She raised her piercing black eyes to his, as though she would look into his soul, and said, without hesitancy: "Yes, it was; and Oowikapun was indeed foolish, if not worse."

Startled and confounded at this reply, given in such decided tones by this maiden, Oowikapun, in spite of all his efforts to appear unmoved, felt abashed before her, and his eyes fell under her searching gaze.

Recovering himself as well as he could, he said: "Will the fair maiden please tell me what she means?"

"Yes," she answered. "What she means is that she is very much surprised that a man who for days has been a guest in the wigwam of Memotas and Meyooachimoowin, and who has heard their songs and prayers to the Good Spirit, should again be found in the circle of the devil dance."

"How do you know I was with Memotas?" he replied.

"From your own lips," she answered. "I was with the maidens, with only a deerskin part.i.tion dividing us from the place where you told the men of your battle with the wolf, and of Memotas's love and words about the book of heaven and the Good Spirit to you. And yet," she added, and there was a tinge of sorrow in her voice, "after having heard all that, you went to the old bad way again."

Stung by her words so full of reproof, he retorted with some bitterness: "And you and the other maidens goaded me on to the dance."

With flashing eyes she drew herself up proudly, and said: "Never! I would have died first. It was a lie of the conjurers, if they said anything of the kind."

A feeling of admiration, followed by one of almost envy, came over him as he listened to the decided words, uttered with such spirit, and he heartily wished some of it had been his when tempted to join in the dance of sin. With the consciousness of weakness and with his proud spirit quelled, he said: "Why are you of this mind? How is it that you know so much about the white man's way? Did I not see you in the wigwam of Kistayimoowin, the chief, whose brother is the great medicine man of the tribe? How is it that you, the chief's daughter and the conjurer's niece, should have such different thoughts about these things?"

Her answer, which was a little bit of her family history, was as follows:

"While I am the niece of Koosapatum, the conjurer and medicine man, whom I hate, I am not the daughter, but the niece of Kistayimoowin, the chief. My father was another brother of theirs. He was a great hunter, and years ago, when I was a little child, he left the home of his tribe and, taking my mother and me, he went far away to Lake Athabasca, where he was told there was abundance of game and fish. In a great storm they were both drowned. I was left a poor orphan child about six years of age among the pagan Indians, who cared but little for me. They said they had enough to do in looking after their own children, so often I was half starved. Fortunately for me the great missionary, with his wonderful canoe of tin, which the people called the 'Island of Light,'

came along that way on one of his journeys. He had those skillful canoe men--Henry Budd and Ha.s.selton. While stopping among the people and teaching them the true way, the missionary heard of me and of the danger I was in of perishing, and so he took me in the canoe and carried me all the way to Norway House. It was long ago, but well do I remember how they carried me across the rough portages when I got tired out, and gave me to eat the best pieces of ducks and geese or other game which they shot for food. At night they gathered old hay from the beavers'

meadows, or cut down a young balsam tree, and with its branches made me a little bed for the night.

"When we reached Norway House Mission, I was adopted into the family of the missionary. They and Miss Adams, the teacher, were very kind to me.

I joined the Indian children in the school, and went regularly to the little church. I well remember Memotas and Big Tom and Murtagon and Papanekis and many others. I learned some of the hymns, and can distinctly remember seeing the missionary and Mr Steinhav printing the hymns in the characters on the bark and on paper. It was the happiest year of my life.

"O that I had been wise, and tried to gather up and fix in my memory all that was said to me of the Great Spirit, and his son Jesus, and about the good way! But I was a happy, thoughtless girl, and more fond of play with the little Indian girls and the fun-loving, happy boys than of listening to the lessons and learning them.

