Saddle, Sled and Snowshoe: Pioneering on the Saskatchewan in the Sixties

by John McDougall

His childhood was passed in travellings constant and perilous. Winter or summer, his people had "no abiding place." He was always in the presence of the giant forces of Mother Nature. His youthful eye could ever and anon look out from some foot-hill height upon scenes which the varying shades of heaven's light so glorified that these became as pictures painted by the hand of God Himself. His young manhood was passed in those times when the rich premiums of life, love, respect, gratitude were lavishly bestowed upon the perfect horseman, the successful hunter, and the brave and victorious warrior.

Maskepetoon had a free hand in all this, and brought to himself and people great glory. As was the manner of the period, he was a polygamist, and an inveterate hater of his tribal enemies. This he had drunk in with his mother's milk, and yet as he grew into strong manhood I can readily believe this unique man had his moments of longing for better things. The Divine would stir within him so strongly at times that the crusting of centuries of sin and darkness would crack, and the man would aspire and look and long for something that he instinctively knew would be infinitely better than his present.

It is related of Maskepetoon that after he had become renowned as a victorious warrior, and already the Blackfeet tribes had given him the name of Mon-e-guh-ba-now (the Young Chief), his aged father said to him, "My son, you are making a great mistake. The glory you are now seeking will be short-lived. Delighting in war, taking pleasure in the spilling of man's blood, is all wrong. If you want to be a great man, if you want to be remembered long, turn about and work for peace. This is the only thing that will give you true fame."

Six different times did this heathen philosopher thus address his beloved son, and this proud and haughty youthful chieftain would fold his arms around his head, and bowing himself sit in silent reverence and meekly listen; but his warlike spirit would rebel against this sage advice. Yet his father's words troubled him so that at last he filled a pipe and went over to the lodge of another aged man, who was said to be wise beyond the wisdom of other men, and lighting the pipe he handed it to the old man, and asked for counsel as to what was best in life, and what was evil and should be shunned.

The humble-minded old Indian said, "Your father is more capable of advising you than I am;" but Maskepetoon persisted in seeking counsel, and then the aged philosopher cut eight small sticks of different lengths, and stood them in the ground four in a row. "Now," said this unschooled professor of ethical teaching, "these sticks represent two lines of life. I will give them names. These four are falsehood, dishonesty, hatred of fellowmen, war; those are truth, honesty, love of fellowmen, peace. I will speak of each one; and now since you have come to me, my son, I want you to open your ears and treasure in your heart what I have to say." Then in his own natural eloquence the aged man discoursed to his intent listener, and when finished he gathered the line of sticks ending in war, and said: "Shall we keep these, or shall I burn them?" "Burn them," came from the stern lips of the strong-willed young man. "Shall I bind these others ending in peace together, and give them to you in remembrance of what I have told you?" "Bind them well and give them to me," replied Maskepetoon, and thus he forsook war and became the champion of peace, and in this way became the forerunner of the Gospel of Peace which in a few years was to be preached for the first time in this new land.

In the meantime Maskepetoon's reformation was put to severe tests by the murder of his friends and fellow tribesmen, and by the frequent stealing of his horses; but he stood firm. Then came the killing of his father by the Blackfeet, and while both friends and foes, knowing him as they did, watched and wondered, still, like the mountains under whose shade he was born, he was immovable, and remained loyal to his new position as the apostle of peace in this lawless country.

It was soon after this that Maskepetoon placed himself upon record before all men as the "Peace Chief," and it happened in this wise. He and his people were encamped near the Peace Hills, close to where the little town of Wetaskewin now stands, when a large party of Blackfeet and their allies came in on their way to trade at Fort Edmonton. Under such circumstances the Blackfeet were only too glad to ask for a temporary peace, and this being arranged, they came into the Cree camp, seemingly forgetful that they had with them the very man who had killed Maskepetoon's father. Somehow this came out, and caused consternation in the minds of both parties. Said they, "If the young chief hears this, then there will be terrible war." But our hero did find out that the man who had killed his parent was in his camp. When he heard it he sent for his best horse, had him saddled and accoutred as for war, fastened him at his tent-door, and while intense anxiety prevailed, and all were nerved up for the struggle which they thought inevitable, Maskepetoon sent for his father's murderer. The man, an elderly warrior, came as to his death, and Maskepetoon waved him to a seat near himself in the tent. Passing him his own adorned chief's clothes, made of leather, decorated with beads and quills and fringed with human hair, he said to him, "Put those on." "Now," thought the frightened yet stolid murderer, "he is only dressing me out for my death," and brave men on both sides held their breath as they looked on, calmly making ready for the desperate struggle they believed was coming. Again Maskepetoon spoke: "You deprived me of my father, and there was a time when I would have gloried in taking your life and in drinking your blood, but that is past. What makes you pale? You need not fear; I will not kill you. You must now be to me as a father; wear my clothes, ride my horse, and tell your people when you go back to your camp this is the way Mon-e-guh-ba-now takes revenge."

Then the old Blackfoot found speech and said, "You have killed me, my son. You are a great man. Never in the history of my people has such as this you have done been known. My people and all men will hear of this and say, 'The young chief is brave and strong and good; he stands alone.'"

With this men breathed freely again, and women laughed for joy, and little children began to play once more among the lodges. No wonder that such a man was looking for something better than the old faith. But who was to reveal this better something to him? Thus far the white men he had met gave him no help. The trader's ambition, it would seem, reached no higher than muskrats and beaver, while the transient stay of the roystering, licentious, sporting aristocrat or eastern grandee, with his impudent assumption of superior make, did the Indian and white men who followed him great harm. But now in the fulness of time the same England that had sent to this new land rum and many a sample of spurious civilization, was sending a messenger of another type. The English Wesleyan Conference sent the Rev. R. T. Rundle to labor amongst the Indians of the Hudson's Bay Territory. His objective point was the Saskatchewan country, and presently it was rumored in the camps that a man who talked to "Him" (meaning the Deity) had arrived in the upper country.

"Who is this mysterious being who talks with God?" "What are the limits of his power?" "What is his purpose in coming to this part of the country?" were questions frequently asked, and around many a camp-fire and in many a leather lodge this strange being was discussed. None was more curious and anxious than Maskepetoon, who finally saw Mr. Rundle at the Rocky Mountain House. Then the missionary visited his camp, which was at that time near Burnt Lake, a short distance west of where the Industrial School on the Red Deer now is.