. As the Indians sat around their cabin fires in the winter, narrating stories of the brave deeds of their forefathers, fact and fiction became blended, and as they delighted in mysterious tales, the simple facts of a great life became shrouded with the deeds of a god, and the wise man among his people was elevated to the rank of a deity.

Hiawatha was a brave and wise Onondaga chief, who loved peace and sought the welfare of his people. His name signifies, " He who seeks the wampum belt." Beholding the evils which befel his own and other tribes through incessant warfare, he was greatly troubled, and revolving in his mind a means of escape from the consequences of war, he set himself to the task of uniting his own nation and enlisting them in a league of peace. He was past middle life, and deeply respected for his wisdom and benevolence among his people when he assumed the position of reformer and lawgiver. As a chief of great influence, he summoned a council of the chiefs and people of the Onondaga towns, and from all parts along the creeks, they came together to the general council fire. Hiawatha had a redoubtable foe in the person of an able chief, named Atotarho, who was strongly opposed to his peaceful attitude, and gathering a number of reckless spirits who belonged to his faction, he scattered them among the vast concourse of people, so as to intimidate the chiefs, and the council came to naught. A second council was summoned, but Atotarho was there again with his foreboding countenance, and his followers were there prepared to slay any who followed not the counsel of the grim chief, so the council ended as the first, without anything being done. A third council was called by Hiawatha, who sent out his runners in every direction; but no one come, and the grave reformer was sad. Seated upon the ground in sorrow, he enveloped his head in a mantle of skins, silent in profound thought. At length he arose and departed from the homes of his people, determined to enlist other tribes in the cause which lay near to his heart. As he strode toward the forest he passed his great antagonist seated near a well-known spring, but not a word passed between them. Bent on his mission, he crossed mountains, and on the shores of a lake which he crossed he found small white shells. He gathered some of these and strung them on strings, which, he fastened on his breast as an emblem of peace. These wampum strings were a, significant token of his mission, and their use, apparently unknown to the Indians before this time, although known to the Mound-Builders, became symbolic to the natives of peaceful relations among the tribes. He floated down the Mohawk River in a canoe. He arrived at a Canienga town, whose chief was the famous Dekanawidah, and seating himself on a fallen tree beside the spring where the 1 people came for water, he remained silent. A woman came to draw water, but spoke not to him, his appearance and attitude forbidding conversation ; but when she returned to the house she said to Dekanawidah, "A man, or a figure like a man, is seated by the spring, having his breast covered with strings of white shells." The chief said to one of his brothers, "It is a guest, go and bring him in, we will make him welcome."

Dekanawidah and Hiawatha met, and the founders of the Oreat League took counsel together, working out their plan and securing the consent of the people. The matter was discussed in the council, and the Canienga nation decided in favor of the scheme. Dekanawidah sent ambassadors to the Oneidas, who were the nearest tribe to them, and the plan was laid before Odatsehte, the chief, whose name signifies, the "Quiver-bearer." He required the ambassadors to wait a year until he had discussed the question with his council, and thought wisely over the matter. At the end of that period the Oneidas became one I of the members, of the league. The Onondagas were next appealed to, but the grim and haughty Atotarho still remembered his contest with Hiawatha, and he refused the application of the ambassadors. The Cayugas were entreated and their chief, Akahenyouk,whose name signifies the "Wary Spy," readily obtained the consent of his people, and united. The wisdom, eloquence and peaceful policy of Hiawatha asserted themselves in again approaching the Onondagas, despite the repulse of Atotarho. It was proposed to make the Onondagas the leading tribe of the confederacy, their chief town the place of meeting-for the league, where the records should be kept, and Atotarho the principal chief, with the right to summon the league and possessed of a veto power. The Onondagas were won, and Atotarho became more zpalous for extending the league than he was formerly in opposing it. Special prerogatives were granted the Onondagas, and Atotarho became the Emperor of the Five Nations. The Seneca tribe was secured next, and their two principal chiefs, Kanyadariyo, "Beautiful Lake," and Shade-karonges, "The Equal Skies," were made military commanders of the confederacy. The Ojibways became allies of the league; but after the space of two hundred years, the alliance was broken through the influence of the French and the sympathy of the Ojibways for the conquered Hurons. Other tribes were appealed to by the ambassadors sent to them, urging them to become members of the league, or allies, but without success. The great council, composed of the representatives of the Indian tribes was a federal assembly, and all questions brought forward for discussion were first submitted to the tribal council, where they were settled by a majority vote; but, in the federal council the vote must be unanimous, and when this failed a plan of pacification was made, by which all became agreed. Atotarho required not to exercise the veto, as he was virtually governed by the wisdom of the members, who sought to follow their policy of peace and maintain their unity. The laws which prevailed in the league manifested the sagacity and statesmanship of Hiawatha. He was made a chief of the Caniengas, and probably resided with that tribe until his death. It is said that after the establishment of the Great Peace, he devoted himself to clearing away the obstructions in the rivers throughout the country inhabited by the tribes belonging to the confederacy. At what time and in what manner he died is not known. Numerous fabulous stories are related about him, some of which have slight foundation in fact, and others are wholly fictitious. Mr. Clarke relates the story of the marvellous bird which killed Hiawatha's only daughter. When Hiawatha was in attendance at the great convention summoned to form the league, he brought with him his only daughter, aged twelve years. A loud rushing sound was heard, and a dark spot appeared in the sky, when Hiawatha warned his child to await her doom at the hands of the Great Spirit, and she bowed in resigned submission. The dark spot became an immense bird, which swept down upon her with wide extended wings and long beak and destroyed her.

