a friend in need is a friend indeed.
whether or not okématan was as thorough a rascal as fergus mckay thought him will be best shown by harking back, and setting down a little of what was said by some of the cree braves at the time that fergus and dan were eavesdropping.
standing in a dignified attitude worthy of an ancient roman, with his blanket thrown toga-fashion over one shoulder, one of the braves looked round on the warrior band with a dark scowl before he began. his comrades were evidently impressed by his looks. whether owing to a freak of fancy, a spice of eccentricity, or simple vanity, we know not, but this brave had, among other ornamental touches to his visage, painted his nose bright red. the effect on his brother braves was solemnising. it was not so impressive to his white observers, as it suggested to them the civilised toper.
“the great white chief,” began rednose, with a slow deliberation that was meant to convey a settled and unalterable conviction, “is a fool!”
“waugh!” exclaimed the audience with emphasis, for the language was strong, and uttered with intense vigour, and that quite accorded with their tastes, so they agreed with the sentiment without regard to its signification. this species of rhetoric, and its effects, are sometimes observed in connection with civilised gatherings.
the great white chief thus irreverently referred to, we regret to say, was lord selkirk.
“the great white chief,” continued rednose, availing himself of the force of emphatic repetition, “is a fool! he is a child! he knows nothing! he comes across the great salt lake from the rising sun, with the air and aspect of an owl, thinking to teach us—the great cree nation—wisdom!”
“waugh!” from the audience, one of whom, having a cold in his head, sneezed inadvertently, and was scowled at by the orator for full two minutes in absolute silence. if that cree warrior—he was on his first war-path—possessed anything akin to the feelings of the paleface he must have suffered martyrdom.
“every one knows,” continued the orator, resuming, “that the crees are wise. they can tell a fox from a buffalo. they understand the difference between fire and water. no paleface sage needs to come from the rising sun to tell them to eat when they are hungry—to drink when they are dry. but this paleface chief comes with the eyes of the great northern owl, and says he comes to do us good. and how does he begin to do us good?”
here there was a very decided “waugh!” as though to say, “ay, that’s the question,” and then a solemn pause for more—during which the man with the cold drew the reins very tight.
“how does he begin to do us good?” proceeded the orator. “by entering into an agreement with us for the use of our lands—and asking our enemies the saulteaux to take part in that agreement!”
the sounds of indignation and ferocity that followed this statement are not translatable. after a gaze of unutterable meaning round the circle rednose went on—
“this, this is the way in which the owl-eyed chief of the palefaces begins to do us good! if this is the way he begins, in what way will he continue, and,”—here his voice deepened to a whisper—“how will he end?”
the ideas suggested by his question were so appalling that for some minutes the orator appeared unable to find words to go on, and his audience glared at him in dread anticipation, as though they expected him to explode like a bomb-shell, but were prepared to sit it out and take the consequences. and he did explode, after a fashion, for he suddenly raised his voice to a shout that startled even the sentinel on the distant knoll, and said—
“i counsel war to the knife! the great white chief—the owl-eyed fool!—will not blot from our agreement the names of the saulteaux chiefs—chiefs! there are no saulteaux chiefs. all their braves are cowards, on the same dead level of stupidity, and their women are—are nothing, fit for nothing, can do nothing, and must soon come to nothing! what then? the duty of cree warriors lies before us. we will drive the saulteaux into lake winnipeg and the palefaces off the face of the earth altogether! waugh!”
having thus given vent to the opinions and feelings that consumed him, rednose sat down, his audience breathed freely, the distant sentinel recovered his composure, and the young novitiate brave with the cold in his head sneezed with impunity.
it would be tedious to recount all that was said at that council of war. the next brave that rose to “address the house” very much resembled the first speaker, both in sentiment and personal appearance, except that he had chosen sky-blue for his nose instead of red. the only additional matter that he contributed worth noting was the advice that they should begin their bloody work by an immediate attack, in the dead of night, on the camp of the buffalo runners.
this advice was hailed with a good many “waughs,” as well as approving nods and looks, and it seemed as if the plan were about to be carried into action without delay, when, as we have seen, okématan arose to address the assemblage.
okématan was a great chief—much greater in the estimation of his tribe than the whites with whom he had been associating in red river were aware of. he had purposely reserved his address till near the conclusion.
“the cree warriors,” he said, with an air of quiet dignity that was far more effective than the more energetic tones and gestures of the previous speakers, “know very well that the cree nation considers itself the wisest in creation. far be it from okématan to say otherwise, for he does not know. okématan is a child! his eyes are only beginning to open!”
he paused at this point, and looked round with solemn dignity; and the braves, unaccustomed to such self-depreciative modes of address, gazed at him with equal solemnity, not unmingled with surprise, though the latter feeling was carefully concealed.
“when the last great palaver of the cree braves was held on the blue-pine ridge,” continued okématan, “the chiefs chose me to go to red river, and learn all that i could find out about the palefaces and their intentions. i went, as you know. i attached myself to a family named daa-veed-sin, and i have found out—found out much about the palefaces—much more that i did not know before, though i am a chief of the cree nation.”
okématan looked pointedly at rednose as he said this. after a brief pause he continued—
“the great white chief,” (meaning lord selkirk), “is not a fool. it is true that he is not a god; he is a man and a paleface, subject to the follies and weaknesses of the palefaces, and not quite so wise as it is possible to be, but he is a good man, and wishes well to the indian. i have found weaknesses among the palefaces. one of them is that their chiefs plan—sometimes wisely, sometimes foolishly—but they leave the carrying out of their plans to other men, and sometimes these other men care for nobody but themselves. they tell lies, they mislead the great white chief, and tell him to do what is wrong.
