CONTEST OF WITS
When we arrived at Fort Consolation, Oo-koo-hoo and his party were greeted by a swarm of their copper-coloured friends, among whom were The Little Pine and his father, mother, and sister. Making his way through the press, The Owl strode toward the trading room to shake hands with Factor Mackenzie; but the trader, hearing of Oo-koo-hoo's arrival, hastened from his house to welcome the famous hunter; and The Owl greeted him with:
"Quay, quay, Hu-ge-mow" (good day, Master).
On their way to the Indian shop they passed the canoe shed, where skilled hands were finishing two handsome six-fathom canoes for the use of the Fur Brigade; and they stopped to examine them.
The building of a six-fathom or "North" canoe generally takes place under a shed erected for the purpose, where there is a clear, level space and plenty of working room. Two principal stakes are driven at a distance apart of thirty-six feet, the length of the craft to be. These are connected by two rows of smaller stakes diverging and converging so as to form the shape of the canoe. The smaller stakes are five feet apart at the centre. Pieces of birch bark are soaked in water for a day and no more, sewn together with wat-tap—the roots of cedar or spruce gathered in spring—placed between the stakes with the outer side down, and then made fast. The well-soaked ribs are then put in place and as soon as they are loaded with stones the bark assumes its proper form. The gunwales, into which the ends of the ribs are mortised, are bound into position with wat-tap. The thwarts are next adjusted. The stones and stakes are then removed; the seams are covered with a mixture of one part grease to nine parts spruce gum; the craft is tested, and is then held in readiness for its maiden voyage.
On entering the Indian shop or trading room, Oo-koo-hoo was ready to talk about anything under the sun save business, as he wanted to force the Trader to solicit his patronage; but as the Factor was trying to make the hunter do the same thing, they parted company a little later without having mentioned the word "trade."
No wonder the Indians are glad to return to their tribal summer camping grounds; for it is there that they rest and play and spend their summer holidays. It is there, too, that the young people enjoy the most favourable opportunity for doing their courting; as every event—such as the departure or the return of the Fur Brigade—calls for a festival of dancing which not infrequently lasts for several days. Also, in many other ways, the boys and girls have chances of becoming acquainted. Since young hunters often claim their sweethearts during the winter, many "marriages" take place after the Indian fashion. On their return to the Post, however, the young couples are generally married over again, and this time after the white man's custom—"in the face of the Church." The way the young people "keep company" at the summer camping grounds presents no feature of special interest. It is during the winter season in the forest many miles beyond the Post that the old customs have full sway. The re-marrying the young couples "in the face of the Church" frequently demands extreme vigilance, for in the confusion of the matrimonial busy season when the Indians first come in the little papoose is apt to be christened—unless the clergyman is very careful—before the parents have had time to arrange for their church wedding.
Meanwhile, the women having erected the canvas lodge and put in order one of their last-year's birch-bark wigwams, called upon the Factor's wife and presented her with a handsome work-bag made of beautifully marked skins from the necks of the loons Oo-koo-hoo had shot with his bow and arrow for that purpose.
After leaving the Indian shop, the hunter returned to his camp to talk matters over with Amik and the women. He told them that he intended selling most of his furs to the Company, but that he thought it wise to stay away from the Factor until next day. But as Granny, being a Roman Catholic, wanted to have Father Jois marry Neykia and The Little Pine, she suggested that Oo-koo-hoo go and call upon the priest at once. Notwithstanding that her mother was a Presbyterian, Neykia had joined the Roman Catholic Church and when asked why she had done so, she said it was because she thought the candles looked so pretty burning on the altar.
Though The Owl was not in the least interested in any one of the white man's many religions, nor in the priest, the clergyman, or the minister of the three different denominations represented at the Post, he now called upon the priest as his wife wished him to. During the course of their conversation the priest said:
"My son, that was a beautiful silver fox you sold the Company three years ago. I, myself, would have paid you well for it."
"Would you look as well upon a black fox?" asked Oo-koo-hoo in surprise, as it is an unwritten law of the country that missionaries are not to carry on trade with the Indians.
"Yes. Have you one?" questioned the priest.
"I have never seen a finer," replied the hunter.
"But do either of the traders know you have it?" asked the priest.
"No," answered Oo-koo-hoo, with a shake of his head.
Later, when the priest saw the skin, he was delighted with it, and a bargain was soon made. Oo-koo-hoo was to get one hundred "skins" for the black fox, and he was told to call next day. But after returning to camp, he grew impatient and went back to the priest to demand his pay. The priest said he would give him a tent and a rifle worth more than fifty skins and that he would say ten masses for him and his family, which would be a very generous equivalent for the other fifty skins. But Oo-koo-hoo, suddenly flaring up, began to storm at the priest, and demanded the black fox back. But the priest sternly motioned for silence with upraised hand, and whispered: "This is God's House. There must be no noise or anger here." And without another word he withdrew to get the rifle and the tent. When he returned with an old tent and a second-hand rifle, Oo-koo-hoo would not deign to touch them. Without more ado, he turned on his heel and walked away.
On reaching camp, the old hunter learned from the children that the women had gone to pay a visit to the nuns; so he followed them, and, without even speaking to the Sisters, ordered the women to come home. On the way he eased his wrath by telling them that never again would he buy prayers or masses from the priest with black fox skins, and that if they ever wanted masses, he would pay for them with nothing but the skins of skunks. He did not see why he had to pay for masses, anyway, when Free Trader Spear had made them a standing offer of all the prayers they wanted free of charge, provided that he, Oo-koo-hoo, would trade with him. He added that he had half a mind to accept Spear's offer, just to spite the priest.
So after meditating for a while upon his steadfast belief that any fool of an Indian is better than a white man, and that the only good white men are the dead ones, he got into his canoe and paddled across the lake to interview the opposition trader.
When he told Spear what a splendid black fox he had, and how the priest had already offered him a hundred skins for it, the Free Trader said:
"I'll give you a hundred and ten for it," and the old reprobate added, "and I'll throw into the bargain half-a-dozen prayers for the women."
The offer was at once accepted. On handing over the goods to Oo-koo-hoo, the trader asked where the black fox was, and was told that it was in keeping of the priest. So without delay Mr. Spear paddled back with The Owl to get the skin. When the priest learned how the hunter had stolen a march on him, he was righteously indignant; but he dared not complain, since he was not supposed to deal in furs. There was nothing to do but hand over the magnificent skin to the Free Trader although he knew right well that in London or Paris it would bring twenty times the price paid for it.
Next day old Granny came crying to Oo-koo-hoo and complaining that the priest had refused to officiate at the wedding on the day agreed upon. The nuns had told her that his refusal was due to his determination to discipline The Owl for his rudeness and irreverence. That seemed to worry the hunter considerably, for, though he cared nothing for the priest's benediction, he did want the wedding to come off upon the day appointed. It touched his pride to be balked in his plans. He had already invited all the Indians at the Post to the ceremony. Great preparations were being made. If the wedding were put off even a single day, everybody would be curious to know why; and sooner or later it would be known that he had had to bow to the will of the priest. The thought rankled. So he went to the Factor and told him the whole affair.
"Ma brither," said the Factor, "we are auld freens; it is weel that we shud staun' thegither. If ye will trade a' yir furs wi' me this day, I'll get the meenister o' the Presybyterian Kirk tae mairry yir gran'dochter. He'll be gled eneuch tae gi'e Father Jois a dour by mairryin' twa o' his fowk. Sell me yir furs, an' I'll warrant ye ye'll hae the laff on Father Jois."