Horatio Hale made inquiries about this story among the Canadian Onondagas, and learned that this was an actual occurrence, though somewhat modified. Before the meeting; of the great convention, the Onondagas held a council in an open plain, encircled by a forest, where temporary lodges had been pitched for the councillors and their attendants. Hiawatha was there, accompanied by his daughter, who was married, but was still living with her father. At the close of the discussions, which lasted until night, and as the people were in the lodges, the women were returning from the forest laden with fuel for cooking purposes, and among them was the daughter of Hiawatha. As she moved slowly with her burden the loud voice of Atotarho was heard, shouting that a strange bird was in the air, and bidding one of his archers shoot it. The bird was killed, and the people rushed toward the spot, and in the excitement Hiawatha's daughter was crushed to death. Atotarho had no doubt planned this onset and this sad calamity, to harrass his adversary, and in the intense grief which filled the heart of Hiawatha he found delight.

The Iroquois extol the wisdom, eloquence and great virtues of Hiawatha, and hold him in reverence, believing firmly that he was the founder of their league. The name of Hiawatha is borne at the present day by some of the farmer folk on the Grand River Reservation. Horatio Hale has made a thorough investigation of the facts relating to the league and its founder, and has come to the conclusion that Hiawatha was a historical personage, a grave lawgiver and reformer, and that the legend is composed of false and true elements which must be separated so as to be understood. Dr. Brinton says that the legend is a myth, a preposterous tale, based on early traditions, and Dr. Beauchamp as strongly asserts that it is a modified life of Christ. There is no doubt the influence of the teaching of missionaries has changed the form of the legend, which is not related by the aged men of the tribes with uniformity, and as the traditions of the natives are undergoing a process of transformation through contact with the white man, it is impossible for them to keep intact the stories told in the lodges. Thus we have the strange bird which the archers of Atotarho slew, when Hiawatha's, daughter was trampled to death, represented as a white bird, having the form of a cross; and Hiawatha, stricken with grief, is said to have lain as one dead for three days. Afterward he arose to life, formed the League of Peace, appointed its officers, and after setting everything in order, resumed his divinity, and ascended to heaven in a white canoe. These are features which suggest the influence of Christian teaching.

Divested, however, of these accretions of Christianity, and of the supernatural elements which have been introduced by the story tellers of the lodges, Hiawatha appears as a wise man, a, human being of more than ordinary ability, who began an era, of peace among the Indian tribes. The artist has found subjects for his pencil in the legend. The meeting of Atotarho, Dekanawidah and Odatsehte, is the subject of a rude pictorial representation, supposed to be the work of David Cusick, the historian of the Six Nations. Atotarho, "The Entangled," is seated, grim, solitary and dignified, smoking a long pipe, his head and body-enveloped with angry and writhing serpents. Before him stands Dekanawidah, as a plumed warrior, holding in his right, hand his flint-headed spear, as the representative of the Caniengas, or "People of the Flint." Beside him stands Odatsehte, bearing in his hand a bow with arrows, and a quiver at his shoulder. Dekanawidah is addressing Atotarho on the founding of the league, and the surly Onondaga chief, who is. listening to the project, reveals in his aspect his attitude toward the scheme of Hiawatha, and in his dress his warlike character.

It is a semi-mythological picture, indicating the love of the natives for the mysterious. Edmonia Lewis, the sculptor, whose father was a negro, and her mother, an Ojibway Indian, spent her early years modelling beads and wampum, until she produced her two best works in marble, "Hiawatha's Wooing" and "Hiawatha's Wedding."

Hiawatha's design of a universal federation of his race was worthy of a master mind. The misery of war had probably wrought so powerfully on the minds of the natives that the future was foreboding, as predicting the extermination of the race. This Iroquois lawgiver originated the plan of a reign of peace, supported by a federation of all the tribes. Although the work of Hiawatha did not become universal, the Confederacy of the Six Nations, and the native government, as shown by the laws of the league, revealed the genius of the man. As a native statesman, an undaunted reformer, an eloquent speaker and a man of virtue, he is esteemed by the Iroquois. Though we may grieve over the loss of the historical Hiawatha in Longfellow's beautiful poem, we can admire and honor goodness and ability wherever found. Among the red men there has not appeared a greater teacher and a wiser man than Hiawatha. Such a character living four centuries ago, the reputed founder of a new era, would naturally have many strange tales told concerning him and his work, and it is because of his greatness and the age in which he lived that so many strange things are spoken about him. His name and brave deeds are preserved in the traditions of the Iroquois, his memory is revered in the "Book of Rites," his work remains in the league which he established, and his influence abides in the life of the people.

