"Wait a moment, doctor," I said. "I can add to the wild beauty of the place something that will please your artistic eye."

I requested two fine-looking Indians to launch one of the canoes, and to quietly paddle out to the edge of an island which abruptly rose from the deep, clear waters before us, the top of which had on it a number of splendid spruce and balsams, massed together in natural beauty. I directed the men to drop over the side of the canoe a long fishing line, and then, posing them in striking attitudes in harmony with the place, I asked them to keep perfectly still until every ripple made by their canoe had died away.

I confess I was entranced by the loveliness of the sight. The reflections of the canoe and men, and of the islands and rocks, were as vivid as the actual realities. So clear and transparent was the water, that where it and the air met there seemed but a narrow thread between the two elements. Not a breath of air stirred, not a ripple moved. It was one of those sights which come to us but seldom in a lifetime, where everything is in perfect unison, and God gives us glimpses of what this world, His footstool, must have been before sin entered.

"Doctor," I said quietly, for my heart was full of the Doxology, "tell me what you think of that vision."

Standing up, with a great rock beneath his feet, in a voice of suppressed emotion he began. Quietly at first he spoke, but soon he was carried away with his own eloquence:—

"I know well the lochs of my own beloved Scotland, for in many of them I have rowed and fished. I have visited all the famed lakes of Ireland, and have rowed on those in the Lake counties of England. I have travelled far and oft on our great American lakes, and have seen Tahoe, in all its crystal beauty. I have rowed on the Bosphorus, and travelled in a felucca on the Nile. I have lingered in the gondola on the canals of Venice, and have traced Rob Roy's canoe in the Sea of Galilee, and on the old historic Jordan. I have seen, in my wanderings in many lands, places of rarest beauty, but the equal of this mine eyes have never gazed upon."

Never after did I see the lake as we saw it that day.

On it we have had to battle against fierce storms, where the angry waves seemed determined to engulf us. Once, in speeding along as well as we could from island to island, keeping in the lee as much as possible, we ran upon a sharp rock and stove a hole in our canoe. We had to use our paddles desperately to reach the shore, and when we had done so, we found our canoe half-full of water, in which our bedding and food were soaked. We hurriedly built a fire, melted some pitch, and mended our canoe, and hurried on.

On this lake, which can give us such pictures of wondrous beauty, I have encountered some of the greatest gales and tempests against which I have ever had to contend, even in this land of storms and blizzards. Then in winter, upon its frozen surface it used to seem to me that the Frost King held high carnival. Terrible were the sufferings of both dogs and men on some of those trips. One winter, in spite of all the wraps I could put around me, making it possible for me to run—for riding was out of the question, so intense was the cold—every part of my face exposed to the pitiless blast was frozen. My nose, cheeks, eyebrows, and even lips, were badly frozen, and for days after I suffered. Cuffy, the best of my Newfoundland dogs, had all of her feet frozen, and even Jack's were sore for many a day after. My loyal Indians suffered also, and we all declared Oxford Lake to be a cold place in winter, and its storms worse than the summer mosquitoes.

The Indians of Oxford Lake were among the finest in all the great North- West. It was ever a joy to meet them as I used to do once in summer by canoe trip, and then again in winter by dog-train. God blessed my visits to them. The old members were cheered and comforted as the Gospel was preached to them, and the Sacraments administered. Some pagans were induced to renounce their old lives, and the cause of religion was more and more established. The Reverend Mr Brooking, and, later, the studious and devoted Reverend Orrin German, did blessed service in that lonely Mission. At the present time the Reverend Edward Papanekis is the acceptable Missionary there.

Long years ago I found Edward a careless, sinful young man. Once he rushed into the Mission house under the influence of liquor, and threatened to strike me. But the blessed truth reached his heart, and it was my joy to see him a humble suppliant at the Cross. His heart's desire was realised. God has blessedly led him on, and now he is faithfully preaching that same blessed Gospel to his countrymen at Oxford Mission.

In responding to the many Macedonian cries my Circuit kept so enlarging that I had to be "in journeyings often." My canoes were sometimes launched in spring, ere the great floating ice-fields had disappeared, and through tortuous open channels we carefully paddled our way, often exposed to great danger.

On one of these early trips we came to a place where for many miles the moving ice fields stretched out before us. One narrow channel of open water only was before us. Anxious to get on, we dashed into it, and rapidly paddled ourselves along. I had two experienced Indians, and so had no fear, but expected some novel adventures—and had them with interest.

Our hopes were that the wind would widen the channel, and thus let us into open water. But, to our disappointment, when we had got along a mile or so in this narrow open space, we found the ice was quietly but surely closing in upon us. As it was from four to six feet thick, and of vast extent, there was power enough in it to crush a good-sized ship; so it seemed that our frail birch-bark canoe would have but a poor chance.

I saw there was a reasonable possibility that when the crash came we could spring on to the floating ice. But what should we do then? was the question, with canoe destroyed and us on floating ice far from land.

However, as my Indians kept perfectly cool, I said nothing, but paddled away and watched for the development of events. Nearer and nearer came the ice; soon our channel was not fifty feet wide. Already behind us the floes had met, and we could hear the ice grinding and breaking as the enormous masses met in opposite directions. Now it was only about twenty feet from side to side. Still the men paddled on, and I kept paddling in unison with them. When the ice was so close that we could easily touch it on either side with our paddles, one of the Indians quietly said, "Missionary, will you please give me your paddle?" I quickly handed it to him, when he immediately thrust it with his own into the water, holding down the ends of them so low horizontally under the canoe that the blade end was out of water on the other side of the boat. The other Indian held his paddle in the same position, although from the other side of the canoe. Almost immediately after the ice crowded in upon us. But as the points of the paddles were higher than the ice, of course they rested upon it for an instant. This was what my cool-headed, clever men wanted. They had a fulcrum for their paddles, and so they pulled carefully on the handle ends of them, and, the canoe sliding up as the ice closed in and met with a crash under us, we found ourselves seated in it on the top of the ice. The craft, although only a frail birch-bark canoe, was not in the least injured.

As we quickly sprang out of our canoe, and carried it away from where the ice had met and was being ground into pieces by the momentum with which it met, I could not but express my admiration to my men at the clever feat.

After some exciting work we reached the shore, and there patiently waited until the wind and sun cleared away the ice, and we could venture on. My plan was to spend at least a week in each Indian village or encampment, preaching three times a day, and either holding school with the children, or by personal entreaty beseeching men and women to be reconciled to God. When returning from the visit, which was a very successful one, we had to experience some of the inconveniences of travelling in such a frail bark as a birch canoe on such a stormy lake as Winnipeg.

The weather had been very unsettled, and so we had cautiously paddled from point to point. We had dinner at what the Indians call Montreal Point, and then started for the long crossing to Old Norway House Point, as it was then called. It is a very long open traverse, and as lowering clouds threatened us we pulled on as rapidly as our three paddles could propel us. When out a few miles from land the storm broke upon us, the wind rose rapidly, and soon we were riding over great white-crested billows. My men were very skilful, and we had no fear; but the most skilful management was necessary to safely ride the waves, which soon in size were rivalling those of the ocean. A canoe is a peculiar craft, and requires an experienced hand in these great storms.

We were getting on all right, and were successfully climbing the big waves in quick succession, alert and watchful that no sudden erratic move should catch us off our guard and overturn us. At length we met a wave of unusual height, and succeeded in climbing up into its foaming crest all right. Then down its side our little craft shot with the apparent velocity of a sled down a toboggan slide. When we reached the bottom of this trough of the sea, our canoe slapped so violently upon the water that the birch bark on the bottom split from side to side. Of course the water rushed in upon us with uncomfortable rapidity. The more we paddled the worse the water entered, as the exertion strained the boat and opened the rent. Quickly folding up a blanket, I carefully placed it over the long rent, and kneeled down upon it to keep it in place. The man in the front of the canoe put down his paddle, and, taking up the kettle, baled as rapidly as he could, while the Indian in the stern, and myself in the middle, plied our paddles for dear life. We turned towards the Spider Islands, which were over a mile away, and by vigorous work succeeded in reaching one of them, although our canoe was half full of water. Then could we enter into David's words, as for life we struggled, and our little craft was tossed on the cross sea in our efforts to reach a place of safety: "They reel to and fro, and stagger like a drunken man, and are at their wit's end. Then they cry unto the Lord in their trouble, and He bringeth them out of their distresses."

We paddled up as far as we could on a smooth granite rock that came out gradually in the water. Then out we sprang, and strong hands dragged our little canoe up beyond the reach of the waves. We hastily pulled out our dripping blankets and soaked food and other things, and then, overturning the canoe, emptied it of water; and as we saw the large break in the bottom, we realised as we had not before the danger we had been in, and the providential escape which had been ours. So, with glad hearts, we said, "We do 'praise the Lord for His goodness, and for His wonderful works to the children of men.'"

