HUNTING WILD FOWL

Next morning, while Oo-koo-hoo was examining a muskrat lodge from his canoe, he heard a sudden "honk, honk," and looking up he espied two Canada geese flying low and straight toward us; seizing his gun, he up with it and let drive at one of the geese as it was passing beyond him, and brought it down. He concluded that they had just arrived from the south and were seeking a place to feed. Later, we encountered at close range several more and the hunter secured another.

As they were the first geese he had killed that season, he did not allow the women to touch them, but according to the Indian custom, dressed and cooked them himself; also, at supper time, he gave all the flesh to the rest of us, and saved for himself nothing but the part from which the eggs came. Further, he cautioned us not to laugh or talk while eating the geese, otherwise their spirits would be offended and he would have ill-luck for the rest of the season. And when the meal was finished he collected all the bones and tossed them into the centre of the fire, so that they would be properly consumed instead of allowing the dogs to eat them; and thus he warded off misfortune.

As we sat by the fire that night Oo-koo-hoo busied himself making decoys for geese, by chopping blocks of dry pine into rough images of their bodies, and fashioning their necks and heads from bent willow sticks; as well as roughly staining the completed models to represent the plumage. And while he worked he talked of the coming of the birds in spring.

"My son, the first birds to arrive are the eagles; next, the snow-birds and the barking crows (ravens); then the big gray (Canada) geese, and the larger ducks; then the smaller kinds of geese and the smaller kinds of ducks; and then the robins, blackbirds, and gulls. Then, as likely as not, a few days later, what is called a 'goose winter'—a heavy, wet snowstorm followed by colder weather—may come along and try to drive the birds all back again; but before the bad weather completes its useless work a timely south wind may arrive, and with the aid of a milder spell, will utterly destroy the 'goose winter'. Then, after that, the sky soon becomes mottled with flying birds of many kinds: gray geese, laughing geese, waveys, and white geese, as well as great flocks of ducks of many kinds; also mud-hens, sawbills, waders, plovers, curlew, pelicans, swans, and cranes, both white and gray. Then another great flight of little birds as well as loons. And last of all may come the little husky geese that travel farther north to breed their young than do those of any other kind."

The next day the hunters built a "goose stand" on the sandy beach of Willow Point by making a screen about six feet long by three feet high of willow branches; and, as the ground was wet and cold, a brush mattress was laid behind the screen upon which the hunters could sit while watching for geese. The site was a good one, as Willow Point jutted into the lake near a big marsh on its south side. Beyond the screen they set their decoys, some in the water and others on the sand, but all heading up wind. When they shot their first geese, the hunters cut off the wings and necks together with the heads and fastened them in a natural way upon the decoys.

Oo-koo-hoo told me that when one wished to secure geese, he should be in readiness to take his position behind the stand before the first sign of morning sun. Furthermore, he told me that geese were usually looking for open water and sandy beaches from eight to nine o'clock; from ten to twelve they preferred the marshes in order to feed upon goose grass and goose weed, as well as upon the roots and seeds of other aquatic plants. Then from noon to four o'clock they sought the lakes to preen themselves; while from four to six they returned to the sandy beaches and then resorted to the marshes in which to spend the night. That was the usual procedure for from ten to fifteen days, then away they went to their more northern breeding grounds where they spent midsummer.

Seeing a hawk soaring overhead, Oo-koo-hoo said it reminded him of a hawk that once bothered him by repeatedly swooping down among his dead-duck decoys, and each time he had to rush from his blind to drive the hawk away or it would have carried away one of his dead ducks; and being short of ammunition, he did not care to waste a shot. But he ended the trouble by taking up all his dead ducks save one. Then he removed the pointed iron from his muskrat spear, and ramming the butt of the iron into the sand, left it standing up beside the duck as though it had been a reed. The next time the hawk swooped down, he let it drive with full force at the dead duck, and thus impale itself on the muskrat spear.

But one day, after the geese had passed on their northward journey, Oo-koo-hoo began making other decoys of a different nature, and when I questioned him, he replied that he was going to kill a few loons with his bow and arrow, as Granny wished to use the skins of their necks to make a work-bag for the Factor's wife at Fort Consolation. After shaping the decoys, he mixed together gunpowder, charcoal, and grease with which to paint the decoys black—save where he left spots of the light-coloured wood to represent the white markings of those beautiful birds. When the decoys were eventually anchored in the bay they bobbed about on the rippling water quite true to life and they even took an occasional dive, when the anchor thong ran taut.

OO-KOO-HOO'S COURTING

After supper, when we were talking about old customs, I questioned Oo-koo-hoo as to how the Indians married before it was the custom to go to the Post to get the clergyman to perform that rite; and in reply he said:

"My son, Ojistoh and I were married both ways, so I don't think I can do better than to tell you how our own marriage took place. It was this way, my son: one night, when old Noo-koom, Ojistoh's grandmother, became convinced that we lovers had sat under the blanket long enough, she decided that it was time we sat upon the brush together, or were married. Accordingly, she talked the matter over with Ojistoh's parents. They agreed with her, and Ojistoh's father said: 'It is well that Oo-koo-hoo and Ojistoh should be married according to the custom of our people, but it is also well that we should retain the friendship of the priest and the nuns. On our return to Fort Perseverance, therefore, the children must be married in the face of the Church; but I charge you all not to let any one at the Post know that Oo-koo-hoo and Ojistoh have already been married after the custom of our people. It is well that we should live according to the ways of our forefathers, and it is also well that we should seem to adopt the ways of the white man. Now call Ojistoh, and let me hear what she has to say.'

"When Ojistoh came in, her father told her that I was a good boy; that I would certainly make a successful hunter; and that, if she would sit upon the brush with me, they would give her plenty of marrow grease for her hair and some porcupine quills for her moccasins. They might even buy her some ribbon, beads, and silk thread for fancy work. Furthermore, they said I would be given enough moose skins to make a lodge covering.

"Ojistoh chewed meditatively upon the large piece of spruce gum in her mouth, while she listened with averted eyes and drooping head. But old Noo-koom, evidently supposing Ojistoh to be in doubt, interposed: 'You must sit upon the brush with him, because I have promised that you would. Did we not eat the fat and the blood, and use the firewood he left at our door?'

"The remembrance, no doubt, of all that dainty eating decided Ojistoh, and she gave her word that she would sit upon the brush with me if they would promise to buy her a bottle of perfume when they returned to Fort Perseverance. When Ojistoh left the lodge, her father said to me:

"'Listen, my boy, Noo-koom tells me that you have been sitting under the blanket with my daughter Ojistoh. She is a good girl and will make you happy; for she can make good moccasins.'

"'Yes,' I replied, 'I know the girl and I want her.'

"'To-morrow, then,' said her father, 'you must sit upon the brush with her. I will tell the women to prepare the feast.'

"Next morning Ojistoh sat waiting in her lodge for me to come. Already she wore the badge of womanhood, for not having a new dress she had simply reversed her old one and buttoned it up in front instead of the back. For it is the custom of Ojibway girls to button their dresses behind and for married women to button theirs in front.

"My son, you should have seen me that morning, for I was bedecked in all my finery, and upon entering Noo-koom's lodge, I seized Ojistoh by the hair of her head, and dragged her out. Her struggles to escape from me were quite edifying in their propriety. Her shrieks were heartrending—or rather, they would have been had they not alternated with delighted giggles. By that time the wedding march had begun; for as we struggling lovers led the way, the children, bubbling with laughter, followed; and the old people brought up the rear of the joyous procession. We, the happy couple, tussled with each other until we reached a spot in the bush where I had cleared a space and laid a carpet of balsam brush beside a fire. There I deposited her. With a final shriek she accepted the new conditions, and at once set about her matrimonial duties, while the others returned to their lodges to put the finishing touches to the wedding breakfast.

"Oh, yes, my son, those were happy days," continued the hunter. "There, beside a great fire in the open, was laid a carpet of brush, in the centre of which a blanket was spread, and upon it the feast. There were rabbits, partridges, and fish roasted upon sticks. In a pot, boiled fresh moose and caribou meat; in another, simmered lynx entrails, bear fat, and moose steak. In a third, stewed ducks and geese. In a fourth, bubbled choice pieces of beaver, muskrat, lynx, and skunk. Besides, there were caribou tongues, beaver tails, bear meat, and foxes' entrails roasted upon the coals. Strong tea in plenty, fresh birch syrup, forest-made cranberry wine, a large chunk of dried Saskatoon berries served with bear's grease, frozen cranberries, and a little bannock made of flour, water, and grease, completed the fare.

"Then, too, Ojistoh sat beside me and ate out of my dish. She even used my pipe for an after-dinner smoke. Then, after an interval of rest, dancing began, by the dancers circling the fire to the measured beat of a drum. Round and round we moved in silence. Then, breaking into a chant, we men faced the women, and from time to time solemnly revolved. But the women never turned their backs upon the fire. It was rather slow, monotonous measure, only relieved by the women and children throwing feathers at one another. Between each dance the company partook of refreshments, and so the festivity proceeded until daylight. Next morning Ojistoh's father gave us some wholesome advice and then we set up housekeeping on our own account, and, as you see, have continued it even to this day; haven't we, my little Ojistoh?" smiled the old hunter at his wife.

NATURE'S SANCTUARIES

One Sunday morning, when spring was all a-dance to the wondrous wild music of the woods, I sat in the warmth of the sun and thought of my Creator. Later, I learned that Oo-koo-hoo and Amik were also thinking of Him; for in the wilderness one often thinks of The Master of Life. That morning I thought, too, of the tolling of village church bells and of cathedral chimes, and I contrasted those metallic sounds with the beautiful singing of the birds of the forest; also I contrasted the difference of a Sunday in the city with a Sunday in the wilderness; and my soul rested in supreme contentment. Yet the ignorant city dwellers think of the wilderness as "God-forsaken." Hunt the world over, and could one find any more holy places than some of Nature's sanctuaries? I have found many, but I shall recall but one, a certain grove on the Alaskan border.