SHAWUNDAIS

Shawundais was a Mississaga Indian. The Mississagas are a sub-tribe of the Ojibways, and are supposed to be the descendants of the Ojibways who defeated the Iroquois in 1759. They are located at the New Credit settlement, near the city of Brantford, Alnwick, Chemoug Lake, Rice Lake and Scugog.

Shawundais was known to the English-speaking people as John Sunday, a famous missionary, who frequently appeared on the public platform throughout Ontario, delighting large and deeply-interested audiences with his quaint speeches and thrilling records of missionary adventures. He was born in the State of New York about the year 1796. His boyhood was spent in the Indian camps. The natives travelled in those days along the courses of the rivers and through the forests, gaining a precarious livelihood, their camps infested frequently with white men of the lowest type, and the men and women debauched with liquor and loose morals. They were an industrious community until the white men introduced whiskey among them, which made them idle and dissolute. In their industrious years the men roamed the forests for game, the meat was retained for food, and the furs sold to procure the lesser luxuries of life. Sugar making in the woods in the spring was a busy season, and when that was over they were ready to engage in the delightful occupation of fishing. They built canoes, which were so light that two men could carry the largest of them, and yet they were so strong that they could surmount the heaviest billows and suffer no harm. The childhood days of Shawundais were spent in the filthy camps of the natives, so sadly changed by the detestable fire-water from the cleanliness and scenes of industry of former years. The wild revelry of drunken men and the yells of debauched women filled the midnight air. The children were neglected during these scenes of delirium, and numerous tales of suffering were told in those days of sadness and sin. The parents of Shawundais were pagans, his companions were ignorant and degraded, and there was no man to reach forth a helping hand or speak an inspiring word to lead the youth toward self-improvement and civilization. Frequently he accompanied the Indians in their begging dances to the settlements of the white people. He attended their dog feasts, made sacrifices to the sun, and prayed that no evil might befal him. He belonged to the band known as the Bay of Quinte Indians, who roamed from the County of Northumberland to Leeds, making Kingston, Bath and Brockville their chief places of resort.

Shawundais, the name of our subject, means "Sultry Heat," which the sun gives out in summer just before a fertilizing rain. He was rather above medium height in manhood, and his physical frame was strong and well knit. In personal appearance he was unprepossessing ; a simple child of the forest, trained in native lore, familiar with the birds, flowers and insects, and without anything striking in physique or intellect to arrest the stranger. He was, however, a savage mimic, and his fund of ludicrous stories seemed inexhaustible. Oftentimes groups of red and white men gathered around him to listen to his humorous tales, and every member of the circle was soon thrown into fits of laughter. In his early years he was a successful hunter and a drunkard. Naturally quiet and inoffensive, when the fire of his anger was kindled it became a roaring flame, which burned all who dared to approach. His powers as a wit won the applause of his companions and white neighbors, and this satisfied him. There were serious moments, however, in his lodge when alone, and thoughts of God and eternity filled his mind. Then would he say to himself, " Who made the trees and animals, and stars above, and what sort of a being is He ? How did man come into being? What will be his destiny when he leaves this world !" He fasted and prayed, blackened his face, and waited for a vision which would disclose to him some object in nature as his personal deity. He was unhappy, yet the tears came not to bring relief to his mind.

About this time the Ojibways were brought under Christian influences, through the efficient labors of the Rev. William Case, who devoted many years in missionary work among the Indians of the Province of Ontario. In February, Mr. Case, accompanied by a young Mississaga Indian—subsequently well known throughout the Dominion—Peter Jones, started on a missionary tour to the Bay of Quinte Indians. A public service was held in the church at Belleville, which was well attended by the white people and Indians. Shawundais had heard about the missionaries, and was anxious to learn for himself some of the strange things which they related in their message to the people. Accompanied by an Indian named Moses, he started for Belleville and, upon arriving at the church, found it so crowded that it was impossible for him to enter. During the mdrning service the two Indians sat outside; but, at the hour for the evening service, they were determined to hear for themselves the story the missionaries had to tell, and they made their way into the church. Peter Jones addressed the Indian part of the congregation upon the two ways of life—a favorite topic with native preachers, and one which the natives appreciate. As he described the way leading to destruction and the path leading to life the heart of Shawundais was smitten, and he resolved to try to serve the God of the Christians. So deeply was he impressed, that the thoughts of the young Mississaga's discourse never left his mind. A second missionary visit was made and, at a prayer meeting held on May 27th, 1826, a large number of Indians prayed, and told in simple yet eloquent language of the great blessings they had received. Several young persons said, with tears in their eyes: " We are going to serve the Great Spirit, because we love Him with all our hearts;" and the penitent then found the peace he sought. Shawundais was unable to read or write, but his abilities were sufficient to induce him to be sent to school, with the hope that he might be trained for missionary work among the natives. His education was limited; but after he had learned to read and write, he wrote a quaint account of his conversion, Which has been preserved.