We quickly built a fire, and melted some pitch, a quantity of which is always carried ready for such emergencies. The long rent was covered over with a piece of cloth well saturated in the boiling pitch, a quantity more was poured over, and the whole was carefully smoothed out over the weak place. Soon it cooled and hardened, and the work was done. We ate a little food, and then launched our frail craft and pushed on. No serious accidents again troubled us, and we ended this long canoe trip, as we had done many others, thankful that we had such blessed opportunities to go to the remote places as heralds of the Cross, and doubly thankful when we were safe at home again.

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On one of my canoe trips, when looking after pagan bands in the remote Nelson River District, I had some singular experiences, and learned some important lessons about the craving of the pagan heart after God.

We had been journeying on for ten or twelve days when one night we camped on the shore of a lake-like river. While my men were busily employed in gathering wood and cooking the supper, I wandered off and ascended to the top of a well wooded hill which I saw in the distance. Very great indeed was my surprise, when I reached the top, to find myself in the presence of the most startling evidences of a degraded paganism.

The hill had once been densely covered with trees, but about every third one had been cut down, and the stumps, which had been left from four to ten feet high, had been carved into rude representations of the human form. Scattered around were the dog-ovens, which were nothing but holes dug in the ground and lined with stones, in which at certain seasons, as part of their religious ceremonies, some of their favourite dogs—white ones were always preferred—were roasted, and then devoured by the excited crowd. Here and there were the tents of the old conjurers and medicine men, who, combining some knowledge of disease and medicine with a great deal of superstitious abominations, held despotic sway over the people. The power of these old conjurers over the deluded Indians was very great. They were generally lazy old fellows, but succeeded nevertheless in getting the best that was going, as they held other Indians in such terror of their power, that gifts in the shape of fish and game were constantly flowing in upon them. They have the secret art among themselves of concocting some poisons so deadly that a little put in the food of a person who has excited their displeasure will cause death almost as soon as a dose of strychnine. They have other poisons which, while not immediately causing death to the unfortunate victims, yet so affect and disfigure them that, until death releases them, their sufferings are intense and their appearance frightful.

Here on this hill top were all these sad evidences of the degraded condition of the people. I wandered around and examined the idols, most of which had in front of them, and in some instances on their flat heads, offerings of tobacco, food, red cotton, and other things. My heart was sad at these evidences of such degrading idolatry, and I was deeply impressed with my need of wisdom and aid from on high, so that when I met the people who here worshipped these idols I might so preach Christ and Him crucified that they would be constrained to accept Him as their all-sufficient Saviour.

While there I lingered, and mused, and prayed, the shadows of the night fell on me, and I was shrouded in gloom. Then the full moon rose up in the East, and as her silvery beams shone through the trees and lit up these grotesque idols, the scene presented a strange weird appearance. My faithful Indians, becoming alarmed at my long absence—for the country was infested by wild animals—were on the search for me, when I returned to the camp fire. We ate our evening meal, sang a hymn, and bowed in prayer. Then we wrapped ourselves up in our blankets, and lay down on the granite rocks to rest. Although our bed was hard and there was no roof above us, we slept sweetly, for the day had been one of hard work and strange adventure.

After paddling about forty miles the next day we reached the Indians of that section of the country, and remained several weeks among them. With the exception of the old conjurers, they all received me very cordially. These old conjurers had the same feelings toward me as those who made silver shrines for Diana of Ephesus had toward the first preachers of Christianity in their city. They trembled for their occupation. They well knew that if I succeeded in inducing the people to become Christians their occupation would be gone, and they would have to settle down to work for their own living, like other people, or starve. I visited them as I did the rest of the encampment, but they had enmity in their hearts toward me. Of all their efforts to injure or destroy me of course I knew not. That their threats were many I well understood; but He Who had said, "Lo, I am with you alway," mercifully watched over me and shielded me from their evil deeds. My two Indian attendants also watched as well as prayed, with a vigilance that seemed untiring. Very pleasant, indeed, are my memories of my faithful Indian comrades on those long journeys. Their loyalty and devotion could not be excelled. Everything that they could do for my safety and happiness was cheerfully done.

We held three religious services every day, and between these services taught the people to read in the Syllabic characters. One day, in conversing with an old fine-looking Indian, I said to him, "What is your religion? If you have any clear idea of a religion, tell me in what you believe."

His answer was; "We believe in a good Spirit and in a bad spirit."

"Why, then," I said, "do you not worship the good Spirit? I came through your sacred grounds, and I saw where you had cut down some trees. Part you had used as fuel with which to cook your bear or deer meat; out of the rest you had made an idol, which you worship. How is one part more sacred than the other? Why do you make and worship idols?"

I can never forget his answer, or the impressive and almost passionate way in which the old man replied:—

"Missionary, the Indian's mind is dark, and he cannot grasp the unseen. He hears the great Spirit's voice in the thunder and storms. He sees the evidences of His existence all around, but neither he nor his fathers have ever seen the great Spirit, or any one who has; and so he does not know what He looks like. But man is the highest creature that he knows of, and so he makes his idols like a man, and calls it his 'Manito.' We only worship them because we do not know what the great Spirit looks like, but these we can understand."

Suddenly there flashed into my mind the request of Philip to the Lord Jesus: "Show us the Father, and it sufficeth us;" and the wonderful answer: "Have I been so long time with you, and yet hast thou not known Me, Philip? He that hath seen Me hath seen the Father; and how sayest thou then, Show us the Father?"

I opened my Indian Bible at that wonderful chapter of disinterested love, the fourteenth of John, and preached unto them Jesus, in His two natures, Divine and human. While emphasising the redemptive work of the Son of God, I referred to His various offices and purposes of love and compassion, His willingness to meet us and to save us from perplexity and doubt, as well as from sin. I spoke about Him as our elder Brother, so intimately allied to us, and still retaining His human form as He pleads for us at the throne of God. I dwelt upon these delightful truths, and showed how Christ's love had so brought him to us, that with the eye of faith we could see Him, and in Him all of God for which our hearts craved. "Whom having not seen, we love; in Whom, though now we see Him not, yet believing, we rejoice with joy unspeakable and full of glory."

For many days I needed no other themes. They listened attentively, and the holy Spirit applied these truths to their hearts and consciences so effectively that they gladly received them. A few more visits effectually settled them in the truth. They have cut down their idols, filled up the dog-ovens, torn away the conjurers' tents, cleared the forest, and banished every vestige of the old life. And there, at what is called "the Meeting of the Three Rivers," on that very spot where idols were worshipped amidst horrid orgies, and where the yells, rattles, and drums of the old conjurers and medicine men were heard continuously for days and nights, there is now a little church, where these same Indians, transformed by the glorious Gospel of the Son of God, are "clothed and in their right mind, sitting at the feet of Jesus."

My visits to Nelson River so impressed me with the fact of the necessity of some zealous missionary going down there and living among the people, that, in response to appeals made, the Reverend John Semmens, whose heart God had filled with missionary zeal, and who had come out to assist me at Norway House, nobly resolved to undertake the work. He was admirably fitted for the arduous and responsible task. But no language of mine can describe what he had to suffer. His record is on high. The Master has it all, and He will reward. Great were his successes, and signal his triumphs.

At that place, where I found the stumps carved into idols, which Brother Semmens has so graphically described, the church, mainly through his instrumentality and personal efforts, has been erected. In the last letter which I have received from that land, the writer says: "The Indians now all profess themselves to be Christians. Scores of them by their lives and testimonies assure us of the blessed consciousness that the Lord Jesus is indeed their own loving Saviour. Every conjuring drum has ceased. All vestiges of the old heathenish life are gone, we believe for ever."

"The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose."

Grandly has this prophecy been fulfilled, and dwarfs into insignificance all the sufferings and hardships endured in the pioneer work which I had in beginning this Mission. With a glad heart I rejoice that "unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ."



CHAPTER SIX.

THE WILD NORTH LAND—THE TWO METHODS OF TRAVEL, BY CANOE AND DOG-TRAIN— THE NATIVE DOGS—ST. BERNARD AND NEWFOUNDLAND DOGS—THE DOG SLEDS—THE GUIDE—THE DOG DRIVERS—THE LONG JOURNEYS—NIGHT TRAVELLING—WONDROUS VISIONS OF THE NIGHT.

So destitute are these wild north lands of roads that there are really no distinct words in the languages of these northern tribes to represent land vehicles. In translating such words as "waggon" or "chariot" into the Cree language, a word similar to that for "dog-sled" had to be used.

No surveyor, up to the years about which I am writing, had visited those regions, and there were literally no roads as understood in civilised lands.

So numerous are the lakes and rivers that roads are unnecessary to the Indian in the summer time. With his light birch canoe he can go almost everywhere he desires. If obstructions block up his passage, all he has to do is to put his little canoe on his head, and a short run will take him across the portage, or around the cataracts or falls, or over the height of land to some other lake or stream, where he quickly embarks and continues his journey.

All summer travelling is done along the water routes. Naturally the various trading posts and Indian villages or encampments are located on the edges of the lakes or rivers, or very near them, so as to be most conveniently reached in this way. So short are the summers that there are only about five months of open water to be depended upon in these high latitudes. During the other seven months the dog sled is the only conveyance for purposes of travelling. So rough and wild is the country that we know of no vehicle that could take its place, and no animals that could do the work of the dogs.