It was in one of the wildest of all wild regions of the northern world. "God-forsaken" . . . indeed? In truth, it seemed to be the very home of God. There, between the bases of two towering perpendicular ranges of mountains, mantled by endless snows and capped by eternal ice, lay the wildest of all box-canons: one end of which was blocked by a barrier of snow hundreds of feet high and thousands of feet thick—the work of countless avalanches; while the other end was blocked by a barrier of eternal ice thousands of feet in width and millions of tons in weight—a living and growing glacier. And there, away down at the very bottom of that wild gorge, beside a roaring, leaping little river of seething foam, grew a beautiful grove of trees; and never a time did I enter there but what I thought of it as holy ground—far more holy than any cathedral I have ever known . . . for there, in that grove, one seemed to stand in the presence of God.

There, in that grove, the great reddish-brown boles of Sitka spruces—four and five feet in diameter—towered up like many huge architectural columns as they supported the ruggedly beamed and evergreen ceiling that domed far overhead. High above an altar-like mass of rock, completely mantled with gorgeously coloured mosses, an opening shone in the gray-green wall, and through it filtered long slanting beams of sunlight, as though coming through a leaded, sky-blue, stained-glass window of some wonderful cathedral. While upon the grove's mossy floor stood, row upon row, a mass of luxuriant ferns that almost covered the velvet carpet, and seemed to form endless seats in readiness for the coming of some congregation. But on only one occasion did I ever see a worshipper there.

Weary from the weight of a heavy pack—seventy-five pounds of dynamite—I had paused to rest a moment in that wonderful place which so few human beings had ever discovered; where, too, on passing through, it was always my custom to remove my hat—just as any one would do on entering a church. There that day, as I stood gazing at the glorious sunbeams as they filtered through the great chancel window, I listened to the enchanting music of the feathered choir high overhead, that seemed to be singing to the accompaniment of one of Nature's most powerful organs—the roaring river—that thundered aloud, as, with all its force, it wildly rolled huge boulders down its rocky bed. Then, lowering my eyes, I discovered the one and only worshipper I ever saw there. He was standing near a side aisle in the shadow of an alcove, and he, too, was gazing up at those radiant sunbeams and listening to the choir; moreover, notwithstanding that he was a big brown bear, he appeared too devout even to notice me—perhaps because he, too, felt the holy presence of "The Great Mystery" . . . our God.

Yes, my friend, it is my belief that if there is any place on earth that is "God-forsaken," it is not to be found in even the wildest part of the wildest wilderness, but in that cesspool called a city.

GOING TO THE POST

After half of May had passed away, and when the spring hunt was over, Oo-koo-hoo and Amik, poling up the turbulent little streams, and following as closely as possible the routes of their fur trails, went the round of their trapping paths, removed their snares, sprung their deadfalls, and gathering their steel traps loaded them aboard their canoes. That work completed, packing began in readiness for the postward journey; there, as usual, they would spend their well-earned holidays with pleasure upon their tribal summer camping grounds.



So, when all was in readiness, the deerskin lodge coverings were taken down, rolled up, and stored out of harm's way upon a stage. Then, with hearts light with happiness and canoes heavy with the wealth of the forest, we paddled away with pleasant memories of our forest home, and looked forward to our arrival at Fort Consolation.

Soon after entering Bear River the canoes were turned toward the western bank and halted at a point near one of their old camping grounds. Then Naudin—Amik's wife—left the others, and took her way among the trees to an opening in the wood. There stood two little wooden crosses that marked the graves of two of her children—one a still-born girl and the other a boy who had died at the age of three. Upon the boy's grave she placed some food and a little bow and some arrows, and bowed low over it and wept aloud. But at the grave of her still-born child she forgot her grief and smiled with joy as she placed upon the mound a handful of fresh flowers, a few pretty feathers, and some handsome furs. Sitting there in the warm sunshine, she closed her eyes—as she told me afterward—and fancied she heard the little maid dancing among the rustling leaves and singing to her.

Like all Indian women of the Strong Woods, she believed that her still-born child would never grow larger or older; that it would never leave her; that it would always love her, though she lived to be a great-grandmother; that when sorrow and pain bowed her low this little maid would laugh and dance and talk and sing to her, and thus change her grief into joy. That is why an Indian mother puts pretty things upon the grave of her still-born child, and that is why she never mourns over it.

As our journey progressed those enemies of comfort and pleasure, the black flies, appeared, and at sunrise and sunset caused much annoyance, especially among the children. Then, too, at night if the breeze subsided, mosquitoes swarmed from the leeward side of bushes and drove slumber away.

One afternoon, while resting, we observed signs of beaver and Oo-koo-hoo, being reminded of an incident he once witnessed, related it to me:

"Once, my son, while paddling alone, I rounded the bend of a river, and hearing a splash just beyond the turn, silently propelled my canoe beneath a screen of overhanging branches. After waiting and watching awhile, I saw an otter fishing in the stream. A moment later I beheld a beaver—evidently a female—swimming just beyond the otter, and pursued by two other beavers—evidently males. The males, perceiving the otter swimming in the direction of the female, probably came to the conclusion that he was about to pay his court to her, for they suddenly swerved from their course and attacked the innocent otter. He dived to escape his assailants, and they dived after him. When he rose for breath, they came up, too, and made after him; so he dived again. Evidently, they were trying to wind their quarry, for whenever he came up for breath they endeavoured to reach him before he got it. In a short time they had so exhausted him that he refused to dive again before he gained his breath. He made for the shore. The beavers rushed after him, overtook him, and just as he gained the bank, ripped his throat open. Then I shot one of the beavers and tossed it into my canoe along with the otter."

The journey to the Post was a delight all the way—save when the flies were busy. One night those almost invisible little torments, the sand flies, caused us—or rather me—much misery until Granny built such a large fire that it attracted the attention of the little brutes, and into it they all dived, or apparently did—just as she said they would—for in less than half an hour not a single sand fly remained.

On our way to God's Lake we had considerable sport in the way of shooting white-water. One morning we landed at the head of a portage, and, as the rapid was not a dangerous one, Oo-koo-hoo and Amik determined to run it, but first went ashore to examine the channel. On their return Oo-koo-hoo instructed the others to follow his lead about four canoe-lengths apart, so that in case of mishap they could help each other. Down the canoes plunged one after the other. The children wielded their little paddles, screaming with delight as they swiftly glided through the foaming spray past shores still lined here and there with walls of ice.

As the canoes rounded a sharp bend in the rapid Oo-koo-hoo descried a black bear walking on the ice that overhung the eastern bank. The animal seemed as much surprised as any of us, and, instead of making off, rose upon its haunches and gazed in amazement at the passing canoes. But as we swept by there was no thought of firing guns. The sight of the bear reminded Oo-koo-hoo of an experience some friends of his once had with a black bear; and when we reached slack water he told it to me.

The friends in question were a mother and her daughter, and late one afternoon they were returning from berry picking. As they rounded a bend in the river the daughter in the bow suddenly stopped paddling, and—without turning her face toward her mother in the stern—excitedly whispered: "Muskwa! Muskwa!"

Then as the older woman caught sight of a dark object fifty paces away, she uttered a few hurried commands. Both fell to paddling with all their might. With straining backs, stiffened arms, and bending blades, they fairly lifted the canoe at every stroke; and the waters gave a tearing sound as the slashing blades sent little whirlpools far behind. Their hearts were fired with the spirit of the chase, and—though their only weapons were their skinning knives—they felt no fear. On they raced to head the bear, who was swimming desperately to gain the shore. They overhauled him. He turned at bay. The daughter soused a blanket in the water and threw it over his head. The mother in the stern reached over as the canoe glided by, seized him by an ear as he struggled blindly beneath the smothering mantle, and drove her knife into his throat. A broad circle of crimson coloured the water round the blanket. The canoe was quickly brought about; the mother slipped a noose over his head, and in triumph they towed the carcass to their camp.

On the last morning of our trip there was a flutter of pleasant excitement among our little party; and by the time the sun appeared and breakfast was over, everybody was laughing and talking, for we had made such progress that we expected to reach Fort Consolation by ten o'clock that forenoon. Quickly we loaded the canoes again, and away we paddled. In a few hours the beautiful expanse of God's Lake appeared before us. When we sighted the old fort, a joyous shout rang out; paddles were waved overhead, and tears of joy rose to the eyes of the women—and of some of the men.

Going ashore, we quickly made our toilets, donning our very finest in order to make a good appearance on our arrival at the Fort—as is the custom of the Northland. Bear's grease was employed with lavish profusion, even Oo-koo-hoo and Amik and the boys using it on their hair; while the women and girls greased and wove their tresses into a single elongated braid which hung down behind. The men put on their fancy silk-worked moccasins; tied silk handkerchiefs about their necks—the reverse of cow-boy fashion—and beaded garters around their legs; while the women placed many brass rings upon their fingers, bright plaid shawls about their shoulders, gay silk handkerchiefs over their heads, and beaded leggings upon their legs. How I regretted I had not brought along my top-hat—that idiotic symbol of civilization—for if I could have worn it on that occasion, the Indians at Fort Consolation would have been so filled with merriment that they would have in all probability remembered me for many a year as the one white man with a sense of humour.

