HENRY B. STEINHAUER 
 
 By 
 
 Rev John Maclean, M.A„Ph.D. 
 
Digitized by the Internet Archive 
 in 2016 
 
 https://archive.org/details/henrybsteinhauerOOmacl 
 
Henry B. St emhauer 
 
 His work among 
 the Cree Indians oi 
 the West ern pi ams 
 of Canada 
 
 BY JOHN MACLEAN, M. A., Ph. D. 
 
 Author of “Canadian Savage Folk, “The Indians^of 
 Canada, “ The Making of a Christian, etc., etc. 
 
REV. II. B. STEINHAUER, INDIAN MISSIONARY. 
 
 Born at Rama, Out., 1820; died 1884. Began work among his own people 
 in the North-West, 1840. 
 
E of the largest Indian stocks on the North 
 American Continent is the Algonquin, of which 
 numerous tribes make their home in Canada, and 
 are widely scattered, the Micmacs dwelling on 
 the Atlantic coast, and the Crees and Blackfeet 
 at the Rocky Mountains, and one of the largest 
 tribes belonging to their stock is the O jibway, whose habitat lies 
 chiefly in the Province of Ontario. These people lived in the forests 
 and on the shores of the lakes, and found a precarious livelihood 
 by means of hunting and fishing and from the wild fruits which 
 grew in abundance. Their wigwams were constructed of poles 
 covered with bark which afforded shelter, but there was no 
 privacy as several families occupied the same house, and there 
 was little comfort in these primitive abodes. Out-door life is 
 generally conducive to health of body and mind, but it was not 
 so to these people, as they were only active when hunger com- 
 pelled them to work, and habits of idleness were formed which 
 made them liable to disease. There were few who lived to old 
 age, the hardships of a wandering life swept away many of the 
 children and those who were naturally of a weak constitution. 
 They ate when they were hungry, and fasted when food was 
 scarce, they feasted in times of plenty, dancing and singing to 
 their hearts’ content, and when sickness fell upon the camp, the 
 medicine-man with his herbs and incantations sought to repel the 
 evil spirit, which was supposed to cause the disease. They were 
 inveterate gamblers and played for all their possessions, not even 
 stopping to calculate the cost. With painted bodies and scanty 
 clothing, which was worn night and day, they were far from 
 cleanly in their habits, and their condition was sad indeed. With 
 the advent of small fur traders, who established posts in the 
 vicinity of the Indians, where they kept and traded liquor, there 
 followed degradation and loose immorality. Poverty and vice 
 bore hard upon the natives, and with self-respect and independ- 
 ence gone, many of them were in a sad plight, with no one to 
 take any interest in their temporal, moral or spiritual welfare. 
 Their destitute condition, however, awakened a few noble spirits 
 to attempt something toward elevating the Ojibways, and in 
 1820, the Rev. William Case and other zealous ministers of the 
 Gospel began to arouse the Christian people of the province to 
 a sense of their responsibility, and the foundation of Methodist 
 missionary work in the Dominion was laid. A few years previ- 
 
ous to this date the Moravians had begun a mission among the 
 Wyandot Indians on the river Thames, and the Anglican Church 
 had a mission among the Six Nations on the Grand River, but 
 these were far fx*om successful, drunkenness and paganism pre- 
 vailing to such a degree that the missionaries despaired of 
 accomplishing any good. The labors of Edmund Stoney and 
 Alvin Torrey, the former a local preacher and the latter a Metho- 
 dist missionary, and the devotion and enthusiasm of the Rev. 
 William Case brought a permanent change, and with the conver- 
 sion of Peter Jones and John Sunday, both of whom became 
 notable missionaries among the aborigines, the work received 
 such an impetus that the country was stirred, the church 
 thoroughly aroused, and from that time the progress has been 
 continuous, and thousands of red men have found their way to 
 the Cross and have rejoiced in salvation through faith in 
 Christ. 
 
 The early missionaries followed the natives to their haunts in 
 the forests, often travelling on foot along the trails, enduring 
 much hardship and privation, and then they sped away in their 
 canoes up the rivers and over the lakes, in cpiest of scattered 
 bands, forsaken by all save the fur-trader, anxious to gain profit 
 at the expense of the people. On the open sward, in the leafy 
 temple, in the wigwam of the chief, and on the shore of the lake, 
 they told the wonderful story of redemption to many eager 
 listeners. They were not, however, without opposition from the 
 fur-traders, whose business was injured, as the traffic in intoxi- 
 cating liquors received a hard blow, the medicine men were often 
 rebellious as their power was broken through the preaching of 
 the Cross, and there was always a party deeply attached to the 
 rites and customs of the native religion, which threw many 
 obstacles in the way. In their missionary travels, the pioneers 
 of the church found their way to Lake Simcoe, where the Jesuits 
 labored among the ITurons in the sixteenth century, and there 
 these later apostles of the red men preached salvation through 
 Christ. So great was the success attending the preaching of the 
 Gospel, that many of the natives were converted. At a quarterly 
 meeting held in Newmarket in February, 1828, thirty Indians 
 from Lake Simcoe were baptized, and formed into three classes, 
 with two of the most pious and gifted as leaders, and in June at 
 a camp-meeting on Yonge Street, about three hundred from 
 Lake Simcoe and Schoogog Lake were assembled, of whom an 
 
 6 
 
hundred were pagans, and at the close of the meeting, thirty of 
 these pagans professed conversion. The pagans belonged chiefly 
 to the Matchadash Indians, who lived on the river Severn, which 
 connects Lake Simcoe with the Georgian Bay. Peter Jones and 
 William Case followed the Indians to Holland Landing, and 
 after examining and instructing them in the faith, they were 
 
 Copyright, Underwood & Underwood. 
 
 A WIGWAM HOME OF THE INDIAN. 
 
 baptized. Some of the natives were living in 'a state of polygamy, 
 and when the missionaries explained that they conld not be 
 baptized, unless they agreed to live with one wife, they expressed 
 their willingness to do so. John Asance, the chief of the Matcha- 
 dash Indians had three wives, whom he called “All dree 
 
 7 
 
brothers,” and when asked if he were willing to part with his 
 last two wives, he said: “I have now embraced the Christian 
 religion, and am willing to do anything you tell me. I took these 
 women when I was blind, and I did not know that it was wrong ; 
 for we have been taught, that a man might have as many wives 
 as he could support, and I thought I could support three very 
 well, but now my eyes are opened to see that it is not right to 
 have more than one wife, so I will part with two, and keep only 
 the oldest and first one I married; with this request, that I may 
 have the privilege of supporting the children by the other 
 women, that they may not want.” Being told that it was his 
 duty to support them, the matter was settled, and when the two 
 women were appealed to, they agreed, as they said that they 
 loved Christ, and desired to keep llis laws. On June 17, 1828, 
 one hundred and thirty-two Indians were baptized, which was the 
 greatest number of Protestant Indians ever baptized at once in 
 Canada. They were arranged in classes, and fourteen leaders 
 appointed to take care of them. 
 
 Amongst those who were baptized at this time, was Henry B. 
 Steinhauer. He was an Ojibway Indian born near Kama, about 
 1820. The place of his birth was on the eastern shore of Lake 
 Couchiching, in the county and Province of Ontario. It was in 
 this vicinity that Champlain spent nine days, entertained every 
 night by the inhabitants of Cahiague with war dances and 
 banquets not far from the present town of Orillia. The Huron 
 nation and the Jesuit missions marked by great heroism have 
 passed away, and left only ruins of former glory and the names 
 of the martyrs, and the Ojibways now occupy the territory of 
 former tribes, and are ignorant of the great deeds performed 
 there in the sixteenth century. The lot of a child in the wigwams 
 in the days of paganism was not likely to engender ideas of 
 greatness which lie in the hearts of white men, yet this lad bap- 
 tized in youth was rescued from the wild roving life of his 
 fathers, and being brought under religious instruction was pre- 
 pared to do a great work among the Ojibway and Cree Indian 
 tribes. So soon as the work began among the Indians, the’ 
 Rev. William Case founded schools, and with the assistance of 
 Peter Jones taught the natives how to farm and the women were 
 instructed in the domestic arts. Many of them were eager 
 learners, and allowing for the fact that they were surrounded 
 with many temptations, and were taught through the English 
 
 8 
 
language, which to them was a foreign tongue, they made good 
 progress. Money was required to carry on the work in educating 
 the young people especially, and for this purpose William Case 
 made frequent visits to the United States, where lie addressed 
 missionary meetings and made appeals for help for the missions 
 among the Indians. On several occasions he took with him boys 
 and girls from the Indian schools, who sang in their native 
 tongue, and recited verses of Scripture in the English language, 
 while samples of their handicraft were shown to the people. 
 Large and enthusiastic audiences were present at these meetings, 
 as the country had forgotten the success of John Eliot among 
 the Indians and could hardly believe that the red men could be 
 
 converted and become humble and devoted followers of Christ. 
 Here, however, were living examples of the power of divine grace 
 in the persons of John Sunday and Peter Jones, and whatever 
 doubts existed as to the possibility of educating the Indian youth 
 were banished in the presence of these young people. During 
 one of these visits William Case went to Philadelphia and much 
 interest was awakened in his missionary work. Among the 
 persons influenced was a Mr. Steinhauer and his family, who 
 resided in the city. Sometimes in making gifts to the work the 
 donors specified the object to which their money was to be 
 applied, and it happened that the Steinhauer family had been 
 bereft of a little boy, so they requested William Case to select a 
 promising lad and they would educate him at their own expense. 
 
 REV. JOHN SUNDAY. 
 
 REV. PETER .TONES. 
 
 9 
 
The youth who was chosen was the subject of this sketch, and it 
 was from the family at whose expense he was trained that he got 
 the name of Steinhauer. Through the lapse of years his native 
 name has been forgotten, and we only know him by the name of 
 his kind benefactor. 
 