As the years of toil rolled on, my Mission field or Circuit so enlarged that it extended irregularly north and south over five hundred miles, with a width in some places of over three hundred. In summer I travelled over it in a birch canoe, and in winter with my dog-trains.

At first it seemed very novel, and almost like child's play, to be dragged along by dogs, and there was almost a feeling of rebellion against what seemed such frivolous work. But we soon found out that we had travelled in worse conveyances and with poorer steeds than in a good dog sled, when whirled along by a train of first-class dogs.

The dogs generally used are of the Esquimaux breed, although in many places they have become so mixed up with other varieties as to be almost unrecognisable. The pure Esquimaux sled dogs are well-built, compact animals, weighing from eighty to a hundred and twenty pounds. They are of various colours, and have a close, warm, furry coat of hair. They have sharp-pointed ears and very bushy, curly tails. They are the most notorious thieves. I never could completely break an Esquimaux dog of this propensity. It seemed ingrained in their very natures. I have purchased young puppies of this breed from the natives, have fed them well, and have faithfully endeavoured to bring them up in the way in which they ought to go, but I never could get them to stay there. Steal they would, and did, whenever they had an opportunity.

This serious defect may have been the result of the constant and unremitting neglect with which Indians generally treat their dogs. They are fond of them in a way, and are unwilling to part with them, except at a good price; yet, except when working them, they very seldom feed them. The dogs are generally left to steal their living, and some of them become very clever at it, as more than once I found to my sorrow. When the fisheries are successful, or many deer have been killed, the dogs, like their owners, are fat and flourishing. When food is scarce, the dogs' allowance is the first cut off. We could always tell at a glance, when a band of wild, wandering pagan Indians came in to visit our village from their distant hunting grounds, how they had prospered. If they and their dogs were fat and good-natured, they had had abundance of food. If, while the people looked fairly well, the dogs were thin and wolfish, we knew they had fared but moderately. If the dogs were all gone and the people looked gaunt and famine-stricken, we knew they had had hard times, and, as a last resort, had eaten their poor dogs to keep themselves alive.

Some of the Indians who make a pretence to feed their dogs in winter never think of doing so in summer. The result is that, as they have to steal, hunt, or starve, they become adepts in one or the other. Everything that is eatable, and many things apparently uneatable, are devoured by them. They fairly howled with delight when they found access to such things as old leather moccasins, dog harness, whips, fur caps, mitts, and similar things. They greedily devoured all they could, and then most cunningly buried the rest. Many of them go off in summer- time on long fishing excursions. I once, when away on a canoe trip, met a pack of them up a great river over a hundred miles from their home. When we first saw them at a long distance, we mistook them for wolves, and began to prepare for battle. The quick eyes of my Indian canoe men soon saw what they were, and putting down our guns, we spent a little time in watching them. To my great surprise I found out that they were fishing on their own account. This was something new to me, and so I watched them with much interest.

On the side of the river on which they were was a shallow, reedy marsh, where the water was from a few inches to a foot in depth. In these shallow waters, at certain seasons of the year, different varieties of fish are to be found. The principal is the Jack fish, or pike, some of which are over three feet long. As they crowd along in these shallows, often with their back fins out of the water, they are observed by the dogs, who quietly wade out, often to a distance of many yards, and seize them with such a grip that, in spite of their struggles, they are carried in triumph to the shore, and there speedily devoured. Sometimes the dogs will remain away for weeks together on these fishing excursions, and will return in much better condition than when they left.

During the winter of the first Riel Rebellion, when all our supplies had been cut off, my good wife and I got tired of dining twenty-one times a week on fish diet, varied only by a pot of boiled musk rats, or a roast hind-quarter of a wild cat. To improve our bill of fare, the next summer, when I went into the Red River Settlement, I bought a sheep, which I carefully took out with me in a little open boat. I succeeded in getting it safely home, and put it in a yard that had a heavy stockade fence twelve feet high around it. In some way the dogs got in and devoured my sheep.

The next summer, I took out a couple of pigs, and put them into a little log stable with a two-inch spruce plank door. To my great disgust, one night the dogs ate a hole through the door and devoured my pigs.

There seemed to be a good deal of the wolf in their nature. Many of them never manifested much affection for their masters, and never could be fully depended upon. Still I always found that even with Esquimaux dogs patience and kindness went farther than anything else in teaching them to know what was required of them, and in inducing them to accept the situation. Some of them are naturally lazy, and some of them are incorrigible shirks; and so there is in dog-driving a capital opportunity for the exercise of the cardinal virtue of patience.

As my Mission increased in size, and new appointments were taken up, I found I should have to be on the move nearly all the winter if those who longed for the Word of Life were to be visited. Do the best I could, there were some bands so remote that I could only visit them twice a year. In summer I went by canoe, and in winter by dog-train. After a few wretched experiences with native dogs, where I suffered most intensely, as much on account of their inferior powers as anything else, I began to think of the many splendid St. Bernard and Newfoundland dogs I had seen in civilised lands, doing nothing in return for the care and affection lavished upon them. These thoughts, which came to me while far from home, were promptly followed by action as soon as that terrible trip was ended, in which every part of my face exposed to the intense cold had been frozen, even to my eyebrows and lips.

Missionary Secretaries were amused at the requisition for dogs, and had their laugh at what they called "my unique request," and wrote me to that effect. Thanks, however, to the kindness of such men as the Honourable Mr Sanford, of Hamilton, the Honourable Mr Ferrier, of Montreal, and other friends, I had in my possession some splendid dogs before the next season opened, and then the work went on with increasing interest and satisfaction. With splendid, well-trained dogs, I could so shorten the time of the three hundred miles' trip, that, instead of shivering seven or eight nights in a hole dug in the snow, we could reduce the number to four or five.

Those who have experienced the sufferings and hardships of camping out in the forest with the temperature ranging from thirty to sixty degrees below zero, will agree that to escape two or three nights of it meant a good deal.

I found by years of experience that the St. Bernard and Newfoundland dogs had all the good qualities, and none of the defects, of the Esquimaux. By kindness and firmness they were easily broken in, and then a whip was only an ornamental appendage of the driver's picturesque costume. Of these splendid dogs I often had in my possession, counting old and young, as many as twenty at a time. The largest and best of them all was Jack, a noble St. Bernard. He was black as jet, and stood over thirty-three inches high at his fore shoulder. When in good working trim, he weighed about a hundred and sixty pounds. He had no equal in all that northern land. Several times he saved my life, as we shall see further on. No whip ever ruffled his glossy coat; no danger ever deterred him from his work, when he with his marvellous intelligence once got to know what was expected of him. No blizzard storm, no matter how fickle and changeful, could lead him off from the desired camping place, even if the courage of other dogs failed them, and even though the guides gave up in despair.

The distance we could travel with dogs depended of course very much on the character of the trail or route. On the frozen surface of Lake Winnipeg, when no blinding gales opposed us, and our dogs were good and loads not too heavy, we have made from seventy to ninety miles a day. One winter I accomplished the journey from Fort Garry to Norway House in five days and a half—a distance of nearly four hundred miles. When we were toiling along in the dense forests, where the snow lay deep and the obstructions were many, and the country was broken with hills and ravines, we often did not make more than a third of that distance, and then suffered much more than when we had made much greater journeys under more favourable auspices.

The dog sleds are made of two oak or birch boards, about twelve feet long, eight or nine inches wide, and from half an inch to an inch thick. These two boards are fastened securely together, edge to edge, by crossbars. Then one of the ends is planed down thin, and so thoroughly steamed or soaked in hot water that it can easily be bent or curved up to form what is called the head of the sled. It is then planed smooth, and fitted out with side loops. The front ones are those to which the traces of the dogs are attached, and the others along the sides are used to fasten the load securely. When finished, allowing two or three feet for the curled-up head, a good dog sled is nine or ten feet long, and from sixteen to eighteen inches wide.

Sometimes they are fitted with parchment sides and a comfortable back. Then they are called carioles. When the dogs were strong enough, or the trail was a well beaten one, or we were travelling on the great frozen lakes, I was able to ride the greater part of the time. Then it was not unpleasant or toilsome work. But as many of my winter trails led me through the primeval forests, where the snow was often very deep, and the hills were steep, and the fallen trees many, and the standing ones thickly clustered together, on such journeys there was but little riding. One had to strap on his snow shoes, and help his faithful Indians to tramp down the deep snow in the trail, that the poor dogs might drag the heavily loaded sleds along.

Four dogs constitute a train. They are harnessed in tandem style, as all this vast country north of the fertile prairies is a region of forests. The Esquimaux style of giving each dog a separate trace, thus letting them spread out in a fan-like form, would never do in this land of trees and dense under-bush.

The harness, which is made of moose skin, is often decorated with ribbons and little musical bells. Singular as it may appear, the dogs were very fond of the bells, and always seemed to travel better and be in greater spirits when they could dash along in unison with their tinkling. Some dogs could not be more severely punished than by taking the bells off their harness.