Several years after his conversion he related, in forcible language, the story of his entrance into the peaceful way of God. At a camp meeting, held on Snake Island about two years after his conversion, he gave several striking addresses, clothed in the phraseology of nature and grace. Speaking of his life as a pagan, and his subsequent experience as a Christian, he said that Christians ought to be as wise as the red squirrel, who looks ahead, thinking of the approaching winter, and provides food for every contingency. They ought to imitate the red squirrel by preparing to meet God. Now is the time to lay up the good words of the Great Spirit. Where will he go who refuses to be as wise as the red squirrel ? At the same meeting he related his own experience, saying, "My brothers and sisters, I have been one of the most miserable creatures on earth. I lived and wandered amongst the white people on the Bay of Quinte, and contracted all their vices, and soon became very wicked. At one time I had a beloved child, who was very ill. I tried to save the child from dying, but could not, as the child died in defiance of all that I could do for him. I was then more fully convinced that there must be some being greater than man, and that the Great Being does all things according to His own will. When I heard the missionaries preach Jesus Christ, and what we ought to do to be saved, I believed their word, and I began at once to do as they advised, and soon found peace to my soul. Brothers and sisters, I will tell you what the good missionaries are like— they are like sun-glasses, which scatter light and heat wherever they are held ; so do the ministers of Christ spread the light of truth amongst the people, which warms their hearts and makes them very happy."

Possessed of a lively imagination, apt to describe men and things in an impressive manner, his short period of training enabled him to address large audiences with pleasure and profit.. He lacked the dignity of the ideal Indian, and the stately eloquence of the native orator belonged not to him, yet there was an irresistible charm about his speeches, with their quaint illustrations, which won the hearts of his hearers. Within two months, after his conversion he was impelled by love for the souls of men to accompany Peter Jones on a missionary tour, relating the story of his life and conversion. Early one morning William Case was awakened by sounds from a wigwam, evidently of a person in deep distress, and proceeding to the wigwam he observed an aged woman addressing some people with intense earnestness. Upon inquiry, he learned who she was, as Shawundais gladly said, "Oh! it is my mother. She so happy all night she can't sleep." Encouraged by such tokens of success in his labors, he prosecuted his work with greater zeal.

The temporal welfare of his people deeply interested him, and he sought to help them to become civilized like the white people. He was a member of a deputation of chiefs from the Ojibways who interviewed the Government on matters relating to timber and land. He told the civil authorities that a great work had been done among his people, whereby they were forsaking their pagan rites and superstitious ideas, and progress was being made among them in material things. Along the north shore of Lake Huron he visited several Indian camps, preaching the Gospel to the people.

In 1828 he visited New York, Philadelphia, and other places in the United States in the interests of the missionary work among the natives of Canada. In Duane Street Methodist Church, New York, he delivered a characteristic address in his own language which aroused the enthusiasm of the congregation. His pathetic appeals, deep sincerity and vivid gestures revealed the thrilling eloquence of the speaker, and although the language was unknown to the audience, many persons were bathed in tears. When Dr. Bangs addressed him through an interpreter, giving him, in the name of the congregation, the right hand of fellowship, and expressing the hope that they would all meet in heaven, the faithful Shawundais cried, "Amen," as the tears flowed down his cheeks, and the congregation mingled their tears with his, as they gazed upon the savage won from superstition and vice. When he returned to Canada he told his people of the religious institutions he had seen. The noble-hearted men and women he had met, and their manifestations of sympathy and deep interest in him personally, and in the tribes in the Dominion.

Shawundais became an eloquent preacher to his own people, silence reigned when he addressed them, the coldest hearts were touched, and many of the dusky worshippers wept and prayed; scoffers remained to pray. His sermons and addresses made lasting impressions on many hearts. Several times he visited the Indians at Penetanguishene and Sault Ste. Marie, and his labors among the red men were crowned with success. He gave an account of one of these missionary tours to Peter Jones: "After you left us at Matchedash Bay, we came to five Indian -camps, a few miles north of Penetanguishene. Here we stopped three days and talked to them about Jesus Christ, the Saviour of the poor Indian. Some of the young Indians listened to our words, but others mocked. Among this people we saw one old man who had attended the camp meeting at Snake Island last year. This man told us that he had prayed ever since that camp meeting, 'But,' said he, 'I have been compelled by my native brethren to drink the fire-water. I refused to take it for a long time, and when they would urge me to take the cup to drink I would pour the bad stuff in my bosom until my shirt was wet with it. I deceived them in this way for some time, but when they saw that I did not get drunk they mistrusted me, and found it out, so I was obliged to drink with them. I am now sorry for the great evil that I have done. Some of the young people said that they would like to be Christians and worship the Great Spirit, but their old people forbade them. These young people were very anxious to learn to read and sing. Thomas Biggs, my companion, tried to teach them the alphabet. When we would sing and pray, they would join in with us, and knelt down by our sides; but the parents of the young people were very angry at their children for praying, and one woman came and snatched a blanket from her child that was kneeling down, and said, 'I will let you know that you shall not become a Christian unless first bidden so to do by the old Indians.' After spending three days with these people we went on to the north on the waters of Lake Huron, as far as Koopahoonahning, but we found no Indians at this place, they were all gone to receive their presents at the Island of St. Joseph. We were gone two weeks, and having got out of bread and meat, we were obliged to gather moss, called in the Indian tongue, wahkoonun, 'from the rocks.' This moss we boiled, which became very slimy, but which possessed some nourishing qualities. On this we lived for several days together, with now and then a fish that we caught in the lake. After returning to' the Matchedash Bay we saw the same Indians that we spent the three days with at Penetanguishene. We talked to them about religion. They answered, 'That they were looking at the Christian Indians and thinking about their worship. When we are convinced that they do really worship the Good Spirit and not the bad spirit, then we shall worship with them and travel together.'