 Life on Snake Island in Lake Simcoe, and the nomadic habits 
 of the Indians as they went hunting and fishing were injurious to 
 the education of the children, and it became necessary to have 
 boarding schools where the young people could remain and be 
 taught without returning to the wigwams and the habits of the 
 folks in the forests. During the journeys of the missionaries in 
 preaching the gospel, a visit was made in the winter of 1825, to 
 Grape Island, in the Bay of Quinte, not far from Belleville, 
 where there was a band of Mississauga Indians located and there 
 William Case and Peter Jones preached to them. A few months 
 later Peter Jones returned with a number of Indians from the 
 Credit mission and several of the natives were awakened, among 
 whom was John Sunday. On May 31st, 1826, the first society of 
 converted Indians was organized at Grape Island and missionary 
 operations received an impetus which created great interest in 
 many parts of the country. Conversion and civilization usually 
 keep company, and it was so in the case of these people, for no 
 sooner had they experienced the new life in Christ than they 
 were convinced that they must give up their roving habits and 
 settle down to definite work. We find then, that in October of 
 this year, the band leased from some other Indians Logrim's 
 Island near the mouth of Marsh Creek, containing fifty acres, 
 and Grape Island, containing about eleven acres, both in the Bay 
 of Quinte, and there one hundred and thirty persons began life 
 anew, ninety of whom where adults and all of these were con- 
 verted members of the church. Religious services were held 
 regularly in the Ojibway language, and the people learned to 
 sing from a small hymn-book of twelve hymns in their own 
 tongue, which was published by the Methodist Missionary Society 
 in New York. A selioolhouse and church were built in July, 
 1827. Farming operations were carried on under the instruc- 
 tions of a skilled farmer, log-houses were built, having shingled 
 roofs, and the small community rejoiced in laying foundations 
 for a prosperous career. Money was given by friends in Canada 
 and the United States to furnish oxen, farming implements and 
 build the houses. A male teacher had thirty scholars in the day 
 
 10 
 
school, and a lady instructed the girls and women in knitting, 
 sewing and making straw hats and domestic work. The people 
 were happy in their new homes, and in the love of Christ. Some- 
 times the silence of the night was broken with songs of thanks- 
 giving. William Case was awakened one night with sounds which 
 seemed to betoken distress, and he was so troubled that he could 
 not sleep, so he arose and went to one of the wigwams where he 
 found an aged woman talking in the 0 jibwav tongue. She was 
 standing and trembling with excitement, as she talked earnestly 
 to those who were in the wigwam. When he enquired who she 
 was and what w r as the matter with her, John Sunday replied: 
 “Oh, it is my mother. She is very happy. She say she want 
 now to go to Heaven where Jesus is. She so happy all night, she 
 can’t sleep.” In 1829 William Case sent young Steinhauer to 
 school at Grape Island where he was under the gracious influences 
 which moulded his character, while he was taught by capable 
 teachers. There was evidently something in the lad which gave 
 promise of a noble career, for he was kept at school there until 
 1832, and he had for a companion a devoted young native named 
 John Summerfield, after the famous Irish preacher who charmed 
 the people of the United States with his eloquence and piety, and 
 all too soon passed away. Having laid a good foundation, Henry 
 was sent to Cazeuovia Seminary in the United States, an institu- 
 tion which had a good reputation, and there he was able to 
 perfect himself more fully in his studies. His young companion, 
 John Summerfield, was also sent there, and was reported to be a 
 good student. This young man was baptized at the Grand River 
 in 1825, attended the school at Grape Island, and some ladies in 
 New York becoming interested in him, had him named John 
 Summerfield and then sent him to the Seminary to be educated 
 at their own expense. During his stay there he prepared a gram- 
 mar of the Ojibway language which was printed. This promis- 
 ing youth died at Grand River, August 1, 1836, aged twenty 
 years, and thus another trophy of grace was won, though one 
 destined to be a useful man passed away. 
 
 Having spent a few sessions at Cazenovia, Henry was recalled, 
 and sent to the Credit Mission to begin work as a school teacher. 
 The Ojibways after many misgivings and interviews with officials 
 of the Government and the Church, decided to settle at the mouth 
 of the river Credit, where was one of the best fisheries on Lake 
 Ontario. A number of the Mississaugas who had been converted 
 
 11 
 
at the Grand River Mission in 1826 commenced to settle at the 
 river Credit and the Rev. Egerton Ryerson, who afterwards 
 became the eloquent preacher and ecclesiastical statesman and the 
 founder of the educational system of the Province of Ontario, 
 was sent as the missionary. Henry Steinhauer began his mis- 
 sionary career as a school teacher there, and unconsciously was 
 being trained for a life of great usefulness. It was indeed 
 monotonous to teach from day to day. but there were other things 
 to learn and teach. The master was noting the progress of farm- 
 ing and building and assisting in the work and life of the people, 
 and all this knowledge and experience were to serve him in good 
 stead when he started new missions in later years. He was but 
 
 OLD CREDIT MISSION. 
 
 a mere lad when engaged in school teaching and he was low of 
 stature, but his education was sufficient to command respect. 
 After a year spent at the Credit he went off on a visit to his old 
 home near Rama, for he yearned to see his mother on the shores 
 of Lake Simcoe and to look again upon the beautiful scenes of 
 his childhood. Many changes had taken place during his absence, 
 the Indians having laid aside many of their native customs, 
 though there were some who remained untouched by the influ- 
 ences of the Gospel, the power of the medicine-man was broken, 
 and instead of drunken orgies and grave immorality, the singing 
 of hymns resounded among the islands, and peace reigned in the 
 
 12 
 
camps. His visit was of short duration for William Case had 
 other work for him to do. The apostle of the Canadian Indians 
 was ever on the outlook for young men to he trained as native 
 missionaries, and he showed good judgment in his selection, as 
 well as insisting upon the importance of having men who under- 
 stood the language and customs of the people, and who possessed 
 their spirit to become the agents of their elevation. He was never 
 tired of telling the missionaries to keep a journal, report regu- 
 larly the progress of the work and devote themselves assiduously 
 to translating the Scriptures into the language of the people. 
 
 A substantial Indian home of to-day in Ontario — built by t lie Indians. 
 
 In 183b lie sent Steinhauer to Cpper Canada Academy, after- 
 wards known as Victoria College; at Cobourg. lie studied one 
 year there and then went to Alderville to assist William Case and 
 to teach school. Again he returned to College in 1837. spending 
 another year and profiting by his associations at Alderville he 
 was able to make good use of his time. Possessed of good abili- 
 ties. with more than ordinary powers of retention, having a kind 
 disposition which won many friends for him. and being very 
 industrious he made rapid progress in his studies and formed 
 
 13 
 
studious habits which he retained during his long life of isolation 
 in the North-West. lie became a good Greek and Hebrew scholar, 
 and kept up the practice of reading a chapter daily out of the 
 Hebrew Bible. During his last year he stood at the head of his 
 class, which evinced his ability and industry. So highly was he 
 esteemed, that the Principal, the Rev. Matthew Richey, D.D., 
 employed him to read the proof sheets of a work which he was 
 then writing, namely the life of the Rev. William Black, the 
 founder of Methodism in the Maritime Provinces. 
 
 North of Cobourg lies Rice Lake, where a number of Indians 
 had been converted, and on the south shore of the lake sur- 
 rounded with woods a school and church were built in 1828. The 
 people lived in their wigwams, and sixty children were taught 
 and boarded in the school at the expense of their parents. In a 
 few months so marked was the progress of the scholars and so 
 great the attendance that a school for girls was erected. The 
 native women gathered bark from the green ash and cedar, and 
 as it was always their duty to build the wigwam, they decided 
 to build a school of bark laid upon poles. Accordingly they built 
 a school seventeen feet square, and the walls six feet high, the 
 roof, walls and floor being made of bark, and the door and three 
 glass windows being purchased for five dollars, which was the 
 total expense of the new building. This settlement of Christian 
 Indians soon developed into an enterprising mission with Alder- 
 ville as one of its places. The mission received its name after the 
 Rev. Robert Alder, one of the secretaries of the British Wesleyan 
 Missionary Society, and there was established the school where 
 so many of our Indian missionaries received their training or 
 were called to assist and serve an apprenticeship to the work. 
 Steinhauer spent the year 1836 at Alderville. which was of great 
 service to him, as his mind was directed to the need and import- 
 ance of translating books in the language of the people. After 
 finishing his course at College he returned to Alderville, and 
 taught school, where he remained until he was called to set his 
 face toward the North- W est. He was still but a youth, but he had 
 spent all his years in study, for while he was teaching, he was 
 still preparing himself for the larger work which lay ahead. 
 Having a thorough knowledge of the Ojibway language, he was 
 well qualified to act as an interpreter and translator, and his 
 education fitted him for the duties of a school teacher and 
 missionary. 
 
 14 
 
In 1840 there came a loud call for Methodist missionaries to 
 found missions among the Indians in the Hudson’s Bay Terri- 
 tory, and in response to his call there was sent from England, 
 the Revs. George Barnlev, "William Mason and Robert Terrill 
 Rundle, and from Canada there went forth the Rev. James 
 Evans, Peter Jacobs and Henry B. Steinhauer. It was a long 
 journey for the Canadian contingent, and was attended by many 
 hardships, as they had to travel from Lachine, in the Province 
 of Quebec, in canoes, journeying on the water by day and sleep- 
 ing on the land at night, carrying their goods and canoes over 
 
 i 
 
 i 
 
 YORK FREIGHT BOAT LEAVING OXFORD HOUSE. 
 
 Hundreds of Indians are employed by the Hudson’s Bay Co. in the trans- 
 portation of freight in these boats. 
 
 the portages, and tramping on foot many weary miles. During 
 Steinhauer ’s last year at College there had been a great revival 
 in the town and among the students, and though it was the year of 
 the civil rebellion, the work was not retarded, and many received 
 
 15 
 
a gracious blessing. Steinhauer felt the influence of that blessed 
 season of grace, and its memory brought him strength and peace 
 during his long journey westward, and in after years. In April, 
 1840, he travelled by the mail waggon to Lachine and from there 
 journeyed in the Hudson’s Bay Company’s canoes early in May 
 to his destination at Lac la Pluie. better known to-day as Rainy 
 
 REV. WM. CASE. 
 
 REV. JAMES EVA. VS. REV. ROBERT RUNDLE. 
 
 Lake. The lake is a beautiful sheet of water forty-eight miles 
 long with an average width of ten miles, distant from the Lake 
 of the Woods eighty-three miles, and from thence sixty- 
 eight miles to Rat Portage. At the west end of Rainy Lake 
 is the Hudson’s Bay Company’s fort named Fort Frances 
 
 10 
 
in honor of the wife of the Governor of the Company, 
 Sir George Simpson. It is now an enterprising town, but 
 when our missionaries went there in 1840, it was simply a 
 trading-post, with the store and cottages of the factor and 
 employees built in the form of a square, surrounded by stockades 
 about ten feet high. Not far from the fort is the magnificent 
 flow of water known as the Chaudiere Falls, which are formed 
 by the river nearly two hundred yards wide pouring over a 
 granite ridge in roaring cascades, and the ceaseless music of the 
 waters has ever been a charm to travellers who have visited them. 
 The scenery around the fort is beautiful, and although the natives 
 are not supposed to have a deep sense of the beauty of nature the 
 location of the fort was sufficient to make it a rendezvous for the 
 Ojibways in that country, who came there several times a year 
 to trade, and in later years it was a central position for confer- 
 ences of Government officials with the natives. James Evans 
 was General Superintendent of the Wesleyan Missions in the 
 Hudson’s Bay Territories, which embraced the whole country 
 from Rainy Lake to the Rocky Mountains, a distance of fourteen 
 hundred miles long, and from the boundary line dividing the 
 I'nited States and Camkla, as many hundred miles as he cared 
 to go until he reached the North Pole, lie had his headquarters 
 at Norway House; George Barnlev was at Moose Factory, on 
 the south of James Bay; Randle was at Edmonton as a centre 
 with all the Alberta and Saskatchewan country as his mission, 
 and Mason was at Rainy Lake with Steinhauer as his interpreter 
 and school teacher, while Peter Jacobs and his family were at 
 Fort Alexander at the mouth of the Winnipeg River, as it flows 
 into Lake Winnipeg. Those were the days of long journeys, for 
 the mission-house was only a lodging place, as the missionary 
 sought the camps of the red men, and followed them far and wide 
 to preach unto them the Gospel of life. The dog train and 
 cariole was the usual conveyance in the winter, but often the 
 journey had to be made on foot with snowshoes. In the summer 
 they followed the rivers and lakes in canoes, and hundreds of 
 miles, sometimes, as in the case of Evans, who travelled thou- 
 sands. were crossed in quest of souls. There were dangers sur- 
 rounding them from hostile Indians, the medicine-man especially 
 being their sworn foe, as the Gospel lessened his influence, the 
 treacherous rapids yawned, yet they were not afraid, hunger 
 often pursued them, and the intense cold in the far north with 
 