The head dog of the train is called "the leader." Upon him depends a great deal of the comfort and success, and at times the safety, of the whole party. A really good leader is a very valuable animal. Some of them are so intelligent that they do not require a guide to run ahead of them, except in the most dense and unbeaten forest trails. I had a long-legged white dog, of mixed breed, that ever seemed to consider a guide a nuisance, when once he had got into his big head an idea of what I wanted him to do. Outside of his harness Old Voyager, as we called him, was a morose, sullen, unsociable brute. So hard to approach was he that generally a rope about sixty feet long, with one end fastened around his neck, trailed out behind him. When we wanted to catch him, we generally had to start off in the opposite direction from him, for he was as cunning as a fox, and ever objected to being caught. In zigzag ways we moved about until he was thrown off his guard, and then by-and- by it was possible to come near enough to get hold of the long rope and haul him in. When once the collar was on his neck, and he had taken his place at the head of the party, he was the unrivalled leader. No matter how many trains might happen to be travelling together, no one thought of taking first place while Old Voyager was at hand.

Lake Winnipeg is very much indented with deep, wide bays. The headlands are from five to thirty miles apart. When dog-travelling on that great lake in winter, the general plan is to travel from headland to headland. When leaving one where perhaps we had slept or dined, all we had to do was to turn Old Voyager's head in the right direction, and show him the distant point to which we wished to go; and although it might be many miles away, a surveyor's line could not be much straighter than the trail our sleds would make under his unerring guidance.

I have gone into these details about this mode of travelling, because there is so little known about it in the outside world. Doubtless it will soon become a thing of the past, as the Indians are settling down in their Reservations, and, each tribe or band having a resident Missionary, these long, toilsome journeys will not be essential.

The companions of my long trips were the far-famed Indian runners of the north. The principal one of our party was called "the guide." To him was committed the responsibility of leading us by the quickest and safest route to the band of Indians we wished to visit with the good news of a Saviour's love. His place was in front of the dogs, unless the way happened to lead us for a time over frozen lakes or well-beaten trails, where the dogs were able to go on alone, cheered by the voice of their drivers behind. When the trail was of this description, the guide generally strode along in company with one of the drivers.

As the greater part of my work was in the wild forest regions, there were many trips when the guide was always at the front. Marvellously gifted were some of these men. The reader must bear in mind the fact that there were no roads or vestiges of a path. Often the whole distance we wished to go was through the dense unbroken forest. The snow, some winters, was from two to four feet deep. Often the trees were clustered so closely together that it was at times difficult to find them standing far enough apart to get our sleds, narrow as they were, between them. In many places the under-brush was so dense that it was laborious work to force our way through it. Yet the guide on his large snowshoes was expected to push on through all obstructions, and open the way where it was possible for the dog-sleds to follow. His chief work was to mark out the trail, along which the rest of us travelled as rapidly as our loaded sleds, or wearied limbs, and often bleeding feet, would allow.

Wonderfully clever and active were these guides in this difficult and trying work. To them it made but little difference whether the sun shone brightly, or clouds obscured the sky. On and on they pushed without hesitancy or delay. There were times when the sun's rays were reflected with such splendour from the snowy wastes, that our eyes became so affected by the glare, that it was impossible to travel by sunlight. The black eyes of the Indians seemed very susceptible to this disease, which they call "snow blindness." It is very painful, as I know by sad experience. The sensation is like that of having red-hot sand thrown on the eyeballs. Often my faithful dog-drivers used to suffer so from it that, stoical as they naturally are, I have known them to groan and almost cry out like children in the camp.

Once, in travelling near Oxford Lake, we came across a couple of Indians who were stone-blind from this disease. Fortunately they had been able to reach the woods and make a camp and get some food ready ere total blindness came upon them. We went out of our course to guide them to their friends.

To guard against the attack of this disease, which seldom occurs except in the months of March and April, when the increasing brightness of the sun, in those lengthening days, makes its rays so powerful, we often travelled only during the night-time, and rested in the sheltered camps during the hours of sunshine. On some of our long trips we have travelled eight nights continuously in this way. We generally left our camp about sundown. At midnight we groped about as well as we could, aided by the light of the stars or the brilliant auroras, and found some dry wood and birch bark, with which we made a fire and cooked a midnight dinner. Then on we went until the morning light came. Then a regular camp was prepared, and breakfast cooked and eaten, and the dogs were fed, instead of at night. Prayers said, and ourselves wrapped up in our blankets and robes, we slept until the hours of brilliant sunshine were over, when on we went.

It always seemed to me that the work of the guides would be much more difficult at night than during the daytime. They, however, did not think so. With unerring accuracy they pushed on. It made no matter to them whether the stars shone out in all the beauty and brilliancy of the Arctic sky, or whether clouds arose and obscured them all. On the guide pushed through tangled underwood or dense gloomy forest, where there were not to be seen, for days, or rather nights, together, any other tracks than those made by the wild beasts of the forest.

Sometimes the wondrous auroras blazed out, flashing and scintillating with a splendour indescribable. At times the whole heavens seemed aglow with their fickle, inconstant beauty, and then various portions of the sky were illumined in succession by their ever-changing bars, or columns of coloured light. Man's mightiest pyrotechnic displays dwarfed into insignificance in the presence of these celestial visions. For hours at a time have I been entranced amidst their glories. So bewildering were they at times to me that I have lost all ideas of location, and knew not which was north or south.

But to the experienced guide, although, like many of the Indians, he had a keen appreciation of the beauties of nature, so intent was he on his duties that these changing auroras made no difference, and caused him no bewilderment in his work. This, to me, was often a matter of surprise. They are very susceptible in their natures, and their souls are full of poetry, as many of their expressive and beautiful names indicate. To them, in their pagan state, those scintillating bars of coloured light were the spirits of their forefathers, rank after rank, rushing out to battle. Yet, while on our long trips I have had Indians as guides who became intensely interested in these wondrous visions of the night, I never knew them to lose the trail or become confused as to the proper route.

Very pleasant are my memories of different guides and dog-drivers. With very few exceptions they served me loyally and well. Most of them were devoted Christian men. With me they rejoiced to go on these long journeys to their countrymen who were still groping in the darkness, but most of them longing for the light. Many of them were capable of giving exhortations or addresses; and if not able to do this, they could, Paul- like, tell the story of their conversion, and how they had found the Saviour.

My heart warms to those faithful men, my companions in many a storm, my bed-fellows in many a cold wintry camp. Memory brings up many incidents where they risked their lives for me, and where, when food was about exhausted, and the possibilities of obtaining additional supplies for days were very poor, they quietly and unostentatiously put themselves on quarter rations, for days together, that their beloved missionary might not starve.

Some of them have finished their course. Up the shining trail, following the unerring Guide, they have gone beyond the auroras and beyond the stars right to the throne of God.



CHAPTER SEVEN.

ON THE TRAIL WITH THE DOGS, TO FIELDS RIPE FOR THE REAPER—THE PLACE— THE TRIP—THE WINTER CAMP—THE BITTER COLD—ENDURING HARDNESS—DEATH SHAKING HANDS WITH US—MANY DAYS ON THE TRAIL.

In January, 1869, I started on my first winter trip to Nelson River, to visit a band of Indians there, who had never yet seen a missionary or heard the glad tidings of salvation. Their principal gatherings were at the little trading post on the Burntwood River. Their hunting grounds extended so very far north that they bordered on those of the Esquimaux, with whom, however, the Indians have no dealings. Between these two races, the Indian and the Esquimaux, there is no affinity whatever. They differ very materially in appearance, language, customs, and beliefs. Though they will seldom engage in open hostilities, yet they are very rarely at peace with each other, and generally strive to keep as far apart as possible.

The weather was bitterly cold, as the temperature ranged from thirty- five to fifty-five below zero. Our course was due north all the way. The road we made, for there was none ahead of the snow-shoe tracks of our guide, was a rugged, unbroken forest path. As the country through which we passed is rich in fur-bearing animals, we saw many evidences of their presence, and occasionally crossed a hunter's trail. We passed over twenty little lakes, averaging from one to thirty miles in diameter. Over these our dogs drew us very fast, and we could indulge in the luxury of a ride; but in the portages and wood-roads our progress was very slow, and generally all of us, with our snow-shoes on, and at times with axes in hand, had to tramp on ahead and pack the deep snow down, and occasionally cut out an obstructing log, that our dogs might be able to drag our heavily laden sleds along. Sometimes the trees were so thickly clustered together that it was almost impossible to get our sleds through them. At times we were testing our agility by climbing over fallen trees, and then on our hands and knees had to crawl under reclining ones. Our faces were often bleeding, and our feet bruised. There were times when the strap of my snowshoes so frayed and lacerated my feet that the blood soaked through the moccasins and webbing of the snowshoes, and occasionally the trail was marked with blood. We always travelled in Indian file. At the head ran or walked the guide, as the roads would permit. On these trips, when I got to understand dog- driving, I generally followed next; and behind me were three other dog- trains, each with an Indian driver.

