THE SCARLET EYE
"Only the great, the good, the kindly people ever see it. One must live well, must be manly and brave, and talk straight without lies, without meanness, or 'The Scarlet Eye' will never come to them. They tell me that, over the great salt water, in your white man's big camping-ground named London, in far-off England, the medicine man hangs before his tepee door a scarlet lamp, so that all who are sick may see it, even in the darkness.* It is the sign that a good man lives within that tepee, a man whose life is given to help and heal sick bodies. We redskins of the North-West have heard this story, so we, too, want a sign of a scarlet lamp, to show where lives a great, good man. The blood of the red flower shows us this. If you drink it and see no red flowers, you are selfish, unkind; your talk is not true; your life is not clear; but, if you see the flowers, as you did to-day, you are good, kind, noble. You will be a great and humane medicine man. You have seen the Scarlet Eye. It is the sign of kindness to your fellowmen."
[*Some of the Indian tribes of the Canadian North-West are familiar with the fact that in London, England, the sign of a physician's office is a scarlet lamp suspended outside the street door.]
The voice of Five Feathers ceased, but his fingers were clasping the small hand of the white boy, clasping it very gently.
"Thank you, Five Feathers," Jerry said, softly. "Yes, I shall study medicine. Father always said it was the noblest of all the professions, and I know to-night that it is."
A moment later, Jerry lay sleeping like a very little child. For a while the Indian watched him silently. Then, arising, he took off his buckskin shirt, folded it neatly, and, lifting the sleeping boy's head, arranged it as a pillow. Then, naked to the waist, he laid himself down outside near the fire—and he, too, slept.
The third day a tiny speck loomed across the rim of sky and prairie. It grew larger with the hours—nearer, clearer. The Indian, shading his keen eyes with his palm, peered over the miles.
"Little brave," he said, after some silent moments, "they are coming, one day sooner than we hoped. Your brother, he must have ride like the prairie wind. Yes, one, no, two buckboards—Hudson's Bay horses. I know them, those horses."
The boy sat up, staring into the distance. "I don't know whether I'm glad or sorry," he said. "Father will be driving one buckboard, I know, and I'd like to see him, but, oh, I don't want to leave you, Five Feathers!"
"You not leave me, not for long," said the Indian. "You come back some day, when you great doctor. Maybe you doctor my own people. I wait for that time."
But the buckboards were spinning rapidly nearer, and nearer. Yes, there was his father, Factor MacIntyre, of the Hudson's Bay, driving the first rig, but who was that beside him?—Billy? No, not Billy. "Oh, it's mother!" fairly yelled Jerry. And the next moment he was in her arms.
"Couldn't keep her away, simply couldn't!" stormed Mr. MacIntyre. "No, sir, she had to come—one hundred and seventeen miles by the clock! Couldn't trust me! Couldn't trust Billy! Just had to come herself!" And the genial Factor stamped around the little camp, wringing Five Feathers' hand, and watching with anxious look the pale face and thin fingers of his smallest son.
"Oh, father, mother, he's been so good!" said Jerry, excitedly, nodding towards the Indian.
"Good? I should think so!" asserted Mr. MacIntyre. "Why, boy, do you know you would have been lame all your life if it hadn't been for Five Feathers here? Best Indian in all the Hudson's Bay country!"
"Yes, dearie; the best Indian in all the Hudson's Bay country," echoed
Mrs. MacIntyre, with something like a tear in her voice.
"Bet your boots! Best Indian in all the Hudson's Bay country!" re-echoed Billy, who had arrived, driving the other buckboard. But Five Feathers only sat silent. Then, looking directly at Billy, he said, "You ride day and night, too. You nearly kill that horse?"
"Yes, I nearly did," admitted Billy.
"Good brother you. You my brother, too," said the Indian, holding out his hand; and Billy fairly wrung that slender, brown hand—that hand, small and kind as a woman's.
* * * * * * * *
This all happened long ago, and last year Jerry MacIntyre graduated from McGill University in Montreal with full honors in medicine. He had three or four splendid offers to begin his medical career, but he refused them all, smilingly, genially, and to-day he is back there, devoting his life and skill to the tribe of Five Feathers, "best Indian in all the Hudson's Bay country."
Sons of Savages
Life-Training of the Redskin Boy-child
The redskin boy-child who looks out from his little cradle-board on a world of forest through whose trails his baby feet are already being fitted to follow is not many hours old before careful hands wrap him about with gay-beaded bands that are strapped to the carven and colored back-board that will cause him to stand erect and upright when he is a grown warrior. His small feet are bound against a foot support so that they are exactly straight; that is to start his walk in life aright.