“so it was when our agreement came to be made. the great white chief found, when he came to red river, a few families of saulteaux whom we had permitted to hunt on our lands. he thought the land belonged to the saulteaux as well as to the crees. he was mistaken, ignorant; he knew no better, and the palefaces who did know, did not put light into him; so the names of saulteaux chiefs were put in the writing. then the great white chief went away across the great salt lake to the lands of the rising sun, leaving his small chiefs to carry out his plans. some of these are very small chiefs, unfit to carry out any plans. others are bad small chiefs, that will carry out only such plans as are sure to benefit themselves. it is these men with whom we have to deal. it is these who deserve to be swept off the face of the earth.”
a number of emphatic nods and “waughs” at this point showed that okématan had at last touched a key-note with which his braves could shout in harmony.
“but,” resumed the chief impressively, “we cannot sweep them off the earth; we cannot even sweep them off the banks of red river. we might easily sweep the saulteaux into lake winnipeg if we thought it worth while to try, but the palefaces—never! okématan has travelled far to the south and seen the palefaces there. they cannot be counted. they swarm like our locusts; they darken the earth as our buffaloes darken the plains. they live in stone wigwams. i have seen one of their wigwams that was big enough to hold all the crees’ wigwams bundled together. if we killed or scalped all the palefaces in red river the great white chief would come over the great salt lake with an army that would swallow us up as the buffalo swallows up a tuft of grass.
“besides,” continued okématan, with a slight touch of pathos in his tone, “there are good and bad men among the palefaces, just as there are good and bad among ourselves. i have dwelt for many moons with a tribe called scosh-min. okématan loves the scosh-min. they speak a wonderful language, and some of them are too fond of fire-water; but their braves fear nothing, and their squaws are pretty and work hard—almost as hard as our squaws—though they are not quite as good-looking as ours. they are too white—their faces are like buffalo fat!”
a “waugh,” which might be translated “hear, hear,” greeted this statement of opinion.
“now,” continued our chief, “if we swept away all the people of red river, we would sweep away the good scosh-min, which would be foolish, and we would gain nothing in the end, but would bring worse trouble on our heads. my counsel, therefore, is for peace. i advise that we should let the buffalo runners and the people of red river alone; send a message with our grievances to the great white chief; ask him to come back over the great salt lake to put things right, and, in the meantime, wait with patience; attend to our own business; hunt, fish, eat, drink, sleep, and be happy.”
having delivered his harangue, okématan sat down amid murmurs of mingled applause and disapprobation. it was evident that he had created a serious division of opinion in the camp, and it seemed as if on the impression made by the next speaker would depend the great question of peace or war.
presently an old warrior arose, and a profound silence followed, for they held him in great respect.
“my braves,” said the old man sententiously, “i have lived long, and my fighting days are nearly over. if wisdom has not accumulated on my head it must be my own fault, for i have had great experience both of war and peace—more of war, perhaps, than of peace. and the opinion that i have come to after long and very deep consideration is this: if there is something to fight for, fight—fight well; if there is nothing to fight for, don’t fight—don’t fight at all.”
the old man paused, and there were some “waughs” of approval, for the truth contained in his profound conclusion was obvious even to the stupidest red-skin of the band—supposing that a stupid brave among crees were possible!
“i have also lived to see,” continued the old man, “that revenge is nothing—nothing at all, and therefore not worth fighting for.”
as this was flying straight in the face of the most cherished of red-skins’ beliefs, it was received in dead though respectful silence.
“my young braves do not believe this. i know it. i have been young myself, and i remember well how pleasant revenge was to me, but i soon found that the pleasure of revenge did not last. it soon passed away, yet the deed of revenge did not pass away, and sometimes the deed became to my memory very bitter—insomuch that the pleasantness was entirely swallowed up and forgotten in the bitterness. my young braves will not believe this, i know. they go on feeling; they think on feeling; they reason on feeling; they trust to feeling. it is foolish, for the brain was given to enable man to think and judge and plan. you are as foolish as if you were to try to smell with your mouth and eat with your nose. but it is the way of youth. when experience teaches, then you will come to know that revenge is not worth fighting for—its pleasantness will pass away, but the bitter it leaves behind will never pass away.
“what is the meaning of revenge?” continued this analytical old savage. “what is the use of it? does it not mean that we give up all hope of getting what we want, and wildly determine to get what pleasure is still possible to us by killing those who have thwarted us? and when you have killed and got all the pleasure there is, what does it come to? your enemy is dead, and scalped. what then? he does not know that he is dead. he does not care that he is dead and scalped. you cannot keep him alive for ever killing and scalping him. but you have made his wife and children miserable. what of that? it was not his wife and children who opposed you, therefore you have revenged yourself on the wrong persons. he does not know that you have rendered his wife and children miserable, and does not care; therefore, i ask, why are you pleased? if your enemy was a good man, your revenge has only done him a kindness, for it has sent him to the happy hunting grounds before his time, where you will probably never meet him to have the pleasure of being revenged on him there. if he was a bad man, you have sent him to the world of desolation, where he will be waiting to receive you when you get there, and where revenge will be impossible, for men are not allowed to kill or scalp there. at least if they are i never heard of it—and i am an old man now.
“there is nothing, then, to fight for with the palefaces of red river, and my counsel is, like that of okématan, that we should decide on peace—not war.”
whatever may have been the private opinion of the braves as to this new and very unexpected style of address, the effect of it was pacific; for, after a little more palaver, the peace-party carried the day—or, rather the night—and, next morning, the cree warriors went back to their tents and hunting avocations, leaving okématan to return to the camp of his friends the buffalo runners.
