Chapter VII: Part IV (3)

"Quit forever, Sam," replied old Billy, "fer these mother-wimmen don't never thrive where there's rough weather, somehow. They're all fer peace. They're worse than King Edward an' Teddy Roosevelt fer patchin' up rows, an' if they can't do it no other way, they jes' hike along with a baby, sort o' treaty of peace like. Yes, I guess I thundered some; but, Sam, boy, there ain't a deal of harm in thunder--but _lightnin'_, now that's the worst, but I once heard a feller say that feathers was non-conductive." Then with a sly smile, "An' Sam, you'd better hustle an' git the gal an' the baby on ter this here feather-bed, or they may be in danger of gittin' struck, fer there's no tellin' but I may jes' start an' storm thunder an' _lightnin'_ this time."

A Pagan in St. Paul's Cathedral

Iroquois Poetess' Impressions in London's Cathedral

It is a far cry from a wigwam to Westminster, from a prairie trail to the Tower Bridge, and London looks a strange place to the Red Indian whose eyes still see the myriad forest trees, even as they gaze across the Strand, and whose feet still feel the clinging moccasin even among the scores of clicking heels that hurry along the thoroughfares of this camping-ground of the paleface.

So this is the place where dwells the Great White Father, ruler of many lands, lodges, and tribes, in the hollow of whose hands is the peace that rests between the once hostile red man and white. They call him the King of England, but to us, the powerful Iroquois nation of the north, he is always the "Great White Father." For once he came to us in our far-off Canadian reserves, and with his own hand fastened decorations and medals on the buckskin coats of our oldest chiefs, just because they and their fathers used their tomahawks in battle in the cause of England.

So I, one of his loyal allies, have come to see his camp, known to the white man as London, his council which the whites call his Parliament, where his sachems and chiefs make the laws of his tribes, and to see his wigwam, known to the palefaces as Buckingham Palace, but to the red man as the "Tepee of the Great White Father." And this is what I see:--

What the Indian Sees.

Lifting toward the sky are vast buildings of stone, not the same kind of stone from which my forefathers fashioned their carven pipes and corn-pounders, but a grayer, grimier rock that would not take the polish we give by fingers dipped in sturgeon oil, and long days of friction with fine sand and deer-hide.

I stand outside the great palace wigwam, the huge council-house by the river. My seeing eyes may mark them, but my heart's eyes are looking beyond all this wonderment, back to the land I have left behind me. I picture the tepees by the far Saskatchewan; there the tent poles, too, are lifting skyward, and the smoke ascending through them from the smouldering fires within curls softly on the summer air. Against the blurred sweep of horizon other camps etch their outlines, other bands of red men with their herds of wild cattle have sought the river lands. I hear the untamed hoofs thundering up the prairie trail.

But the prairie sounds are slipping away, and my ears catch other voices that rise above the ceaseless throb about me--voices that are clear, high, and calling; they float across the city like the music of a thousand birds of passage beating their wings through the night, crying and murmuring plaintively as they journey northward. They are the voices of St. Paul's calling, calling me--St. Paul's where the paleface worships the Great Spirit, and through whose portals he hopes to reach the happy hunting grounds.

The Great Spirit.

As I entered its doorways it seemed to me to be the everlasting abiding-place of the white man's Great Spirit.

The music brooded everywhere. It beat in my ears like the far-off cadences of the Sault Ste. Marie rapids, that rise and leap and throb--like a storm hurling through the fir forest--like the distant rising of an Indian war-song; it swept up those mighty archways until the gray dome above me faded, and in its place the stars came out to look down, not on these paleface kneeling worshippers, but on a band of stalwart, sinewy, copper-coloured devotees, my own people in my own land, who also assembled to do honour to the Manitou of all nations.

The deep-throated organ and the boy's voices were gone; I heard instead the melancholy incantations of our own pagan religionists. The beautiful dignity of our great sacrificial rites seemed to settle about me, to enwrap me in its garment of solemnity and primitive stateliness.

Beat of the Drum.

The atmosphere pulsed with the beat of the Indian drum, the eerie penetrations of the turtle rattle that set the time of the dancers' feet. Dance? It is not a dance, that marvellously slow, serpentine-like figure with the soft swish, swish of moccasined feet, and the faint jingling of elks'-teeth bracelets, keeping rhythm with every footfall. It is not a dance, but an invocation of motion. Why may we not worship with the graceful movement of our feet? The paleface worships by moving his lips and tongue; the difference is but slight.

The altar-lights of St. Paul's glowed for me no more. In their place flared the camp fires of the Onondaga "long-house," and the resinous scent of the burning pine drifted across the fetid London air. I saw the tall, copper-skinned fire-keeper of the Iroquois council enter, the circle of light flung fitfully against the black surrounding woods. I have seen their white bishops, but none so regal, so august as he. His garb of fringed buckskin and ermine was no more grotesque than the vestments worn by the white preachers in high places; he did not carry a book or a shining golden symbol, but from his splendid shoulders was suspended a pure white lifeless dog.

