Through The Mackenzie Basin Part 3

MR. ROSS: "I will just answer a few questions that have been put.

Keenooshayo has said that he cannot see how it will benefit you to take treaty. As all the rights you now have will not be interfered with, therefore anything you get in addition must be a clear gain. The white man is bound to come in and open up the country, and we come before him to explain the relations that must exist between you, and thus prevent any trouble. You say you have heard what the Commissioners have said, and how you wish to live. We believe that men who have lived without help heretofore can do it better when the country is opened up. Any fur they catch is worth more. That comes about from compet.i.tion. You will notice that it takes more boats to bring in goods to buy your furs than it did formerly. We think that as the rivers and lakes of this country will be the princ.i.p.al highways, good boatmen, like yourselves, cannot fail to make a good living, and profit from the increase in traffic. We are much pleased that you have some cattle. It will be the duty of the Commissioners to recommend the Government, through the Superintendent-General of Indian Affairs, to give you cattle of a better breed. You say that you consider that you have a right to say something about the terms we offer you. We offer you certain terms, but you are not forced to take them. You ask if Indians are not allowed to make a bargain. You must understand there are always two to a bargain. We are glad you understand the treaty is forever. If the Indians do as they are asked we shall certainly keep all our promises. We are glad to know that you have got on without any one's help, but you must know times are hard, and furs scarcer than they used to be.

Indians are fond of a free life, and we do not wish to interfere with it. When reserves are offered you there is no intention to make you live on them if you do not want to, but, in years to come, you may change your minds, and want these lands to live on. The half-breeds of Athabasca are being more liberally dealt with than in any other part of Canada. We hope you will discuss our offer and arrive at a decision as soon as possible.

Others are now waiting for our arrival, and you, by deciding quickly, will a.s.sist us to get to them."

KEENOOSHAYO: "Have you all heard? Do you wish to accept? All who wish to accept, stand up!"

WENDIGO: "I have heard, and accept with a glad heart all I have heard."

KEENOOSHAYO: "Are the terms good forever? As long as the sun s.h.i.+nes on us? Because there are orphans we must consider, so that there will be nothing to be thrown up to us by our people afterwards. We want a written treaty, one copy to be given to us, so we shall know what we sign for. Are you willing to give means to instruct children as long as the sun s.h.i.+nes and water runs, so that our children will grow up ever increasing in knowledge?"

MR. LAIRD: "The Government will choose teachers according to the religion of the band. If the band are pagans the Government will appoint teachers who, if not acceptable, will be replaced by others.

About treaties lasting forever, I will just say that some Indians have got to live so like the whites that they have sold their lands and divided the money. But this only happens when the Indians ask for it. Treaties last forever, as signed, unless the Indians wish to make a change. I understand you all agree to the terms of the Treaty. Am I right? If so, I will have the Treaty drawn up, and to-morrow we will sign it. Speak, all those who do not agree!"

MOOSTOOS: "I agree."

KEENOOSHAYO: "My children, all who agree, stand up!"

The Reverend Father Lacombe then addressed the Indians in substance as follows: He reminded them that he was an old friend, and came amongst them seven years ago, and, being now old, he came again to fulfil another duty, and to a.s.sist the Commission to make a treaty.

"Knowing you as I do, your manners, your customs and language, I have been officially attached to the Commission as adviser. To-day is a great day for you, a day of long remembrance, and your children hereafter will learn from your lips the events of to-day. I consented to come here because I thought it was a good thing for you to take the Treaty. Were it not in your interest I would not take part in it. I have been long familiar with the Government's methods of making treaties with the Saulteaux of Manitoba, the Crees of Saskatchewan, and the Blackfeet, Bloods and Piegans of the Plains, and advised these tribes to accept the offers of the Government.

Therefore, to-day, I urge you to accept the words of the Big Chief who comes here in the name of the Queen. I have known him for many years, and, I can a.s.sure you, he is just and sincere in all his statements, besides being vested with authority to deal with you. Your forest and river life will not be changed by the Treaty, and you will have your annuities, as well, year by year, as long as the sun s.h.i.+nes and the earth remains.

Therefore I finish my speaking by saying, Accept!"