"At Penetanguishene we saw about thirty Indians from Koopahoonahning, where we went, and then returned from our visit to the north. We told these people the words of the Great Spirit, and they said ' that they were glad to hear what the Great Spirit had said to His people; if we were to hear more about these things, maybe we would become Christians, too, and worship with you.' We saw one old man at Matche-dash with Brother John Asance's people, who has been much afraid of the Christian Indians, and has been fleeing from them as his greatest enemy, and kept himself hid so that 110 Christian Indian could talk with him. This man continued hiding and running from praying Indians until he got lame in both of his hips, so that he could not run or walk, and was obliged to call to the Christian natives to help him. He now sees his folly, confesses his errors, prays to the Great Spirit to have mercy upon him, and has become tamed and in his right mind. We also visited the Roman Catholic Indians, who have lately come from Drummond's Island. We told them what the Great Spirit had done for us, and how happy we were in our hearts in worshipping the Great Spirit who had saved 11s from drunkenness and from all our sins. They said that they would like to see and hear fen* themselves how we worshipped the Lord. So they sent those that came with us to this meeting, that they might go and tell their brethren just how it was, as a great many bad things had been told them about our way of worship by the French people among them. This is all I can tell you of our travels and labors among our native brethren in the woods."

In 1832 he was appointed by the Conference missionary to the Sault Ste. Maris and other bodies of natives. He roamed the woods in search of Indian camps to preach to the natives and among the number of those who became converts to the faith were some of the chiefs and medicine men, who laid aside their medicine bags and ceased their incantations. On the south shore of Lake Superior he visited the Ojibways, and declared the truth with such earnestness that they forsook their native religion. In 1834 he was ordained and settled as missionary to the Indians on Grape Island; but his missionary zeal compelled him to seek other bands of natives beyond his own Mission. So excessive were his labors that his strong constitution was undermined, and he was induced to visit England. He travelled extensively in England pleading the cause of Missions during the year 1837, and large audiences gazed in astonishment upon him, and were enraptured with his quaint addresses. He was presented to the Queen as the chief of his people, who had authorized him to act on their behalf. After his return he visited the Indians at Sault Ste. Marie, and from 1839 to 1850 he labored among his people at Rice Lake, Mud Lake and Alderville. At missionary meetings in Canada and the United States, among red men and white, he preached and lectured, and so wide was his field of operations that he quaintly said, "My family lives at Alderville, but I live everywhere."

After spending four years among the Indians at Mount Elgin and Muncey, he labored for eleven years at Alnwick, and then, in 1867, he was superannuated, spending the remaining years of his life at Alderville. His last days were filled with labor, and as oftentimes he referred to the old days of paganism, he urged his brethren to be faithful to the cause which lay so near to his heart.

At the advanced age of eighty years he died, amid the sympathy and honor of all the people. He died at Alderville on December 14, 1875. Heroic in the discharge of his duties, he was the champion of the rights of his people.

As an advocate of the cause of missions his memory still lingers. At a missionary meeting held at Hamilton, Ontario, in closing his address he gave his " Gold Speech," as follows:

"There is a gentleman who, I suppose, is now in this house. He is a very fine gentleman, but a very modest one. He does not like to show himself at these meetings. I do not know how long it is since I have seen him—he comes out so little. I am very much afraid that he sleeps a good deal of his time, when he ought to' be out doing good. His name is Gold.

"Mr. Gold, are you here to-night, or are you sleeping in your iron chest ? Come out, Mr. Gold, come out and help us do this great work, to preach the Gospel to every creature. Ah, Mr. Gold, you ought to be ashamed of yourself to sleep so much in your iron chest. Look at your white brother, Mr. Silver—he does a great deal of good while you are sleeping. Come out, Mr. Gold. Look, too, at your little brown brother, Mr. Copper. He is everywhere. Your poor little brown brother is running about, doing all he can to help us. Why don't you come out, Mr. Gold ? Well, if you won't show yourself, send us your shirt—that is, a bank-note. That is all I have to say."

By request of the Rev. J. Scott, he wrote the substance of a discourse which he preached, in 1835, to the Indians of Grape Island; and as it is characteristic of the man, and is a specimen of the style of preaching among the Indians, it is given:

"Brother Scott he want me that I shall write a little about my sermon last Sabbath. My text is from the Epistle of Paul, Ephesians, in the 5th chapter and 14th verse.