For in truth, it is just as Ohiyesa (Charles A. Eastman) the full-blooded Sioux, says in his book on Indian Boyhood: "There is scarcely anything so exasperating to me as the idea that the natives of this country have no sense of humour and no faculty for mirth. This phase of their character is well understood by those whose fortune or misfortune it has been to live among them day in and day out at their homes. I don't believe I ever heard a real hearty laugh away from the Indians' fireside. I have often spent an entire evening in laughing with them until I could laugh no more."

CONTEST OF WITS

When we arrived at Fort Consolation, Oo-koo-hoo and his party were greeted by a swarm of their copper-coloured friends, among whom were The Little Pine and his father, mother, and sister. Making his way through the press, The Owl strode toward the trading room to shake hands with Factor Mackenzie; but the trader, hearing of Oo-koo-hoo's arrival, hastened from his house to welcome the famous hunter; and The Owl greeted him with:

"Quay, quay, Hu-ge-mow" (good day, Master).

On their way to the Indian shop they passed the canoe shed, where skilled hands were finishing two handsome six-fathom canoes for the use of the Fur Brigade; and they stopped to examine them.

The building of a six-fathom or "North" canoe generally takes place under a shed erected for the purpose, where there is a clear, level space and plenty of working room. Two principal stakes are driven at a distance apart of thirty-six feet, the length of the craft to be. These are connected by two rows of smaller stakes diverging and converging so as to form the shape of the canoe. The smaller stakes are five feet apart at the centre. Pieces of birch bark are soaked in water for a day and no more, sewn together with wat-tap—the roots of cedar or spruce gathered in spring—placed between the stakes with the outer side down, and then made fast. The well-soaked ribs are then put in place and as soon as they are loaded with stones the bark assumes its proper form. The gunwales, into which the ends of the ribs are mortised, are bound into position with wat-tap. The thwarts are next adjusted. The stones and stakes are then removed; the seams are covered with a mixture of one part grease to nine parts spruce gum; the craft is tested, and is then held in readiness for its maiden voyage.

On entering the Indian shop or trading room, Oo-koo-hoo was ready to talk about anything under the sun save business, as he wanted to force the Trader to solicit his patronage; but as the Factor was trying to make the hunter do the same thing, they parted company a little later without having mentioned the word "trade."

No wonder the Indians are glad to return to their tribal summer camping grounds; for it is there that they rest and play and spend their summer holidays. It is there, too, that the young people enjoy the most favourable opportunity for doing their courting; as every event—such as the departure or the return of the Fur Brigade—calls for a festival of dancing which not infrequently lasts for several days. Also, in many other ways, the boys and girls have chances of becoming acquainted. Since young hunters often claim their sweethearts during the winter, many "marriages" take place after the Indian fashion. On their return to the Post, however, the young couples are generally married over again, and this time after the white man's custom—"in the face of the Church." The way the young people "keep company" at the summer camping grounds presents no feature of special interest. It is during the winter season in the forest many miles beyond the Post that the old customs have full sway. The re-marrying the young couples "in the face of the Church" frequently demands extreme vigilance, for in the confusion of the matrimonial busy season when the Indians first come in the little papoose is apt to be christened—unless the clergyman is very careful—before the parents have had time to arrange for their church wedding.

Meanwhile, the women having erected the canvas lodge and put in order one of their last-year's birch-bark wigwams, called upon the Factor's wife and presented her with a handsome work-bag made of beautifully marked skins from the necks of the loons Oo-koo-hoo had shot with his bow and arrow for that purpose.

After leaving the Indian shop, the hunter returned to his camp to talk matters over with Amik and the women. He told them that he intended selling most of his furs to the Company, but that he thought it wise to stay away from the Factor until next day. But as Granny, being a Roman Catholic, wanted to have Father Jois marry Neykia and The Little Pine, she suggested that Oo-koo-hoo go and call upon the priest at once. Notwithstanding that her mother was a Presbyterian, Neykia had joined the Roman Catholic Church and when asked why she had done so, she said it was because she thought the candles looked so pretty burning on the altar.

Though The Owl was not in the least interested in any one of the white man's many religions, nor in the priest, the clergyman, or the minister of the three different denominations represented at the Post, he now called upon the priest as his wife wished him to. During the course of their conversation the priest said:

"My son, that was a beautiful silver fox you sold the Company three years ago. I, myself, would have paid you well for it."

"Would you look as well upon a black fox?" asked Oo-koo-hoo in surprise, as it is an unwritten law of the country that missionaries are not to carry on trade with the Indians.

"Yes. Have you one?" questioned the priest.

"I have never seen a finer," replied the hunter.

"But do either of the traders know you have it?" asked the priest.

"No," answered Oo-koo-hoo, with a shake of his head.

Later, when the priest saw the skin, he was delighted with it, and a bargain was soon made. Oo-koo-hoo was to get one hundred "skins" for the black fox, and he was told to call next day. But after returning to camp, he grew impatient and went back to the priest to demand his pay. The priest said he would give him a tent and a rifle worth more than fifty skins and that he would say ten masses for him and his family, which would be a very generous equivalent for the other fifty skins. But Oo-koo-hoo, suddenly flaring up, began to storm at the priest, and demanded the black fox back. But the priest sternly motioned for silence with upraised hand, and whispered: "This is God's House. There must be no noise or anger here." And without another word he withdrew to get the rifle and the tent. When he returned with an old tent and a second-hand rifle, Oo-koo-hoo would not deign to touch them. Without more ado, he turned on his heel and walked away.

On reaching camp, the old hunter learned from the children that the women had gone to pay a visit to the nuns; so he followed them, and, without even speaking to the Sisters, ordered the women to come home. On the way he eased his wrath by telling them that never again would he buy prayers or masses from the priest with black fox skins, and that if they ever wanted masses, he would pay for them with nothing but the skins of skunks. He did not see why he had to pay for masses, anyway, when Free Trader Spear had made them a standing offer of all the prayers they wanted free of charge, provided that he, Oo-koo-hoo, would trade with him. He added that he had half a mind to accept Spear's offer, just to spite the priest.

So after meditating for a while upon his steadfast belief that any fool of an Indian is better than a white man, and that the only good white men are the dead ones, he got into his canoe and paddled across the lake to interview the opposition trader.

When he told Spear what a splendid black fox he had, and how the priest had already offered him a hundred skins for it, the Free Trader said:

"I'll give you a hundred and ten for it," and the old reprobate added, "and I'll throw into the bargain half-a-dozen prayers for the women."

The offer was at once accepted. On handing over the goods to Oo-koo-hoo, the trader asked where the black fox was, and was told that it was in keeping of the priest. So without delay Mr. Spear paddled back with The Owl to get the skin. When the priest learned how the hunter had stolen a march on him, he was righteously indignant; but he dared not complain, since he was not supposed to deal in furs. There was nothing to do but hand over the magnificent skin to the Free Trader although he knew right well that in London or Paris it would bring twenty times the price paid for it.

Next day old Granny came crying to Oo-koo-hoo and complaining that the priest had refused to officiate at the wedding on the day agreed upon. The nuns had told her that his refusal was due to his determination to discipline The Owl for his rudeness and irreverence. That seemed to worry the hunter considerably, for, though he cared nothing for the priest's benediction, he did want the wedding to come off upon the day appointed. It touched his pride to be balked in his plans. He had already invited all the Indians at the Post to the ceremony. Great preparations were being made. If the wedding were put off even a single day, everybody would be curious to know why; and sooner or later it would be known that he had had to bow to the will of the priest. The thought rankled. So he went to the Factor and told him the whole affair.

"Ma brither," said the Factor, "we are auld freens; it is weel that we shud staun' thegither. If ye will trade a' yir furs wi' me this day, I'll get the meenister o' the Presybyterian Kirk tae mairry yir gran'dochter. He'll be gled eneuch tae gi'e Father Jois a dour by mairryin' twa o' his fowk. Sell me yir furs, an' I'll warrant ye ye'll hae the laff on Father Jois."

MISSIONARIES AND INDIANS

That settled it. Factor Mackenzie got all the furs Oo-koo-hoo and his family possessed. The Factor and the hunter were now the best of friends, and they even went so far as to exchange presents—and that's going some . . . for a Scotsman.

Should the foregoing amuse the Protestant reader, the following may be of interest to the Roman Catholic. One winter, while halting at a certain Hudson's Bay post, I met a Protestant clergyman, who having spent a number of years as a missionary among the natives on the coast of Hudson Bay excited my interest as to his work among the Indians. That night, after supper, I questioned him as to his spiritual work among the "barbarians" of the forest, and in the presence of the Hudson's Bay trader, he turned to me and, with the air of being intensely bored by the subject, he replied: "Mr. Heming . . . the only interest I ever take in the Indian . . . is when I bury him."

But while I have cited two types of clergymen I have known—the name of the priest being, of course, fictitious—merely to point out the kind of missionaries that should never be sent among the Indians, I not only wish to state that they are very much the exception to the rule, but I also want to make known my unbounded respect and admiration for that host of splendid men—and women—of all denominations, who have devoted their lives to the spiritual welfare of the people of the wilderness, and some of whom have already left behind them hallowed names of imperishable memory.

But the lot of the missionary among the Indians is not altogether a joyous one. In his distant and isolated outpost there are privations to endure and hardships to suffer. Frequently, too, it happens that he is placed in a position exceedingly embarrassing to a man of gentle breeding and kindly spirit.

A well-known Canadian priest was being entertained by an Indian family. The hospitable old grandmother undertook to prepare a meal for him. Determined to set before the "black-robe" a really dainty dish—something after the fashion of a Hamburg steak—and possessing no machine for mincing the meat, she simply chewed it up nice and fine in her own mouth. After cooking it to a turn, she set it before her honoured guest, and was at a loss to understand why the good man had so suddenly lost his appetite.

But there is often a brighter and also a graver side to the missionary's life among the red men. Incidents occur which appeal irresistibly to his sense of humour.