The chiefs and counsellors stood up, and requested all the Indians to do so also as a mark of acceptance of the Government's conditions. Father Lacombe was thanked by several for having come so far, though so very old, to visit them and speak to them, after which the meeting adjourned until the following day.

At three p.m. on Wednesday, the 21st, the discussion was resumed by Mr. Laird, who, after a few preliminary remarks read the Treaty, which had been drafted by the Commissioners the previous evening. Chief Keenooshayo arose and made a speech, followed by Moostoos, both a.s.senting to the terms, when suddenly, and to the surprise of all, the chief, who had again begin to address the Indians, perceiving gestures of dissent from his people, suddenly stopped and sat down. This looked critical; but, after a somewhat lengthy discussion, everything was smoothed over, and the chief and head men entered the tent and signed the Treaty after the Commissioners, thus confirming, for this portion of the country, the great Treaty which is intended to cover the whole northern region up to the sixtieth parallel of north lat.i.tude. The satisfactory turn of the Lesser Slave Lake Treaty, it was felt, would have a good effect elsewhere, and that, upon hearing of it at the various treaty points to the west and north, the Indians would be more inclined to expedite matters, and to close with the Commissioner's proposals. [The foregoing report of the Treaty discussions is necessarily much abridged, being simply a transcript of brief notes taken at the time. The utterances particularly of Keenooshayo, but also of his brother, were not mere harangues addressed to the "groundlings," but were grave statements marked by self-restraint, good sense and courtesy, such as would have done no discredit to a well-bred white man. They furthered affairs greatly, and in two days the Treaty was discussed and signed, in singular contrast with treaty-making on the plains in former years.]

The text of the Treaty itself, which may be of interest to the reader, will be found in full in the Appendix, page 471.

The first and most important step having been taken, the other essential adhesions had now to be effected. To save time and wintering in the country, the Treaty Commission separated, Messrs. Ross and McKenna leaving on the 22nd for Fort Dunvegan and St. John, whilst Mr. Laird set out shortly afterwards for Vermilion and Fond du Lac, on Lake Athabasca. He reached Peace River Crossing on the 30th, and met there, next day, a few Beaver Indians and the Crees of the region. The Beaver chief, who was present, did not adhere, saying that his band was at Fort Dunvegan, and that he could not get there in time. The date of the St. John Treaty had been fixed for the 21st of June, but, owing to the detentions described, the appointment could not be kept, and word was therefore sent to the Indians to stay where they were until they could be met. But when the Commissioners were within twenty-five miles of the Fort they got a letter from the Hudson's Bay Company's agent telling them that the Indians had eaten up all the provisions there, and had left for their hunting-grounds, with no hope of their coming together again that season. They therefore returned to Fort Dunvegan, and took the adhesion of some Beaver Indians, and then left for Lower Peace River. On the 8th July, Mr. Laird secured the adhesion of the Crees and Beavers at Fort Vermilion, and Messrs. Ross and McKenna of those at Little Red River, the headman there refusing to sign at first because, he said, "he had a divine inspiration to the contrary"! This was followed by adhesions taken by the latter Commissioners, on the 13th, from the Crees and Chipewyans at Fort Chipewyan.

"Here it was," Mr. McKenna writes me, "that the chief asked for a railway--the first time in the history of Canada that the red man demanded as a condition of cession that steel should be laid into his country. He evidently understood the transportation question, for a railway, he said, by bringing them into closer connection with the market, would enhance the value of what they had to sell, and decrease the cost of what they had to buy. He had a striking object-lesson in the fact that flour was $12 a sack at the Fort. These Chipewyans lost no time in flowery oratory, but came at once to business, and kept us, myself in particular, on tenterhooks for two hours. I never felt so relieved as when the rain of questions ended, and, satisfied by our answers, they acquiesced in the cession."

Next morning these Commissioners left for Smith's Landing, and, on the 17th, made treaty with the Indians of Great Slave Lake.

Meanwhile Mr. Laird had proceeded to Fond du Lac, at the eastern end of Lake Athabasca, and there, on the 27th, the Chipewyans adhered, whilst Messrs. Ross and McKenna, in order to treat with the Indians at Fort McMurray and Wahpooskow, separated.