Into the red flame the strong hands gently lowered it, scores of reverent, blanketed figures stood silent, awed, for it is the highest, holiest festival of the year. Then the wild, strange chant arose--the great pagan ritual was being intoned by the fire-keeper, his weird, monotonous tones voicing this formula:

"The Great Spirit desires no human sacrifice, but we, His children, must give to Him that which is nearest our hearts and nearest our lives. Only the spotless and stainless can enter into His presence, only that which is purified by fire. So--this white dog--a member of our household, a co-habitant of our wigwam, and on the smoke that arises from the purging fires will arise also the thanksgivings of all those who desire that the Great Spirit in His happy hunting grounds will forever smoke His pipe of peace, for peace is between Him and His children for all time."

The mournful voice ceases. Again the hollow pulsing of the Indian drum, the purring, flexible step of cushioned feet. I lift my head, which has been bowed on the chair before me. It is St. Paul's after all--and the clear boy-voices rise above the rich echoes of the organ.

As It Was in the Beginning

They account for it by the fact that I am a Redskin, but I am something else, too--I am a woman.

I remember the first time I saw him. He came up the trail with some Hudson's Bay trappers, and they stopped at the door of my father's tepee. He seemed even then, fourteen years ago, an old man; his hair seemed just as thin and white, his hands just as trembling and fleshless as they were a month since, when I saw him for what I pray his God is the last time.

My father sat in the tepee, polishing buffalo horns and smoking; my mother, wrapped in her blanket, crouched over her quill-work, on the buffalo-skin at his side; I was lounging at the doorway, idling, watching, as I always watched, the thin, distant line of sky and prairie; wondering, as I always wondered, what lay beyond it. Then he came, this gentle old man with his white hair and thin, pale face. He wore a long black coat, which I now know was the sign of his office, and he carried a black leather-covered book, which, in all the years I have known him, I have never seen him without.

The trappers explained to my father who he was, the Great Teacher, the heart's Medicine Man, the "Blackcoat" we had heard of, who brought peace where there was war, and the magic of whose black book brought greater things than all the Happy Hunting Grounds of our ancestors.

He told us many things that day, for he could speak the Cree tongue, and my father listened, and listened, and when at last they left us, my father said for him to come and sit within the tepee again.

He came, all the time he came, and my father welcomed him, but my mother always sat in silence at work with the quills; my mother never liked the Great "Blackcoat."

His stories fascinated me. I used to listen intently to the tale of the strange new place he called "heaven," of the gold crown, of the white dress, of the great music; and then he would tell of that other strange place--hell. My father and I hated it; we feared it, we dreamt of it, we trembled at it. Oh, if the "Blackcoat" would only cease to talk of it! Now I know he saw its effect upon us, and he used it as a whip to lash us into his new religion, but even then my mother must have known, for each time he left the tepee she would watch him going slowly away across the prairie; then when he was disappearing into the far horizon she would laugh scornfully, and say:

"If the white man made this Blackcoat's hell, let him go to it. It is for the man who found it first. No hell for Indians, just Happy Hunting Grounds. Blackcoat can't scare me."

And then, after weeks had passed, one day as he stood at the tepee door he laid his white, old hand on my head and said to my father: "Give me this little girl, chief. Let me take her to the mission school; let me keep her, and teach her of the great God and His eternal heaven. She will grow to be a noble woman, and return perhaps to bring her people to the Christ."

My mother's eyes snapped. "No," she said. It was the first word she ever spoke to the "Blackcoat." My father sat and smoked. At the end of a half-hour he said:

"I am an old man, Blackcoat. I shall not leave the God of my fathers. I like not your strange God's ways--all of them. I like not His two new places for me when I am dead. Take the child, Blackcoat, and save her from hell."

* * * * *

The first grief of my life was when we reached the mission. They took my buckskin dress off, saying I was now a little Christian girl and must dress like all the white people at the mission. Oh, how I hated that stiff new calico dress and those leather shoes. But, little as I was, I said nothing, only thought of the time when I should be grown, and do as my mother did, and wear the buckskins and the blanket.

My next serious grief was when I began to speak the English, that they forbade me to use any Cree words whatever. The rule of the school was that any child heard using its native tongue must get a slight punishment. I never understood it, I cannot understand it now, why the use of my dear Cree tongue could be a matter for correction or an action deserving punishment.

She was strict, the matron of the school, but only justly so, for she had a heart and a face like her brother's, the "Blackcoat." I had long since ceased to call him that. The trappers at the post called him "St. Paul," because, they told me, of his self-sacrificing life, his kindly deeds, his rarely beautiful old face; so I, too, called him "St. Paul," thought oftener "Father Paul," though he never liked the latter title, for he was a Protestant. But as I was his pet, his darling of the whole school, he let me speak of him as I would, knowing it was but my heart speaking in love. His sister was a widow, and mother to a laughing yellow-haired boy of about my own age, who was my constant playmate and who taught me much of English in his own childish way. I used to be fond of this child, just as I was fond of his mother and of his uncle, my "Father Paul," but as my girlhood passed away, as womanhood came upon me, I got strangely wearied of them all; I longed, oh, God, how I longed for the old wild life! It came with my womanhood, with my years.