Sometimes the snow was so deep that the four dog-drivers went ahead of the dogs, immediately behind the guide, and, keeping in line with him, industriously packed down the snow, that the dogs might the more easily drag the heavy sleds along. The reason why our loads were so heavy was this. We were not in a country where, when night overtook us, we could find some hospitable home to welcome us. Neither were we where there were hotels or houses in which for money we could secure lodgings. We were in one of the most desolate and thinly inhabited parts of the world, where those who travel long distances see no human beings, except the Indian hunters, and these but rarely. Hence, in spite of all our efforts to make our loads as light as possible, they would be heavy, although we were only carrying what was considered absolutely essential. We had to take our provisions, fish for our dogs, kettles, tin dishes, axes, bedding, guns, extra clothing, and various other things, to meet emergencies that might arise.

The heaviest item on our sleds was the fish for the dogs. Each dog was fed once a day, and then received two good white fishes, each weighing from four to six pounds. So that if the daily allowance for each dog averaged five pounds, the fish alone on each sled would weigh one hundred and twenty pounds, when we began a trip of a week's duration. Then the bitter cold and the vigorous exercise gave both the drivers and the missionary good appetites, and so the food provided for them was of no insignificant weight.

We generally stopped about half an hour before sundown in order to have time, ere darkness enshrouded us, to prepare our camp. As we journeyed on we had observed that the guide who had been running along in front had been, for the last half hour or so, carefully scanning the forest to the right and left. At length he stopped, and as we came up to him we said, "Well, Tom, what is the matter?"

His answer is, "Here is a capital place for our camp."

"Why do you think so?" we ask.

He replies, "Do you see those balsams? They will furnish us with a bed, and this cluster of dry, dead small trees will give us the wood we need for our fire." So we quickly set to work to prepare for our all-night stay in the woods.

The dogs were soon unharnessed, and seemed thankful to get their heads out of their collars. They were never tied up, neither did they ever desert us, or take the back track for home. Some of the younger ones often organised a rabbit hunt on their own responsibility, and had some sport. The older and wiser ones looked around for the most cosy and sheltered spots, and there began to prepare their resting-places for the night. They would carefully scrape away the snow until they came to the ground, and there, with teeth and paws, would make the spot as smooth and even as possible. They would then curl themselves up, and patiently wait until they were called to supper. After unharnessing our dogs, our next work was with our axes, and there was a good sharp one for the Missionary, to cut down some of the green balsams and dry dead trees. Then using our snowshoes as shovels, from the place selected for our camp we soon scraped away the snow, piling it up as well as we could to the right, left, and in rear of where we were to sleep. On the ground thus cleared of snow we spread out a layer of the balsam boughs, and in front, where the wind would blow the smoke from us, we made up a large fire with the small dry trees which we had cut down.

On this blazing log fire we put our two kettles, which we had filled with snow. When it melted down, we refilled the kettles, until enough water was secured. In the large kettle we boiled a piece of fat meat, of goodly size, and in the other we made our tea.

On my first trip I carried with me a tin basin, a towel, and a cake of soap. At our first camp-fire, when the snow had been melted in our kettle, I asked the guide to give me a little of the water in my basin. Suspecting the purpose for which I wanted it, he said, "What are you going to do with it?"

"Wash my face and hands," I replied.

Very earnestly he answered, "Please, Missionary, do not do so."

I was longing for a good wash, for I felt like a chimney-sweep. We had been travelling for hours through a region of country where, in the previous summer, great forest fires had raged, leaving many of the trunks of the trees charred and black. Against some of them we had often rubbed, and to some of them, or their branches, we had had to cling as we went dashing down some of the ravines. The result of these weary hours of toil amidst charred trunks was very visible, and I rejoiced that an opportunity had arrived when I could wash off the sooty stuff. Great indeed was my surprise to hear this strong protest on the part of my guide against my doing anything of the kind.

"Why should I not wash?" I said, holding up my blackened hands.

"You must not let water touch you out in the open air, when it is so very cold as it is to-day," was his answer.

I was very inexperienced then, and not willing to lose my wash, which I so much needed, I did not heed the warning. Having a blazing fire before me and a good dry towel, I ventured to take the wash, and for a minute or two after felt much better. Soon, however, there were strange prickling sensations on the tops of my hands, and then they began to chap and bleed, and they became very sore, and did not get well for weeks. The one experiment of washing in the open air with the temperature in the fifties below zero was quite enough. In the following years I left the soap at home and only carried the towel. When very much in need of a wash, I had to be content with a dry rub with the towel. Mrs Young used to say, when I returned from some of these trips, that I looked like old mahogany. The bath was then considered a much-needed luxury.

For our food, when travelling in such cold weather, we preferred the fattest meat we could obtain. From personal experience I can endorse the statements of Arctic explorers about the value of fat or oil and blubber as articles of food, and the natural craving of the system for them. Nothing else seemed to supply the same amount of internal heat. As the result of experience, we carried the fattest kind of meat.

As soon as the snow was melted down in the larger of our kettles, meat sufficient for our party was soon put on and boiled. While it was cooking, we thawed out the frozen fish for our dogs. Such is the effect of the frost that they were as hard as stone, and it would have been cruel to have given them in that state to the noble animals that served us so well. Our plan was to put down a small log in front of the fire, so close to it that when the fish were placed against it, the intensity of the heat would soon thaw them out. The hungry dogs were ever sharp enough to know when their supper was being prepared; and as it was the only meal of the day for them, they crowded around us and were impatient at times, and had to be restrained.

Sometimes, in their eagerness and anxiety for their food—for it often required a long time for the fire to thaw the fishes sufficiently for us to bend them—the dogs in crowding one before the other would get into a fight, and then there would be trouble. Two dogs of the same train very seldom fought with each other. Yoke-fellows in toil, they were too wise to try to injure each other in needless conflict. So, when a battle began, the dogs quickly ranged themselves on the sides of their own comrades, and soon it was a conflict of train against train. At first I thought it cruel not to feed them more frequently, but I found, as all experienced dog-drivers had told me, that one good meal a day was the best for them. So great were my sympathies for them that sometimes I would give them a good breakfast in the morning; but it did not turn out to be of any real benefit. The additional meal made them sluggish and short-winded, and they did not seem to thrive so well. Good white fish was the best food we could give them, and on this diet they could thrive and work as on no other.

A goodly number of dog-shoes were very necessary on these wild, rough trips. Dogs' feet are tender, and are liable to injury from various causes. On the smooth glare ice the pads of the feet would sometimes wear so thin that they bled a good deal. Then on the rough roads there was always the danger of their breaking off a claw or running a sliver through the webbing between the toes. Many of the wise old dogs that had become accustomed to these shoes, and thus knew their value, would suddenly stop the whole train, and by holding up an injured foot very eloquently, if mutely, tell the reason why they had done so.

The dog-shoes are like heavy woollen mits without the thumbs, made in different sizes. When a foot is injured, the mit is drawn on and securely tied with a piece of soft deer-skin. Then the grateful dog, which perhaps had refused to move before, springs to his work, often giving out his joyous barks of gratitude. So fond do some of the dogs become of these warm woollen shoes that instances are known where they have come into the camp from their cold resting-places in the snow, and would not be content until the men got up and put shoes on all of their feet. Then, with every demonstration of gratitude, they have gone back to their holes in the snow.

Our dogs having been fed, we next make our simple arrangements for our own supper.

A number of balsam boughs are spread over the spot near the fires, from which the snow has been scraped away by our snowshoes. On these is laid our table-cloth, which was generally an empty flour bag, cut down the side. Our dishes, all of tin, are placed in order, and around we gather with vigorous appetites. It is fortunate that they are so good, as otherwise our homely fare would not be much prized. The large piece of fat meat is served up in a tin pan, and our pint cups are filled up with hot tea. If we are fortunate enough to have some bread, which was far from being always the case, we thaw it out and eat it with our meat. Vegetables were unknown on these trips. Our great staple was fat meat, and the fatter the better; morning, noon, and night, and often between times did we stop and eat fat meat. If we did vary the menu, it would be by making a raid on the dogs' supply, and in the evening camp cooking ourselves a good kettle of fish.

As we dared not wash our hands or faces, of course such a thing as washing dishes was unknown. When supper was in progress, Jack Frost made us busy in keeping ourselves and provisions warm. I have seen the large piece of meat put back into the pot three times during the one meal, to warm it up. I have seen the ice gather on the top of the cup of tea that a few minutes before was boiling vigorously in the kettle.

After supper wood was cut, to be in readiness for the morning's fire; and every break in clothes or harness was repaired, that there might be no delay in making a good start. Then the guide, who always had charge of all these things, when satisfied that all was arranged, would say, "Missionary, we are ready for prayers." The Bible and Hymn-book were brought out, and the Indians gathered round me, and there together we offered up our evening devotions. Would that our readers could have seen us! The background is of dense balsam trees, whose great drooping branches, partially covered with snow, sweep the ground. Above us are the bright stars, and, it may be, the flashing auroras. In front of us is the blazing fire, and scattered around us, in picturesque confusion, are our dog-sleds, snow-shoes, harness, and the other essentials of our outfit. A few of the dogs generally insisted on remaining up until their masters had retired, and they were now to be seen in various postures around us. With uncovered heads, no matter how intense the cold, my Christian Indians listened reverently, while in their own language I read from the precious volume which they have learned to love so well. Then together we sang a hymn. Frequently it would be the Evening Hymn, the first verse of which in their beautiful Cree language is as follows:—

"Ne mahmechemon ne muntome Kahke wastanahmahweyan, Kah nah way yemin Kechabyah Ah kwah-nahtahtah-kwahnaoon."