 17 
 
no friendly habitation save the lodge of a friendly native, or the 
 Hudson’s Bay Post, made life to them a continual pursuit and 
 no luxury. There were heroes in those days and best of all, they 
 did not know it, so they sang and prayed, and rejoiced that they 
 were counted worthy to bear the message of Calvary to those who 
 had never heard of Christ. There was not a moment wasted by 
 these heroic men, for they no sooner arrived at their destination 
 than they began their work of preaching to the Indians. As 
 early as June, 1840, James Evans made a canoe journey from 
 Norway House to Rainy Lake, where he found William Mason 
 and Peter Jacobs there as missionaries and Henry Steinhauer 
 teaching school. As there was no need of having two mission- 
 aries at that place, Mr. Evans took Mason and Steinhauer with 
 him to Fort Alexander to labor there, leaving Jacobs who had 
 become well acquainted with the Indians through his knowledge 
 of their language in charge of Rainy Lake. On their journey 
 they met a Roman Catholic priest who was on his way to Rainy 
 Lake and fearing the consequences of his visit, he instructed 
 Mason and Steinhauer to return and sent word to Jacobs to go 
 to Fort Alexander. It was felt that Mason’s influence with the 
 Hudson’s Bay Company would give him superior advantages in 
 meeting the opposition of the priest, and the change was made in 
 the interest of the work. Within three months after the mission 
 was begun an Indian at Rainy Lake was converted and he became 
 so eager to learn, that at once he mastered the alphabet and com- 
 menced amid many difficulties to read. When Mason reached 
 Rainy River he found the people living entirely on fish, and at 
 the three places where missionary work was carried on, the priest 
 had stirred up the natives against the missionaries. Nothing 
 daunted, however. Mason and Steinhauer set to work, and were 
 abundantly rewarded within the next four months in the con- 
 version of two of the natives, while others were desirous of 
 becoming Christians. A school was started which was attended 
 by all the boys and girls connected with the fort. Meanwhile 
 Steinhauer had begun his missionary career in earnest, teaching, 
 interpreting and translating. On December 8th, 1840, Mason 
 writes: “Mr. Steinhauer is exceedingly useful to the mission as 
 translator, interpreter and schoolmaster, he has translated the 
 Liturgy, which we use twice a day. I sincerely hope we shall ere 
 long have the Scriptures and some elementary books translated 
 and printed in good Indian, not for Englishmen, but for the 
 
 18 
 
natives.” This was not a bad report for a mission only six 
 months old. On March 23rd, 1841, Steinhauer writes: “My 
 school has been my principal employment this winter. I had the 
 pleasure of seeing some of the scholars beginning to read the 
 word of God in both English and Indian. ’ ’ Mason and Stein- 
 hauer were deeply in earnest, and so great was the success of 
 their work, that before they had been a year in the country there 
 were several conversions, seven families had been induced to 
 cultivate the soil, and were sowing their small farms, there was 
 a good school where rhe children were able to read the New 
 Testament, and write several hymns and portions of the Scrip- 
 tures, and every Sabbath two sermons were preached to inter- 
 ested congregations. How strange is that story of a single year 
 when placed beside the years of weary waiting by Juclson in 
 Burmah, Carey in India and Morrison in China. Of course the 
 advantage lay with Mason and Steinhauer, as the latter was well 
 versed in the native tongue, and did not require to study it. He 
 was able from the beginning to talk to the people, and to trans- 
 late. and these qualifications made the work easy. 
 
 Peter Jacobs, who was at Fort Alexander, was born at Rice 
 Lake in 1805, his Indian name being Pah-tah-se-ga, and after 
 receiving a good education he became a missionary laboring 
 among the native tribes on Lake Superior, Fort Alexander, 
 Norway House, Rainy Lake, Saugeen and Rama, where he died. 
 He visited England twice, and charmed great audiences in Exeter 
 Hall and elsewhere with his vivid descriptions of Indian life and 
 missionary experiences. He was twice presented to the Queen 
 and was highly honored by receiving from Her Majesty a mag- 
 nificent robe, and a framed portrait of herself. In 1852 he spent 
 three months in making a trip from Toronto to York Factory, 
 going by way of Buffalo, Detroit, Sault Ste. Marie, Fort Garry 
 and Norway House. He published a small volume which has now 
 become rare, in the form of a journal, giving an account of this 
 journey, with a brief account of his life, and a sketch of the 
 Wesleyan missions in the Hudson’s Bay Territory, in which 
 there are some interesting references to Evans, Mason, Stein- 
 hauer, Thomas Hurlburt, and other missionaries to the native 
 tribes. When he was stationed at Rama in 1862, a gale destroyed 
 the frame church there, and he spent some time lecturing in the 
 United States where he raised funds sufficient to erect a good 
 stone church. He was a natural orator who delighted large audi- 
 
 19 
 
ences by his eloquence, but the friendship and popularity brought 
 temptations which proved too strong for him, and lie fell, never 
 to rise, a victim of strong drink. The man who had led so many 
 to the Cross, whose abilities won many friends, upon whom were 
 showered honors by those in high offices in the State, spent his 
 last years in poverty and degradation, and left us a sad lesson, 
 with deep sorrow for his wretched fate. 
 
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 The Lord’s Prayer in the Cree Syllabic. 
 
 James Evans was in need of some one to assist him in trans- 
 lations, while he was perfecting his syllabic characters for the 
 Cree language and casting type, so he called Steinhauer from 
 Rainy Lake to act as interpreter and school teacher at Norway 
 House. This was quite a change for the young man as hitherto 
 he had been using the 0 jib way language, but now he was intro- 
 duced to the sweet and euphonious Cree tongue. As these 
 languages belong to the Algonquin stock, and are similar in gram- 
 matical construction, yet they are distinct languages, aud it 
 
 20 
 
revealed the ability and industry of Steinhauer that in a very 
 short time he was not only able to perforin the duties of interpre- 
 ter, but was actively engaged in translating portions of the Bible. 
 The syllabic system was completed by Evans, and then hymns, 
 selections from the Scriptures, the Rules of the Society and 
 other writings were translated and printed on the primitive press 
 at the mission. In 1843 Mason was called as assistant to Evans, 
 who was compelled by his long journeys as general superintendent 
 of the missions to be absent from home several months during 
 the year, and Steinhauer remained to continue his special work. 
 Under the training of William Case and James Evans, young 
 Steinhauer became eminently fitted for the work of a translator, 
 for he not only spoke the language with fluency and accuracy, 
 but he had caught its spirit and genius. When Evans left on 
 his visit to England in 1846 and died as a hero, while giving his 
 best to further the cause of missions by telling the story of mis- 
 sionary toils and triumphs among the aborigines of Canada, 
 Mason and Steinhauer were left in charge at Norway House. 
 The Cree Indians were led in large numbers to forsake their 
 heathen customs, for they had found in the Gospel peace and 
 joy to which they had been strangers. A flourishing school was 
 in operation, the Indians were able by means of the syllabic 
 characters to read portions of the Bible which had been trans- 
 lated, and to sing many hymns, and the lodges became trans- 
 formed from houses of poverty and sorrow, into homes of peace 
 and comfort, where the love of Christ was known, and joy found 
 a permanent abode. At a lovefeast held some years afterwards 
 the experience given by one of the converts shows how deep and 
 genuine was the work of grace in the hearts of these people. He 
 said: “There is much that I would like to say, but though I have 
 so much to speak about, I will confine myself to what God has 
 performed for me. In my early life I first heard of religion and 
 of praying people. They were singing in a tent out in the wilder- 
 ness. I wondered what they meant, and asked them what they 
 were singing. They told me it was ‘voice of God’s praise,’ I 
 wondered at what they told me, and thought much in my soul, 
 while I lay on my bed in the tent. I considered often on those 
 words which I was told. I was as one awaking out of a deep 
 sleep, and I see now more clearly. I am now eager to join those 
 that praise God. I cannot but praise God. for all his mercies in 
 permitting me to know Him. I rejoiced when I heard of God’s 
 
 21 
 
word, and I wish my whole conversation was in accordance with 
 His word. God has enlarged my path thus far, to enjoy once 
 more what we are about to partake of, that great thing (meaning 
 the Lord's Supper). I think and speak of you often, and am 
 glad to hear that some are leaving the follies of the world and 
 beginning to love Jesus. They are coming out of sin to enter 
 into light. Let us pray for them, and pray for me, dear 
 brethren.” The Gospel produces the same effects on human 
 hearts in every part of the world, and the language of holiness 
 through faith in Christ is a universal tongue. At a service which 
 lasted four hours there were deep manifestations of divine power, 
 
 The Mission House at Rossville, Norway House, in which James Evans 
 invented and first printed the Cree Syllabic. 
 
 and when the hearts of the people were thrilled with holy fervor 
 Chief Thomas Mush-Tah-Gun, nearly eighty years of age, an 
 intelligent man, who was chief guide for three expeditions which 
 went in search of Sir John Franklin, arose and told in simple 
 yet glowing language of his conversion and experience in divine 
 grace. Chief Jacob Berens when a young man journeyed from 
 Beren’s River to Norway House to learn the syllabic characters, 
 and remained there itntil he could read the Cree Bible, when he 
 returned to tell his people the good news of salvation. In 1848 
 Mason wrote of the northern Indians that they were docile, anxi- 
 ous to be taught, respectable in appearance, and there were no 
 
cases of drunkenness among them. At that date, many of them 
 had family worship in their homes regularly, and when they went 
 off on their hunting expeditions, they still kept up the practice 
 in their tents. The mission to the Cree Indians had won its way, 
 and great was the success of the Gospel among them. 
 
 The missionaries were not contented with the victories they 
 had won, and their zeal was quickened by visits of the Crees 
 from distant parts, and by the tales told by the converts of their 
 brethren who were hungering for the truth. Steinliauer bade 
 farewell to Mason, and sped away to Oxford House two hundred 
 miles distant, carrying the messages of salvation to the natives in 
 that part of the country. The journey was made in canoes over 
 lakes and rivers with not a single house to be seen. Nature in 
 her variable moods of sunshine and storm was there, beautiful 
 islands, numerous waterfalls, high cliffs, dense forests, and pic- 
 turesque lakes presented an enchanting scene, but the missionary, 
 while having an eye to the grandeur, and a heart to appreciate 
 the footprints of the Creator, was intent upon his work of telling 
 his heathen brethren the wonderfid story of divine love. Oxford 
 Lake is a beautiful sheet of water thirty-five miles long, and 
 from eight to twelve miles wide, covered over with numerous 
 islands and abounding with fish of a very fjne quality. Oxford 
 House, the Hudson’s Bay Company’s post was situated at the 
 north-east end of the lake, on the brow of a grassy hill, and the 
 fort consisted of a number of houses one storey high, surrounded 
 by a stockade. Steinliauer received a glad welcome from the 
 agents and employees of the Company as well as the Indians, 
 and he began at once to instruct the people in the truths of the 
 Christian religion. In his pioneer work he laid the foundations 
 of a very successful mission, which was subsequently named 
 Oxford House Mission. 
 