What mattered it to me now that they had taught me all their ways?--their tricks of dress, their reading, their writing, their books. What mattered it that "Father Paul" loved me, that the traders at the post called me pretty, that I was a pet of all, from the factor to the poorest trapper in the service? I wanted my own people, my own old life, my blood called out for it, but they always said I must not return to my father's tepee. I heard them talk amongst themselves of keeping me away from pagan influences; they told each other that if I returned to the prairies, the tepees, I would degenerate, slip back to paganism, as other girls had done; marry, perhaps, with a pagan--and all their years of labor and teaching would be lost.

I said nothing, but I waited. And then one night the feeling overcame me. I was in the Hudson's Bay store when an Indian came in from the north with a large pack of buckskin. As they unrolled it a dash of its insinuating odor filled the store. I went over and leaned above the skins a second, then buried my face in them, swallowing, drinking the fragrance of them, that went to my head like wine. Oh, the wild wonder of that wood-smoked tan, the subtilty of it, the untamed smell of it! I drank it into my lungs, my innermost being was saturated with it, till my mind reeled and my heart seemed twisted with a physical agony. My childhood recollections rushed upon me, devoured me. I left the store in a strange, calm frenzy, and going rapidly to the mission house I confronted my Father Paul and demanded to be allowed to go "home," if only for a day. He received the request with the same refusal and the same gentle sigh that I had so often been greeted with, but this time the desire, the smoke-tan, the heart-ache, never lessened.

Night after night I would steal away by myself and go to the border of the village to watch the sun set in the foothills, to gaze at the far line of sky and prairie, to long and long for my father's lodge. And Laurence--always Laurence--my fair-haired, laughing, child playmate, would come calling and calling for me: "Esther, where are you? We miss you; come in, Esther, come in with me." And if I did not turn at once to him and follow, he would come and place his strong hands on my shoulders and laugh into my eyes and say, "Truant, truant, Esther; can't _we_ make you happy?"

My old childhood playmate had vanished years ago. He was a tall, slender young man now, handsome as a young chief, but with laughing blue eyes, and always those yellow curls about his temples. He was my solace in my half-exile, my comrade, my brother, until one night it was, "Esther, Esther, can't _I_ make you happy?"

I did not answer him; only looked out across the plains and thought of the tepees. He came close, close. He locked his arms about me, and with my face pressed up to his throat he stood silent. I felt the blood from my heart sweep to my very finger-tips. I loved him. O God, how I loved him! In a wild, blind instant it all came, just because he held me so and was whispering brokenly, "Don't leave me, don't leave me, Esther; _my_ Esther, my child-love, my playmate, my girl-comrade, my little Cree sweetheart, will you go away to your people, or stay, stay for me, for my arms, as I have you now?"

No more, no more the tepees; no more the wild stretch of prairie, the intoxicating fragrance of the smoke-tanned buckskin; no more the bed of buffalo hide, the soft, silent moccasin; no more the dark faces of my people, the dulcet cadence of the sweet Cree tongue--only this man, this fair, proud, tender man who held me in his arms, in his heart. My soul prayed his great white God, in that moment, that He would let me have only this. It was twilight when we re-entered the mission gate. We were both excited, feverish. Father Paul was reading evening prayers in the large room beyond the hallway; his soft, saint-like voice stole beyond the doors, like a benediction upon us. I went noiselessly upstairs to my own room and sat there undisturbed for hours.

The clock downstairs struck one, startling me from my dreams of happiness, and at the same moment a flash of light attracted me. My room was in an angle of the building, and my window looked almost directly down into those of Father Paul's study, into which at that instant he was entering, carrying a lamp. "Why, Laurence," I heard him exclaim, "what are you doing here? I thought, my boy, you were in bed hours ago."

"No, uncle, not in bed, but in dreamland," replied Laurence, arising from the window, where evidently he, too, had spent the night hours as I had done.

Father Paul fumbled about a moment, found his large black book, which for once he seemed to have got separated from, and was turning to leave, when the curious circumstance of Laurence being there at so unusual an hour seemed to strike him anew. "Better go to sleep, my son," he said simply, then added curiously, "Has anything occurred to keep you up?"

Then Laurence spoke: "No, uncle, only--only, I'm happy, that's all."

Father Paul stood irresolute. Then: "It is--?"

"Esther," said Laurence quietly, but he was at the old man's side, his hand was on the bent old shoulder, his eyes proud and appealing.

Father Paul set the lamp on the table, but, as usual, one hand held that black book, the great text of his life. His face was paler than I had ever seen it--graver.

"Tell me of it," he requested.

I leaned far out of my window and watched them both. I listened with my very heart, for Laurence was telling him of me, of his love, of the new-found joy of that night.

"You have said nothing of marriage to her?" asked Father Paul.

"Well--no; but she surely understands that--"

"Did you speak of _marriage_?" repeated Father Paul, with a harsh ring in his voice that was new to me.

"No, uncle, but--"

"Very well, then, very well."

There was a brief silence. Laurence stood staring at the old man as though he were a stranger; he watched him push a large chair up to the table, slowly seat himself; then mechanically following his movements, he dropped on to a lounge. The old man's head bent low, but his eyes were bright and strangely fascinating. He began:

"Laurence, my boy, your future is the dearest thing to me of all earthly interests. Why you _can't_ marry this girl--no, no, sit, sit until I have finished," he added, with raised voice, as Laurence sprang up, remonstrating. "I have long since decided that you marry well; for instance, the Hudson's Bay factor's daughter."