One Sunday afternoon a certain noted bishop of the English Church in Canada, who had spent most of his life as a missionary in the far Northwest, was discoursing at considerable length to a band of Dog-rib Indians camped at the mouth of Hay River on Great Slave Lake. His Lordship dwelt earnestly upon the virtue of brotherly love, and enlarged upon the beauty of the Divine saying—"It is more blessed to give than to receive." After the service an old Indian walked up to the preacher, piously repeated the sacred text, and intimated that he was prepared to become the humble instrument for bringing upon his reverence the promised blessing. To that end he was willing to receive his lordship's hat.

The good bishop was taken aback. Realizing, however, that there was nothing else for him to do, he took off his hat and bestowed it with commendable cheerfulness upon his new disciple.

Another red man, jealous of his brother who was now parading in all the splendour of the bishop's hat, claimed upon the same ground the prelate's gaiters, and received them.

The two Indians, envious each of the other's acquisition, began to discuss with growing anger the comparative value of the articles. Unable to arrive at an agreement, they resolved to put up the hat and gaiters as a stake and gamble for them.

The impressive head-gear and antique gaiters of an Anglican bishop never appeared to greater advantage than they did upon the old Indian, the winner of the game, when he proudly strutted before his dusky, admiring brethren, displaying on head and bare legs the Episcopal insignia, and having for his only other garment an old shirt whose dingy tail fluttered coyly in the summer breeze.

NEYKIA'S WEDDING

At ten o'clock, on the morning of Neykia's wedding, a motley mass of natives clothed in many colours crowded about the little church, which, for lack of space, they could not enter. Presently the crowd surged back from the door and formed on either side of the path, leaving an opening down the centre. A tall half-breed with a shock of wavy black hair stepped from the doorway, raised his violin, and adjusting it into position, struck up a lively tune to the accompaniment of the wailing of a broken concertina played by another half-breed who preceded the newly married couple. Neykia wore a silk handkerchief over her head, a light-coloured cotton waist open at the throat, a silk sash over one shoulder, and a short skirt revealing beaded leggings and moccasins. Behind the bride and groom walked Oo-koo-hoo and the fathers of the bridal couple, then the mothers and the rest of the relations, while the clergy and the other guests brought up the rear. As the little procession moved along, the men, lined up on either side of the path, crossed their guns over the heads of the wedding party, and discharged a feu de joie.

On reaching a certain log-house the procession broke up. The older people went in to partake of the wedding breakfast, while the bride and groom went over to one of the warehouses and amused themselves dancing with their young friends until they were summoned to the second table of the marriage feast. Everybody at the Post had contributed something toward either the feast or the dance. Out of respect for Oo-koo-hoo the Factor had furnished a liberal stock of groceries and had, in addition, granted the free use of the buildings. The clerk had sent in a quantity of candies and tobacco. The priest had given potatoes; the clergyman had supplied a copy of the Bible in syllabic characters; and the minister had given the silver-plated wedding ring. The nuns had presented a supply of skim-milk and butter. Mr. Spear provided jam, pickles, and coal-oil for the lamps. The Mounted Police contributed two dollars to pay for the "band"—the fiddle and the concertina—and ammunition enough for the feu de joie. The friends and relations had given a plentiful store of fresh, dried, and pounded fish; and had also furnished a lavish supply of moose, caribou, and bear meat; as well as dainty bits of beaver, lynx, muskrat, and skunk.

The bridal party having dined, they and their elders opened the ball officially. The first dance was—as it always is—the Double Jig, then followed in regular order the same dances as those of the New Year's feast. After a frolic of several hours' duration some of the dancers grew weary and returned to the banquet room for refreshments. And thus for three days and three nights the festivities continued.

THE WEDDING SPEECHES

During a lull in the dancing on the afternoon of the wedding day Little Pine's sister went up to him and said: "Brother, may I kiss you? Are you ashamed?" He answered: "No." She kissed him, took his wife's hand, placed it in his with her own over both, and addressed the young wife:

"As you have taken my place, do to him as I have done; listen to him, work for him, and, if need be, die for him."

Then she lowered her head and began to cry.

Ne-Geek, The Otter, Neykia's oldest brother, then went up to Little Pine and asked:

"Are you man enough to work for her, to feed her, and to protect her?"

"Yes," replied the new-made husband.

The Otter put the husband's hand on his sister's hand, and—looking him straight in the eyes . . . shook his clenched fist at him and said in a threatening tone . . . "Beware!"

In the midst of one of the dances Oo-koo-hoo walked up to the "band" and knocked up the fiddle to command silence. Pulling his capote tightly about him, he assumed a dignified attitude, slowly looked round the room to see that he had the attention of all present, and began to address the assemblage:

"The step which Shing-wauk has taken is a very serious one. Now he will have to think for two. Now he must supply the wants of two. Now he will realize what trouble is. But the One who made us . . . The Great Mystery . . . The Master of Life . . . made us right. The man has his work to do, and the woman has hers. The man must hunt and kill animals, and the woman must skin and dress them. The man must always stand by her and she by him. The two together are strong . . . and there is no need of outside assistance. Remember . . . my grandchildren . . . you are starting out together that way . . ."

To illustrate his meaning, he held up two fingers parallel, and added:

"If your tracks fork . . . they will soon be as far apart as sunrise is from sunset . . . and you will find many ready to come in between. Carry on in the way you have begun . . . for that is the way you should end. And remember . . . if your tracks once fork . . . they will never come together again . . . my grandchildren . . . I have spoken."

After Little Pine's father, as well as several of the guests, had made their remarks, Naudin, Neykia's mother, rose to address her daughter. Overcome with nervousness, she pulled her shawl so far over her face as to leave only a tiny peep-hole through which to look. Hesitatingly she began:

"My daughter, you never knew what trouble is, now you will know. You never knew what hard work is, now you will soon learn. Never let your husband want for anything. Never allow another woman to do anything for him; if you do . . . you are lost. When you have children, my daughter, and they grow up, your sons will always be sons to you, even though they be gray-headed. But with your daughters it will not be so; when they marry, they will be lost to you. Once married, they are gone for ever."

She stepped up to her daughter, kissed her, and sank to the floor, weeping copiously.

Then Amik rose to speak. He beckoned to his daughter. She advanced and knelt down, holding the fringe of his legging while he addressed her:

"Neykia, my daughter, you have taken this man. Be good to him, work for him, live for him, and if need be, die for him. Kiss me, Neykia, my daughter; kiss me for the last time."

She kissed him, and he added:

"You have kissed me for the last time: henceforth never kiss any man but your husband."

Raising his hand with untutored dignity, he pronounced the words:

"Remember . . . I have spoken."



VIII

BUSINESS AND ROMANCE

FAREWELL ATHABASCA

Though Wawe Pesim (The Egg Moon), or June, had already brought summer to the Great Northern Forest, the beautiful Athabasca still waited in vain. Son-in-law had not yet appeared. After all—was he but a fond parents' dream? I wondered.

Soon the picturesque and romantic Fur Brigade would be sweeping southward on its voyage from the last entrenchments of the Red Gods to the newest outposts of civilization—a civilization that has debauched, infected, plundered, and murdered the red man ever since its first onset upon the eastern shores of North America. If you don't believe this, read history, especially the history of the American fur trade.

Meanwhile, canoes laden with furs and in charge of Hudson's Bay traders or clerks from outlying "Flying Posts" had arrived; and among the voyageurs was that amusing character, Old Billy Brass. A little later, too, Chief Factor Thompson arrived from the North. Now in the fur loft many hands were busily engaged in sorting, folding, and packing in collapsible moulds—that determined the size and shape of the fur packs—a great variety of skins. Also they were energetically weighing, cording, and covering the fur packs with burlap—leaving two ears of that material at each end to facilitate handling them, as each pack weighed eighty pounds.

A fur pack of one hundred pounds—for the weight varies according to the difficulty of transportation in certain regions—contains on an average fourteen bear, sixty otter, seventy beaver, one hundred and ten fox skins, or six hundred muskrat skins. A pack of assorted furs contains about eighty skins and the most valuable ones are placed in the centre.

During the next few days the great "North" or six-fathom canoes—made of birch bark and capable of carrying from three to four tons of freight in addition to their crews of from eight to twelve men—were brought out of the canoe house, and together with the two new ones, had their bows and sterns painted white in readiness for their finishing touch of decoration in the way of some symbol of the fur trade.

As the principal Indian canoemen, who were to join the Fur Brigade, were already familiar with my ability as an artist, they waited upon the Factor and requested him to solicit my help in the final decorating of those beautiful canoes. So it came to pass that on the bow of one a leaping otter appeared and on the bows of others, a rearing bear, a flying goose, a rampant caribou, a galloping fox, a leaping lynx, a rampant moose, and on still another the coat-of-arms of the Hudson's Bay Company. Each in turn had its admirers, but Oo-koo-hoo, who was to have charge of all the voyageurs, sidled up to Factor Mackenzie and whispered that if Hu-ge-mow—Master—would let him take his choice of the canoes, he would not only give the Factor a dollar in return for the privilege, but he would promise to keep that particular canoe at the very head of the whole brigade, and never once allow another canoe to pass it during the voyage.

The Factor was not only interested in the Indian's appreciation of art, as well as amused over the idea that he would accept a bribe of a dollar, but he was curious to know which canoe the Indian most favoured. It was the one that displayed the Great Company's coat-of-arms; so Oo-koo-hoo, the famous white-water-man, not only won his choice and retained his dollar, but furthermore, he and his crew actually did keep the bow of that canoe ahead of all others—no matter where or when the other crews contested for the honour of leading the Fur Brigade.