 It is situated at the head of Jackson’s Bay, which was named 
 in honor of the Rev. Thomas Jackson, President of the British 
 Wesleyan Conference. Mission premises were erected on a 
 peninsula forified by the bay and the river Wire, which included 
 about fifteen acres of land of excellent quality, producing abund- 
 antly many kinds of vegetables. The mission was twenty miles 
 from the fort, but well situated for work among the Indians. 
 Steinhauer remained there several years, and then spent a few 
 months at Norway House, before going on a visit to England. 
 The Rev. John Rverson made a tour of the missions in the north 
 
 23 
 
in 1854, an account of which was published in a small volume. He 
 was accompanied by the Rev. Robert Brooking and his wife, who 
 were appointed to Oxford House. Together they went to Oxford 
 House, and there they found an evidence of the respect shown to 
 Steinhauer and of the good work done by him, as well as an 
 acknowledgement of faith in and friendship toward the mission- 
 aries. in Ihe gift of a boat worth twenty pounds, donated to the 
 mission by 5Ir. Barnston, the Hudson’s Bay factor at Norway 
 House. The mission has grown and expanded until now there 
 is Island Lake, one hundred and fifty miles distant, God’s Lake, 
 and two hundred miles beyond Norway House is Nelson House 
 on the Nelson River. When John Rverson was at Norway House 
 
 NORWAY HOUSE MISSION, 1907. 
 Waiting for the Evening Service. 
 
 on his visit, he took Steinhauer with him, and together they 
 visited every house in Rossville, which is the name of the village 
 at our mission at Norway House. There were about forty houses 
 in the settlement, and though the village had declined since the 
 days of James Evans, they found most of the houses clean, and 
 the families comfortable. The church was a neat frame building 
 one storey high, capable of seating two hundred and fifty 
 persons, and was usually well filled with a congregation of devout 
 worshippers. There was a good parsonage and school, part of 
 the latter being partitioned off for a printing office. Steinhauer 
 
 24 
 
accompanied Mr. and Mrs. Brooking and John Ryerson to Oxford 
 House, in Hudson’s Bay Company boats manned by north-west 
 voyageurs. Having made an inspection of the mission they con- 
 cluded that the location was excellent, and the work done of an 
 abiding character. Mrs. Brooking was left at Oxford House, 
 and then the party started for York Factory, Ryerson and Stein- 
 hauer going there to take the boat for England, and Mr. Brooking 
 to get supplies. Chief Factor William McTavish gave the mission- 
 aries good quarters in the fort, and there they improved the 
 opportunity of conversing with the Indians and holding religi- 
 ous services, though they found it to be tedious waiting for the 
 arrival of the boat, which was more than two weeks overdue. The 
 fort enclosed about ten acres, formed in a square and enclosed 
 with a high stockade as is usual in all the Company’s forts. 
 While they were waiting for the ship, Dr. Rae arrived from his 
 exploring expedition in the Arctic regions, and had in his posses- 
 sion some articles which he had purchased from the Eskimo, which 
 were expected to throw some light on the fate of Sir John Frank- 
 lin and his party. Archdeacon Hunter, who was an Angli- 
 can missionary and an able Cree scholar, whose volume on the 
 Cree language and the paradigms of the verb is one of the best 
 books published on that subject, arrived with his wife on their 
 way to England. William Mason, who in the meantime had 
 united with the Anglican Church, and was employed as one of 
 its missionaries, paid a visit to bid farewell to his friends. When 
 the vessel arrived the employees and Indians were set to work to 
 unload, but when the Sabbatlncame the Christian Indians refused 
 to work on that day. On September 18, 1854, the ship Prince of 
 AVales set sail, having a cargo of furs estimated to be worth 
 €120.000 sterling, and after thirty-four days reached London. 
 Ryerson and Steinhauer spent six weeks in England, and then 
 sailed in the steamship America for Boston, where they arrived 
 on Christmas Day, after a voyage of sixteen days. On December 
 29th they arrived in Brantford, Ontario, safe and well. When 
 we remember that only fourteen years had elapsed since James 
 Evans began his work in the north, though Roman Catholic and 
 Anglican missionaries had been in the country for some 
 years previous, the translations which had been made and 
 printed in the syllabic characters, the numerous conversions 
 among the natives, the young people who were being educated 
 in the schools and had made good progress, and the advance 
 
made in civilization, were sufficient to prove that the missions 
 had been successful. As an illustration of this fact, one day 
 John Ryerson went to a lodge unattended by an interpreter, 
 where the people only understood the Cree tongue, and the head 
 of the family being unable to engage in conversation, took down a 
 parcel and after removing a covering of skins, disclosed the Gos- 
 pel of John, the hymn book, the General Rules of Methodism, and 
 the Morning and Sacramental services of the Anglican Church 
 in the Cree language. With a glowing countenance he expressed 
 the joy which he could not do in other words, in reading the 
 Scriptures and singing. the hymns. The natives love a good meal, 
 
 The Hudson’s Bay Company’s Fort at Edmonton, Alta. 
 
 and after a long fast they make up for the lack of food by eating 
 such quantities that a stranger is likely to become alarmed for 
 their safety. It is not often that a convert will give as a test of 
 the soundness of his faith, the fact that he is able to control his 
 appetite. Yet this is what a Cree Indian did, when conversing 
 with Archdeacon Hunter. One of his people came to him and 
 said: “I know that Christianity is true, that is the great, the 
 best religion, much better, very much better, than the pagan — 
 my old religion. Now when I was a pagan, and followed my old 
 
 26 
 
ways — the religion of my fathers — I could eat eight rabbits for 
 my dinner, and then was not satisfied, but since I have become 
 a Christian, and followed the new way, six rabbits at a time is 
 plenty" for me ; I don ’t want any more ! ’ ’ Such a test may" not 
 be acceptable to many- persons, and underlying it there is a good 
 deal of humor, but it only- shows that where in former y-ears the 
 people were very- improvident, fasting for a few clay"s and then 
 feasting for a long time, they' had learned to live more regularly 
 and to form habits conducive to health, happiness and comfort. 
 One of the Indians who accompanied Dr. Rae in his Arctic 
 explorations was a brother-in-law of Steinhauer, and was a mem- 
 ber of the church at Rossville. The articles bought from the 
 Eskimo by Dr. Rae were found to belong to the Sir John Frank- 
 lin party, and as there was a reward of ten thousand pounds to 
 the person bringing the first authentic information of the ill- 
 fated expedition, Dr. Rae put in his claim, which was settled by r 
 granting him the reward. 
 
 The Wesleyan Conference of 1855 was held in London, Ont., 
 with Rev. Enoch Wood as the President and Rev. Samuel D. 
 Rice as Secretary. The Rev. John Ryerson had returned from 
 England as Co-Delegate and with Steinhauer his travelling com- 
 panion was at the Conference. Fifteen y'ears had passed since 
 the young Ojibway from Rama had gone west as school teacher 
 and interpreter, and now after much labor and hardship among 
 the Cree Indians, he was to be set apart for greater work in the 
 future. He was ordained at the Conference, and was stationed 
 along with Thomas Woolsey at Edmonton and the Rocky- Moun- 
 tains. Robert Terrill Bundle had laid the foundation of mission 
 work at Edmonton and had gone out amongst the scattered tribes 
 who visited the Hudson’s Bay Company- ’s post to trade, preach- 
 ing the Gospel faithfully, and enduring much hardship, and at 
 last almost spent with his toil, he had returned to England. 
 Thomas Woolsey- was sent to take up the vacant place, and with 
 Steinhauer he visited the outlying districts, included under the 
 name of Saskatchewan. Edmonton and Pigeon Lake, telling the 
 wonderful story- of Christ to the Cree and Stoney- Indians, and 
 an occasional visitor from the Blackfoot tribe. About one 
 hundred and fifty miles north-east of Edmonton lay- the district 
 known as Lac la Biche, which under its old name of Red Deer 
 Lake and the river which runs into the Athabaska, was con- 
 sidered to be an excellent grain country-, as the wheat crops had 
 
been good and had never suffered from frost. The Roman 
 Catholics had a mission in the vicinity, where grain had been 
 raised, and while they were laboring among the Indians there 
 were a large number who roamed about in small bands, and were 
 untouched by any Christian influences. Steinhauer sought these 
 nomads who were practising their pagan customs, and he went 
 from lodge to lodge speaking their own tongue fluently, and 
 rejoicing in having many eager listeners to the message of the 
 Gospel. From 1855 to 1859 he made his home in the Lac la Biche 
 district, but did not make any permanent location for his mission, 
 as he found a place better adapted for his purpose, and sufficiently 
 isolated, that his teaching and training would not be thwarted, and 
 the people could live in peace and contentment. It was impos- 
 sible to carry on effectively any mission work among the Crees 
 while they were wandering from place to place, and without 
 schools for educating the children and permanent places of abode, 
 there could not be built up strong religious character. At "White- 
 fish Lake there was abundance of fish, and it was so situated that 
 it was out of the trail of the war parties, and these advantages 
 were sufficient to induce the undaunted missionary to remove 
 from Lac la Biche, and begin the foundation of a permanent 
 mission. Upon making the proposition to the natives, they were 
 delighted to have a settled camp, where schools could be estab- 
 lished, and when it became necessary for them to go off on hunt- 
 ing expeditions, the aged and infirm could remain, and would be 
 well cared for, and it was decided to locate at that place. 
 Accordingly in 1860 the foundation of the mission was laid at 
 AVhitefish Lake, where Steinhauer labored, except a short period, 
 until the day of his death. 
 
 It was a notable day for the Cree Indians north of the 
 Saskatchewan River, when they located in the vicinity of the lake, 
 for there they found a man who was to be a loyal helper in the 
 mission and a faithful teacher of his people. Tinder the ministry 
 of Robert Terrill Rundle there was converted Benjamin Sinclair, 
 who began telling his friends the story of redeeming love, and 
 when Steinhauer removed his camp he found this man ready to 
 help him in every good work. At first when the missionary 
 began his work among the roving bands, he found them some- 
 what shy and chary of the new religion, but by kindness and 
 perseverance, they were won, until when he moved to AVhitefish 
 Lake he had many who were anxious to learn, and were seeking 
 
 28 
 
the truth. Having built some houses, under the inspiration of 
 their leader, he soon convinced them that if they were to advance 
 in civilization and become independent, they must not depend 
 upon fishing and hunting, but must betake themselves to the 
 soil. This was a new and arduous undertaking, as it was not 
 easy without farming implements to break the sod and culti- 
 vate it. but there are no difficulties to an intrepid spirit. Having 
 neither plows nor hoes, they made wooden spades and tilled the 
 land. 'When a plow was first introduced their horses were 
 untrained, and would not work, but the genius of the settlement 
 took some shaganappi and hitched together twelve stout Indians, 
 who managed to break a small piece of ground, upon which some 
 barley was sown, and thus farming begun among the Crees at 
 
 REV. GEO. M. McDOU GALL, and llis SOn. the REV. J. MCDOUGALL, !).L>. 
 