Laurence broke into a fresh, rollicking laugh. "What, uncle," he said, "little Ida McIntosh? Marry that little yellow-haired fluff ball, that kitten, that pretty little dolly?"

"Stop," said Father Paul. Then with a low, soft persuasiveness, "She is _white_, Laurence."

My lover started. "Why, uncle, what do you mean?" he faltered.

"Only this, my son: poor Esther comes of uncertain blood; would it do for you--the missionary's nephew, and adopted son, you might say--to marry the daughter of a pagan Indian? Her mother is hopelessly uncivilized; her father has a dash of French somewhere--half-breed, you know, my boy, half-breed." Then, with still lower tone and half-shut, crafty eyes, he added: "The blood is a bad, bad mixture, _you_ know that; you know, too, that I am very fond of the girl, poor dear Esther. I have tried to separate her from evil pagan influences; she is the daughter of the Church; I want her to have no other parent; but you never can tell what lurks in a caged animal that has once been wild. My whole heart is with the Indian people, my son; my whole heart, my whole life, has been devoted to bringing them to Christ, _but it is a different thing to marry with one of them_."

His small old eyes were riveted on Laurence like a hawk's on a rat. My heart lay like ice in my bosom.

Laurence, speechless and white, stared at him breathlessly.

"Go away somewhere," the old man was urging; "to Winnipeg, Toronto, Montreal; forget her, then come back to Ida McIntosh. A union of the Church and Hudson's Bay will mean great things, and may ultimately result in my life's ambition, the civilization of this entire tribe, that we have worked so long to bring to God."

I listened, sitting like one frozen. Could those words have been uttered by my venerable teacher, by him whom I revered as I would one of the saints in his own black book? Ah, there was no mistaking it. My white father, my life-long friend who pretended to love me, to care for my happiness, was urging the man I worshipped to forget me, to marry with the factor's daughter--because of what? Of my red skin; my good, old, honest pagan mother; my confiding French-Indian father. In a second all the care, the hollow love he had given me since my childhood, were as things that never existed. I hated that old mission priest as I hated his white man's hell. I hated his long, white hair; I hated his thin, white hands; I hated his body, his soul, his voice, his black book--oh, how I hated the very atmosphere of him.

Laurence sat motionless, his face buried in his hands, but the old man continued, "No, no; not the child of that pagan mother; you can't trust her, my son. What would you do with a wife who might any day break from you to return to her prairies and her buckskins? _You can't trust her_." His eyes grew smaller, more glittering, more fascinating then, and leaning with an odd, secret sort of movement towards Laurence, he almost whispered, "Think of her silent ways, her noiseless step; the girl glides about like an apparition; her quick fingers, her wild longings--I don't know why, but with all my fondness for her, she reminds me sometimes of a strange--_snake_."

Laurence shuddered, lifted his face, and said hoarsely: "You're right, uncle; perhaps I'd better not; I'll go away, I'll forget her, and then--well, then--yes, you are right, it _is_ a different thing to marry one of them." The old man arose. His feeble fingers still clasped his black book; his soft white hair clung about his forehead like that of an Apostle; his eyes lost their peering, crafty expression; his bent shoulders resumed the dignity of a minister of the living God; he was the picture of what the trader called him--"St. Paul."

"Good-night, son," he said.

"Good-night, uncle, and thank you for bringing me to myself."

They were the last words I ever heard uttered by either that old arch-fiend or his weak, miserable kinsman. Father Paul turned and left the room. I watched his withered hand--the hand I had so often felt resting on my head in holy benedictions--clasp the door-knob, turn it slowly, then, with bowed head and his pale face wrapped in thought, he left the room--left it with the mad venom of my hate pursuing him like the very Evil One he taught me of.

What were his years of kindness and care now? What did I care for his God, his heaven, his hell? He had robbed me of my native faith, of my parents, of my people, of this last, this life of love that would have made a great, good woman of me. God! how I hated him!

I crept to the closet in my dark little room. I felt for the bundle I had not looked at for years--yes, it was there, the buckskin dress I had worn as a little child when they brought me to the mission. I tucked it under my arm and descended the stairs noiselessly. I would look into the study and speak good-bye to Laurence; then I would--

I pushed open the door. He was lying on the couch where a short time previously he had sat, white and speechless, listening to Father Paul. I moved towards him softly. God in heaven, he was already asleep. As I bent over him the fullness of his perfect beauty impressed me for the first time; his slender form, his curving mouth that almost laughed even in sleep, his fair, tossed hair, his smooth, strong-pulsing throat. God! how I loved him!

Then there arose the picture of the factor's daughter. I hated her. I hated her baby face, her yellow hair, her whitish skin. "She shall not marry him," my soul said. "I will kill him first--kill his beautiful body, his lying, false heart." Something in my heart seemed to speak; it said over and over again, "Kill him, kill him; she will never have him then. Kill him. It will break Father Paul's heart and blight his life. He has killed the best of you, of your womanhood; kill _his_ best, his pride, his hope--his sister's son, his nephew Laurence." But how? how?

What had that terrible old man said I was like? A _strange snake_. A snake? The idea wound itself about me like the very coils of a serpent. What was this in the beaded bag of my buckskin dress? This little thing rolled in tan that my mother had given me at parting with the words, "Don't touch much, but some time maybe you want it!" Oh! I knew well enough what it was--a small flint arrow-head dipped in the venom of some _strange snake_.