The next morning, at sunrise, the Fur Brigade was to take its departure. Now it was time I visited Spearhead, to thank my friends, the Free Trader and his family, for all their kindness to me, and to bid them farewell; so I borrowed a small canoe and paddled across the lake. When I arrived they invited me to dine with them. At the table that day there was less talking—everyone seemed to be in a thoughtful mood.

The windows and doors were open and the baggy mosquito netting sagged away from the hot sun as the cool breeze whispered through its close-knit mesh. Outside, I could see the heifer and her mother lying in the shade of a tree on the far side of the stump-lot, and near the doorway the ducks and geese were sauntering about the grass and every now and then making sudden little rushes—as though they were trying to catch something. There, too, in the pathway, the chickens were scratching about and ruffling their feathers in little dust holes—as though they were trying to get rid of something. An unexpected grunt at the doorway attracted my attention and I saw a pig leering at me from the corners of its half-closed eyes—the very same pig the Free Trader and his wife had chosen to add to their daughter's wedding dowry—then it gave a familiar little nod, as though it recognized me; and I fancied, too, that its ugly chops broke into an insolent smile. What was it thinking about? . . . Was it Son-in-law? I wondered.

I glanced at Athabasca. How beautiful she looked! The reflected sunlight in the room cast a delightful sheen over her lustrous brown hair, and seemed to enhance the beauty of her charmingly sun-browned skin, that added so much to the whiteness of her even teeth, and to the brilliancy of her soft brown eyes. In a dreamy way she was looking far out through the window and away off toward the distant hills. She, too, set me wondering; was she thinking of Son-in-law?

At that moment, however, the pig gave another impatient grunt which startled Athabasca and caused her to look directly at me. I blushed scarlet, then; so did she—but, of course, only out of sympathy.

"Yes, we'll send her to that finishing school in Toronto," her mother mused, while Free Trader Spear scratched his head once more, and three house flies lazily sat on the sugar bowl and hummed a vulgar tune.

After dinner Mr. Spear invited me into the trading room to see some of the furs he had secured. Among them were four silver fox skins as well as the black one he had bought from Oo-koo-hoo. They were indeed fine skins.

It was now time for me to take my departure, so I returned to the living room, but found no one there. Presently, however, Mrs. Spear entered, and though she sat down opposite me, she never once looked my way. She seemed agitated about something. Clasping her fingers together, she twirled her thumbs about one another, then she twirled them back the other way; later she took to tapping her moccasined toe upon the bare floor, I wondered what was coming. I couldn't make it out. For all the while she was looking at a certain crack in the floor. Once more she renewed the twirling action of her thumbs, and even increased the action of her toe upon the floor.

What did it all mean? Had I done anything to displease her? No; I could think of nothing of the sort, so I felt a little easier. Suddenly, however, she glanced up and, looking straight at me, began:

"Mr. Heming . . . we have only one child . . . and we love her dearly . . ."

But the pause that followed was so long drawn out that I began to lose interest, especially as the flies were once more humming the same old tune. A little later, however, I was almost startled when Mrs. Spear exclaimed:

"But I'll lend you a photograph of Athabasca for six weeks!"

Thereupon Mrs. Spear left her chair and going upstairs presently returned with a photograph wrapped in a silk handkerchief; and as at that very moment the Free Trader and his daughter entered the room, I, without comment, slipped the photograph into my inside pocket, and wished them all good-bye; though they insisted upon walking down to the landing to wave me farewell on my way to Fort Consolation.

MUSTERING THE FUR BRIGADE

Next morning, soon after dawn, the church bells were ringing and everyone was up and astir; and presently all were on their way to one or another of the little log chapels on the hill; where, a little later, they saw the stalwart men of the Fur Brigade kneeling before the altar as they partook of the holy sacrament before starting upon their voyage to the frontier of civilization.

Strange, isn't it, that the writers of northern novels never depict a scene like that? Probably because they have never been inside a northern church.

Next, breakfasts were hurriedly eaten, then the voyageurs assembled upon the beach placed those big, beautifully formed, six-fathom canoes upon the water, and paddled them to the landing. Then Chief Factor Thompson and Factor Mackenzie joined the throng; and that veteran voyageur, Oo-koo-hoo, who was to command the Fur Brigade, touched his hat and conversed with the officers. A few moments later the old guide waved his swarthy men into line. From them he chose the bowmen, calling each by name, and motioning them to rank beside him; then, in turn, each bowman selected a man for his crew; until, for each of the eight canoes, eight men were chosen. Then work began.

Some went off with tump-line in hand to the warehouse, ascended the massive stairs, and entered the fur loft. Tiers of empty shelves circled the room, where the furs were stored during the winter; but upon the floor were stacked packs of valuable pelts—the harvest of the fur trade. The old-fashioned scales, the collapsible mould, and the giant fur press told of the work that had been done. Every pack weighed eighty pounds. Loading up, they rapidly carried the fur to the landing. In the storeroom the voyageurs gathered up the "tripping" kit of paddles, tents, axes, tarpaulins, sponges; and a box for each crew containing frying-pans, tea pails, tin plates, and tea-dishes. In the trading room the crews were supplied with provisions of flour, pork, and tea, at the rate of three pounds a day for each man. They were also given tobacco. Most of the voyageurs received "advances" from the clerk in the way of clothing, knives, pipes, and things deemed essential for the voyage. Birch bark, spruce roots, and gum were supplied for repairing the canoes.

All was now in readiness. The loading of freight began, and when each canoe had received its allotted cargo the voyageurs indulged in much handshaking with their friends, a little quiet talking and affectionate kissing with their families and sweethearts. Then, paddle in hand, they boarded their canoes and took their places.

In manning a six-fathom canoe the bowman is always the most important; the steersman comes next in rank, while the others are called "midmen."

DEPARTURE OF THE FUR BRIGADE

Factor Mackenzie and his senior officer, sitting in the guide's or chief voyageur's canoe, which, of course, was Oo-koo-hoo's, gave the word; and all together the paddle blades dipped, the water swirled, and on the gunwales the paddle handles thudded as the canoes heaved away.

The going and coming of the Fur Brigade was the one great event of the year to those nomadic people who stood watching and waving to the fast-vanishing flotilla. Were they not bidding farewell to fathers, husbands, brothers, sons, or lovers, chosen as the best men from their village? Had they not lent a hand in the winning of the treasure that was floating away? If only the pelts in those packs could speak, what tales they would unfold!

As I looked back the animated picture of the little settlement wherein we figured but a moment before gradually faded into distance. The wild-looking assembly was blotted from the shore. But still above the rapidly dwindling buildings waved the flag of the oldest chartered trading association in the world—the Hudson's Bay Company.

Between eleven and twelve o'clock the brigade went ashore for a "snack." The canoes were snubbed to overhanging trees, and upon a rocky flat the fires burned. Hurriedly drinking the hot tea, the men seized pieces of frying pork and, placing them upon their broken bannock, ravenously devoured both as they returned to the canoes. No time was lost. Away we went again. Then the brigade would paddle incessantly for about two hours; then they would "spell", and paddles were laid aside "one smoke." As the way slackened the steersmen bunched the canoes. The soft, rich voices of the crews blended as they quietly chatted and joked and laughed together.



Later, a stern wind came along. Nearing an island, some of the men went ashore and cut a mast and sprit-sail boom for each canoe. They lashed the masts to the thwarts with tump-lines, and rigged the tarpaulins, used to cover the packs, into sails. Again the paddles were shipped, save those of the steersmen; and the crews lounged about, either smoking or drowsing. The men were weary. Last night they had danced both hard and long, with dusky maids—as all true voyageurs do on the eve of their departure. To voyageurs stern winds are blessings. Mile after mile the wild flotilla swept along. Sunshine danced upon the rippling waves that gurgled and lapped as the bows overreached them. Rugged islands of moss-covered rock and evergreen trees rose on every side. The wind favoured us for about five miles, then shifted. Reluctantly the sails were let down, and masts and booms tossed overboard. At four o'clock the brigade landed on a pretty island, and a hurried afternoon tea was taken; after which we again paddled on, and at sundown halted to pitch camp for the night.

CAMP OF THE FUR BRIGADE

The canoes—held off shore so as not to damage them by touching the beach—were unloaded by men wading in the water. The fur packs were neatly piled and covered with tarpaulins. Then the canoes were lifted off the water, and carried ashore, and turned upside-down for the night. Tents were erected and campfires lit. Upon a thick carpet of evergreen brush the blankets were spread in the tents. The tired men sat in the smoke at the fires and ate their suppers round which black flies and mosquitoes hovered.

Canadian voyageurs, being well used to both fasting and feasting, display great appetites when savoury food is plentiful, and though I have seen much feasting and heard astonishing tales of great eating, I feel I cannot do better than quote the following, as told by Charles Mair, one of the co-authors of that reliable book "Through the Mackenzie Basin":

"I have already hinted at those masterpieces of voracity for which the region is renowned; yet the undoubted facts related around our campfires, and otherwise, a few of which follow, almost beggar belief. Mr. Young, of our party, an old Hudson's Bay officer, knew of sixteen trackers who, in a few days, consumed eight bears, two moose, two bags of pemmican, two sacks of flour, and three sacks of potatoes. Bishop Grouard vouched for four men eating a reindeer at a sitting. Our friend, Mr. d'Eschambault, once gave Oskinnegu,—'The Young Man'—six pounds of pemmican. He ate it all at a meal, washing it down with a gallon of tea, and then complained that he had not had enough. Sir George Simpson states that at Athabasca Lake, in 1820, he was one of a party of twelve who ate twenty-two geese and three ducks at a single meal. But, as he says, they had been three whole days without food. The Saskatchewan folk, however, known of old as the Gens de Blaireaux—'The People of the Badger Holes'—were not behind their congeners. That man of weight and might, our old friend Chief Factor Belanger, once served out to thirteen men a sack of pemmican weighing ninety pounds. It was enough for three days; but there and then they sat down and consumed it all at a single meal, not, it must be added, without some subsequent and just pangs of indigestion. Mr. B., having occasion to pass the place of eating, and finding the sack of pemmican, as he supposed, in his path, gave it a kick; but, to his amazement, it bounded aloft several feet, and then lit. It was empty! When it is remembered that in the old buffalo days the daily ration per head at the Company's prairie posts was eight pounds of fresh meat, which was all eaten, its equivalent being two pounds of pemmican, the enormity of this Gargantuan feast may be imagined. But we ourselves were not bad hands at the trencher. In fact, we were always hungry. So I do not reproduce the foregoing facts as a reproach, but rather as a meagre tribute to the prowess of the great of old—the men of unbounded stomach!"