The latter secured the Chipewyans and Crees at the former post, and Mr. Ross the Crees at Wahpooskow, both adjustments, by a coincidence, being made on the same day.

This completed the Treaty of 1899, known as No. 8, the most important of all since the Great Treaty of 1876.

The work of the Commission being now over, its members prepared to leave the country. Messrs. Ross and McKenna set out for Athabasca Landing, whilst Mr. Laird accompanied us to Pelican Rapids, but left us there and pushed on, like the others, for home.

There were, of course, many Indians who did not or could not turn up at the various treaty points that year, viz., the Beavers of St.

John, the Crees of Sturgeon Lake, the Slaves of Hay River, who should have come to Vermilion, and the Dog-Ribs, Yellow-Knives, Slaves, and Chipewyans, who should have been treated with at Fort Resolution, on Great Slave Lake.

Accordingly, a special commission was issued to Mr. J. A. Macrae, of the Indian Office in Ottawa, who met the Indians the following year at the points named, and in May, June, and July, secured the adhesion of over 1,200 souls, making, with subsequent adhesions, a total of 3,568 souls to the 30th June, 1906.

The largest numbers were at Forts Resolution, Vermilion, Fond du Lac, and Lesser Slave Lake, the latter ranking fourth in the list. Of course, there are still to be treated with the Indians of the Mackenzie River and the Esquimaux of the Arctic coast. But Treaty Eight covers the most valuable portions of the Northern Anticlinal, though this is a conjecture, as the resources of the lower Mackenzie Basin, and even of the Barren Lands, are only now becoming known, and may yet prove to be of great value. Bishop Grouard told me that at their Mission at Fort Providence, potatoes, turnips and barley ripened, and also wheat when tried, though this, he thought, was uncertain. I have also heard Chief-factor Camsell speak quite boastfully of his tomatoes at Fort Simpson. As a matter of fact, little is known practically as to the bearing of the climate and long summer suns.h.i.+ne on agriculture in the Mackenzie District. But be that region what it may, there has been already ceded an empire in itself, extending, roughly speaking, from the 54th to the 60th parallel of north lat.i.tude, and from the 106th to the 130th degree of west longitude. In this domain there is ample room for millions of people; and, as I must now return to the Half-breed Commission on Lesser Slave Lake, I shall give, as we go, as fair a picture as I can of its superficial features and the inducements it offers to the immigrant.

Chapter IV

The Half-Breed Scrip Commission.

The adjustment with the half-breeds depended, of course, upon a successful treaty with the Indians, and, this having been concluded, the latter at once, upon receipt of their payments, left for their forests and fisheries, leaving the half-breeds in full possession of the field.

It was estimated that over a hundred families were encamped around us, some in tepees, some in tents, and some in the open air, the willow copses to the north affording shelter, as well, to a few doubtful members of Slave Lake society, and to at least a thousand dogs. The "scrip tent," as it was called, a large marquee fitted up as an office, had been pitched with the other tents when the camp was made, and in this the half-breeds held a crowded meeting to talk over the terms, and to collate their own opinions as to the form of scrip issue they most desired. In this they were singularly unanimous, and, in spite of advice to the contrary urged upon them in the strongest manner by Father Lacombe, they agreed upon "the bird in the hand"--viz., upon cash scrip or nothing. This could be readily turned into money, for in the train of traders, etc., who followed up the treaty payments, there were also buyers from Winnipeg and Edmonton, well supplied with cash, to purchase all the scrip that offered, at a great reduction, of course, from face value. Whether the half-breeds were wise or foolish it is needless to say. One thing was plain, they had made up their minds. Under the circ.u.mstances it was impossible to gainsay their a.s.sertion that they were the best judges of their own needs. All preliminaries having at last been settled, the taking of declarations and evidence began on the 23rd of June, and, shortly afterwards, the issue of convertible scrip certificates, or scrip certificates for land as required, took place to the parties who had proved their t.i.tle.

This was a slow process, involving in every case a careful search of the five elephant folios containing the records of the bygone issues of scrip in Manitoba and the organized Territories.

