Shortly after, we all assembled for our evening devotions. Some additional logs thrown upon our camp-fire so brightened it up, that all who wished could easily follow the reading of the lesson in their own Testaments and use their own hymn-books in the service of song. The memories of some of those religious services are very precious. Still can we hear Big Tom’s deep rich voice reading in his musical Cree language:
“Weya Muneto a ispeeche saketapun uske, ke niakew oo pauko-Koosisana, piko una tapwatowayitche numaweya oo ga nissewunatissety, maka oo ga ayaty kakeka pimatissewin.” Which is the translation of that matchless verse, the sixteenth of the third chapter of Saint John’s Gospel.
Then after the chapter was read, an appropriate hymn would be sung. The Indians have but little music of their own, and less poetry that can be made available for religious worship. The result is, that the missionaries and teachers have already translated over four hundred of our choicest hymns into the Indian language, and use with them the tunes with which they have been generally associated. Upon the occasion to which we refer, it did seem sweet and appropriate to us to sing, even if in another language, the favourite evening hymn:
“Glory to thee my God this night,
For all the blessings of the light;
Keep me, O keep me King of kings,
Beneath thine own almighty wings.”
When our evening hymn had been sung, we knelt reverently upon the rocks, while Big Tom, or some other godly Indian, led us in prayer, followed by one or two others. Then sweet rest was ours, until the early dawn. A sharp call, to which all promptly responded, was followed by a hasty breakfast, and earnest prayers, and then the journey was resumed.
Two Sabbaths were spent on this journey. To our Christian Indians, the Sabbath was indeed a much prized blessing. By scripturally using it as a day of rest and religious worship, and not as a day of dissipation, they were physically, as well as spiritually, invigorated; and thus able to do much better work. We had, in addition to the morning and evening prayers, two delightful religious services in both the Indian and English languages. The intervals between were spent in reading the Book and some sweet song services.
As the years rolled on, with their varied duties, we ever found in Big Tom, a most valued and trusted assistant. His noble consistent life, made him a benediction, to both whites and Indians. If disputes arose, and arbitration was necessary, it was Big Tom who was first thought of as an arbitrator; and we cannot recall an instance where his decision was rejected.
He was a great hunter in his day, and many were the stories afloat of his skill and prowess. For years he held the record of being the best moose hunter in the village. The moose, although the largest of the deer tribe, and of an ungainly appearance, can move through the forest with great rapidity. It never gallops like other deer, but swings along on a pacing trot, at a rate, and with an endurance that would soon leave the swiftest horse behind. Its head is freighted with great broad horns of enormous dimensions and weight, and yet among the dense trees, it can, when alarmed, move so swiftly, that the fleetest hunter is soon left far in the rear. Its sight is not equal to that of some other of the deer species; but nature has given it the most acute powers of hearing and of scent. From Big Tom and others we have heard it stated, that even when a fierce November storm was raging in the woods, with trees swaying to and fro, and branches crashing against each other and breaking in the gale, if the incautious hunter, hundreds of yards away, happened to step on a small dry twig that snapped under his foot, the moose at once detected the sound and was off like an arrow, never stopping for many miles.
Of Big Tom’s skill as a hunter, we have nothing more to record at present; but here we wish to put on record an instance of his self-abnegation, which beautifully reveals the disinterested character of the man, and shows what was the heart’s ambition.
For many generations these American Indians have been divided into tribes. Many and diverse are their languages; but numbers of their customs and methods of government are similar. In all the tribes chiefs governed who had more or less authority. In some, the honour was hereditary; in others, not so; although in the latter the son of the chief, if he were at all suitable, had the best chance of being appointed in his father’s place. When the Canadian government made treaties with the Indians of the great north-west, it ever acknowledged the authority of the chiefs; and through them, today still transacts all business with the tribes. For some time before the treaty was made with the northern Crees, the office of chieftainship had fallen into abeyance. When word arrived that the government was about to enter into treaty with them, and wished to know who was their chief, there was a good deal of excitement. The Dominion government has been very honourable in its treatment of the Indians, and in the respect which it has paid to the chiefs of this naturally sensitive people, whose allowances have been silver medals, fine clothes, and extra gratuities, both in money and supplies. Of course there was excitement among the Crees at the prospect of great political changes. Councils were frequent, and many pipes were smoked in wigwams and beside camp-fires over the matter. Various names were discussed, and sons and grandsons were brought forward, only to be rejected one after another. Big Tom took but little interest in these proceedings, and attended but few councils. One day to his surprise, while at work in his garden, he was waited upon by a deputation of Indians and informed that he was urgently needed at the council house. Here in full council he was told that he was the choice of the people, and that they wanted him to be their chief—to wear the silver medal with the face of the Great Mother (the Queen) upon it, and to be their voice to speak to the Queen’s representative, (the Governor), on all matters that referred to the happiness and welfare of the tribe.