"St. Paul says in his epistle: ' Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.'

"My dear brother, I do not know or plainly understand about sleeping, but I will tell you what I have been saying to my Indian brethren. I suppose Paul means this: Who know nothing about religion of Jesus Christ—who do not care to pray to God—who do not care to live to God—who do not want to hear the Word of God. I suppose in that time all mankind they were asleep in their sins—know nothing about their Saviour—know nothing about salvation of their souls. So St. Paul he called them dead men. When a man sleeps in the night he does nothing, nor useful, nor thinking; he makes nothing—he is like dead man. And not only that. I will tell you other things—Indians worshipping dead gods—that is, I mean, the images. You know images cannot save souls—these are dead in.their sins, because they are in darkness. I suppose St. Paul take out from Isaiah, in the 26th chapter, in the 19th verse: 'Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust.' And in another place, in Isaiah, 60th chapter, in the 1st verse and 3rd verse: ' Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.'

"Now, Isaiah his word is fulfilled. Look to the Gentiles;. how many now get enlightened in their minds ! I suppose great many hundred thousand now enlightened. My text says,. ' Awake thou that sleepest, arise from the dead, Christ shall give thee light.' I suppose St. Paul meaning a light, the Gospel,, shall arise like the sun. When the sun rises little, and begin light little, so people awake up and begin work; so the Christian people worshipping true God, no matter where, or in the. sea, or on the islands, or in the lakes, or in the woods. Let us think of our America. I suppose about four hundred years ago no Gospel in America, nothing but wooden gods. And now the^ sun begin arise here, too. Thank God that He sent the Gospel here in the America! My brethren and sisters, let us think about ten years ago we were all asleep in sins, but the good Lord He had blew with His Gospel in our ears, so we awake up; thank God. My brothers and sisters, let us love Jesus-Christ, because He done great deal for us; and He sent us ministers and teachers and books for ou^ children. Sun begin arise here in America ; so the Indians now begin awake from the dead. I hope the sun will arise higher and higher every year ; yes, does some now. Look to the Montreal and Quebec, light begin arise there; seven hundred and twenty people get religion there this winter. Thanks unto the name of Jesus. Christ, now the light shine upon them. Not only there, look to the Lake St. Clair Indians, begin awake there, too; light shine upon them, now they worshipping true God. And let us think other places, in Asia and Africa, etc., I hope darkness will go still under and under. I hope our world will be a light more and more every year: that is, I mean the Gospel will go far off in the wilderness. Thank God what the good white people done here in America. I hope they will send still the Gospel far off in the wood. Thank God what they done here all, that is among the Indians, now awaking from sleeping in their sins.

"My brothers and sisters—Is any of ns here—are we sleep yet in sin, not to think about religion of Jesus Christ? Oh! if we are, we are danger to go into hell. We do not know when our death would come upon us. Death will not say to us, ' Now, I come; be ready, now.' Death will not wait for us. My brothers and sisters, now is the time to be prepared to go into heaven. Let us commence now to seek for religion in our hearts, that we may prepare to meet our God.

"And I told my brethren and sisters this—When any man awake early in the morning, and then before noon he begin want to sleep again: and he sleep by and by, and so with the backslider. But let us try that we may not sleep again, but work all day long; that is, I mean man to be Christian all day to the end of his life. And we must be like bees; they all work in the summer time all day long for their provisions. They know the winter coming in the six months, so they all work for their victuals. If they do not work they shall surely die ; and so with us all, if we do not work for that great provision from heaven for our souls. We must work long as we live. Let us think one thing more. In Proverbs, in 6th chapter and in the 6th verse : 1 Go to the ant, thou sluggard ; consider her ways, and be wise.' They all work in the summer time for making ant hills. If, then, enemies come to them, they will go in the ant hill, so the enemy will not destroy them. And so, all good Christians, and watch and pray. When Christian man his enemy come near in his heart, he cry out for help from God. Brothers and sisters, we ought to be wiser than they are, because ant they very small. But we are larger than they are, as much as moose, he bigger than man. Devil he watch for us. Brethren and sisters, be wise. Devil he watch for us, just as wolf he try catch deer. We must watch and not sleep. Deer never does sleep, always watch for fear of enemy; deer do not like to be killed. We ought to be more careful for our souls, because devil want to destroy our souls. Animal had no soul; but animal wiser than man. But, I think man ought to be wiser than animal, because man has soul. Brethren and sisters, let us be wise. If we do not be faithful to serving God, we shall be lost for ever and ever. One thing more I want to mention to you, that is about squirrel. Squirrel do not like to be suffer in the winter time. Squirrel knows winter come by and by; so in the fall work all the time; get acorns out of the trees, and carry into the hollow logs for winter. And all the good people, they know Jesus Christ come by and by, so Christians they pray every day. As squirrel do carry acorns into the hollow logs, so the good man he want to get great deal religion in his heart, so his soul might be saved. Look to the wild geese, while they feeding, one always watch for fear the enemies will catch them; wild geese do not like to be killed. I think man ought to be wiser than they are. We must watch and pray every day, because devil want to kill our souls every day.