It was necessary in order to prevent the issue of scrip to parties who had already received it elsewhere. But to the credit of the Lesser Slave Lake community, few efforts were made to "come in"

again, not one in fact which was a clear attempt at fraud, or which could not be accounted for by false agency. Indeed, a high tribute might well be paid here to the honesty, not only of this but of all the communities, both Indian and half-breed, throughout these remote territories. We found valuable property exposed, everywhere, evidently without fear of theft. There was a looser feeling regarding debts to traders, which we were told were sometimes ignored, partly, perhaps, owing to the traders' heavy profits, but mainly through failure in the hunt and a lack of means. But theft such as white men practice was a puzzle to these people, amongst whom it was unknown.

The most noticeable feature of the scrip issue was the never-ending stream of applicants, a surprising evidence of the growth of population in this remote wilderness. Its most interesting feature lay in the peculiarities and manners of the people themselves. They were unquestionably half-breeds, and had received Christian names, and most of them had houses of their own, and, though hunters, fishermen and trippers, their families lived comparatively settled lives. Yet the glorious instinct of the Indian haunted them. As a rule they had been born on the "pitching-track," in the forest, or on the prairies--in all sorts of places, they could not say exactly where--and when they were born was often a matter of doubt as well. [With reference to these nondescript birthplaces, the wonderful ease of parturition among Indian women may be referred to here. This is common, probably, to all primitive races, but is perhaps more marked amongst Indian mothers than any other. The event may happen in a canoe, on the trail, at any place, or at any moment, without hindering the ordinary progress of a travelling party, which is generally overtaken by the mother in a few hours. But nothing I heard here equalled in grotesque circ.u.mstances occurrences, whose truth I can vouch for, many years ago on the Saskatchewan River. In 1874, if I remember aright, a great spring freshet in the North Branch was accompanied by a tremendous ice-jam, which backed the water up, and flooded the river bank so suddenly that many Indians were drowned. On an island below Prince Albert, a woman, to save her life, had to climb a neighbouring tree, and gave birth to a child amongst the branches. The jam broke, and, wonderful to say, both mother and child got down to firm ground alive. Another case, even more gruesome, happened on the Lower Saskatchewan not so many years ago. A woman and her husband were hastening on snowshoes from their winter camp to the river, in order to share in the usual Christmas bounty and festivities at the Hudson's Bay Company's post. The woman was seized with incipient labour, and darting from her husband, with whom she had been quarrelling on the way, pushed on, and, in a frozen marsh, amongst bulrushes, on a bitterly cold night, was delivered of a child.

Grumous as she was, she picked herself up, and, with incredible nerve, walked ten miles to the Pas, carrying her live infant with her, wrapped in a rabbit-skin robe.] It was not in February, but in _Meeksuo pesim_, "The month when the eagles return"; not in August, but in Oghpaho pesim, "The month when birds begin to fly." When called upon they could give their Christian names and answer to William or Magloire, to Mary or Madaline, but, in spite of priest or parson, their home name was a Cree one. In many cases the white forefather's name had been dropped or forgotten, and a Cree surname had taken its place, as, for example, in the name Louis Maskegosis, or Madeline Nooskeyah. Some of the Cree names were in their meaning simply grotesque. Mishoostiquan meant "The man who stands with the red hair"; Waupunekapow, "He who stands till morning." One of the applicants was Kanawatchaguayo, or "The ghost-keeper."

[It may be mentioned here that this half-breed's "inner" name, so to speak, meant "The Ghost-Keeper," for the name he gave, following an Indian usage, was not the real one. Kanawatchaguayo was the one given by the interpreter, but accompanied by the translation of the inner name, to wit, "The Ghost-Keeper." This curious custom is more fully referred to in a forthcoming work on Indian folk-lore, traditions, legends, usages, methods and manner of life, etc., by Mrs. F. H. Paget, of Ottawa. This lady is an expert Cree scholar, and her work, which I have had the pleasure of hearing her read, is the result of diligent research and of ample knowledge of Indian life and character.]