And yet, strange as it may seem, fat men are seldom seen in the northern wilderness. That is something movie directors should remember.

Pemmican, though little used nowadays, was formerly the mainstay of the voyageurs. It was made of the flesh of buffalo, musk-ox, moose, caribou, wapiti, beaver, rabbit, or ptarmigan; and for ordinary use was composed of 66 per cent. of dried meat pounded fine to 34 per cent. of hard fat boiled and strained. A finer quality of pemmican for officers or travellers was composed of 60 per cent. of dried meat pounded extra fine and sifted; 33 per cent. of grease taken from marrow bones boiled and strained; 5 per cent. of dried Saskatoon berries; 2 per cent. of dried choke cherries, and sugar according to taste. The pounded meat was placed in a large wooden trough and, being spread out, hot grease was poured over it and then stirred until thoroughly mixed with the meat. Then, after first letting it cool somewhat, the whole was packed into leather bags, and, with the aid of wooden mallets, driven down into a solid mass, when the bags were sewn up and flattened out and left to cool; during the cooling precaution was taken to turn the bags every five minutes to prevent the grease settling too much to one side. Pemmican was packed 50, 80, or 100 lb. in a bag—according to the difficulty of transporting it through the country in which it was to be used. The best pemmican was made from buffalo meat, and 2 lb. of buffalo pemmican was considered equal to 2 1/2 lb. of moose or 3 lb. of caribou pemmican.

Later, a cool sunset breeze from over the water blew the little tormentors away, and then it was that those swarthy men enjoyed their rest. After supper some made bannock batter in the mouths of flour-sacks, adding water, salt, and baking powder. This they worked into balls and spread out in sizzling pans arranged obliquely before the fire with a bed of coals at the back of each. It was an enlivening scene. Great roaring fires sent glowing sparks high into the still night air, lighting up the trees with their intense glare, and casting weird shadows upon the surrounding tents and bushes. Picturesque, wild-looking men laughed, talked, and gesticulated at one another. A few with capotes off were sitting close to the fires, and flipping into the air the browning flap-jacks that were to be eaten the following day. Others, with hoods over their heads, lolled back from the fire smoking their pipes—and by the way, novelists and movie directors and actors should know that the natives of the northern wilderness, both white and red, do not smoke cigarettes; they smoke pipes and nothing else. Some held their moccasins before the fire to dry, or arranged their blankets for turning in. Others slipped away under cover of darkness to rub pork rinds on the bottom of their canoes, for there was much rivalry as to the speed of the crews. Still more beautiful grows the scene, when the June moon rises above the trees and tips with flickering light the running waves.

Sauntering from one crew's fire to another, I listened for a while to the talking and laughing of the voyageurs, but hearing no thrilling tales or even a humorous story by that noted romancer Old Billy Brass, I went over and sat down at the officers' fire, where Chief Factor Thompson was discussing old days and ways with his brother trader.

THE LONGEST BRIGADE ROUTES

After a little while I asked:

"What was the longest route of the old-time canoe and boat brigades?"

"There were several very long ones," replied Mr. Thompson, "for instance, the one from Montreal to Vancouver, a distance of about three thousand miles; also the one from York Factory on Hudson Bay to the Queen Charlotte Islands, and another from York Factory to the Mackenzie River posts. Some of the portages on the main highway of canoe travel were rather long, for instance, the one at Portage La Loche was twelve miles in length and over it everything had to be carried on man back.

"In winter time, travel was by way of snowshoes, dog-sled, or jumper. A jumper is a low, short, strong sleigh set upon heavy wooden runners and hauled by ox, horse, men, or dogs. The freight load per dog—as you know—is a hundred pounds; per man, one to two hundred pounds; per horse, four to six hundred pounds; and per ox, five to seven hundred pounds. In summer there were the canoe, York boat, sturgeon-head scow, and Red River cart brigades. A six-fathom canoe carries from twenty to thirty packages; a York boat, seventy-five packages; a Sturgeon-head scow, one hundred packages; and a Red River cart, six hundred pounds. The carts were made entirely of wood and leather and were hauled by horse or ox. With every brigade went the wife of one of the voyageurs to attend to the mending of the voyageurs' clothing and to look after the comfort of the officer in charge. But the voyageurs always had to do their own cooking and washing.

"In the old days, too, much of their food had to be procured from the country through which they travelled and therefore they relied upon buffalo, moose, wapiti, deer, bear, beaver, rabbit, fish, and water-fowl to keep them in plenty."

Then for a while the Factors sat smoking in silence. The moon had mounted higher and was now out of sight behind the tops of the neighbouring trees, but its reflection was brilliantly rippled upon the water. At one of the fires a French half-breed was singing in a rich barytone one of the old chansons that were so much in vogue among the voyageurs of by-gone days—A la Claire Fontaine. After an encore, silence again held sway, until around another fire hearty laughter began to play.

"The boys over there must be yarning again," remarked, the Chief Factor, as he pointed with his pipe, "let's go over, and listen awhile."

BILLY BRASS TELLS ANOTHER STORY

It was Oo-koo-hoo's fire and among his men was seated that ever-welcome member of another crew—Old Billy Brass. Evidently he had just finished telling one of his mirth-provoking stories, as the men were good-naturedly questioning him about it; for, as we sat down, he continued:

"Yes, sir, it's true; fire attraks 'em. Why, I've knowed 'em come from miles round when they catched a glimpse of it, an' as long as there's danger o' white bears bein' round you'll never again find Old Billy Brass tryin' to sleep beside a big fire. No, sir, not even if His Royal Highness the Commissioner or His Lordship the Bishop gives the word."

Then he sat there slowly drawing upon his pipe with apparently no intention of adding a single word to what he had already said. Lest something interesting should be lost, I ventured:

"Was it the Bishop or the Commissioner that made the trouble?"

"No, sir, neither; 'twas the Archdeacon," replied the old man as he withdrew his pipe and rubbed his smarting eyes clear of the smoke from the blazing logs. Taking a few short draws at the tobacco, he continued:

"There was three of us, me an' Archdeacon Lofty an' Captain Hawser, who was commandin' one of the Company's boats that was a-goin' to winter in Hudson Bay. It happened in September. The three of us was hoofin' it along the great barren shore o' the bay. In some places the shore was that flat that every time the tide came in she flooded 'bout all the country we could see, an' we had a devil of a time tryin' to keep clear o' the mud. We had a few dogs along to help pack our beddin', but, nevertheless, it was hard work; for we was carryin' most of our outfit on our backs.

"One evenin' just before sundown we stumbled upon a lot o' driftwood scattered all about the flats. As so much wood was lyin' around handy, we decided to spend the night on a little knoll that rose above high-water mark. For the last few days we had seen so little wood that any of our fires could 'a' been built in a hat. But that night the sight o' so much wood fairly set the Archdeacon crazy with delight, an' nothin' would do but we must have a great roarin' fire to sleep by. I would have enjoyed a good warmin' as well as any one, but I was mighty leary about havin' a big fire. So I cautioned the Archdeacon not to use much wood as there was likely to be bears about, an' that no matter how far off they was, if they saw that fire they would make for it—even if they was five or six miles out on the ice floes. He wouldn't listen to me. The Captain backed him up, an' they both set to an' built a fire as big as a tepee.

"We was pretty well tuckered out from the day's walkin'. So after supper we dried our moccasins an' was about to turn in early when—lo an' behold!—the Archdeacon got up an' piled more wood upon the fire. That made me mad; for unless he was huntin' for trouble he couldn't 'a' done a thing more foolish, an' I says somethin' to that effect. He comes back at me as though I was afraid o' me own shadder, an' says: 'Billy Brass, I'm s'prised that a man like you doesn't put more faith in prayin' an' trustin' hisself in the hands o' the Almighty.'

"I was so hot over the foolishness of havin' such a big fire that I ups an' says:

"'That may be all right for you, sir, but I prefer to use my wits first, an' trust in Providence afterwards.'

"Nothin' more was said, an' we all turns in. I didn't like the idea of every one goin' to sleep with a fire so big that it was showin' itself for miles aroun', so I kep' myself awake. I wasn't exactly thinkin' that somethin' really serious was goin' to happen, but I was just wishin' it would, just to teach the Archdeacon a lesson. As time went on I must 'a' done a little dozin'; for when I looks up at the Dipper again, I learns from its angle with the North Star that it was already after midnight. An'—would you believe it?—that fire was still blazin' away nearly as big as ever. The heat seemed to make me drowsy, for I began to doze once more. All at once I heard the dogs blowin' so hard——"

"Blowing?"

"Yes, that's right; they were blowin'; for geddies don't bark like other dogs when they're frightened. Well, as I was sayin', they were blowin' so hard that my hair nearly stood on end. Like a shot I throws off me blanket an' jumps to me feet, for I knowed what was comin'. The Captain an' the Archdeacon heard them, too, an' we all grabbed at once for the only gun, a single-barrelled muzzle-loader.