I knelt beside him and laid my hot lips on his hand. I worshipped him, oh, how, how I worshipped him! Then again the vision of _her_ baby face, _her_ yellow-hair--I scratched his wrist twice with the arrow-tip. A single drop of red blood oozed up; he stirred. I turned the lamp down and slipped out of the room--out of the house.

* * * * *

I dream nightly of the horrors of the white man's hell. Why did they teach me of it, only to fling me into it?

Last night as I crouched beside my mother on the buffalo-hide, Dan Henderson, the trapper, came in to smoke with my father. He said old Father Paul was bowed with grief, that with my disappearance I was suspected, but that there was no proof. Was it not merely a snake bite?

They account for it by the fact that I am a Redskin.

They seem to have forgotten I am a woman.

The Legend of Lillooet Falls

No one could possibly mistake the quiet little tap at the door. It could be given by no other hand west of the Rockies save that of my old friend The Klootchman. I dropped a lap full of work and sprang to open the door; for the slanting rains were chill outside, albeit the December grass was green and the great masses of English ivy clung wet and fresh as in summer about the low stone wall that ran between my verandah and the street.

"Kla-how-ya, Tillicum," I greeted, dragging her into the warmth and comfort of my "den," and relieving her of her inseparable basket, and removing her rain-soaked shawl. Before she spoke she gave that peculiar gesture common to the Indian woman from the Atlantic to the Pacific. She lifted both hands and with each forefinger smoothed gently along her forehead from the parting of her hair to the temples. It is the universal habit of the red woman, and simply means a desire for neatness in her front locks.

I busied myself immediately with the teakettle, for, like all her kind, The Klootchman dearly loves her tea.

The old woman's eyes sparkled as she watched the welcome brewing, while she chatted away in half English, half Chinook, telling me of her doings in all these weeks that I had not seen her. But it was when I handed her a huge old-fashioned breakfast cup fairly brimming with tea as strong as lye that she really described her journeyings.

She had been north to the Skeena River, south to the great "Fair" at Seattle, but, best of all seemingly to her, was her trip into the interior. She had been up the trail to Lillooet in the great "Cariboo" country. It was my turn then to have sparkling eyes, for I traversed that inexpressibly beautiful trail five years ago, and the delight of that journey will remain with me for all time.

"And, oh! Tillicum," I cried, "have your good brown ears actually listened to the call of the falls across the canyon--the Falls of Lillooet?"

"My ears have heard them whisper, laugh, weep," she replied in Chinook.

"Yes," I answered, "they do all those things. They have magic voices--those dear, far-off falls!"

At the word "magic" her keen eyes snapped, she set her empty cup aside and looked at me solemnly.

"Then you know the story--the strange tale?" she asked almost whisperingly.

I shook my head. This was always the crucial moment with my Klootchman, when her voice lowers, and she asks if you know things. You must be diplomatic, and never question her in turn. If you do her lips will close in unbreakable silence.

"I have heard no story, but I have heard the Falls 'whisper, laugh and weep.' That is enough for me," I said, with seeming indifference.

"What do you see when you look at them from across the canyon?" she asked. "Do they look to you like anything else but falling water?"

I thought for a moment before replying. Memory seemed to hold up against an indistinct photograph of towering fir-crested heights, where through a broken ridge of rock a shower of silvery threads cascaded musically down, down, down, until they lost themselves in the mighty Fraser, that hurled itself through the yawning canyon stretched at my feet. I have never seen such slender threads of glowing tissue save on early morning cobwebs at sun-up.

"The Falls look like cobwebs," I said, as the memory touched me. "Millions of fine misty cobwebs woven together."

"Then the legend must be true," she uttered, half to herself. I slipped down on my treasured wolf-skin rug near her chair, and with hands locked about my knees, sat in silence, knowing it was the one and only way to lure her to speech. She arose, helped herself to more tea, and with the toe of her beaded moccasin idly stroked one of the wolf-skin paws. "Yes," she said, with some decision, "the Indian men of magic say that the falls are cobwebs twisted and braided together."

I nodded, but made no comment; then her voice droned into the broken English, that, much as I love it, I must leave to the reader's imagination. "Indian mothers are strange," she began. I nodded again.

"Yes, they are strange, and there is a strange tie between them and their children. The men of magic say they can _see_ that tie, though you and I cannot. It is thin, fine silvery as a cobweb, but strong as the ropes of wild vine that swing down the great canyons. No storm ever breaks those vines; the tempests that drag the giant firs and cedars up by their roots, snap their branches and break their boles, never break the creeping vines. They may be torn from their strongholds, but in the young months of the summer the vine will climb up, and cling again. _Nothing_ breaks it. So is the cobweb tie the Men of Magic see between the Indian mother and her child.

"There was a time when no falls leapt and sang down the heights at Lillooet, and in those days our men were very wild and warlike; but the women were gentle and very beautiful, and they loved and lived and bore children as women have done before, and since.

"But there was one, more gentle, more beautiful than all others of the tribe. 'Be-be,' our people call her; it is the Chinook word for 'a kiss.' None of our people knew her real name; but it was a kiss of hers that made this legend, so as 'Be-be' we speak of her.