After singing we bow in prayer. There is there, as there should be everywhere, a consciousness of our dependence upon the great Helper for protection and support, and so the prayer we sang:—

"Keep me, O keep me, King of Kings, Beneath Thine own Almighty wings."

is indeed our heart's desire.

Sometimes we are a hundred and fifty miles from the nearest human habitation. We are camping out in the woods in a hole dug in the snow. We have no walls around us but the snow thrown out of the place in which we are huddled, with perhaps the addition of some balsam boughs. We have no roof above us but the stars. There in that place we are going to lie down and try to sleep during that bitter cold night. The light fire will soon go out. A foot of snow may fall upon us, and its coming will be welcomed, as its warmth will lessen our shivering. Prowling grey wolves may come near us, but the terrible Frost King is more to be feared than they.

Does anybody, who knows the efficacy of prayer, wonder that, as we draw near to God, "by prayer and supplication, with thanksgiving," we crave the assurance of His favour and smile, and that He, Who never slumbers or sleeps, will be our Guardian and our Friend?

After prayers we soon retire to rest. The guide's familiar words soon after prayers used to be, "Now, Missionary, I will make your bed." This was his work, and he was an adept at it. He first spread out a layer of evergreen boughs, and then on these he laid a large buffalo robe, and upon this a heavy blanket. Then, placing my pillow so that my head would be farthest away from the fire, he would say to me, "Now, if you will get into bed, I will cover you up and tuck you in."

Such a thing as disrobing out there in a wintry camp is unknown, unless, as the result of the violent exercise of running all day, a person's underclothing has become very damp by perspiration, and it is not safe to sleep in it in that condition.

Some travellers sleep in a fur bag, in which they manage to insert themselves, and then have it tightened around their necks. Then a large fur hood over the usual head-gear completes their sleeping apparel. I used to wrap myself up in a heavy overcoat over my usual apparel, and then putting on long buffalo-skin boots, fur mits, cap, cape, and big mufflers, considered myself rigged up for retiring. When thus wrapped, I used to have some difficulty in getting down into the bed, although it was only on the ground. When in position, the guide would throw over me another heavy blanket and fur robe. Then very skilfully, and in a way most motherly, he would begin at my feet and carefully tuck me in. Rapidly and deftly did he proceed with his work, and almost before I was aware of what he was doing, he had reached my head, which he began to cover completely up with the heavy robe which he seemed to be crowding down under my back and shoulders.

The first time he packed me in in this manner I was only able to stand it for a minute or two, as I thought I should be smothered. So I very suddenly threw up my arms and sent the whole upper covering off in a hurry.

"Do you wish to smother me, man?" I said. "I cannot live with my head covered up like that!"

Without any annoyance at my having so quickly undone his work, he replied very kindly, "I know it must be hard work for you white people to sleep with your heads completely covered up, but you will have to do it here, or you will freeze to death. You must be very careful, for this seems to be a very cold night indeed." Then he called my attention to the distant thunder-like sounds which we had been hearing occasionally during the evening. That, he told me, was the ice, from four to six feet thick, on the great lake, cracking in the bitter cold. "Look at the smoke," he added. "See how it keeps very near the ground. It does that in the bitter cold nights."

From the trees around us we heard occasionally a sharp pistol-like report, loud enough at times to make a nervous person fancy that lurking enemies were firing at us.

The observant Indians say these loud reports are burstings in the trees caused by the freezing of the sap.

Admiring his cleverness and kindness, I told him that I had been taught that every person requires so many cubic feet of fresh air; and, cold or no cold, how did he think I could get my share with my head covered up as he desired? "You must do with less out here," he said, as he proceeded to cover me up again, while I tried to arrange myself so that I could at least have a small portion of air. Kindly and patiently he humoured me, and then, when he had finished tucking me in, he said, "Now, Missionary, good-night; but don't stir. If you do, you may disarrange your coverings while you sleep, and you may freeze to death without waking up."

"Don't stir!" What a command, I thought, to give a tired traveller whose bones ache from his long snow-shoe tramping in the woods, whose nerves and muscles are unstrung, and who, like others when thus fatigued, has even found it helpful to his rest and comfort to turn occasionally and stretch his limbs!

In this frame of mind, and under this order, which, after all, I felt must be obeyed for fear of the dire results that might follow, I at length managed to fall asleep, for I was very weary. After a while I woke up to a state of semi-consciousness, and found myself tugging and pulling at what I thought in my dreamy condition was the end of an axe handle. The vague impression on my mind was, that some careless Indian had left his axe just behind my head, and in the night the handle had fallen across my face, and I had now got hold of the end of it. Fortunately for me, I very quickly after this woke fully up, and then found out that what I had imagined to be the end of an axe handle was my own nose; and a badly frozen one it was, and both of my ears were about in the same condition.

With the guide's last orders in my ears, I think I must have gone to sleep all right, but I suppose, from the unusual smothering sensation, unconsciously I must have pushed down the robes from my face, and uncovered my head and my hand, and then gradually returned to consciousness with the above results. However, after a few nights of this severe kind of discipline, I at length became as able to sleep with my head covered up as an Indian.

When a foot or eighteen inches of snow fell upon us, we rejoiced, for it added to our comfort, and caused us to sleep the better. Under this additional covering we generally rested a couple of hours longer than usual, often to make up for the loss of sleep of the previous nights, when we had found it impossible, or had considered it dangerous, to go to sleep.

The hardest work and the most disagreeable is the getting up from such a bed in such a place. Often, in spite of the intense cold, we are in a kind of a clammy perspiration, on account of the many wraps and coverings about us. As we throw off these outer garments, and spring up in our camp, Jack Frost instantly assails us in a way that makes us shiver, and often some are almost compelled to cry out in bitter anguish.

Fortunately the wood is always prepared the night before, and so, as quickly as possible, a great roaring fire is built up, and our breakfast of strong tea and fat meat is prepared and eaten with all speed.

There were times when the morning outlook was gloomy indeed, and our position was not an enviable one. On one of my trips, of only a hundred and eighty miles, in order to save expense, I only took with me one companion, and he was a young Indian lad of about sixteen years of age. We each had our own train of dogs, and as Old Voyager was leader we guided him by voice alone, and he did not disappoint us. One morning, when we sprang up from our wintry camp-bed, we found that several inches of snow had fallen upon us during the night. As soon as possible we arranged our wood in order and endeavoured to kindle our fire. We had been late the previous evening in reaching this camping place, and so had to grope around in the rapidly increasing darkness for our wood. It was of very inferior quality, but as we had succeeded in cooking our suppers with part of it, we had not anticipated any trouble with the rest. The snow which had fallen upon it had not improved it, and so, as we lighted match after match, we were at first disgusted, and then alarmed, at finding that the poor stuff persistently refused to ignite. Of course we had to take our hands out of our big fur mits when trying to light the matches. Before we had succeeded in our attempts to start the fire our hands began to chill, and soon they were so powerless that we were not able to hold a match in our fingers. Very naturally we became alarmed, but we persevered as long as possible. I remember that, taking one of the matches between my teeth and holding up an axe before me, I tried to jerk my head quick enough to light it in that way, but the experiment was not a success.

Suddenly there came the consciousness that we were not far from perishing if we could not make a fire. I quickly turned to my young comrade, and saw by the look in his face that he also grasped the situation, and was terrified at the outlook.

"Alec," I said, "this is a serious thing for us."

"Yes, Missionary," said he. "I am afraid we die here. If we can make no fire and have no breakfast, I am afraid we will freeze to death."

"Not so bad as that yet, Alec," I said. "God is our refuge and help. He has given us other ways by which we can get warm. As quickly as possible get on your snow-shoes, and up with your hood and on with your mits, and I will do likewise, and now see if you can catch me."

In much less time than I have taken to describe it, we were rigged up for rapid snow-shoe running, and were off. Away I rushed through the woods as rapidly as I could on my snow-shoes. The lad followed me, and thus we ran chasing and catching each other alternately as though we were a couple of boisterous schoolboys instead of a Missionary and his Indian companion striving to save themselves from freezing to death.

After about half an hour of this most vigorous exercise, we felt the warmth coming back to our bodies, and then the hot blood began working its way out to our benumbed hands, and by-and-by we could bend our fingers again. When we felt the comfortable glow of warmth over our whole bodies, we rushed back again to the camp, and, gathering a quantity of birch bark which we found loosely hanging from the trees, and which is very inflammable, we soon had a good fire and then our hot breakfast. At our morning devotions which followed there was a good deal of thanksgiving, and the grateful spirit continued in our hearts as we packed up our loads, harnessed up our dogs, and sped on our way. It was a very narrow escape. The King of Terrors looked us both in the face that cold morning, and very nearly chilled us into death by the icy fingers of the Frost King.