 Whitefish Lake. Religious services were held regularly on the 
 Sabbath and during the week, and hand in hand the Gospel and 
 the plow were joined in raising the people to a position of inde- 
 pendence. The heart of the missionary was greatly cheered by 
 numerous conversions, and by large and attentive congregations. 
 
 In 1863 John McDougall was sent to Edmonton as assistant 
 to Thomas Woolsev. This was a welcome addition to the mission 
 force, as the young man who was destined to do a great work in 
 the west was sent even at the time, well equipped for the work, 
 as he was at home on the prairie, and thoroughly conversant with 
 the modes of thought and customs of the natives. One of his 
 first duties was to take some men and proceed to Whitefish Lake 
 
 29 
 
to haul some freight for Thomas Woolsey to Edmonton. Mr. 
 Steinhauer was glad of the opportunity of returning with the 
 party, as he was anxious tb confer with Mr. Woolsey on matters 
 relating to the mission, and as the senior missionary had kindly 
 offered to assist in educating the young family belonging to the 
 mission house at Whitefish Lake, the father took two of his girls to 
 Edmonton. In January of that year John McDougall went out 
 with a party from Edmonton to the plains to hunt buffalo and 
 were caught in a snow-storm. Anyone who has been out on the 
 prairies when the snow has covered the trails, the air filled with 
 fluttering flakes falling on the eyelids and making them sore, 
 and darkening the atmosphere, so that not a landmark can be 
 seen, knows the anxiety of even the most intrepid adventurer, 
 but when you add to this, the fact that the party was without 
 food, the danger was increased. They overtook another party, 
 including Peter Erasmus, who were in the same predicament, and 
 it was cold cheer for all of them to be out in the storm with noth- 
 ing to eat. However, these were hardy fellows, who would never 
 wait till help came, but marched forward as on a field of 
 battle to meet the foe, and off they went with their dog teams in 
 quest of food, and soon had the satisfaction of killing a buffalo 
 cow, and then they had abundance. Reaching an Indian camp 
 they were able to get a good supply of meat, and while there, 
 Erasmus became enamoured of an Indian dog who was a fine 
 specimen, but had a bad reputation, as the old woman who owned 
 him said that she had sold him five times, and he had always 
 returned, however, he thought he would try him, and accordingly 
 he was bought. On their way to Edmonton the party passed by 
 some herds of buffalo. The dog had proven to be a fraud, as he 
 was unwilling to work; and as the men had no patience with him, 
 and did not care to be losing their temper continually in giving 
 him a sound thrashing, they were quite willing to accept a pro- 
 position made by John McDougall, which was, to write a mes- 
 sage to the Indians in the Cree syllabic telling them about the 
 herds of buffalo, tie it around the dog’s neck, and allow him to 
 return home. The rascal was not so lazy as he seemed, for 
 when he was allowed his freedom he sped rapidly over the 
 prairie, no doubt being homesick and longing for his old com- 
 panions in the camp. At eight o’clock at night he was permitted 
 to depart bearing the message, and though he was between forty 
 and fifty miles from home, he made his appearance at the lodges, 
 
 30 
 
before the natives were astir next morning. That is one of the 
 aggravating things in dealing with Indian dogs, some of whom 
 are faithful companions, while others are scamps, who will steal 
 and shirk every bit of work which is given them to do. A tall 
 young Indian of fine presence and over six feet in height, with 
 a pleasing countenance and a manly stride, came into the camp, 
 and McDougall made the acquaintance of a man who was 
 destined to leave his mark on the CTee Indians in the Saskatche- 
 wan country, render important service to the cause of missions, 
 and receive from the people of the Dominion, expressions of 
 gratitude, for his bravery, and loyalty to the Crown. This was 
 Pakan, of whom we shall hear more before we are done. 
 
 It was necessary for the missionaries to confer occasionally on 
 matters relating to the missions in the north, and the daughters 
 of Mr. Steinhauer having spent the winter under Mr. Woolsey ’s 
 tuition, he decided to take them home to Whitefish Lake, and 
 spend a day in laying plans for the year, and the mission family 
 was glad indeed to be again united. One of these girls afterward 
 became the wife of John McDougall. It was a sad day indeed, 
 when the devoted young missionary was away on a trip, as he 
 entered the fort at Edmonton, he met an Indian, who brought to 
 him the sad announcement of the death of his wife. Thomas 
 Woolsey had made Edmonton his headquarters for some time, but 
 being anxious to deal more directly with the native tribes, he 
 established himself at Smoking Lake. This location was not the 
 best for a permanent mission, as it was thirty miles north of the 
 Saskatchewan Liver, and while the Indians had their trails over 
 the prairie, the water-routes were always very serviceable, and 
 frequently used. Consequently when George McDougall made a 
 visit from Norway House, in 1862, and found Woolsey at 
 Smoking Lake, his wide experience enabled him to see that it was 
 better to locate in the vicinity of the river, and though strongly 
 dissuaded by some of his friends not to settle there, because it 
 was right on the war-path of the Blackfoot Indians, his better 
 judgment prevailed, and the site was chosen, where the Victoria 
 mission now stands. John McDougall was absent when his father 
 was inspecting the district, and it was expected that they would 
 meet and confer about building operations, but the Hudson’s 
 Bay boats arrived, and the father had to go on with them, leav- 
 ing a message to his son to do his best under the circumstances. 
 It was a trying situation for a young man, but he had not 
 
 31 
 
spent his life on mission fields to no purpose, so he went bravely 
 to work to assist Woolsey in removing the mission to Victoria, 
 and with the help of Steinhauer, who was sixty miles distant, 
 the work was efficiently performed. As the lumber had all to be 
 cut by hand, and the timber to be floated down the river, it was 
 not an easy undertaking, and the heavy responsibilities were 
 inci'eased by a prairie fire, which swept over the district, and 
 consumed a great part of the timber, which was ready for rafting 
 
 NORWAY HOUSE AND OXFORD HOUSE INDIAN CHILDREN AT ONE OF OUR 
 INDUSTRIAL INSTITUTES, 1907. 
 
 down the river. When George McDougall returned from Norway 
 House with his family in the following summer, he found a 
 mission house nearly completed, and a good deal of material 
 ready for a church. After a trip through the country in search 
 of the Mountain Stoney Indians, John McDougall was sent off 
 on a long journey over the prairie from "\ ictoria to Fort Garry 
 to purchase goods for the missions in the Saskatchewan country 
 as the Hudson’s Bay posts were not able to supply them. It 
 
 32 
 
was a long journey of more than a thousand miles from Victoria 
 to Fort Garry, now the city of Winnipeg, and there were many 
 trying experiences by the way, and imminent dangers from 
 hostile Indians and swollen rivers, but the journey was success- 
 fully made without any serious mishap. McDougall ’s party was. 
 joined by a detachment from Whitefish Lake, sent by Steinliauer, 
 and the whole consisted of five men and fifteen horses. On 
 account of the hard winter the horses were poor, and they were 
 not able to travel more than thirty miles a day, while their pro- 
 visions consisted of pemmican, and the game which they were 
 able to kill on the road, such as ducks, geese, and prairie chickens. 
 Kakake, an Indian from Whitefish Lake, was anxious one Sun- 
 day to continue the journey, that he might visit a camp of 
 Indians, twenty miles further on, where he had some friends, but 
 John McDougall forbade Steinliauer ’s horses from travelling on 
 that day, and that put an end to Sunday travelling. The journey 
 from Fort Garry to Victoria occupied fifty-six days. When the 
 party reached its destination, though rejoicing that they were 
 safe, and had brought home sufficient for the needs of the 
 mission, they felt sad, for they missed the familiar face of 
 Thomas AVoolsey, who had spent so many years among them, and 
 had gone east, to return no more. 
 
 Having arranged the affairs at the missions, George 
 McDougall took Steinliauer and Peter Erasmus, the interpreter, 
 and started again in search of the Mountain Stonies. During his 
 first visit to Edmonton he had met some of these people, who 
 had told him that for twenty years they had been Protestants, 
 having heard the Gospel from the lips of Bundle and Woolsey, 
 and they were anxious to have a missionary. Many of them 
 were able to read the Bible in the Cree syllabic characters, and 
 were thus able to maintain their faith by the constant study of 
 the Word of God. While searching for the Stonies on his previ- 
 ous visit, he had met the head chief Maskepeton, the Broken Arm, 
 whom he found reading the eighth chapter of Romans from a 
 New Testament which Woolsey had given him the winter before, 
 and his reception was a notable one, as an old conjuror beat his 
 drum most heartily at his approach, fearing that his craft was in 
 danger, while Maskepeton made a feast in honor of his visit. 
 There were a few native Christians surrounded by many pagan 
 Indians, with all the orgies of their native feasts, and the 
 emblems of their religion, yet these remained faithful to the 
 
 33 
 
teachings of the missionaries. Along with Steinhauer and 
 Erasmus, George McDougall started off on his second search for 
 the Mountain Stonies, passing through Edmonton and travelling 
 southward, and when they reached Battle River they were over- 
 joyed at meeting the old chief and a band of men on horseback, 
 who had heard of their approach, and had hurriedly arranged 
 to escort them to camp. No monarch could have received a more 
 gracious welcome than this small missionary party at the hands 
 of these Indians. There were three hundred of them encamped 
 on the river, and though ammunition was scarce and expensive 
 they sent volley after volley from their flint-lock guns, and shook 
 hands with a zest which betokened friendship, gratitude and love. 
 Even the women and the children of the lodges were bold enotigh 
 not only to beg the honor, but advance and shake hands with the 
 praying-men. With deep reverence they gathered for several 
 days and nights, and listened to the preaching of the Cross, and 
 some of these dusky sons and daughters of the west were led to 
 rejoice in the knowledge of sins forgiven. While these meetings 
 were in progress, word reached the camp that several bands of 
 the Stonies were located near the mountains, but it would take 
 several days’ journey before they could find them, but what did 
 that matter, if another opportunity could be found of telling the 
 old story to those who were hungering for the word of life. The 
 new converts were anxious to tell their brethren of the peace and 
 joy they had found in Christ, and the missionaries were no less 
 anxious of bearing the message of hope to these sturdy souls of 
 the mountains, and with one accord, all the Indians decided to 
 accompany the missionaries on their journey to the lodges of their 
 brethren. Away they went toward the foothills of the Rocky 
 Mountains, passing through places made memorable by Indian 
 battles, where some of their kindred had fallen, yet sustained 
 by their new hope in their hours of sorrows. The travaille 
 dragged slowly over the prairie preventing rapid progress, and 
 the missionaries rode ahead to find the camp, which after three 
 days’ journey they found in a valley about forty miles north from 
 where the Morley mission is now situated. Several days were 
 spent in preaching in the open air and visiting the lodges, and 
 many were led to abandon their heathen customs, and become 
 sincere and earnest followers of Christ. The visit to this part 
 of the country was so great a revelation as to its resources, 
 beauty, vast expanse, and adaptation as a farming and stock- 
 
raising district, that George McDougall decided to ask the 
 Mission Board for assistance in organizing a mission in the 
 vicinity. A school was begun at Whitefish Lake and another at 
 Victoria, which were the first Protestant mission schools west of 
 Portage la Prairie, and there the children of the mission families 
 and the Indian children were educated. John Ryerson during 
 his visit to Norway House and the missions in the north had 
 suggested an Industrial School to train the young Indians, but 
 it was not for many years afterward that these institutions were 
 begun. 
 