"A year after my Uncle Kistayimoowin came down to the fort with his furs, and took me away home with him; and here, so far away, I have lived ever since. In his way he is not unkind to me, but my Uncle Koosapatum hates me because I know these things; and as all are in dread of his poisons, even Kistayimoowin does not wish me to speak about what I heard that year, or sing what I remember except when I am far out in the forest. Because I do not want to have my uncle, the chief, poisoned, I kept quiet sometimes; but most of the women have heard all I know, and they are longing to hear more. So our hearts got full of hoping when, as we waited on the chief with his dinner a few days ago, we heard him talking with some others who were eating with him that you had come, and had been cured of your wounds by a Christian Indian, by the name of Memotas, and were going to give a talk about what had happened to you, and what you had heard. When I heard him mention the name of Memotas, I thought I would have dropped the birch roggin of roasted bears' paws which I was holding, for I could still remember that good man so well. Gladly I gathered some of the women together behind the part.i.tion to listen and learn more of the good way, if we could, from you.

"We drank in every word you said, and when they mocked we were very angry at them; but we dare not say a word for fear of a beating. While you stood firm and refused to join in that wicked dance we rejoiced.

When you yielded our hearts became sad, and we silently got away. I went out into the woods and wept. When I returned the women had shut themselves up in their tents, and the men were all off to the big dance house. I found your clothes and fire bag just where you had thrown them off, in danger of being dragged away or torn to pieces by the foolish young dogs. So, unseen by anybody, I gathered them up and put them away.

"During the days and nights you danced I was angry and miserable, and at times could not keep from weeping that a man who had known Memotas, and for days had been with him, and had heard so much about the good way, should then go back to the old dark way which gives no comfort to anyone.

"When you fell senseless in the circle, I watched where they carried you. I visited the tent in the night, and I heard your sad moans, and I knew you were unhappy. At daybreak, as you had fallen into a deep sleep, I built the fire and prepared the food, and carried you your clothing; and if it had not been for the breeze which swept through the door, when I last opened it, you would never have known anything about me."

Her story greatly interested Oowikapun; and as he listened to her thus talking as he had never heard an Indian woman speak before, he saw the benefit which had come as the result of a year spent among Christians, even though it were only a year in childhood. When she finished he said: "I am glad I have met you and heard your story."

"Why should you be glad?" she replied. "I am sure you must be offended that a woman should have dared to speak so plainly to you."

"I deserve all that you have said, and more too," he added after a pause.

"In which trail are you in the future going to walk?" she asked. This straight, searching question brought vividly before his vision the dream, and the two ways which there he saw, and he felt that a crisis in his life had come; and he said, after a pause: "I should like to walk in the way marked out by the book of heaven."

"And so would I," she replied, with intense earnestness; "but it seems hard to do so, placed as I am. You think me brave here thus reproving you, but I am a coward in the village. I have called it love for my uncle's life that has kept me back from defying the conjurers, and telling everybody I want to go in the way the Good Spirit has given us; but it is cowardice, and I am ashamed of myself, and then I know so little. O, that we had a missionary among us with the book of heaven, as they have at Norway House and elsewhere, that we might learn more about the way, and be brave and courageous all the time!"

This despairing cry is the voice of millions dissatisfied with the devil dances and worship of idols. The call is for those who can tell them where soul comfort can be found, and a sweet a.s.surance brought into their hearts that they are in the right way.

Hardly knowing what answer to make, but now interested in the woman as never in one before, he asked: "What name does your uncle call you?"

Wishing to find out her name he put it this way, as it is considered the height of rudeness to ask a person her name. When several persons are together, and the name of one is desired by one of the company, the plan is always to ask some third person for the desired information.

"Astumastao," she replied. And then feeling with her keen womanly instincts that the time had come when the long interview should end, she quickly threw her game, which had been dropped on the ground, over her shoulder again, and gliding by him, soon disappeared in the forest trail.

CHAPTER SIX.

HUNTING WILD GEESE.

To Oowikapun this interview was of great value, and while he could not but feel a certain amount of humiliation at the cowardice he had been forced to admit, and felt also that it was a new experience to be thus talked to by a woman, yet his conscience told him that she was right and he deserved the reproofs she had given. So with something more to think about, he resumed his onward journey, and ere he stopped that night and made his little camp he was many miles nearer his home.

As he sat there by his cheery fire, while all around him stretched the great wild forest, he tried to think over some of the new and strange adventures through which he had pa.s.sed. With starring vividness they came before him, and above all the brave words of the maiden Astumastao seemed to ring in his ears. Then the consciousness that he who had been trying to make himself and others believe that he was so brave was really so cowardly took hold of him, and so depressed him that he could only sit with bowed head and burdened heart, and say within himself that he was very weak and foolish.