"She was a mother-woman, but save for one beautiful girl-child, her family of six were all boys, splendid, brave boys, too, but this one treasured girl-child they called 'Morning-mist.' She was little and frail and beautiful, like the clouds one sees at daybreak circling about the mountain peaks. Her father and her brothers loved her, but the heart of Be-be, her mother, seemed wrapped round and about that misty-eyed child.

"'I love you,' the mother would say many times a day, as she caught the girl-child in her arms. 'And I love you,' the girl-child would answer, resting for a moment against the warm shoulder. 'Little Flower,' the woman would murmur, 'thou art morning to me, thou art golden mid-day, thou art slumbrous nightfall to my heart.'

"So these two loved and lived, mother and daughter, made for each other, shaped into each other's lives as the moccasin is shaped to the foot.

"Then came that long, shadowed, sunless day, when Be-be, returning from many hours of ollallie picking, her basket filled to the brim with rich fruit, her heart reaching forth to her home even before her swift feet could traverse the trail, found her husband and her boys stunned with a dreadful fear, searching with wild eyes, hurrying feet, and grief-wrung hearts for her little 'Morning-child,' who had wandered into the forest while her brothers played--the forest which was deep and dark and dangerous,--and had not returned."

The Klootchman's voice ceased. For a long moment she gazed straight before her, then looking at me said:

"You have heard the Falls of Lillooet weep?" I nodded.

"It is the weeping of that Indian mother, sobbing through the centuries, that you hear." She uttered the words with a cadence of grief in her voice.

"Hours, nights, days, they searched for the morning-child," she continued. "And each moment of that unending agony to the mother-woman is repeated to-day in the call, the wail, the everlasting sobbing of the falls. At night the wolves howled up the canyon. 'God of my fathers, keep safe my Morning-child' the mother would implore. In the glare of day eagles poised, and vultures wheeled above the forest, their hungry claws, their unblinking eyes, their beaks of greed shining in the sunlight. 'God of my fathers, keep safe my Morning-child' was again wrung from the mother's lips. For one long moon, that dawned, and shone and darkened, that mother's heart lived out its torture. Then one pale daybreak a great fleet of canoes came down the Frazer River. Those that paddled were of a strange tribe, they spoke in a strange tongue, but their hearts were human, and their skins were of the rich copper-color of the Upper Lillooet country. As they steered downstream, running the rapids, braving the whirlpools, they chanted, in monotone:

"'We have a lost child
A beautiful lost child.
We love this lost child,
But the heart of the child
Calls the mother of the child.
Come and claim this lost child.'

"The music of the chant was most beautiful, but no music in the world of the white man's Tyee could equal that which rang through the heart of Be-be, the Indian mother-woman.

"Heart upon heart, lips upon lips, the Morning-child and the mother caught each other in embrace. The strange tribe told of how they had found the girl-child wandering fearfully in the forest, crouching from the claws of eagles, shrinking from the horror of wolves, but the mother with her regained treasure in her arms begged them to cease their tales. 'I have gone through agonies enough, oh, my friends,' she cried aloud. 'Let me rest from torture now.' Then her people came and made a great feast and potlatch for this strange Upper Lillooet tribe, and at the feast Be-be arose, and, lifting the girl-child to her shoulder, she commanded silence and spoke:

"'O Sagalie Tyee (God of all the earth), You have given back to me my treasure; take my tears, my sobs, my happy laughter, my joy--take the cobweb chains that bind my Morning-child and me--make them sing to others, that they may know my gratitude. O Sagalie Tyee, make them sing.' As she spoke, she kissed the child. At that moment the Falls of Lillooet came like a million strands, dashing and gleaming down the canyon, sobbing, laughing, weeping, calling, singing. You have listened to them."

The Klootchman's voice was still. Outside, the rains still slanted gently, like a whispering echo of the far-away falls. "Thank you, Tillicum of mine; it is a beautiful legend," I said. She did not reply until, wrapped about in her shawl, she had clasped my hand in good-bye. At the door she paused. "Yes," she said--"and it is true." I smiled to myself. I love my Klootchman. She is so _very_ Indian.

Her Majesty's Guest

[Author's Note.--The "Onondaga Jam" occurred late in the seventies, and this tale is founded upon actual incidents in the life of the author's father, who was Forest Warden on the Indian Reserve.]

I have never been a good man, but then I have never pretended to be one, and perhaps that at least will count in my favor in the day when the great dividends are declared.

I have been what is called "well brought up" and I would give some years of my life to possess now the money spent on my education; how I came to drop from what I should have been to what I am would scarcely interest anyone--if indeed I were capable of detailing the process, which I am not. I suppose I just rolled leisurely down hill like many another fellow.

My friends, however, still credit me with one virtue; that is an absolute respect for my neighbor's wife, a feeling which, however, does not extend to his dollars. His money is mine if I can get it, and to do myself justice I prefer getting it from him honestly, at least without sufficient dishonesty to place me behind prison bars.

Some experience has taught me that when a man is reduced to getting his living, as I do, by side issues and small deals, there is no better locality for him to operate than around the borders of some Indian Reserve.