"As ill luck would have it, the Archdeacon was nearest to that gun an' grabbed it, an' by the time we was straightened up we sees a great big white bear rushin' at us. Quick as thought the Archdeacon points the gun at the bear an' pulls the trigger, but the hammer only snaps upon the bare nipple; for the cap had tumbled off in the scramble. There was no time for re-cappin'; so, bein' the nearest to the chargin' bear, the Archdeacon just drops the old gun an' runs for dear life around that fire with me an' the Captin followin' close behind him.

"When I seen the way the Archdeacon an' the Captin went a sailin' round that fire, it fairly took me breath away; for somehow I never had any idea that them two old cripples had so much speed left in 'em. An' you can bet it kep' me unusually busy bringin' up the rear; an', anyway, the feelin' that the bear was for ever snappin' at me coat-tails kep' me from takin' things too easy.

"Well, we tore round an' round an' round that fire so dang many times that we was not only rapidly losin' our wind but we was beginnin' to get dizzy into the bargain. All the time we could hear the great beast thunderin' after us, yet we daren't slacken our pace; no, sir, not even enough to take a single glance behind just to see which was gainin'. It was a sure case of life or death, but principally death; an' you can depend on it we wasn't takin' any chances.

"Me an' the Captin was crowdin' so close upon the Archdeacon's heels that in his terror lest we should pass him by he ups an' sets the pace at such a tremendous speed that the whole three of us actually catches up to the bear . . . without the brute's knowin' it. If it hadn't been for the Archdeacon steppin' on the sole of the bear's upturned left hind foot as the hungry beast was gallopin' round the fire . . . we'd have been runnin' a good deal longer.

"Well, sir, if you had just seen how foolish that bear looked when he discovered that we was chasin' him instead of him chasin' us, you'd have died laughin'. Why, he was the most bewildered an' crest-fallen animal I ever did see. But he soon regained his wits an'—evidently calculatin' that his only salvation layed in his overhaulin' us—lit out at a saprisin' gait in a grand effort to leave us far enough behind for him to catch up to us. But it didn't work; for by that time we had all got our second wind an' he soon realized that we was determined not to be overhauled from the rear. So he set to ponderin' what was really the best thing for him to do; an' then he did it.

"You must understand that we was so close upon his heels that there wasn't room for him to stop an' turn around without us all fallin' on top of him. So what do you think the cunnin' brute did? Why, he just hauled off an' kicked out behind with his right hind foot, an' hit the Archdeacon a smashin' blow square on his stomach, an' knocked him bang against the Captin an' the Captin against me, an' me against the dogs; an' we all went down in a heap beside the fire.

"Well, sir, that old brute had put so much glad an' earnest energy into its kick that it knocked the wind plum out of every one of us, an' for the next few seconds there was a mess of arms an' legs an' tails frantically tryin' to disentangle themselves. But, as good luck would have it, I went down upon the gun. As I rose to my feet, I slipped a cap on the nipple just as the bear comes chargin' around the fire facing us. I ups an' lets him have it full in the mouth. The shot nearly stunned him. While he was clawin' the pain in his face I had time to re-load, an' lets him have it behind the ear, an' he drops dead without a whimper.

"Then—would you believe it?—the Archdeacon goes up to the shaggy carcass, puts his foot on the bear's head, an' stands there lookin' for all the world like British Columbia discoverin' America, an' says:

"'There, now, Billy Brass, I hope you have learned a lesson. Next time you will know where to place your trust.'

"Well, sir, the way he was lettin' on that he had saved the whole outfit made me mad. So I ups an' says:

"'Yes, sir, an' if I hadn't put me trust in me gun, there would have been another Archdeacon in heaven.'"

THE TRUTH ABOUT WOODSMEN

It was now growing late. For a while the smiling Indians, half-breeds, and white men smoked in silence; then one after another, each knocked the ashes from his pipe, arose, stretched himself, and sauntered off to his bed, whether in a tent, under a canoe, or in the open. Walking down to the water's edge I watched the moonlight for a while, then passed quietly from one smouldering fire to another. Some of the men were still talking together in low tones so as not to disturb those who were already seeking slumber, while others were arranging their bedding; and still others were devoutly kneeling in prayer to The Master of Life.

Thus during the four seasons of the year I had lived with and observed the men of the northern wilderness; and not only had I learned to like and respect them, but to admire their generosity and honesty, their simplicity and skill, their gentleness and prowess; and, above all, to honour their spiritual attitude toward this world and the next. How different they were from the city dwellers' conception of them! But still you may want further proof. You may want first-hand knowledge of those northern men. You may want to study their minds and to look into their hearts. Then may I ask you to read the following letter, written a few years ago by an old Canadian woodsman—Mr. A. B. Carleton—who was born and bred in the northern wilderness. Then you may become better acquainted with at least one of the men I have been trying to picture to you.

"I was born in the heart of the northern forest, and in my wanderings my steps have ever gone most willingly back toward the pine-covered hills and the grassy glades that slope down to cool, deep waters. The wanderlust has carried me far, but the lakes and waterfalls, the bluffs and the bays of the great northern No-Man's Land are my home, and with Mukwa the bear, Mah-en-gin the wolf, Wash-gish the red deer, and Ah-Meek the beaver, I have much consorted and have found their company quite to my liking.

"But the fates have so dealt with me that for two years I have not been able to see the smile of Springtime breaking forth upon the rugged face of my northern No-Man's Land. I have had glimpses of it, merely, among crowded houses, out of hospital windows. Still, my mind is native to the forest, and my thoughts and fancies, breaking captivity, go back, like the free wild things they are, on bright days of springtime to the wild land where the change of season means what it never can mean in the town.

"What does Spring mean to you town folk, anyway? I will tell you. It means lighter clothing, dust instead of sleet, the transfer of your patronage from fuel man to ice man, a few days of slushy streets and baseball instead of hockey.

"What does it mean to the man of the woods? That I will try to tell you. It means that the deep snow which has mantled hill and valley for five months has melted into brooks and rivulets which are plunging and splashing away to find the ocean from whence they came. It means that the thick ice which throughout the long winter has imprisoned the waters of the lakes, is now broken, and the waves, incited by the south wind, are wreaking vengeance by beating it upon the rocks of the northern shore, until, subdued and melted, it returns to be a mere part of the waves again. Instead of the hungry winter howl of the wolf or the whining snarl of the sneaking lynx the air is now filled with happier sounds: ducks are quacking; geese are honking; waveys are cackling as they fly northward; squirrels among the spruce trees chatter noisily; on sandy ridges woodchucks whistle excitedly; back deep in the birch thicket partridges are drumming, and all the woodland is musical with the song of birds.

"The trees, through whose bare branches the wind all winter has whistled and shrieked, are now sending forth leaves of tender green and the voice of the wind caressing them is softened to a tone as musical as the song of birds. Flowers are springing up, not in the rigid rows or precise squares of a mechanically inclined horticulturist, but surprising one by elbowing themselves out of the narrowest crevices, or peeping bashfully out from behind fallen trees, or clinging almost upside down to the side of an overhanging cliff.

"My camp on Rainy Lake faces the south and in front is a little stunted black ash tree, so dwarfed, gnarled, twisted, and homely that it is almost pretty. I refrained from cutting it down because of its attractive deformity. In the springtime, a few years ago, a pair of robins chose it as their nesting place. One bright Sunday morning, as the nest was in course of construction, I was sitting in my doorway watching the pair. The brisk little husband was hurrying toward the nest with a bit of moss; but the mild sun, the crisp air, the sweet breathing earth, the gently whispering trees seemed to make him so very happy he could not but tell of it. Alighting on a twig he dropped the moss, opened his beak, and poured forth in song the joy his little body could no longer contain. That is the joy of a northern No-Man's Land in the month of May.

"We are so happy in our woodland home that we wish everyone might share it with us. But perhaps some would not enjoy what we enjoy, or see what we see, and some are prevented from coming by the duties of other callings, and each must follow the pathway his feet are most fitted to tread. For myself, I only want my little log cabin with the wild vines climbing over its walls and clinging to the mud-chinked crevices, where I can hear the song of wild birds mingled with the sleepy hum of bees moving from blossom to blossom about the doorway; where I can see the timid red deer, as, peeping out of the brush, it hesitates between the fear of man and the temptation of the white clover growing in front of my home, and where I can watch the endless procession of waves following each other up the bay. Give me the necessity of working for my daily bread so that I will not feel as though I were a useless cumbrance upon the earth; allow me an opportunity now and then of doing a kindly act, even if it be no more than restoring to the shelter of its mother's breast a fledgling that has fallen from its nest in a tree top. If I may have these I will be happy, and happier still if I could know that when the time comes for me to travel the trail, the sands of which show no imprint of returning footsteps, that I might be put to rest on the southern slope of the ridge beside my camp, where the sunshine chases the shadows around the birch tree, where the murmur of the waves comes in rhythm to the robin's song, and where the red deer play on moonlight nights. Neither will I fear the snows of winter that come drifting over the bay, driven by the wind that whines through the naked tree tops, nor the howl of the hungry wolf, for what had no terror for me in life need not have afterward. And if the lessons that I learned at my mother's knee be true; if there be that within me that lives on, I am sure that it will be happier in its eternal home if it may look back and know that the body which it had tried to guide through its earthly career was having its long rest in the spot it loved best."

Did you ever meet a character like that in northern fiction?

No, of course not; how could you? . . . When the books were written by city-dwelling men. Then, too, is not any production of the creative arts—a poem, a story, a play, a painting, or a statue—but a reflection of the composer's soul? So . . . when you read a book filled with inhuman characters, you have taken the measure of the man who wrote it, you have seen a reflection of the author's soul. Furthermore, when people exclaim: "What's the matter with the movies?" The answer is: Nothing . . . save that the screens too often reflect the degenerate souls of the movie directors.