The stars shone out in that brilliant northern sky, and the aurora danced and blazed and scintillated, meteors flashed across the heavens with wondrous brightness, but Oowikapun saw them not. The problem of life here and hereafter had come to him as never before. He found out that he had a soul, and that there was a G.o.d to fear and love, who cared for men and women, and that there was reward for right doing and punishment for sin. So with the little light he had, he pondered and thought, and the more he did the worse he got; for he had not yet found the way of simple faith and trust, and he became so saddened and terrified that there was but little sleep that night for him. As there he sat longing for help, he remembered the words of Astumastao: "O, that we had a missionary among us, with the book of heaven, that we might learn more about the way, and be brave and courageous all the time!"

In this frame of mind he watched and waited until the first blush of morn; then after a hasty meal prepared on his camp fire, he started off, and in due time reached his home in the distant village in the wilderness, and in the depressing mood in which we here first met him he lived for many a day.

The change in him was noticed by all, and many conjectured as to the cause, but Oowikapun unburdened not his heart, for he knew there was none among his people who could understand, and with bitter memories of his cowardice, he thought in his blindness that the better way to escape ridicule and even persecution would be to keep all he had learned about the Good Spirit and the book of heaven locked up in his heart.

Oowikapun was one of the best hunters in his village, and as his father was dead and he was the oldest son, and now about twenty-five years of age, he was looked up to as the head of the wigwam. In his Indian way he was neither unkind to his mother nor to the younger members of the family. To his little brothers he gave the two young bears, and they soon taught them a number of tricks. They quickly learned the use of their fore legs, and it was very amusing to see them wrestling with and throwing the young Indian dogs, with whom they soon became great friends.

Oowikapun, to divert attention from himself, and to keep from being questioned about the change in his conduct, which was so evident to all, devoted himself with unflagging energy to the chase. Spring having now opened, the wild geese came in great flocks from their southern homes to those northern lands, looking for the rich feeding grounds and safe places where they could hatch their young. These times when the geese are flying over are as a general thing profitable to the hunters. I have known an old Indian, with only two old flintlock guns, kill seventy-five large grey geese in one day. That was however an exceptional case. The hunters considered themselves fortunate if each night they returned with from seven to twelve of these birds.

Oowikapun, having selected a spot at the edge of a great marsh from which the snow had melted, and where the goose gra.s.s was abundant, and the flocks were flying over in great numbers, hastily prepared what the hunters call their nest. This is made out of marsh hay and branches of trees, and is really what its name implies, a nest so large that at least a couple of men can hide themselves in it. When ready to begin goose hunting they put on a white coat and a cap of similar colour; for these observant Indians have learned that if they are dressed in white they can call the geese much nearer to them than if their garments are of any other hue. Another requisite for a successful hunt is to have a number of decoy geese carved out of wood, and placed in the gra.s.s near the nest, as though busily engaged in eating.

Oowikapun's first day at the hunt was fortunately a very good one. The sun was shining brightly, and aided by a southern breeze many flocks of geese came in sight in their usual way of flying, either in straight lines or in triangles. Oowikapun was gifted with the ability to imitate their call, and he succeeded in bringing so many of them in range of his gun that ere the day ended he had bagged almost a score.

In after years when I visited that land it used to interest me much, and added a pleasurable excitement to my trip, to don a white garment over my winter clothing, for the weather was still cold, and join one of these clever hunters in his little nest and take my chance at a shot at these n.o.ble birds. I felt quite proud of my powers when I brought down my first grey goose, even if I did only break a wing with my ball.

Quickly unloosing Cuffy, one of my favourite Newfoundland dogs, I sent her after the bird, which had lit down on a great ice field about five hundred yards away. But although disabled, the bird could still fight, and so when my spirited dog tried to close in upon her and seize her by the neck, the brave goose gave her such a blow over the head with the uninjured wing that it turned her completely over and made her howl with pain and vexation. Witnessing the discomfiture of my dog, I could easily understand what I had been frequently told by the Indians, of foxes having been killed by the old geese when trying to capture young goslings from the flocks.