"But let us love God's commandments. God can save our souls, if we only trust in Him. God done great deal for us; that is, He give us His only Son Jesus Christ, and He died for us that our souls might be saved. Brethren and sisters, I hope we shall see Jesus by-and-bye, if only we keep His commandments. This is all I say to you."

MIKASTO

In an old log church, in the summer of 1880, in the frontier town of Macleod, there sat a strange company of red men, belonging to the tribe of Blood Indians, unto whom I was trying to explain the first principles of Christianity, by the help of my friend and interpreter, Jerry Potts. Every available spot was taken by Indians, some on seats, but the majority squatted on the floor. Unto them it seemed to be a council held for the purpose of learning something about Omuqkatos, the "Great Sun," and Apistotokio, the "Creator." Drawing their blankets around them the pipes were lighted, and, amid clouds of smoke, I talked to them about religion. There were several notable chiefs in the group, but the most prominent for intelligence and general ability was Mikasto. At the close of the short service he shook hands with me and said, "I am pleased to hear what you have been telling us, and I wish you to teach my people more about these things." Mikasto, or Red Crow, is the head chief of the Blood Indians, and as a native statesman has stood next in rank in the Blackfoot Confederacy to the famous chief, Crowfoot. He is tall and thin, an aquiline nose, small, piercing eyes, a face beaming with intelligence, and i of a mild disposition. His quiet demeanor gives no evidence of his warlike qualities. Yet he was, in the old buffalo days, i one of the bravest warriors that lived upon the plains. I have listened to him at the sun dance eloquently relate his military adventures and successes; and as he narrated his tales of personal valor, the people, old and young, cheered loudly, and' admired the prowess of their chief. He is the hero of many battles. As he walks through the camp, arrayed in his stateliness and adored by his followers, he bears in his attitude the marks of a man of peace who loves his people, and is ever studious of their welfare. Sitting in his spacious lodge with the minor chiefs, he discourses about the necessities of his tribe, lays plans for their progress in the arts of civilized life, instructs them how to maintain their laws and keep inviolate the morality of the natives. In the old days I have often gazed in astonishment at the record of his brave deeds in the picture writing on his lodge. It was the largest buffalo-skin lodge in the camp, and I have counted them when grouped together to the number of nearly three hundred. The scalp-locks were fastened upon it, and the writing in various colors ran around it, which detailed the history of his life.

The head chief's lodge always occupied its own special place in the camp, according to the custom of the natives. Mikasto is a man of intellect, keen and critical, without any of the cunning of the low savages. His sense of honor prevents him from doing a mean act. I have never heard of a single action unworthy of the dignity of a statesman, who aspires to be an example of probity to his followers, and I never expect to hear anything detracting from the noble character of the man. He is essentially a leader of men. Not by force of arms, nor even through the influence of his position, does he rule, although his official dignity is a strong factor in maintaining his power over men ; but it is his striking personality which enables him to command implicit obedience to the customs and laws of the tribe. During my residence among the Indians, one of the most influential of the minor chiefs was working secretly to undermine the influence of Mikasto, and had been successful in gathering some of the people under his leadership, evidently with the intention of arousing the war-like elements of the tribe and getting them to go on the warpath, dissatisfied with the peace policy of the head chief. Mikasto remained silent until the Indians began to move their lodges to another place on the prairie, under the direction of the factious chief, and then the peaceful ruler of his people quietly went among them, and addressed a few words of authority and wisdom, and the faction was at an end. Such is the implicit faith the natives have in his good judgment and anxiety for their welfare that they gladly obey his most authoritative commands. His influence is no less among the white people who have learned to trust him, assured that he has always been friendly to their interests whilst guarding the rights of his own tribe. It is to his friendship, intelligence, and good government that they are indebted for the peaceful relations which have existed for many years between the white and red races in the west.

Situated, as the Blood Indians are, within a few miles of the international boundary line, with a large number of their confreres, the Blackfeet and South Piegans in American territory, in close proximity, it is worthy of note that few causes of grievance have arisen among the white people on account of Indian depredations. It is impossible for any community, white or red, comprising more than two thousand souls, in touch with three or four thousands of their own people, and surrounded by an aggressive nation of different customs, language, traditions, mode of living, and tastes, to be without some low-bred, idle, and dissatisfied spirits, especially when there are dwelling in the vicinity some persons who live a kind of intermediate life, with loose morals and no ambition. There are always to be found on Reserves, and in the settlements close to these Reserves, men who delight in contention, parasites of society, who are determined to live at the expense of other people, and who are ever ready to stir up a faction favorable to their own interests These are generally the cause of trouble, promoters of Indian scares, and begetters of strife.

There have been at times small parties engaged in horsestealing and cattle killing, but that there have not been more | has been due to the influence of Mikasto. Although he has great power among his people, he cannot induce morality in every person, and the low types of humanity among the red I and white people are beyond his control. He is highly respected by the white people in the west, as a man of ability, graceful in his bearing, wise and firm in government, and judicious in all his dealings.