As the hours of daylight in the winter months in these high latitudes are so few, we generally roused ourselves up several hours before daylight. Often my kind-hearted men endeavoured to get up first, and have a rousing fire made and breakfast cooked, before I would awake. This, however, did not occur very often, as such a bed was not conducive to sleep; so, generally, after about four or five hours in such a state of suffocation, I was thankful to get up the instant I heard any one stirring. I would rather freeze to death than be suffocated.

There were times not a few when I was the first to get up, and kindle the fire and cook the breakfast before I called my faithful wearied companions, who, long accustomed to such hardships, could sleep on soundly, where for me it was an absolute impossibility. Sometimes my men, when thus aroused, would look up at the stars and say "Assam weputch," i.e., "Very early." All I had to do was to look gravely at my watch, and this satisfied them that it was all right. The breakfast was quickly eaten, our prayers were said, our sleds loaded, dogs captured and harnessed—with the Esquimaux ones this was not always an easy task—and we were ready to start.

Before starting we generally threw the evergreen brush on which we had slept on the fire, and by its ruddy, cheerful light began our day's journey. When some mornings we made from twenty-five to forty miles before sunrise, the Indians began to think the stars were about right after all, and the Missionary's watch very fast. However, they were just as willing to get on rapidly as I was, and so did not find fault with the way in which I endeavoured to hurry our party along. I paid them extra whenever the record of a trip was broken, and we could lessen the number of nights in those open-air camps in the snow.

We were six days in making our first winter trip to Nelson River. In after years we reduced it to four days. The trail is through one of the finest fur-producing regions of the North-West. Here the wandering Indian hunters make their living by trapping such animals as the black and silver foxes, as well as the more common varieties of that animal. Here are to be found otters, minks, martens, beavers, ermines, bears, wolves, and many other kinds of the fur-bearing animals. Here the black bears are very numerous. On one canoe trip one summer we saw no less than seven of them, one of which we shot and lived on for several days.

Here come the adventurous fur traders to purchase these valuable skins, and great fortunes have been made in the business. If, merely to make money and get rich, men are willing to come and put up with the hardships and privations of the country, what a disgrace to us if, for their souls' sake, we are afraid to follow in these hunters' trail, or, if need be, show them the way, that we may go with the glad story of a Saviour's love!



CHAPTER EIGHT.

NELSON RIVER—A DEMONSTRATIVE WELCOME—FIRST RELIGIOUS SERVICE—A FOUR HOURS' SERMON—THE CHIEF'S ELOQUENT REPLY—THE OLD MAN WITH GRANDCHILDREN IN HIS WIGWAM—"OUR FATHER"—"THEN WE ARE BROTHERS"—"YES"—"THEN WHY IS THE WHITE BROTHER SO LONG TIME IN COMING WITH THE GOSPEL TO HIS RED BROTHER?"—GLORIOUS SUCCESSES.

It was at my second visit to Nelson River that the work really commenced. Through some unforeseen difficulty at the first visit, many of the natives were away. Hunting is even at the best a precarious mode of obtaining a livelihood. Then, as the movements of the herds of deer, upon the flesh of which many of these Indians subsist for the greater part of the year, are very erratic, it is often difficult to arrange for a place of meeting, where food can be obtained in sufficient abundance while the religious services are being held.

It used to be very discouraging, after having travelled for several days together, either by canoe in summer, or dog-trains in winter, to reach a certain place which had been arranged for meeting, and find very few present. The deer, and other animals on which they had expected to live, had gone in another direction, and the Indians had been obliged to follow them.

Everything, however, favoured us on our second visit. We found over fifty families camped at the place of meeting, and full of curiosity to see the Missionary. They had all sorts of strange notions in their minds. When Mr Rundle, of the English Wesleyan Church, first went among some of the wild tribes of the great Saskatchewan country, with his open Bible, preaching the wonderful Gospel truths, great was the excitement of the people to know where this strange man had come from. So a great council was summoned, and the conjurers were ordered to find out all about it. After a great deal of drumming and dreaming and conjuring, they gravely reported that this strange man with his wonderful book had been wrapped up in an envelope, and had come down from the Great Spirit on a rainbow!

The Nelson River Indians welcomed me very cordially, and were much more demonstrative in their greetings than were any of the other tribes I had visited, although I had had my share of strange welcomes. Here the custom of handshaking was but little known, but the more ancient one of kissing prevailed. Great indeed was my amazement when I found myself surrounded by two hundred and fifty or three hundred wild Indians, men, women, and children, whose faces seemed in blissful ignorance of soap and water, but all waiting to kiss me. I felt unable to stand the ordeal, and so I managed to put them off with a shake of the hand, and a kind word or two.

At eight o'clock the next morning we called the Indians together for the first public religious service which most of them had ever attended. They were intensely interested. My Christian Indians from Norway House aided me in the opening services, and, being sweet singers, added very much to the interest. We sang several hymns, read a couple of lessons from the Bible, and engaged in prayer. At about nine o'clock I read as my text those sublime words: "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life."

They listened with the most enrapt attention, while for four hours I talked to them of some of the truths of this glorious verse. They had never heard a sermon before; they were ignorant of the simplest truths of our blessed Christianity; and so I had to make everything plain and clear as I went along. I could not take anything for granted with that audience. So I had to take them back to the Creation and Fall. Then I spoke of God's love in providence and grace; and of His greatest act of love, the gift of His only begotten beloved Son, the Lord Jesus Christ, Who died that we might live. I dwelt on the benefits which come to us from the personal acceptance of this Saviour. I tried hard to show how we, who had wandered so far away, were invited back to actual adoption into God's great family, as a conscious reality. I spoke of the universality and impartiality of God's love; of His willingness to receive all, to fill our hearts with joy and peace, to comfort us all through life, to sustain us in death, and then to take us to everlasting life in a world of light and glory.

The ever-blessed Spirit most graciously applied the truth, as I tried, in the simplest and plainest way, to bring it down to their comprehension. The attention they gave showed that my words were being understood. Their bright eyes glistened and at times were suffused with tears, and as I closed the long-pent-up silence gave place to loud exclamations of delight.

Then we translated into their language and sang part of the good old hymn:—

"O for a thousand tongues to sing My great Redeemer's praise, The glories of my God and King, The triumphs of His grace!"

Again we bowed in prayer, and, at my request, they repeated after me all the petitions which in short easy sentences we offered up to Him Who is the Hearer and Answerer of prayer. A spirit of awe and solemnity seemed to rest upon us. It was the first time the great majority had ever attempted to pray in the Name of Jesus, and I felt a sweet assurance that those simple petitions, from the hearts and lips of those poor Indians, were not despised by Him Whose great heart of love beats so true to all. After prayer I requested them all to again seat themselves on the ground, as I wished to hear from them about these great truths which I had come so far to tell them of. I wanted to know what were their wishes and determinations about becoming Christians. When I had finished, every eye turned towards the principal chief, as these Indians, like the other tribes, have their unwritten laws of precedence. He rose up from his place among his people, and, coming near me on my right hand, he made one of the most thrilling addresses I ever heard. Years have passed away since that hour, and yet the memory of that tall, straight, impassioned Indian is as vivid as ever. His actions were many, but all were graceful. His voice was particularly fine and full of pathos, for he spoke from his heart. Here is the bare outline of his speech, as, with my interpreter to aid me, I shortly afterwards wrote it down.

"Missionary, I have long lost faith in our old paganism." Then pointing down to the outer edge of the audience, where some old conjurers and medicine men were seated, he said, "They know I have not cared for our old religion. I have neglected it. And I will tell you, Missionary, why I have not believed in our old paganism for a long time. I hear God in the thunder, in the tempest, and in the storm; I see His power in the lightning that shivers the tree into kindling wood; I see His goodness in giving us the moose, the reindeer, the beaver, and the bear; I see His loving-kindness in giving us, when the south winds blow, the ducks and geese; and when the snow and ice melt away, and our lakes and rivers are open again, I see how He fills them with fish. I have watched these things for years, and I see how during every moon of the year He gives us something; and so He has arranged it, that if we are only industrious and careful, we can always have something to eat. So thinking about these things which I had observed, I made up my mind years ago, that this Great Spirit, so kind and so watchful and so loving, did not care for the beating of the conjurer's drum, or the shaking of the rattle of the medicine man. So I for years have had no religion."

Then turning towards me and looking me in the face, he said, in tones that thrilled me, "Missionary, what you have said to-day fills up my heart and satisfies all its longings. It is just what I have been expecting to hear about the Great Spirit. I am so glad you have come with this wonderful story. Stay as long as you can; and when you have to go away, do not forget us, but come again as soon as you can."

Loud expressions of approval greeted these words of the chief. When he had finished, I said, "I want to hear from others, and I want your own views on these important things." Many responded to my request, and, with the exception of an old conjurer or two, who feared for their occupation, all spoke in the same strain as did the head chief. The last to speak was an old man with grizzly hair, and wild, excited movements. He was a queer, savage-looking man, and came from the rear of the company to the front with strange springy movements. His hair was braided, and reached to his knees. Threading his way through the audience, he came up close to me, and then, pushing his fingers into his hair as far as its braided condition would allow, he exclaimed in a tone full of earnestness, "Missionary, once my hair was as black as a crow's wing, now it is getting white. Grey hairs here, and grandchildren in the wigwam, tell me that I am getting to be an old man; and yet I never before heard such things as you have told us to-day. I am so glad I did not die before I heard this wonderful story. Yet I am getting old. Grey hairs here, and grandchildren yonder, tell the story. Stay as long as you can, Missionary, tell us much of these things, and when you have to go away, come back soon, for I have grandchildren, and I have grey hairs, and may not live many winters more. Do come back soon."