But the Indian—how he has been slandered for centuries! When in reality it is just as Warren, the Historian of the Ojibways, proclaimed: "There was consequently less theft and lying, more devotion to the Great Spirit, more obedience to their parents, and more chastity in man and woman, than exists at the present day, since their baneful intercourse with the white race." And Hearne, the northern traveller, ended a similar contention—more than a hundred years ago—by saying: "It being well known that those who have the least intercourse with white men are by far the happiest."

That night, as I turned in, I had occasion to look through my kit bag, and there I found, wrapped in a silk handkerchief, the photograph—lent to me for six weeks—of the charming Athabasca. Being alone in my tent, I carefully unfolded its wrapper, and drawing the candle a little nearer, I gazed at her beautiful face. Again I wondered about Son-in-law. . . .

A RACE FOR THE PORTAGE

At three o'clock next morning the camp was astir. In the half light of early day, and while breakfast was being prepared, the men "gummed" afresh the big canoes. Whittling handles to dry pinesticks, they split the butts half way down, and placed that end in the fire. After a little burning, the stick opened like a fork; and, placing it over the broken seam, the voyageur blew upon the crotch, thus melting the hardened "gum"; then, spitting upon his palm, he rounded it off and smoothed it down. By the time breakfast was ready the tents were again stowed away in the canoes along with the valuable cargoes of furs.

Paddling up the mist-enshrouded river the canoes rounded a bend. There the eddying of muddy water told that a moose had just left a water-lily bed. The leaves of the forest hid his fleeing form; but on the soft bank the water slowly trickled into his deep hoof-prints, so late was his departure. The tracks of bear and deer continuously marked the shores, for the woods were full of game. From the rushes startled ducks rose up and whirred away. How varied was the scenery. Island-dotted lakes, timber-covered mountains, winding streams and marshy places; bold rocky gorges and mighty cataracts; dense forests of spruce, tamarack, poplar, birch, and pine—a region well worthy to be the home of either Nimrod or Diana.

Later in the day, when all the canoes were ranged side by side, their gracefully curved bows came in line; dip, swirl, thud; dip, swirl, thud, sounded all the paddles together. The time was faultless. Then it was that the picturesque brigade appeared in wild perfection. Nearing a portage, spontaneously a race began for the best landing place. Like contending chargers, forward they bounded at every stroke. Vigorously the voyageurs plied their paddles. Stiffening their arms and curving their backs, they bent the blades. Every muscle was strained. The sharp bows cleaved the lumpy water, sending it gurgling to the paddles that slashed it, and whirled it aside. On they went. Now Oo-koo-hoo's canoe was gaining. As that brightly painted craft gradually forged ahead, its swiftly running wake crept steadily along the sides of the other canoes. Presently the wavelets were sounding "whiff, whiff, whiff," as the white bows crushed them down. Then at last his canoe broke free and lunged away, leaving all the brigade to follow in its broadening trail. The pace was too exhausting; the canoes strung out; but still the narrow blades slashed away, for the portage was at hand. With dangerous speed the first canoe rushed abreast of the landing, and just as one expected disaster the bowman gave the word. Instantly the crew, with their utmost strength, backed water. As the canoe came to a standstill the voyageurs rolled their paddle-handles along the gunwales, twirling the dripping blades and enveloping the canoe in a veil of whirling spray. Then, jumping into the shallow water, they lined up and quickly passed the packs ashore. The moment the cargo was transferred to the bank, the crew lifted the great canoe off the water and turned it bottom up, while four of them placed their heads beneath and rested the gunwales upon their capote-bepadded shoulders. As they carried it off, one was reminded of some immense antediluvian reptile crawling slowly over the portage trail.

There was now much excitement. Other crews had arrived, and were rapidly unloading. As the landing was over-crowded the portaging began. Each man tied the thin, tapering ends of his tump-line—a fifteen-foot leather strap with a broad centre—about a pack, swung it upon his back, and, bending forward, rested its broad loop over his head. Upon the first his companion placed two more packs; then, stooping beneath the weight of 240 pounds, the packers at a jog-trot set off uphill and down, over rugged rocks and fallen timber, through fern-covered marsh and dense underbrush. Coming to an opening in the wood at the far end of the portage, they quickly tossed their burdens aside, and back again they ran. Nowhere could one see more willing workers. You heard no swearing or grumbling about the exceedingly hard task before them. On the contrary, every man vied with the rest as to which could carry the greatest load and most swiftly cross the portage. Rivalry sped the work along. Shirts and trousers reeked with perspiration. The voyageurs puffed and panted as they went by, and no wonder—the portage was three quarters of a mile in length.

Then away we went again, and up, up, up, we mounted day by day, toward the height-of-land, where a long portage over low-lying marshy ground brought us to the place where our descent began; then for days we ran with the current until it entered a larger river, and soon we found that endless rapids interrupted our work, and down many of them the canoes were run. The Hudson's Bay Company, however, never allows its men to shoot rapids with fur-laden canoes; so it was on that wild stretch of our trip that the skill of the voyageur was tested most.

FIGHTING WITH DEATH

At the head of one of the great rapids Oo-koo-hoo, seeing that I mated well with one of his crew, invited me to take a paddle and help them through. Tossing in an extra paddle for each canoeman we stepped aboard, and with a gentle shove the current caught the light canoe and carried us out to mid-stream. Long before we sighted white water the roar of the cataract was humming in our ears. We midmen sat upon dunnage sacks and braced our moccasined feet against the ribbing. Presently the bowman stood up and scanned the river. Dark, ominous water raced ahead for a hundred yards then disappeared, leaving nothing but a great surging mass of white that leaped high and dropped out of sight in the apparently forsaken river-bed. Then the steersman stood up, too, and Indian words passed between them. Every moment we were gaining impetus, and always heading for the highest crest of foam. Waiting for the word to paddle was even worse than waiting for the starter's gun in a sculling race. At last it came, just as we were twenty-five yards from the end of dark water. With a wild shout from the bowman we drove our paddles home. The great canoe trembled a little at first, as our work was somewhat ragged, but a moment later we settled into an even stroke and swept buoyantly among the tossing billows. Now before us ran a strange wild river of seething white, lashing among great, gray-capped, dark greenish boulders that blocked the way. High rocky banks standing close together squeezed the mighty river into a tumult of fury. Swiftly we glide down the racing torrent and plunge through the boiling waters. Sharp rocks rear above the flying spray while others are barely covered by the foaming flood. It is dangerous work. We midmen paddle hard to force the canoe ahead of the current. The steersman in bow and stern ply and bend their great seven-foot paddles. The bowman with eyes alert keenly watches the whirling waters and signs of hidden rocks below. The roar of seething waters drowns the bowman's orders. The steersman closely watches and follows every move his companion makes. Down we go, riding upon the very back of the river; for here the water forms a great ridge, rising four or five feet above the waterline on either shore. To swerve to either side means sure destruction. With terrific speed we reach the brink of a violent descent. For a moment the canoe pauses, steadies herself, then dips her head as the stern upheaves, and down we plunge among more rocks than ever. Right in our path the angry stream is waging battle with a hoary bowlder that disputes the way. With all its might and fury the frantic river hisses and roars and lashes it. Yet it never moves—it only frowns destruction upon all that dares approach it.

How the bowman is working! See his paddle bend! With lightning movements he jabs his great paddle deep into the water and close under the left side of the bow; then with a mighty heave he lifts her head around. The great canoe swings as though upon a pivot; for is not the steersman doing exactly the very opposite at this precise moment? We sheer off. But the next instant the paddles are working on the opposite sides, for the bowman sees signs of a water-covered rock not three yards from the very bow. With a wild lunge he strives to lift the bow around; but the paddle snaps like a rotten twig. Instantly he grabs for another, and a grating sound runs the length of the heaving bottom. The next moment he is working the new paddle. A little water is coming in but she is running true. The rocks now grow fewer, but still there is another pitch ahead. Again the bow dips as we rush down the incline. Spray rises in clouds that drench us to the skin as we plunge through the "great swell" and then shoot out among a multitude of tumbling billows that threaten to engulf us. The canoe rides upon the backs of the "white horses" and we rise and fall, rise and fall, as they fight beneath us. At last we leave their wild arena, and, entering calmer water, paddle away to the end of the portage trail.

One morning, soon after sunrise, the brigade came to the end of its journey as it rounded a point and headed for a smoking steamboat that rested upon a shimmering lake; and so entirely did the rising mist envelop the craft that it suggested the silhouette of a distant mountain in volcanic eruption. Then the canoes, each in turn, lay alongside the steamer; the fur packs were loaded aboard, and thence by steamboat and railroad they continued their journey to Montreal; where together with the "returns" from many another of the Hudson's Bay Company's thirty-four districts, they were reshipped in ocean-going craft for England where eventually they were sold by auction in London.

A hundred years ago as many as ten brigades, each numbering twenty six-fathom canoes, sometimes swept along those northern highways and awoke those wild solitudes with the rollicking songs and laughter of fifteen or sixteen hundred voyageurs; but alas for those wonderfully picturesque days of bygone times! The steamboats and the railroads have driven them away.

In my youth, however, I was fortunate enough to have travelled with the last of those once-famous fur brigades; and also to have learned from personal experience the daily life of the northern woods—the drama of the forests—of which in my still earlier youth I had had so many day-dreams; and now if in describing and depicting it to you I have succeeded in imparting at least a fraction of the pleasure it gave me to witness it, I am well repaid. But perhaps you are wondering about the beautiful Athabasca?

THE END