Mikasto is a man of peace, and this is seen not only in his mode of governing, but in his personal manner, and even in the words which he uses in conversation. When the treaty was made with the Government at Blackfoot Crossing, the minor chiefs of the Bloods would not do anything, or discuss the terms of the treaty, till Mikasto arrived. Upon his arrival, the commissioners explained to him the text of the treaty, and, after a short time for deliberation, he addressed tlieni in a few kind words and gave his assent. When a newspaper reporter visited the Reserve to learn the condition of the Indians, Mikasto told him that his people were satisfied with their treatment by the Government, and had no grievances; that they wanted to settle down on their Reserve and be quiet, the Government helping them with implements to farm with, and supplying them with rations; that they had trouble enough many years ago fighting their enemies,^but were now tired of fighting, and wished to live in peace; that they wanted to live on friendly terms with the white people, and to treat each other well; that he was satisfied with his Reserve, as he was born and had always lived in that part of the country; that he had never had a cross word with the white people since they came to his country, and they had always kept their promises with him; that some people were always looking for trouble and bad news, bat he always tried to treat people well, never looked for any trouble, and always expected good news. When a Cree Indian came to the camp, although he was a relative of one of the Blood Indian minor chiefs, Mikasto gave him notice to leave, and he had quietly to depart.

The animosity toward the Crees and Red River half-breeds still remains among the Bloods, and this was seen during the Rebellion, when they wanted to be allowed to go on the warpath against the Crees. They manifested pleasure when they heard that some of the Crees had been hanged at Battleford, and that Riel had been taken and was executed. When Mikasto visited Ontario he was delighted with the civilization of the white man and the manner in which he was treated. He was very observant, and quietly studied the ways of the pale-face, the evidences of power as seen in the buildings and the wealth of the cities. He visited Stoney Mountain and saw the tame buffalo, and when he learned that this was one of the evidences of the civilizing power of the white man, he said that if civilization could domesticate the buffalo, it was a lesson to them which they would not soon forget. He is a man of few words, but when he speaks, everyone listens intently, as he indulges in no mean epithets, foolish jesting, or idle gossip. Reserved in speech, his language is chaste, and the burden of his addresses is the welfare of his people. Even the common talk of the lodge is weighted with wisdom when he is present. In the council he presides with dignity, allowing the chiefs full liberty in discussing tribal affairs, and showing his mature judgment in settling difficulties In a few words he sheds light on questions affecting the camp. As a firm administrator of law he has won the admiration of his people. It matters not who breaks the native laws, punishment must be inflicted, and the chief has been disgraced before his people when he followed not the native code. The humblest member of the tribe can appeal to him when his rights have been invaded, and justice will be given ; and the greatest of the minor chiefs must submit to be degraded when he has done wrong. His style of oratory is pleasing and in striking contrast with the perpetual harangue of the average orator of the Indian camps. The war chief loudly declaims and seeks to arouse the passions of the warriors, but Mikasto addresses his people in eloquent phrases and gentle words, delivered in a more subdued tone than we are accustomed to hear in native assemblies. With convincing arguments, clothed in the language of Nature, he leads his people to the heart of his subject and sways their will to his liking, until they cordially give their assent. The youthful warrior talks in a louder and more boastful strain at the sun dance of his prowess, than Mikasto, the hero of many battles; but there is no one more loudly applauded and more universally esteemed than this man of gentle speech, unassuming manners, and natural goodness of heart.

When he learned that I was going to cease my labors among tile Indians he came to see me, and for a long time we sat together, talking about the old days and the changes which had taken place. We had been close friends for nine years, and had not only learned to respect, but to love each other. My heart was sad at parting with him, and I could hardly believe it possible to become so strongly attached to a savage of the plains. I had cared for him when he was sick, and frequently visited him in his home. He assured me during the Rebellion that I had nothing to fear, that if any trouble came my family would be safe. He had taught me some things relating to the language and customs of the people, and I had striven to instil the principles of Christianity into his mind, and to aid and encourage him in helping to lead his people to adopt civilized habits and become self-supporting. We parted in sorrow, and with words of peace and good wishes for each other's welfare. I watched him quietly ride away from my home, and I grieved that the man I loved should, in all likelihood, be seen no more by me. Mikasto is a noble specimen of the red man of the west —a faithful friend and ally; and in these days when men judge the Indians from the standpoint of our civilization, and possess not the knowledge of native culture, ignorant of the beauties of language, customs and folk lore, and consequently are unable to understand, much less know, what an ideal native is. It is well that we should have some native heroes who, in the possession of those qualities which constitute true manhood, can show us that they are not inferior as men to many members of the white race, blest with all the advantages of education and civilization. The head chief of the Blood Indians still dwells in peace among his people, and long may his life be, that he may teach a lesson to those who believe that no good thing can come out of an Indian camp. A native statesman he has always been in the days of manhood, and in these trying years for his people, when they are in a transition state, it will test his powers to save them from destruction, and lead them toward a noble life. May he reign in peace, and spend many years on earth—a wise lawgiver, teacher and friend of his race.