But others were strikingly poetical, particularly the female names. Payucko geesigo, "One in the Skies"; Pesawakoona kapesisk, "The silent snow in falling forming signs or symbols"; Matyatse wunoguayo, or rather, for this is a doubtful name, Powastia ka nunaghquanetungh, "Listener to the unseen rapids"; Kese koo apeoo, "She sits in heaven," were all the names of applicants for scrips, and many others could be added of like tenor. In a word, the Christian or baptismal names have not displaced the native ones, as they did in Wales and elsewhere, and amongst some of our far Eastern Indians. But there were terrifying and repulsive names as well, such as Sese kenapik kaow apeoo, "She sits like a rattle-snake"; and one individual rejoiced in the appalling surname of "Grand b.a.s.t.a.r.d." These instances serve to ill.u.s.trate the tendency of half-breed nomenclature at the lake towards the mother's side. Here, too, there was no reserve in giving the family name; it was given at once when asked for, and there was no shyness otherwise in demeanour. There was a readiness, for example, to be photographed which was quite distinctive. In this connection it may interest the reader to recall some of the names of girls given by the same race thousands of miles away in the East. Take those recorded by Mrs. Jameson ["Winter Studies and Summer Rambles," 1835.]

during her visit to Mrs. McMurray and the Schoolcrafts, on the Island of Mackinac, over seventy years ago: Oba baumwawa geezegoquay, "The Sounds which the stars make rus.h.i.+ng through the skies"; Zaga see goquay, "Sunbeams breaking through a cloud"; Wah'sagewanoquay, "Woman of the bright foam." The people so far apart, yet their home names so similarly figurative! The education of the Red Indian lies in his intimate contact with nature in all her phases--a good education truly, which serves him well. But, awe-struck always by the mysterious beauty of the world around him, his mind reflects it instinctively in his Nature-wors.h.i.+p and his system of names.

In speaking of the "Lakers" I refer, of course, to the primitive people of the region, and not to half-breed incomers from Manitoba or elsewhere. There were a few patriarchal families into which all the others seemed to dovetail in some shape or form. The Nooskeyah family was one of these, also the Gladu, the Cowitoreille, [A corruption, no doubt, of "Courtoreille."] and the Calahaisen. The collateral branches of these families const.i.tuted the main portion of the native population, and yet inbreeding did not seem to have deteriorated the stock, for a healthier-looking lot of young men, women and children it would be hard to find, or one more free from scrofula. There were instances, too, among these people, of extreme old age; one in particular which from confirmatory evidence, particularly the declarations of descendants, seemed quite authentic. This was a woman called Catherine Bisson--the daughter of Baptiste Bisson and an Indian woman called Iskwao--who was born on New Year's Day, 1793, at Lesser Slave Lake, and had spent all her life there since. She had a numerous progeny which she bore to Kisiskakapo, "The man who stands still." She was now blind, and was partly led, partly carried into our tent--a small, thin, wizened woman, with keen features and a tongue as keen, which cackled and joked at a great rate with the crowd around her. It was almost awesome to look at this weird piece of antiquity, who was born in the Reign of Terror, and was a young woman before the war of 1812. She was quite lively yet, so far as her wits went, and seemed likely to go on living. [This very old woman died, I believe, at Lesser Slave Lake only last spring (1908). The date of her birth was correct, and we had good reason to believe it, she must have been far over 100 years old when she died.]

There were many good points in the disposition of the "Lakers"

generally, both young and old. Their kindness and courtesy to strangers and to each other was marked, and profanity was unknown.

Indeed, if one heard bad language at all it was from the lips of some Yankee or Canadian teamster, airing his superior knowledge of the world amongst the natives.

The place, in fact, surprised one--no end of buggies, buckboards and saddles, and brightly dressed women, after a not altogether antique fas.h.i.+on; the men, too, orderly, civil, and obliging. Infants were generally tucked into the comfortable moss-bag, but boys three or four years old were seen tugging at their mothers' b.r.e.a.s.t.s, and all fat and generally good-looking. The whole community seemed well fed, and were certainly well clad--some girls extravagantly so, the love of finery being the ruling trait here as elsewhere. One lost, indeed, all sense of remoteness, there was such a well-to-do, familiar air about the scene, and such a bustle of clean-looking people. How all this could be supported by fur it was difficult to see, but it must have been so, for there was, as yet, little or no farming amongst the old "Lakers." It was, of course, a great fur country, and though the fur-bearing animals were sensibly diminis.h.i.+ng, yet the prices of peltries had risen by compet.i.tion, whilst supplies had been correspondingly cheapened. It was a good marten country, and, as this fur was the fad of fas.h.i.+on, and brought an extravagant price, the animal, like the beaver, was threatened with extinction, the more so as the rabbits were then in their period of scarcity.