 During the winter of 1869 and 1870 the Blackfoot Indians 
 were on the war-path and out on the plains they were committing 
 depredations, and eager for battle. They did not seem anxious 
 to try their skill as warriors with the Wood Crees or the Stonies, 
 yet the missionaries lived in continual fear, not knowing at what 
 time a small war-party might swoop down upon them, and after 
 a raid, disappear as suddenly, without being met by a superior 
 force. Fortunately Steinhauer was comparatively safe, as on his 
 mission at Whitefish Lake he was twenty miles from the plains 
 though George McDougall was so much concerned at Victoria 
 that he was contemplating removing with his family to the 
 forest, to be safe from marauding parties. A year later there 
 came the sad news of the rising of the half-breeds under Louis 
 Riel, in Manitoba, and an epidemic of smallpox among the 
 Plain Crees in the Saskatchewan country and the Blackfeet 
 further south. Many of the Indians died, the mission family at 
 Victoria was sadly stricken, and grave fears were entertained for 
 Steinhauer and his Indians. For some time there was no com- 
 munication with Whitefish Lake, and it was feared that they 
 were all in great danger, but afterward it was learned that 
 Steinhauer and his Indians had moved to a more secluded spot, 
 so as not to come in contact with any who had been stricken with 
 the disease. The wisdom of this measure on the part of the mis- 
 sionary was ultimately shown, from the fact that he lost not a 
 single member of his people from the disease. Despite these 
 hindrances the mission at Whitefish Lake was making progress, 
 the people learning to farm, and becoming more industrious, the 
 children being taught in the school and improving rapidly, and 
 many souls being won from heathenism. Mr. Ira Snyder, a 
 young man from Ontario who was engaged as teacher of the 
 school, took a great deal of interest in the scholars, and their 
 
 35 
 
parents, and was repaid in love and gratitude, and by the pro- 
 gress of his' pupils. Chief Factor William J. Christie of the 
 Hudson ’s Bay Company was a true friend of the Indians and 
 the cause of missions, and he had a faithful co-adjutor in William 
 Hardisty, Esq., who afterward became Chief Factor, and both of 
 these gentlemen made a visit to Victoria, when the former cheered 
 the sad hearts of the missionary and his family by giving them a 
 letter of condolence in their bereavement, with a cheque of fifty 
 dollars each for the schools at Victoria and Whitefish Lake. 
 George McDougall along with his son John accompanied these 
 two friends of missions on a trip to Whitefish Lake, where they 
 spent a whole day in an examination of the school. Steinhauer 
 in the name of the Indians presented Mr. Christie with an appro- 
 priate address, and in the examination of the native children, 
 which consisted of reading, writing, spelling, geography, arithme- 
 tic and Bible history, so marked were their attainments that the 
 visitors expressed themselves as greatly surprised. Mr. Christie 
 addressed the parents and children, while John McDougall took 
 notes of it, and repeated it in the Cree tongue to the people at an 
 evening service, when they were greatly delighted. The Indians 
 at Whitefish Lake were in advance of all the other natives in the 
 Saskatchewan country, which spoke well for the ability and devo- 
 tion of the missionary, and so hard had he labored that chiefly 
 with his own hands he had built a commodious parsonage, and 
 with the assistance of the Indians, was busy collecting materials 
 for building a larger church. The famine which followed the 
 epidemic of smallpox left many of the people in a helpless condi- 
 tion, yet they did not forget how much they were under obliga- 
 tion to the Gospel for the blessings they enjoyed, and when 
 missionary meetings were held, there was raised the sum of two 
 hundred and fifty dollars for the school at Whitefish Lake. 
 
 During the years which Bundle spent in the country he was 
 always on the alert to search out wandering tribes of Indians, 
 to carry to them the message of peace, and he had intended to 
 start a mission on the shore of Pigeon Lake, which Benjamin 
 Sinclair, one of his converts, was to superintend. The plan, 
 however, was frustrated by a number of the native Christians 
 being slaughtered by their enemies, and Sinclair and his Indians 
 fled two hundred miles northward, and the mission was not 
 begun. When George McDougall made his first tour among the 
 ’Stoney Indians, he came upon a band of these people on Battle 
 
 36 
 
River, south of Edmonton, and while discussing the plan of 
 locating a mission, an aged Indian suggested Battle River Lake. 
 McDougall followed the river until he came to the lake, and then 
 stood upon the spot where Rundle’s converts had been massacred. 
 This was Pigeon Lake, and it was thought it might prove to be 
 a central position for the Mountain and Wood Stonies, as well as 
 many Crees. The lake was a beautiful sheet of water covering a 
 
 Copyright, Underwood & Underwood. 
 
 AN ALBERTA INDIAN AND HER BABY. 
 
 space of about seventy-five square miles, and abounding in fish. 
 The mission was afterwards begun by John McDougall, who 
 with the aid of a companion found the place, prepared the timber 
 for mission buildings, and spent some years there as a missionary, 
 
 37 
 
during which there came a report that he was killed, which 
 fortunately proved untrue. This mission was named Woodville 
 in honor of Rev. Enoch Wood, D.D., who was Secretary of the 
 General Board of Missions. Steinhauer spent a year at Pigeon 
 Lake in missionary work, and then returned to Whitefish Lake, 
 where he labored until the day of his death. Rev. Lachlan 
 Taylor, D.D., during a missionary tour among the Indian mis- 
 sions visited the Saskatchewan country, and spoke in glowing 
 terms of the advancement of the Indians, and the progress of the 
 work at Victoria and Whitefish Lake. The death of Rev. George 
 McDougall, who perished on the prairie in January, 1876, and 
 his body lay under the snow, and was not found by searching 
 parties until thirteen days after he had left his son, on his 
 journey to their camp, was a severe blow to the mission work, 
 and Steinhauer felt the passing of his chief with an intensity of 
 feeling which left its mark upon his life. 
 
 In the summer of 1880 the Rev. Alexander Sutherland, 
 General Secretary of the Board of Missions, accompanied a mis- 
 sionary party westward, and made a tour of the missions in the 
 Saskatchewan country. The account is given in detail in A 
 Summer in Prairie Land. As Steinhauer had not enjoyed a 
 furlough since he went to the west, and his services on the mis- 
 sionary platform in the east would help to inform the people 
 about the work among the native tribes, he returned with Dr. 
 Sutherland, and spent a year addressing large audiences through- 
 out Ontario, Quebec and the Maritime Provinces. Steinhauer 
 had quite a fund of stories which he had heard in the wigwams 
 of the Ojibways, in the days of his childhood, and in manhood 
 in the lodges of the Crees he had listened to the wonderful tales 
 told around the fire by the children of the prairie, and these 
 were sometimes repeated for the instruction and amusement of 
 his friends. It was a long and tedious journey, floating down the 
 Saskatchewan River, and numerous stories were told by Stein- 
 hauer to Dr. Sutherland and his companions in the boat. One 
 of these was the legend of Wisukatcak, which is full of interest, 
 but it is too long to repeat in these pages, and we must content 
 ourselves by referring our readers to our volume Canadian 
 Savage Folk, pages 71-76, for this legend in full. Up and down 
 among the towns and cities the heroic missionary travelled, arous- 
 ing much enthusiasm by his quaint speeches and his simple story 
 of grace among the Indians. He was received by all classes 
 
 38 
 
as a trophy of divine power, showing what the Gospel and educa- 
 tion can do with the natives of the Dominion, and his work was 
 a suggestion for a native ministry, and an appeal to the gener- 
 osity and heroism of those who had been blessed with great privi- 
 leges and opportunities. During his absence in the east the work 
 on his distant mission was being carried on with deep interest, 
 and a zeal for Christ and precious souls which was unabated, 
 for so thorough had been his work all through the years, that he 
 had trained some noble men to take his place. The school was 
 maintained in a high state of efficiency by James A. Youmans 
 and his wife, who had come out from Ontario with the missionary 
 party, and reached the mission in September, 1880, and two 
 native local preachers, Benjamin Sinclair and John Hunter, 
 declared faithfully the message of the Cross to the people. When 
 Steinhauer attended the Toronto Conference held at Brampton, 
 he read to the members assembled an address from the Indians 
 from Georgina Island, thanking the Conference for supplying 
 them with devoted teachers and missionaries, and rejoicing that 
 so many of their people on Georgina Island, and at Rama and 
 Snake Island, had been saved through grace, and the help of 
 Methodism had led them from sin, ignorance and indifference, to 
 purity, peace and a measure of independence. 
 
 Fourteen months elapsed from the time he left home until he 
 returned. Leaving Portage la Prairie on August 16, 1881, he 
 drove across the prairie, arriving at Whitefish Lake on the 
 morning of the third Sunday in October. As he passed through 
 Good Fish Lake Settlement, which belonged to the mission, and 
 saw none of Ins people, he learned that they had all gone to 
 church at Whitefish Lake. The local preachers and class-leaders 
 had been faithful in attending to their duties, and his heart was 
 gladdened by the fact that his people had been preserved from 
 relapsing into heathenism, or resorting to any of their old 
 customs. There was much cause for gratitude in this fact, when 
 we remember that the medicine-men exercise so strong an influ- 
 ence on the native mind, that many live in continual dread of 
 their power as conjurors, and though these people were removed 
 from their pagan friends, there were still many Cree Indians 
 in the country, who were held fast in the bonds of superstitution. 
 The journey over the prairie and his hard work in the east told 
 severely upon his constitution, so that after reaching home he was 
 laid aside, through sickness, for a period of six weeks, but as 
 
 39 
 
soon as he had recovered he began in earnest his work of preach- 
 ing, giving counsel, civilization and guiding his people. At a 
 missionary meeting held among the Indians, the sum of fifty-six 
 dollars was subscribed to help send the Gospel to the heathen. 
 There were new conditions to be met, which awakened fear in the 
 hearts of the natives, for not only were heathen influences being 
 thrown around by old and ingenuous spirits, but immigration had 
 begun, and the pioneers of the white race were usually rough in 
 manners and morals, which had a tendency to degrade those who 
 were weak in the faith. Allied to these influences was the yearn- 
 ing after independence, especially among the younger members 
 of the tribe, who were no longer contented to remain as their 
 fathers, but while this upheaval was in its infancy, there fell upon 
 the people a gracious baptism of power, and the revival which 
 followed held them in check and gave them a new vision. Some 
 who had been on trial had their names removed from the church 
 register, as there was a strong and legitimate desire for strength 
 of character and purity of life, and though there resulted a 
 decrease in the membership, there remained a better church, 
 because the aims of the people were purer, and their lives were 
 full of hope. Their material prospects during the year were 
 darkened by the failure of the fish in the lake, and though there 
 was an abundance of musk-rats, and rabbits, still there were not 
 many moose in the vicinity. They had good crops of grain and 
 vegetables and they decided not to appeal to the Government for 
 any help. There was plenty of wood around the mission, but 
 that was a great hindrance to farming, and for some time it was 
 thought advisable to seek another location. The desire for 
 spiritual things increased, and the work spread, until at Saddle 
 Lake and Egg Lake there were quite a number of earnest Chris- 
 tian men and women. During a journey from Whitefish Lake to 
 Edmonton in 1883, Steinhauer met with an accident, and with 
 increasing age, he felt the weight of his infirmities. 
 