In these annual goose hunts all the Indians who can handle a gun take part. The news of the arrival of the first goose fills a whole village with excitement, and nothing can keep the people from rushing off to the different points, which they each claim year after year, where they hastily build their nests and set their decoys.

I well remember how quickly I was deserted by a whole company of Salteaux Indians one spring, on their hearing the long-expected call of a solitary goose that came flying along on the south wind. I had succeeded, after a good deal of persuasion, in getting them to work with me in cutting down trees and preparing the soil for seed sowing, when in the midst of our toil, at about ten o'clock in the forenoon, the distant "aunk! aunk! aunk!" of an old grey goose was heard, the outskirmisher of the oncoming crowds. Such was the effect of that sound upon my good hunters, but poor farmers, that the axes and hoes were hastily dropped, and with a rush they were all off to their wigwams for their guns and ammunition, and I did not see them again for a month.

Success in the goose hunt seems to elate the Indian more than in anything else. Why, I could never find out. It may be because it is the first spring hunting after the long, dreary winter, and there is the natural gladness that the pleasant springtime has come again. Whatever it may be, I noticed for years more noisy mirth and earnest congratulations on success in the goose hunt than in anything else.

Loaded down with his game, Oowikapun returned to his wigwam, and instead of cheerily responding to the congratulations of the inmates on account of his success, he threw himself down on his bed, silent and gloomy, and refused the proffered meal, and even the lighted pipe which his mother brought him.

They were all surprised at his conduct, which was so contrary to his old ways. He had never been known to act like this before. Just the reverse. He had come to be considered the brightest young man in the village; he had more than once been called the young hunter of the cheery voice and the laughing eyes. Then in his serious hours, in times when the affairs of the tribe were being discussed at the council fires, so good was his judgment, and wise and thoughtful beyond his years were his words considered, that even the old men, who seldom did anything but sneer at the words of the young men, gave respectful attention to what fell from the lips of Oowikapun. Well was it remembered how, only last year, at the great council fire of the whole tribe, when the runners brought the news of the aggressions of the whites on some of the southern tribes with whom they had been, in the years past, on friendly alliance, and the old men spake with bitterness and talked of the old glories of the red men, ere the paleface came with his firearms, and what was worse with his firewater, and hunted down and poisoned many of their forefathers, and drove back the rest of them toward the setting sun or northward to the regions of the bitter cold and frost, and how much better it would have been, they said, if their forefathers had listened to the fiery eloquence and burning words of Tec.u.mseh and his brother the prophet, and joined in a great Indian confederacy, when they were numerous and strong to drive the white man back into the sea. Then it was, when eyes flashed and the Indians were wild enough with excitement to cause great trouble, that Oowikapun arose and spoke kindly words, and wise beyond his years.

In his address he urged that the time for successful war was pa.s.sed, that Tec.u.mseh himself fell before the power of the paleface, that his wampum and magic pipe had disappeared, and his tomahawk had been buried in a peace ceremony between his survivors and the paleface; and bitter as might be some of the memories of the past, yet to all it must be clear that as many of the white men were really their friends, it was for their interest and happiness to act patiently and honourably toward them, and strive to live as the Great Spirit would have them, as loving brothers.

Thus talked Oowikapun last year. Why is it, they said, that he who gave such promise of being a great orator, as well as a successful hunter, should act so strangely now? Some said he was losing his reason and becoming crazy. The young folks said he was in love with some bright-eyed maiden, whom they knew not, but many of the dark-eyed maidens hoped she was the fortunate one. And so they wondered why he did not let it be known. As he still delayed, they said, it is because he has had so many to support that he is poor, and is fearful that what he has to offer in payment for his bride might not be considered sufficient, and he would be humiliated to be refused.

Even some of the older women, not born in beauty's hand basket, when they could, get away from their exacting husbands, would sit down together under the bank where the canoes were drawn up, and in imitation of the men around the council fires, would gravely exchange opinions, and perhaps, like white folks, would gossip a little in reference to conduct so extraordinary.