The pagan Indian is an unsuspicious fool. You can do him up right and left. The Christian Indian is as sharp as a fox, and with a little gloved handling he will always go in with you on a few lumber and illicit whiskey deals, which means that you have the confidence of his brethren and their dollars at the same time.

I had outwitted the law for six years. I had smuggled more liquor into the Indian Bush on the Grand River Reserve and drawn more timber out of it to the Hamilton and Brantford markets than any forty dealers put together. Gradually, the law thinned the whole lot out--all but me; but I was slippery as an eel and my bottles of whiskey went on, and my loads of ties and timber came off, until every officer and preacher in the place got up and demanded an inspection.

The Government at Ottawa awoke, stretched, yawned, then printed some flaring posters and stuck them around the border villages. The posters were headed by a big print of the British Coat of Arms, and some large type beneath announced terrible fines and heavy imprisonments for anyone caught hauling Indian timber off the Reserve, or hauling whiskey on to it. Then the Government rubbed its fat palms together, settled itself in its easy chair, and snored again.

I? Oh, I went on with my operations.

And at Christmas time Tom Barrett arrived on the scene. Not much of an event, you'd say if you saw him, still less if you heard him. According to himself, he knew everything and could do everything in the known world; he was just twenty-two and as obnoxiously fresh a thing as ever boasted itself before older men.

He was the old missionary's son and had come up from college at Montreal to help his father preach salvation to the Indians on Sundays, and to swagger around week-days in his brand new clerical-cut coat and white tie.

He enjoyed what is called, I believe, "deacon's orders." They tell me he was recently "priested," to use their straight English Church term, and is now parson of a swell city church. Well! they can have him. I'll never split on him, but I could tell them some things about Tom Barrett that would soil his surplice--at least in my opinion, but you never can be sure when even religious people will make a hero out of a rogue.

The first time I ever saw him he came into "Jake's" one night, quite late. We were knocked clean dumb. "Jake's" isn't the place you would count on seeing a clerical-cut coat in.

It's not a thoroughly disreputable place, for Jake has a decent enough Indian wife; but he happens also to have a cellar which has a hard name for illicit-whiskey supplies, though never once has the law, in its numerous and unannounced visits to the shanty, ever succeeded in discovering barrel or bottle. I consider myself a pretty smart man, but Jake is cleverer than I am.

When young Barrett came in that night, there was a clatter of hiding cups. "Hello, boys," he said, and sat down wearily opposite me, leaning his arms on the table between us like one utterly done out.

Jake, it seemed, had the distinction of knowing him; so he said kind of friendly-like,

"Hello, parson--sick?"

"Sick? Sick nothing," said Barrett, "except sick to death of this place. And don't 'parson' me! I'm 'parson' on Sundays; the rest of the six days I'm Tom Barrett--Tom, if you like."

We were dead silent. For myself, I thought the fellow clean crazy; but the next moment he had turned half around, and with a quick, soft, coaxing movement, for all the world like a woman, he slipped his arm around Jake's shoulders, and said, "Say, Jake, don't let the fellows mind me," Then in a lower tone--"What have you got to drink?"

Jake went white-looking and began to talk of some cider he'd got in the cellar; but Barrett interrupted with, "Look here, Jake, just drop that rot; I know all about _you_." He tipped a half wink at the rest of us, but laid his fingers across his lips. "Come, old man," he wheedled like a girl, "you don't know what it is to be dragged away from college and buried alive in this Indian bush. The governor's good enough, you know--treats me white and all that--but you know what he is on whiskey. I tell you I've got a throat as long and dry as a fence rail--"

No one spoke.

"You'll save my life if you do," he added, crushing a bank note into Jake's hand.

Jake looked at me. The same thought flashed on us both; if we could get this church student on our side--Well! Things would be easy enough and public suspicion never touch us. Jake turned, resurrected the hidden cups, and went down cellar.

"You're Dan McLeod, aren't you?" suggested Barrett, leaning across the table and looking sharply at me.

"That's me," I said in turn, and sized him up. I didn't like his face; it was the undeniable face of a liar--small, uncertain eyes, set together close like those of a fox, a thin nose, a narrow, womanish chin that accorded with his girlish actions of coaxing, and a mouth I didn't quite understand.

Jake had come up with the bottle, but before he could put it on the table Barrett snatched it like a starving dog would a hunk of meat.

He peered at the label, squinting his foxy eyes, then laughed up at Jake.

"I hope you don't sell the Indians _this_," he said, tapping the capsule.

No, Jake never sold a drop of whiskey to Indians,--the law, you know, was very strict and--

"Oh, I don't care whatever else you sell them," said Barrett, "but their red throats would never appreciate fine twelve-year-old like this. Come, boys."

We came.

"So you're Dan McLeod," he continued after the first long pull, "I've heard about you, too. You've got a deck of cards in your pocket--haven't you? Let's have a game."

I looked at him, and though, as I said in the beginning, I'm not a good man, I felt honestly sorry for the old missionary and his wife at that moment.

"It's no use," said the boy, reading my hesitation. "I've broken loose. I must have a slice of the old college life, just for to-night."

I decided the half-cut of Indian blood on his mother's side was showing itself; it was just enough to give Tom a good red flavoring and a rare taste for gaming and liquor.