 Two of the sons of the devoted missionary were destined to 
 tread in the footsteps of their father, and Robert and Egerton 
 Steinhauer, after receiving an elementary education in the 
 mission schools, went east to Cobourg, Ontario, where they 
 entered the Collegiate Institute, and afterwards attended Vic- 
 toria University, Robert remaining there until he took his degree 
 in Arts. With a heroism worthy of emulation, these young men 
 worked during the summer to add to the help which they received 
 
 40 
 
from home to enable them to continue their studies at college, and 
 right nobly did they toil, receiving encouragement from many 
 friends, and admired and loved by all their fellow-students. 
 Egerton returned to 'Whitefish Lake late in 1883, and heartily 
 engaged in missionary work, bringing great peace and joy to 
 the hearts of his parents, and doing much good among the' 
 Indians. The family resources were often taxed to help pay 
 Robert’s expenses at college, but they were ambitious to give him 
 
 REV. E. R. STEIX HAUER, REV. R. B. STEIX HAl'ER, B.A. 
 
 Missionary. Missionary at 
 
 Whitefish Lake, Alta. 
 
 SOXS OF REV. II. B. STEIXHAl ER. 
 
 a good education. While the work of preaching, teaching, and 
 training the Indians to farm was making progress, by extending 
 to the other settlements of Indians, and new schools were being 
 built, and the old mission premises renewed, the aged missionary 
 sought to improve his days by continuing his work in translating. 
 A choir was organized and singing classes established among the 
 young people, who had good voices, and a quick ear for music, 
 and with a volume of C’ree hymns edited by Thomas Woolsev, 
 and printed in the syllabic characters, a praise meeting was held 
 every Sunday evening. The school attendance was increased by 
 a number of young men, and women, being enrolled as scholars, 
 who seemed desirous of fitting themselves for life, and so indus- 
 trious were some of the scholars in the Sunday School, that they 
 
 41 
 
were able to recite from memory from eight to twenty-five verses, 
 and one even sixty verses from the English Bible. This is cer- 
 tainly surprising when we note that Cree was their mother 
 tongue, and English to them a foreign language. Again the 
 following year there was a gracious revival, in which nearly all 
 the young people joined the church, and this, under God, was 
 brought about chiefly through Egerton’s efforts. The Indians 
 were becoming more satisfied with their reserve and decided to 
 remain, convinced that they could make a good living, while 
 there were many precious memories, which combined to hold 
 them to the old place. There were many drawbacks, yet they all 
 felt that the kindness of God was great, and they would yet be 
 able to live. One of the most interesting members of the Confer- 
 ence held at Brandon, Manitoba, was the aged missionary, who 
 delighted the large audience assembled at the missionary meeting 
 with his reminiscences of the west. With a countenance glowing 
 with joy and legitimate pride, yet tinged with sadness, he spoke 
 of himself as one of a remnant of a people which had almost dis- 
 appeared, through the ravages of strong drink. Although he was 
 removed from the camps of his people when a child, he remem- 
 bered vividly the terrible sights of men and women lying help- 
 lessly drunk in the wigwams, and the fact that he was standing 
 before them was owing to the Gospel being given to the red-men, 
 and though his people now were few in number, even that was 
 a striking evidence of the power of the Cross, for none would have 
 remained had they not seen the face of Christ, and found peace 
 through faith in Him. Referring to the forty-four years spent 
 in missionary work, he said that men now came to the North- 
 West in a sleeping car, and sighed to heaven over the great hard- 
 ships they had to endure. 
 
 Going to Fort William with James Evans, paddling their 
 canoes, and carrying them over portages on their shoulders, after 
 a short stay at Fort Frances, he went to Norway House as inter- 
 preter and school teacher, and was there while Evans was work- 
 ing on the syllabic characters, and saw them finished, when at 
 once he began translating the Scriptures into these characters. 
 He had translated the Old Testament from the beginning of Job 
 to the end of Malaclii, and from the beginning of the Acts of the 
 Apostles to the end of the New Testament, and though the work 
 was difficult for any man, yet by the help of God it had been 
 accomplished, and he had experienced the joy of seeing the 
 
 42 
 
Indians able to read the sacred volume, and many of them rejoic- 
 ing in the power of the knowledge which they had received, for 
 on his mission at "Whitefish Lake, where he had spent so many 
 years, there was hardly a man, woman or child, but could read 
 the Scriptures in the syllabic characters. In the religious services 
 every Indian could be seen with his Bible and hymn book in his 
 hand, and when the Scriptures were read, they followed the read- 
 ing in their Bibles, and were careful to note the texts. After 
 
 INDIAN CHILDREN FROM FISHER RIVER. 
 
 Pupils at an Industrial Institute, 1907. 
 
 laying the foundation of the mission at Oxford House, he went 
 to the Saskatchewan, and when he began his missionary opera- 
 tions at "Whitefish Lake, there was only a single lodge besides his 
 own, yet though the heathen Indians w r ere afraid and shy at first, 
 he was able to gain their confidence, until they came in great 
 numbers and listened to the preaching of the Gospel, and many 
 of them found Christ. There were now in his mission about 
 four hundred professing Christianity. After recounting the 
 
 43 
 
early attempts at farming by the Indians, he said that now almost 
 every family owned a yoke of oxen, with cows, pigs, and other 
 animals, besides a small farm, and they were able to live in 
 comfort. In the days of heathenism the women were treated as 
 chattels and slaves, and had to do the work around the camp, 
 but since the people became Christians, the men shared the bur- 
 dens and treated the women well. With, the progress of civiliza- 
 tion, the women were no longer contented with two yards of 
 cloth, or a buffalo hide for a dress, and the fashion of permitting 
 the hair to hang down, without any trimming, was passing away, 
 and now they were adopting the styles of their white sisters, and 
 in their own persons and homes aiming at cleanliness, beauty and 
 comfort. When the traders saw that the people were making 
 progress, they were anxious to establish posts in the vicinity of 
 the mission, but he would not grant them permission, as that 
 would mean baneful influences, which were certain to injure his 
 work. The people were zealous in attending the means of grace, 
 and there were two local preachers, who conducted services, when 
 he was absent, five class-meetings were held every week, and 
 beside these, there were two day-schools, and a Sabbath-school. 
 Before the missionary went among the people, the war-whoop and 
 the war-songs resounded in the air. but since the Gospel touched 
 their hearts, the songs of the Christian faith were heard, and 
 often when travelling over the prairie, and away hunting the 
 buffalo, their voices were attuned in songs of praise which were 
 delightful to hear. This was the burden of the speech of Stein- 
 hauer, on that memorable night in Brandon, the last time that 
 he was to appear before a white audience, for sooner than he 
 thought, he was to bid farewell to friends and cease to work. 
 
 A severe epidemic of influenza visited the settlement in 
 December, 1884, and many of the natives were stricken, the 
 aged missionary being among the number. On Sunday, Decem- 
 ber 14th, he preached at the morning and evening services and 
 visited the sick, and then returned, having looked for the last time 
 upon the beauties of the country where he had spent so many 
 years. For two weeks he lingered, his son Egerton taking up his 
 duties, and on Sunday evening, the 29th. he called his family 
 around his bedside, and exhorted them to be faithful to Christ. 
 At his request they sang “The Gates Ajar,” and then he slept. 
 On the following evening about six o’clock the missionary 
 breathed his last, and passed away, without a groan or struggle, 
 
 44 
 
to be forever with the Lord. The chief of the tribe, the sons of 
 the missionary, and some of the Indians, knelt by their devoted 
 friend, and thanked God for the noble character, unselfish ser- 
 vice, and beautiful life. Thirty-six hours later, Benjamin 
 Sinclair, the faithful Cree laborer, passed to his reward. He 
 was the son of a trader of the Hudson’s Bay Company, and was 
 born on the south shore of Hudson’s Bay. In his young man- 
 hood he and his wife became Christians. For several years he 
 labored as an evangelist, and was a devoted servant of Christ for 
 nearly forty-five years. As he was passing away, the last words 
 he uttered were, “I love Jesus,” and then he quietly fell asleep. 
 On New Year’s Day. 1885, in a single grave were laid the remains 
 of the missionary and his loyal helper. Both of these aged ser- 
 vants of God were saved the pangs of sorrow which came to many 
 hearts, in the second Kiel Rebellion, which followed in a few 
 months after their passing, for scarcely had they laid down their 
 heads in peace than the sounds of war were heard upon the 
 prairies of the west. 
 
 From the drunken orgies, and the superstitions of the Ojib- 
 way camp, to the heroic and noble position of saviour of the 
 Cree Indians, the founder of a civilized state of society, trans- 
 lator of the Scriptures, linguist, and native statesman is a long 
 stride and a wide contrast, but the hidden forces have their own 
 lesson, in the power of the Gospel to elevate the lowest, and 
 transform all grades of intellect and types of manhood into 
 strong and pure characters, worthy of admiration and imitation. 
 One of the noble helpers of the brave Steinhauer was Paken, 
 the chief of the tribe at Whitefish Lake, who was led to Christ 
 by Rundle, the first Methodist missionary to the Indians in the 
 Saskatchewan country. His sense of justice was keen, and his 
 loyalty to Christ was intense, and his uprightness taught the 
 white man that the Indian could be honorable as well as other 
 men, and more so than some who had enjoyed greater privileges. 
 As an instance of his integrity, when along with his people he 
 was waiting for the arrival of the Government Commissioner, 
 and his party, and Saturday evening arrived with his people 
 hungry and proposing to take the goods which were ready for 
 distribution, he refused to touch them, but rode at a rapid pace, 
 and found the party encamped ten miles distant, where he spoke 
 of the starving condition of the natives, who had been waiting 
 for him. The Commissioner suggested that they wait till Sunday 
 
 45 
 
when the goods would be distributed and a council held, but 
 Pakan boldly informed him that they were Christians, and would 
 neither take goods on Sunday, nor meet in council. At last an 
 officer was sent to give the provisions on that night, though it 
 was dark, and when the Commissioner and his party arrived on 
 Sunday, they found the Indians worshipping God, and for them 
 there was no salute, as befitting representatives of the Sovereign, 
 and the council was not held. There was no man more loyal to 
 the flag of his country than Pakan, for during the second Riel 
 Rebellion, when runners from the hostile Indian tribes came to 
 his camp to persuade his young men to join the rebels, he delib- 
 erately shot one of them with his own hand, and then went to 
 the General commanding the forces, and gave himself up. For- 
 tunately, he was- treated as a loyal subject who had acted in the 
 interests of peace, and when he accompanied John McDougall 
 and two other chiefs, on a tour of some of the Canadian towns 
 and cities, he was publicly thanked for his loyalty and bravery. 
 