There were other aspects of Lake life which there is neither s.p.a.ce nor inclination to describe. If some features of "advanced civilization" had been antic.i.p.ated there, it was simply another proof that extremes meet.

Whatever else was hidden, however, there was one thing omnipresent, namely, the mongrel dog. It was hopeless to explore the origin of an animal which seemed to draw from all sources, including the wolf and fox, and whose appet.i.te stopped at nothing, but attacked old s.h.i.+rts, trousers, dunnage-bags, fry-pans, and even the outfit of a geologist, to appease the sacred rage of hunger.

It was believed that over a thousand of these dogs, mainly used in winter to haul fish, surrounded our tent, and when it is said that an ordinary half-breed family harboured from fifteen to twenty of the tribe, there is no exaggeration in the estimate. They were of all shapes, sizes and colours, and, though very civil to man, from whom they got nothing but kicks and stones, they kept up a constant row amongst themselves.

To see a scrimmage of fifty or sixty of them on land or in the water, where they went daily to fish, was a scene to be remembered.

They did not bark, but loped through the woods, which were the camp's latrines, as scavengers by day, and howled in unison at regular intervals by night; for there was a sort of horrible harmony in the performance, and when the tom-toms of the gamblers accompanied it on all sides, and the pounding of dancers' feet--for in this enchanted land n.o.body ever seemed to go to bed--the saturnalia was complete.

It was indeed a gala time for the happy-go-lucky Lakers, and the effects of the issue and sale of scrip certificates were soon manifest in our neighbourhood. The traders' booths were thronged with purchasers, also the refreshment tents where cigars and ginger ale were sold; and, in tepees improvised from aspen saplings, the sporting element pa.s.sed the night at some interesting but easy way of losing money, illuminating their game with guttering candles, minus candlesticks, and presenting a picture worthy of an impressionist's pencil.

But the two dancing floors were the chief attraction. These also had been walled and roofed with leafy saplings, their fronts open to the air, and, thronged as they generally were, well repaid a visit. Here the comely brunettes, in moccasins or slippers, their luxuriant hair falling in a braided queue behind their backs, served not only as tireless partners, but as foils to the young men, who were one and all consummate masters of step-dancing, an art which, I am glad to say, was still in vogue in these remote parts. "French-fours" and the immortal "Red River Jig" were repeated again and again, and, though a tall and handsome young half-breed, who had learned in Edmonton, probably, the airs and graces of the polite world, introduced cotillions and gave "the calls" with vigorous precision, yet his efforts were not thoroughly successful. Snarls arose, and knots and confusion, which he did his best to undo. But it was evident that the hearts of the dancers were not in it. No sooner was the fiddler heard lowering his strings for the time-honoured "Jig" than eyes brightened, and feet began to beat the floor, including, of course, those of the fiddler himself, who put his whole soul into that weird and wonderful melody, whose fantastic glee is so strangely blended with an indescribable master-note of sadness. The dance itself is nothing; it might as well be called a Rigadoon or a Sailor's Hornpipe, so far as the steps go. The tune is everything; it is amongst the immortals. Who composed it? Did it come from Normandy, the ancestral home of so many French Canadians and of French Canadian song? Or did some lonely but inspired voyageur, on the banks of Red River, sighing for Detroit or Trois Rivieres--for the joys and sorrows of home--give birth to its mingled chords in the far, wild past?

As I looked on, many memories recurred to me of scenes like this in which I had myself taken part in bygone days--_Eheu! fugaces_--in old Red River and the Saskatchewan; and, with these in my heart, I retired to my tent, and gradually fell asleep to the monotonous sound of the familiar yet inexplicable air.

Chapter V