Part 25 (1/2)
The thought rankled. So he went to the Factor and told him the whole affair.
”Ma brither,” said the Factor, ”we are auld freens; it is weel that we shud staun' thegither. If ye will trade a' yir furs wi' me this day, I'll get the meenister o' the Presybyterian Kirk tae mairry yir gran'dochter. He'll be gled eneuch tae gi'e Father Jois a dour by mairryin' twa o' his fowk. Sell me yir furs, an' I'll warrant ye ye'll hae the laff on Father Jois.”
MISSIONARIES AND INDIANS
That settled it. Factor Mackenzie got all the furs Oo-koo-hoo and his family possessed. The Factor and the hunter were now the best of friends, and they even went so far as to exchange presents--and that's going some . . . for a Scotsman.
Should the foregoing amuse the Protestant reader, the following may be of interest to the Roman Catholic. One winter, while halting at a certain Hudson's Bay post, I met a Protestant clergyman, who having spent a number of years as a missionary among the natives on the coast of Hudson Bay excited my interest as to his work among the Indians.
That night, after supper, I questioned him as to his spiritual work among the ”barbarians” of the forest, and in the presence of the Hudson's Bay trader, he turned to me and, with the air of being intensely bored by the subject, he replied: ”Mr. Heming . . . the only interest I ever take in the Indian . . . is when I bury him.”
But while I have cited two types of clergymen I have known--the name of the priest being, of course, fict.i.tious--merely to point out the kind of missionaries that should never be sent among the Indians, I not only wish to state that they are very much the exception to the rule, but I also want to make known my unbounded respect and admiration for that host of splendid men--and women--of all denominations, who have devoted their lives to the spiritual welfare of the people of the wilderness, and some of whom have already left behind them hallowed names of imperishable memory.
But the lot of the missionary among the Indians is not altogether a joyous one. In his distant and isolated outpost there are privations to endure and hards.h.i.+ps to suffer. Frequently, too, it happens that he is placed in a position exceedingly embarra.s.sing to a man of gentle breeding and kindly spirit.
A well-known Canadian priest was being entertained by an Indian family.
The hospitable old grandmother undertook to prepare a meal for him.
Determined to set before the ”black-robe” a really dainty dish--something after the fas.h.i.+on of a Hamburg steak--and possessing no machine for mincing the meat, she simply chewed it up nice and fine in her own mouth. After cooking it to a turn, she set it before her honoured guest, and was at a loss to understand why the good man had so suddenly lost his appet.i.te.
But there is often a brighter and also a graver side to the missionary's life among the red men. Incidents occur which appeal irresistibly to his sense of humour.
One Sunday afternoon a certain noted bishop of the English Church in Canada, who had spent most of his life as a missionary in the far Northwest, was discoursing at considerable length to a band of Dog-rib Indians camped at the mouth of Hay River on Great Slave Lake. His Lords.h.i.+p dwelt earnestly upon the virtue of brotherly love, and enlarged upon the beauty of the Divine saying--”It is more blessed to give than to receive.” After the service an old Indian walked up to the preacher, piously repeated the sacred text, and intimated that he was prepared to become the humble instrument for bringing upon his reverence the promised blessing. To that end he was willing to receive his lords.h.i.+p's hat.
The good bishop was taken aback. Realizing, however, that there was nothing else for him to do, he took off his hat and bestowed it with commendable cheerfulness upon his new disciple.
Another red man, jealous of his brother who was now parading in all the splendour of the bishop's hat, claimed upon the same ground the prelate's gaiters, and received them.
The two Indians, envious each of the other's acquisition, began to discuss with growing anger the comparative value of the articles.
Unable to arrive at an agreement, they resolved to put up the hat and gaiters as a stake and gamble for them.
The impressive head-gear and antique gaiters of an Anglican bishop never appeared to greater advantage than they did upon the old Indian, the winner of the game, when he proudly strutted before his dusky, admiring brethren, displaying on head and bare legs the Episcopal insignia, and having for his only other garment an old s.h.i.+rt whose dingy tail fluttered coyly in the summer breeze.
NEYKIA'S WEDDING
At ten o'clock, on the morning of Neykia's wedding, a motley ma.s.s of natives clothed in many colours crowded about the little church, which, for lack of s.p.a.ce, they could not enter. Presently the crowd surged back from the door and formed on either side of the path, leaving an opening down the centre. A tall half-breed with a shock of wavy black hair stepped from the doorway, raised his violin, and adjusting it into position, struck up a lively tune to the accompaniment of the wailing of a broken concertina played by another half-breed who preceded the newly married couple. Neykia wore a silk handkerchief over her head, a light-coloured cotton waist open at the throat, a silk sash over one shoulder, and a short skirt revealing beaded leggings and moccasins.
Behind the bride and groom walked Oo-koo-hoo and the fathers of the bridal couple, then the mothers and the rest of the relations, while the clergy and the other guests brought up the rear. As the little procession moved along, the men, lined up on either side of the path, crossed their guns over the heads of the wedding party, and discharged a _feu de joie_.
On reaching a certain log-house the procession broke up. The older people went in to partake of the wedding breakfast, while the bride and groom went over to one of the warehouses and amused themselves dancing with their young friends until they were summoned to the second table of the marriage feast. Everybody at the Post had contributed something toward either the feast or the dance. Out of respect for Oo-koo-hoo the Factor had furnished a liberal stock of groceries and had, in addition, granted the free use of the buildings. The clerk had sent in a quant.i.ty of candies and tobacco. The priest had given potatoes; the clergyman had supplied a copy of the Bible in syllabic characters; and the minister had given the silver-plated wedding ring. The nuns had presented a supply of skim-milk and b.u.t.ter. Mr. Spear provided jam, pickles, and coal-oil for the lamps. The Mounted Police contributed two dollars to pay for the ”band”--the fiddle and the concertina--and ammunition enough for the _feu de joie_. The friends and relations had given a plentiful store of fresh, dried, and pounded fish; and had also furnished a lavish supply of moose, caribou, and bear meat; as well as dainty bits of beaver, lynx, muskrat, and skunk.
The bridal party having dined, they and their elders opened the ball officially. The first dance was--as it always is--the Double Jig, then followed in regular order the same dances as those of the New Year's feast. After a frolic of several hours' duration some of the dancers grew weary and returned to the banquet room for refreshments. And thus for three days and three nights the festivities continued.
THE WEDDING SPEECHES
During a lull in the dancing on the afternoon of the wedding day Little Pine's sister went up to him and said: ”Brother, may I kiss you? Are you ashamed?” He answered: ”No.” She kissed him, took his wife's hand, placed it in his with her own over both, and addressed the young wife:
”As you have taken my place, do to him as I have done; listen to him, work for him, and, if need be, die for him.”