He is but an atom in the most renowned of the savage races known to history, a people that, according to the white man's standard, is uncivilized, uneducated, illiterate, and barbarous. Yet the upbringing of every Red Indian male child begins at his birth, and ends only when he has acquired the learning considered essential for the successful man to possess, and which has been predetermined through many ages by many wise ancestors.
His education is twofold, and always is imparted in "pairs" of subjects—that is, while he is being instructed in the requisites of fighting, hunting, food getting, and his national sports, he takes with each "subject" a very rigid training in etiquette, for it would be as great a disgrace for him to fail in manners of good breeding as to fail to take the war-path when he reaches the age of seventeen.
FIRST, COURAGE
The education of an Iroquois boy is begun before he can even speak. The first thing he is taught is courage—the primitive courage that must absolutely despise fear—and at the same time he is thoroughly grounded in the first immutable law of Indian etiquette, which is that under no conceivable conditions must one ever stare, as the Redskin races hold that staring marks the lowest level of ill-breeding.
SECOND, RELIGIOUS TRAINING
His second subject is religious training. While he is yet a baby in arms he is carried "pick-a-back" in his mother's blanket to the ancient dances and festivals, where he sees for the first time, and in his infant way participates in, the rites and rituals of the pagan faith, learning to revere the "Great Spirit," and to anticipate the happy hunting grounds that await him after death.
At the end of a long line of picturesque braves and warriors who circle gracefully in the worshipping dance, his mother carries him, her smooth, soft-footed, twisting step lulling him to sleep, for his tiny, copper-colored person, swinging to every curve of the dance, soon becomes an unconscious bit of babyhood. But the instant he learns to walk, he learns, too, the religious dance-steps, Then he rises to the dignity of being allowed to slip his hand in that of his father and take his first important steps in the company of men.
Accompanying his religious training is the all-important etiquette of accepting food without comment. No Indian talks of food, or discusses it while taking it. He must neither commend nor condemn it, and a child who remarks upon the meals set before him, however simple the remark may be, instantly feels his disgrace in the sharpest reproof from his parents. It is one of the unforgivable crimes.
TRICKS OF FOOD-GETTING
His third subject is to master the tricks of food-getting. His father, or more often his grandfather, takes him in hand at an early age, and minutely trains him in all the art and artifice of the great life-fight for food both for himself and for those who may in later years be dependent on him. He is drilled assiduously in hunting, fishing, trapping, in game calls, in wood and water lore; he learns to paddle with stealth, to step in silence, to conceal himself from the scent and sight of bird and beast, to be swift as a deer, keen as an eagle, alert as a fox.
He is admonished under no conditions, save in that of extreme hunger or in self-defence, to kill mating game, or, in fact, to kill at all save for food or to obtain furs for couch purposes. Wanton slaying of wild things is unknown among the uncivilized Red Indians. When they want occupation in sport or renown, they take the warpath against their fellow-kind, where killing will flaunt another eagle-feather in their crest, not simply another pair of antlers to decorate their tepee.
With this indispensable lesson in the essentials of living always comes the scarcely less momentous one of the utter unimportance of youth. He is untiringly disciplined in the veneration of age, whether it be in man or woman. He must listen with rapt attention to the opinions and advice of the older men. He mast keep an absolute silence while they speak, must ever watch for opportunities to pay them deference.
AGE BEFORE LINEAGE
If he happen, fortunately, to be the son of a chief of ancient lineage, the fact that he is of blood royal will not excuse him entering a door before some aged "commoner." Age has more honor than all his patrician line of descent can give him. Those lowly born but richly endowed with years must walk before him; he is not permitted to remain seated if some old employee is standing even at work; his privilege of birth is as nothing compared with the honor of age, even in his father's hireling.
The fourth thing he must master is the thorough knowledge of medicinal roots and herbs—antidotes for snake-bite and poison—also the various charms and the elementary "science" of the medicine man, though the occupation of the latter must be inherited, and made in itself a life study. With this branch of drilling also is inculcated the precept of etiquette never to speak of or act slightingly of another's opinion, and never to say the word "No," which he is taught to regard as a rude refusal. He may convey it by manner or action, but speak it—never.
And during the years he is absorbing this education he is unceasingly instructed in every branch of warfare, of canoe-making, of fashioning arrows, paddles and snow-shoes. He studies the sign language, the history and legends of his nation; he familiarizes himself with the "archives" of wampum belts, learning to read them and to value the great treaties they sealed. He excels in the national sports of "lacrosse," "bowl and beans," and "snow snake," and when, finally, he goes forth to face his forest world he is equipped to obtain his own living with wisdom and skill, and starts life a brave, capable, well-educated gentleman, though some yet call him an uncivilized savage.
Jack o' Lantern