We played until daylight, when Barrett said he must make his sneak home, and reaching for his wide-brimmed, soft felt preacher's hat, left--having pocketed twenty-six of our good dollars, swallowed unnumbered cups of twelve-year-old and won the combined respect of everyone at Jake's.

The next Sunday Jake went to church out of curiosity. He said Tom Barrett "officiated" in a surplice as white as snow and with a face as sinless as your mother's. He preached most eloquently against the terrible evil of the illicit liquor trade, and implored his Indian flock to resist this greatest of all pitfalls. Jake even seemed impressed as he told us.

But Tom Barrett's "breaking loose for once" was like any other man's. Night after night saw him at Jake's, though he never played to win after that first game. As the weeks went on, he got anxious-looking; his clerical coat began to grow seedy, his white ties uncared for; he lost his fresh, cheeky talk, and the climax came late in March when one night I found him at Jake's sitting alone, his face bowed down on the table above his folded arms, and something so disheartened in his attitude that I felt sorry for the boy. Perhaps it was that I was in trouble myself that day; my biggest "deal" of the season had been scented by the officers and the chances were they would come on and seize the five barrels of whiskey I had been as many weeks smuggling into the Reserve. However it was, I put my hand on his shoulder, and told him to brace up, asking at the same time what was wrong.

"Money," he answered, looking up with kind of haggard eyes. "Dan, I must have money. City bills, college debts--everything has rolled up against me. I daren't tell the governor, and he couldn't help me anyway, and I can't go back for another term owing every man in my class." He looked suicidal. And then I made the plunge I'd been thinking on all day.

"Would a hundred dollars be any good to you?" I eyed him hard as I said it, and sat down in my usual place, opposite him.

"Good?" he exclaimed, half rising. "It would be an eternal godsend." His foxy eyes glittered. I thought I detected greed in them; perhaps it was only relief.

I told him it was his if he would only help me, and making sure we were quite alone, I ran off a hurried account of my "deal," then proposed that he should "accidentally" meet the officers near the border, ring in with them as a parson would be likely to do, tell them he suspicioned the whiskey was directly at the opposite side of the Reserve to where I really had stored it, get them wild-goose chasing miles away, and give me a chance to clear the stuff and myself as well; in addition to the hundred I would give him twenty per cent. on the entire deal. He changed color and the sweat stood out on his forehead.

"One hundred dollars this time to-morrow night," I said. He didn't move. "And twenty per cent. One hundred dollars this time to-morrow night," I repeated.

He began to weaken. I lit my pipe and looked indifferent, though I knew I was a lost man if he refused--and informed. Suddenly he stretched his hand across the table, impulsively, and closed it over mine. I knew I had him solid then.

"Dan," he choked up, "it's a terrible thing for a divinity student to do; but--" his fingers tightened nervously. "I'm with you!" Then in a moment, "Find some whiskey, Dan. I'm done up."

He soon got braced enough to ask me who was in the deal, and what timber we expected to trade for. When I told him Lige Smith and Jack Jackson were going to help me, he looked scared and asked me if I thought they would split on him. He was so excited I thought him cowardly, but the poor devil had reason enough, I supposed, to want to keep the transaction from the ears of his father, or worse still--the bishop. He seemed easier when I assured him the boys were square, and immensely gratified at the news that I had already traded six quarts of the stuff for over a hundred dollars' worth of cordwood.

"We'll never get it across the river to the markets," he said dolefully. "I came over this morning in a canoe. Ice is all out."

"What about the Onondaga Jam?" I said. He winked.

"That'll do. I'd forgotten it," he answered, and chirped up right away like a kid.

But I hadn't forgotten the Jam. It had been a regular gold-mine to me all that open winter, when the ice froze and thawed every week and finally jammed itself clean to the river bottom in the throat of the bend up at Onondaga, and the next day the thermometer fell to eleven degrees below zero, freezing it into a solid block that bridged the river for traffic, and saved my falling fortunes.

"And where's the whiskey hidden?" he asked after awhile.

"No you don't," I laughed. "Parson or pal, no man living knows or will know where it is till he helps me haul it away. I'll trust none of you."

"I'm not a thief," he pouted.

"No," I said, "but you're blasted hard up, and I don't intend to place temptation in your way."

He laughed good-naturedly and turned the subject aside just as Lige Smith and Jack Jackson came in with an unusual companion that put a stop to all further talk. Women were never seen at night time around Jake's; even his wife was invisible, and I got a sort of shock when I saw old Cayuga Joe's girl, Elizabeth, following at the boys' heels. It had been raining and the girl, a full blood Cayuga, shivered in the damp and crouched beside the stove.

Tom Barrett started when he saw her. His color rose and he began to mark up the table with his thumb nail. I could see he felt his fix. The girl--Indian right through--showed no surprise at seeing him there, but that did not mean she would keep her mouth shut about it next day, Tom was undoubtedly _discovered_.

Notwithstanding her unwelcome presence, however, Jackson managed to whisper to me that the Forest Warden and his officers were alive and bound for the Reserve the following day. But it didn't worry me worth a cent; I knew we were safe as a church with Tom Barrett's clerical coat in our midst. He was coming over to our corner now.

"That hundred's right on the dead square, Dan?" he asked anxiously, taking my arm and moving to the window.