 When the news of Steinhauer ’s death reached the outer world, 
 there were numerous expressions of sorrow, and several tributes 
 to his worth, and among the number was the following, from his 
 fellow-missionary, Thomas Woolsey : 
 
 “And so my fellow-laborer for nine years in the Saskatche- 
 wan Valley has entered into rest! Well, he has but 
 ‘ Gone a stage before, 
 
 Where passing tempests never roar, 
 
 Nor he can sin or suffer more. ’ 
 
 Herein, however, is the great consolation that the friendship, 
 begun thirty years ago, when he and I were appointed to that 
 field of toil and self-sacrifice, remained unbroken to the last, 
 only to be renewed in the better land; and I am prepared to 
 affirm that he, throughout the whole of that period, proved to be 
 ‘a workman that needeth not to be ashamed, rightly dividing 
 the word of truth,’ and so successfully that many of the natives 
 will be the crown of his rejoicing in the day of the Lord Jesus. 
 The Cree language being so nearly allied to his own vernacular 
 (the Ojibwav), he, nearly half a century ago, commenced the 
 ■study of the Cree, and ultimately became quite proficient therein ; 
 and thus, by the good hand of God toward him, favored with 
 marked success in the discharge of the duties in his high vocation. 
 Some one, more erudite than myself, will, I hope, furnish an 
 epitome of his varied talents as schoolmaster, interpreter, trans- 
 
 46 
 
lator and missionary during forty-five years of his eventful life 
 but I wish to acknowledge my indebtedness to him for a thorough 
 revision of our Catechism and Indian hymn-book, in the Cree 
 syllabic characters, invented by the late Rev. James Evans, thus 
 greatly assisting me in superintending in 1865 the reprinting of 
 the book in question. The quiet and unobtrusive demeanor of 
 my friend and brother in Christ, proved to a demonstration 
 that he did not seek the praise of men. Hence, except to the 
 favored few, but little is known of him by the outer world. This, 
 then, is my apology for giving the above, especially as increased, 
 years and observation bring me to endorse the truth, that — 
 
 ‘Full many a flower is born to blush unseen, 
 
 And waste its sweetness on the desert air. ’ 
 
 INDIAN METHODIST CHURCH AT NORWAY HOUSE. 
 
 But this I know, that when the great Book shall be opened, in 
 which all our lives are written, it will contain a good account of 
 this honored servant of Christ. 
 
 ‘Rest, warrior, rest! thy work is done, 
 
 With myriads more thy voice unite ; 
 
 For life eternal thou hast won 
 
 Through Him, who doeth all things right!’ ” 
 
 47 
 
Steinhauer’s work as a translator has been of untold benefit to 
 the Cree Indians. lie was well qualified for the duties of a trans- 
 lator, as he had not only a thorough grasp of the English tongue, 
 but he was well versed in the Greek language, and best of all, he 
 possessed a deep insight into the genius of the Ojibway and Cree 
 languages, and of the latter was proficient in the Wood and Plain 
 dialects, being interpreter for several years, and speaking these 
 native tongues with a skill known only to those who have spent 
 all their days in the native camps. The Bible and other books 
 in the Cree language have quickened the intellects of the red-men, 
 
 BRANDON INDIAN INSTITUTE FOOTBALL TEAM. 
 
 Indian boys prepared for the new conditions of life which face the 
 Indian to-day. 
 
 aroused them to strive after independence, and made them feel 
 that they were men, and the knowledge of salvation which fol- 
 lowed the preaching of the Gospel, and the study of the Scrip- 
 tures brought peace and contentment, and saved them from 
 despondency and rebellion amid the changed conditions. He laid 
 the foundations of an exalted civilization, yet such as not to 
 depress the Indians, when he began with the day school and 
 farming, and continually gave the people wise counsel, showing 
 them that the buffalo must pass away, the fish in the lakes would 
 only furnish a precarious means of living, and if they were 
 
 48 
 
going to live in comfort, they must till the soil. And he did not 
 wait till the white man came with his vicious example, but by 
 precept, and taking the plow himself, he led the way. He taught 
 his people how to build houses, and keep them neat and clean, 
 his personal industry incited them to regular methods of work, 
 until new habits were formed, and he ever pointed them toward 
 a position of competency, which would ensure peace and comfort 
 in old age. At great risk of life and amid many hardships, he 
 visited distant camps of Indians, and told with glowing eloquence 
 the story of the Cross. If strong and beautiful lives of men 
 won from sin, and the depths of paganism, through preaching, 
 
 BRANDON INDIAN INSTITUTE — A SUNDAY SCIIOOI. CLASS AND TIIEIR TEACHER. 
 
 Well-trained Indian girls — the women of to-morrow. 
 
 are evidences of ability in a preacher, then Steinhauer was an 
 able and eloquent preacher, for many trophies of grace did he 
 win among the lodges of the Ojibways and Crees. During forty- 
 five years spent as a missionary he saw many heathen become 
 earnest followers of Christ, and he was permitted to listen to the 
 glorious testimony of many to the power of Christ, and as they 
 passed from earth they went away rejoicing in the love of Christ. 
 II is work abides in the missions he began, the Scriptures and the 
 hymns he translated, the civilization which he introduced, the 
 men and women who found Christ at his feet, and have gone to 
 the land where the inhabitant is never sick, the people who have 
 
 49 
 
been educated in the schools, the loyal souls who still remain, 
 heroic in the faith, and in his own family, and his two sons, 
 upon whom his mantle has fallen, and are now preaching the 
 Gospel in the Cree tongue. 
 
 The Indian problem has been long with us, and is likely to 
 stay, hut the contrast between the Indian in the days of the 
 buffalo, nursed in superstition, cursed by the whiskey -trader, and 
 a slave of vice, and the man on the reserve, quietly following in 
 the path of virtue, and desirous of serving God, is sufficient to 
 compel us to acknowledge that a Christian Indian is a better 
 man for the country and for himself than the man with the 
 blanket, living under the fear of the medicine-man. It was my 
 privilege to labor in the same district with this devoted man for 
 four years before his death, and I was deeply impressed with his 
 saintly character and ability. He was low of stature, overflowing 
 with energy, and when his genial smile lit up his face and his 
 eyes glistened, it was the prophecy of a humorous sentence from 
 his lips. To know him was to love him as a man and a friend, 
 and to learn about his work Avas to admire his faith and activity, 
 and to recognize a hero in common garb. His presence in our 
 annual meetings of the district was to be assured of notable 
 reminiscences told in a racy fashion, which made our ears tingle 
 and long for more of his wonderful narrations. Gentle in his 
 demeanor, his speech was seasoned with grace, and his quiet man- 
 ner stamped him as one of nature’s noblemen, who had not lost 
 his native dignity through associating with the pagans, but 
 rather had maintained his courtly style, that he might elevate his 
 fellows, and teach them how to live. Thus this saint walked 
 among us, and we required no monument of marble, or bronze 
 tablet to perpetuate the memory of his noble deeds, for these 
 were engraven on human hearts, and are as abiding as eternity. 
 When Principal Grant passed through the country in 1872, he 
 spoke in glowing terms of Steinhauer’s work among the Cree 
 Indians. In his popular work, Ocean to Ocean, after referring 
 to the mission work at A r ictoria, and the teacher there, he says: 
 “Mr. Snyder had been schoolmaster for the last few veai’s at 
 Whitefish Lake, a settlement of Ci’ees fifty miles to the north, 
 where good work has been done. He had eighty Cree children at 
 his school. When the Indians moved out to the plains to lxixnt 
 buffalo, the master would pack up his spelling books and slates, 
 and go off with them, setting up his establishment wherever they 
 
 50 
 
halted. He spent from two to six months of the year teaching 
 in this rotary style, — hunting half the day, teaching the other 
 half. The Crees at Whitefisli Lake are all Christianized and 
 value the school highly. They are beginning to settle down to 
 steady farming work too, several families not going to the plains 
 now, but raising wheat, barley and potatoes instead.” 
 
 Look not at the simple mound in the heart of the country 
 where he spent so many heroic years for his monument, for no 
 marble shaft can speak the language of the heart, ask not the 
 men who have treasured precious memories of the noble life of 
 their sainted leader for the thrilling story of his courage and 
 endurance, but look around at the changed conditions, the villages 
 of Christian Indians, scan the Cree literature for evidences of 
 his genius, and then gather up the work of nearly fifty years, 
 with the eternal influences which they bear, and you may in a 
 measure glean a little of the character and work of this faithful 
 man, won from the wigwams of the 0 jib ways, and destined to 
 carry the message of the Cross to the Crees of the distant west. 
 Steinhauer, the Ojibway lad, may be forgotten by the remnant 
 of his tribe who lingered around the central lakes of the Domin- 
 ion of Canada, and with the passing of the years the Crees may 
 forget the name of the founder of their new civilization, but his 
 lift 1 and labors are in-wrought in our national history, and he 
 belongs to the common faith, for whoever brings the vision 
 splendid to sonls in quest of the Master of the Holy Grail, and 
 helps the feet of weary men and women to climb the golden 
 stairs that lead to the altar of God, is a benefactor of his race, 
 and a member of the universal church. Born among the wig- 
 wams, he died among the lodges, and became the brother of us all. 
 
 51 
 
Books by Dr. Macleaiv 
 
 
 Canadian Savage Folk 
 
 650 pages, 100 illustrations. The stan- 
 dard work on the native races of the 
 Dominion. Cloth, $2.59 
 
 The Indians of Canada 
 
 350 pages, 23 illustrations, third edition. 
 
 A splendid book for young and old. 
 
 Quaint and thrilling sketches and stories 
 of Indian life. Cloth, $1.00 
 
 The Warden of the Plains 
 
 Illustrated. Stories ot Indians and cow- 
 boys. Humorous and pathetic. Cloth, $1.25 
 
 The Better Life Series 
 
 The Making of a Christian 
 
 Studies in the art of hoiy living. Sec- 
 ond edition. Cloth, 50c. 
 
 Better Lives for Common People 
 
 Studies in the way of peace. Cloth, .... 50c. 
 
 The Destiny for To-Day 
 
 Studies in conscience and character. 
 
 Cloth, 50c. 
 
 Light for Daily Living 
 
 Studies in the building of character. 
 
 Cloth, 50c. 
 
PUBLISHED BY THE 
 
 METHODIST YOUNG PEOPLE’S 
 FORWARD MOVEMENT 
 FOR MISSIONS 
 
 
 F. C. STEPHENSON, Secretary 
 
 Methodist Mission Rooms 
 
 • TORONTO. ONT. 
 
 PRICE. 10 CENTS EACH