He turned as though he would go back to his place and sit down; but he only went a step or two ere he turned round and faced me, and said, "Missionary, may I say more?"

"Talk on," I said. "I am here now to listen."

"You said just now, 'Notawenan.'" ("Our Father.")

"Yes," I said, "I did say, 'Our Father.'"

"That is very new and sweet to us," he said. "We never thought of the Great Spirit as Father: we heard Him in the thunder, and saw Him in the lightning, and tempest; and blizzard, and we were afraid. So, when you tell us of the Great Spirit as Father, that is very beautiful to us."

Hesitating a moment, he stood there, a wild, picturesque Indian, yet my heart had strangely gone out in loving interest and sympathy to him.

Lifting up his eyes to mine, again he said, "May I say more?"

"Yes," I answered, "say on."

"You say, 'Notawenan'." ("Our Father"). "He is your Father?"

"Yes, He is my Father."

Then he said, while his eyes and voice yearned for the answer, "Does it mean He is my Father—poor Indian's Father?"

"Yes, O yes!" I exclaimed. "He is your Father too."

"Your Father—missionary's Father, and Indian's Father, too!" he repeated.

"Yes, that is true," I answered.

"Then we are brothers?" he almost shouted out.

"Yes, we are brothers," I replied. The excitement in the audience had become something wonderful. When our conversation with the old man had reached this point, and in such an unexpected, and yet dramatic manner, had so clearly brought out, not only the Fatherhood of God, but the oneness of the human family, the people could hardly restrain their expressions of delight. The old man, however, had not yet finished, and so, quietly restraining the most demonstrative ones, he again turned to me, and said,—

"May I say more?"

"Yes, say on; say all that is in your heart."

Never can I forget his answer.

"Well, I do not want to be rude, but it does seem to me that you, my white brother, have been a long time in coming with that great Book and its wonderful story, to tell it to your red brothers in the woods."

This question thrilled me, and I found it hard to answer. This is the question that millions of weary, longing, waiting souls, dissatisfied with their false religions, and craving for that soul rest which only can be found in the hearty acceptance of the glorious Gospel of the Son of God, are asking. I tried to apologise for the slowness of the advancement of the Redeemer's kingdom, and the apathy of those who, while acknowledging the brotherhood of humanity, so often forget that they are their brother's keeper.

We closed the service for a brief period, and then, as soon as a hurried dinner had been eaten, we all assembled again for the afternoon service. This second service lasted for five hours. After singing and prayer, I read the beautiful story of the Ethiopian eunuch, and the Baptismal Service. I endeavoured to explain what we meant by becoming Christians, and stated that I was willing to baptize all who would renounce their paganism, with its polygamy, conjuring, gambling, and other vices, and from that time begin to worship the true God. Polygamy was the greatest stumbling-block among them, as some of them had three or four wives. Intemperance here is but little known, on account perhaps of the great difficulty of importing liquor into a region so remote from civilisation.

After I had spent a long time in making clear the doctrines or the blessed Book, and had answered many questions, I invited all who were willing to comply with these conditions, and desired baptism, to come to the front of the audience, where I was standing.

About forty men and women immediately responded, and came forward and seated themselves at my feet. Some were trembling, others were weeping: all seemed deeply moved. Then I read the beautiful Scripture lessons in connection with the baptismal service for children, and dwelt upon the love of Jesus for children, and His willingness to receive them. I invited the parents to consecrate their children to God, even if they themselves were as yet undecided. We had a solemn and impressive time.

All desired new names, and for the great majority I had to make the selection. While baptizing them and selecting Christian names as additions to their generally poetic and expressive Indian names, my constant prayer was, that they might "see His face, and His name" be Written "in their foreheads."

Still there was some opposition. Satan would not thus easily be dispossessed or driven out. Old conjurers and medicine men, faithful followers of the enemy, quickly began their opposition. Their selfish natures were aroused. They were shrewd enough to see that if I succeeded, as I was likely to do, they, like Demetrius, the shrine-maker of Diana, would soon be without an occupation. So at this afternoon gathering they were there to oppose. But they were in such a helpless minority that they dared do no worse than storm and threaten. One savage old conjurer rushed up to me, just as I was about to baptize his wife, who, with many others, had come for this sign and seal of her acceptance of Christ. Before I had perceived his purpose, or had power to stop him, he seized and shook her roughly, and, looking at me, in his impotent wrath, said in an insulting manner,—

"Call her Atim," ("dog").

"No," I said, looking kindly at the poor trembling woman, "I will do nothing of the kind; but I will give her the sweetest name ever borne by woman, for it was the name of the mother of Jesus."

So I baptized her Mary.

We spent several days in giving lessons in the Syllabic characters between the religious services, three of which we endeavoured to hold each day. Sometimes we assembled all the people together, and, with these characters marked on the side of a rock with a burnt stick, we taught them as best we could. At other times we went from tent to tent, and gave them lessons, and had religious conversation and prayer.

It was on one of these rounds of wigwam visitations that I came across Pe-pe-qua-na-pua, or Sandy Harte, the story of whose life and conversion has been so widely circulated. Several acquired such a knowledge of these characters that, by persevering for a few weeks, they were able to read very nicely in the blessed Book.

I left with them several dozen copies of the New Testament, Hymn-books, and Catechisms, in their own language.

So great was their anxiety for religious instruction, that many of them remained for three days after they had eaten all of their provisions. When I first heard this, I could hardly credit it, but found out by personal investigation that it was the actual fact. With tears in their eyes they bade me farewell, and said, that on account of their famishing children they must start off for their fishing and hunting grounds. But they added, "What we have heard from you will make us glad and thankful all the time."

With my faithful travelling companions, I made a trip out from Nelson River to another small band about thirty miles away. We spent the Sabbath in a miserable wigwam, where the snow and sleet dashed in upon us, making us shiver in spite of all we could do. Still, as the poor Indians were anxious to hear the Gospel, we soon forgot our physical discomforts in the joy of preaching this great salvation. Nineteen of them accepted Christ as their Saviour, and were baptized. We held a meeting for the purpose of hearing them tell of their wishes as to this blessed religion. Many very interesting things were said. We here record only one.

A fine-looking man said, "What has fully decided me to endeavour to be a good Christian all my days is this. The Missionary has told us many reasons, all sufficient to decide us; but the one that came very near to my heart was, that all the little children who have died have been taken to that better land, and there they are with the loving Saviour in heaven. My little ones have passed away, leaving my heart sore and bleeding. I yearn after them; I long to meet them again. So I want so to live that when I die Jesus will permit me to embrace them, and never be separated from them again."

On this trip, we found at another small encampment a young girl, about twelve years of age, dying of consumption. I talked to her of Jesus and heaven, and prayed with her several times. When the closing scene drew near, she said to her sorrowing mother, "I am glad the praying man has told me such words of comfort. I have lost that dread of death I had. I believe that dear Jesus will take me to that better land; but, mother, when you come, will you look for me until you find me? for I do wish to see you again."

Is it any wonder that I became deeply attached to these Nelson River Indians? I visited them twice a year, and by pen and voice pleaded for them until my heart's desire was obtained, and a brother beloved volunteered to go and live among them. Of him with joy I write.



CHAPTER NINE.

A WELCOME ACCESSION—THE REVEREND JOHN SEMMENS—A DEVOTED YOUNG MISSIONARY—FIRST TO RESIDE AT NELSON RIVER—IN LABOURS AND IN PERILS OFT—IN JOURNEYINGS OFT BY DOG-TRAINS TOGETHER—THE CENTENARIAN OLD CHRISTIAN—WILLIAM PAPANEKIS—HIS GODLY LIFE AND WONDROUS TRANSLATION.

One cold wintry morning we were gladdened by the arrival of a dear brother and colleague in the work, the Reverend John Semmens, who had left a comfortable charge in Ontario, and had come out to help me in the prosecution of the blessed work. Brother Semmens had to taste, early in his missionary work among the Indians, some of the dangers incident to such a life. He came to us at Norway House in the depth of the winter, and suffered much from the intense cold and blizzard storms. One night, while trying to rest in the camp in the woods on his way out, a fierce storm blew down a large tree, which fell very close to him. Providentially no one was hurt.

He soon became very popular among the Indians, for whom he subsequently gave many years of successful, self-denying toil. His presence with us in our home was a great joy. None but those who have been deprived of the pleasure of the society and fellowship of kindred spirits can realise what a benediction this sweet-spirited and devoted young brother was in our home. With one great object before us, that of doing the greatest possible good we could to the Indians among whom we were called to labour, and fortunately seeing "eye to eye" as to the methods of our work, we spent some months and broken years in harmony in doing what we could.