Treaty At Lesser Slave Lake.
On the 19th of June our little fleet landed at Willow Point.
There was a rude jetty, or wharf, at this place, below the
little trading village referred to, at which loaded boats
discharged. Formerly they could ascend the sluggish and shallow
channel connecting the expansion of the Heart River, called
Buffalo Lake, with the head of Lesser Slave Lake, a distance
of about three miles, and as far as the Hudson's Bay Company's
post, around which another trading village had gathered. This
temporary fall in the water level partly accounted for the growth
of the village at Willow Point, where sufficient interests had
arisen to cause a jealousy between the two hamlets. Once upon
a time Atawaywé Kamick was supreme. This is the name the
Crees give to the Hudson's Bay Company, meaning literally "the
Buying House." But now there were many stores, and "free
trade" was rather in the ascendant. In the middle was safety,
and therefore the Commissioners decided to pitch camp on a
beautiful flat facing the south and fronting the channel, and
midway between the two opposing points of trade. A _feu de joie_
by the white residents of the region, of whom there were some
seventy or eighty, welcomed the arrival of the boats at the
wharf, and after a short stay here, simply to collect baggage,
a start was made for the camping ground, where our numerous
tents soon gave the place the appearance of a village of our own.
Tepees were to be seen in all directions from our camp--the
lodges of the Indians and half-breeds. But no sooner was the
treaty site apparent than a general concentration took place,
and we were speedily surrounded by a bustling crowd, putting
up trading tents and shacks, dancing booths, eating-places,
etc., so that with the motley crowd, including a large number
of women and children, and a swarm of dogs such as we never
dreamt of, amounting in a short space by constant accessions
to over a thousand, we were in the heart of life and movement
and noise.
Mr. Ross, as already stated, had gone on by trail from Edmonton,
partly in order to inspect it, and managed to reach the lake
before us, which was fortunate, since Indians and half-breeds
had collected in large numbers, and women thus able to allay
their irritation and to distribute rations pending the arrival
of the other members of the Commission. During the previous
winter, upon the circulation in the North of the news of the
coming treaty, discussion was rife, and every cabin and tepee
rang with argument. The wiseacre was not absent, of course,
and agitators had been at work for some time endeavouring to
jaundice the minds of the people--half-breeds, it was said,
from Edmonton, who had been vitiated by contact with a low
class of white men there--and, therefore, nothing was as yet
positively known as to the temper and views of the Indians.
But whatever evil effect these tamperings might have had upon
them, it was felt that a plain statement of the proposals of
the Government would speedily dissipate it, and that, when
placed before them in Mr. Laird's customary kind and lucid
manner, they would be accepted by both Indians and half-breeds
as the best obtainable, and as conducing in all respects to
their truest and most permanent interests.
On the 20th the eventful morning had come, and, for a wonder,
the weather proved to be calm, clear and pleasant. The hour
fixed upon for the beginning of negotiations was two p.m., up
to which time much hand-shaking had, of course, to be undergone
with the constant new arrivals of natives from the forest and
lakes around. The Church of England and Roman Catholic clergy,
the only missionary bodies in the country, met and dined with
our party, after which all adjourned to the treaty ground, where
the people had already assembled, and where all soon seated
themselves on the grass in front of the treaty tent--a large
marquee--the Indians being separated by a small space from the
half-breeds, who ranged themselves behind them, all conducting
themselves in the most sedate and orderly manner.
Mr. Laird and the other Commissioners were seated along the open
front of the tent, and one could not but be impressed by the
scene, set as it was in a most beautiful environment of distant
mountains, waters, forests and meadows, all sweet and primeval,
and almost untouched by civilized man. The whites of The region
had also turned out to witness the scene, which, though lacking
the wild aspect of the old assemblages on the plains in the early
'seventies, had yet a character of its own of great interest,
and of the most hopeful promise.
The crowd of Indians ranged before the marquee had lost all
semblance of wildness of the true type. Wild men they were,
in a sense, living as they did in the forest and on their great
waters. But it was plain that these people had achieved, without
any treaty at all, a stage of civilization distinctly in advance
of many of our treaty Indians to the south after twenty-five
years of education. Instead of paint and feathers, the scalp-lock,
the breech-clout, and the buffalo-robe, there presented itself a
body of respectable-looking men, as well dressed and evidently
quite as independent in their feelings as any like number of
average pioneers in the East. Indeed, I had seen there, in my
youth, many a time, crowds of white settlers inferior to these
in sedateness and self-possession. One was prepared, in this
wild region of forest, to behold some savage types of men;
indeed, I craved to renew the vanished scenes of old. But,
alas! one beheld, instead, men with well-washed, unpainted
faces, and combed and common hair; men in suits of ordinary
"store-clothes," and some even with "boiled" if not laundered
shirts. One felt disappointed, almost defrauded. It was not
what was expected, what we believed we had a right to expect,
after so much waggoning and tracking and drenching, and river
turmoil and trouble. This woeful shortcoming from bygone days
attended other aspects of the scene. Instead of fiery oratory and
pipes of peace--the stone calumets of old--the vigorous arguments,
the outbursts of passion, and close calls from threatened violence,
here was a gathering of commonplace men smoking briar-roots,
with treaty tobacco instead of "weed," and whose chiefs replied
to Mr. Laird's explanations and offers in a few brief and sensible
statements, varied by vigorous appeals to the common sense and
judgment, rather than the passions, of their people. It was a
disappointing, yet, looked at aright, a gratifying spectacle.
Here were men disciplined by good handling and native force out
of barbarism--of which there was little to be seen--and plainly
on the high road to comfort; men who led inoffensive and honest
lives, yet who expressed their sense of freedom and self-support
in their speech, and had in their courteous demeanour the
unmistakable air and bearing of independence. If provoked
by injustice, a very dangerous people this; but self-respecting,
diligent and prosperous in their own primitive calling, and
able to adopt agriculture, or any other pursuit, with a fair
hope of success when the still distant hour for it should arrive.
The proceedings began with the customary distribution of tobacco,
and by a reference to the competent interpreters who had been
appointed by the Commission, men who were residents, and well
known to the Indians themselves, and who possessed their confidence.
The Indians had previously appointed as spokesman their Chief and
head-man, Keenooshayo and Moostoos, a worthy pair of brothers,
who speedily exhibited their qualities of good sense and judgment,
and, Keenooshayo in particular, a fine order of Indian eloquence,
which was addressed almost entirely to his own people, and which
is lost, I am sorry to say, in the account here set down.
Mr. Laird then rose, and having unrolled his Commission, and
that of his colleagues, from the Queen, proceeded with his
proposals. He spoke as follows:
"Red Brothers! we have come here to-day, sent by the Great Mother
to treat with you, and this is the paper she has given to us, and
is her Commission to us signed with her Seal, to show we have
authority to treat with you. The other Commissioners, who are
associated with me, and who are sitting here, are Mr. McKenna
and Mr. Ross and the Rev. Father Lacombe, who is with us to
act as counsellor and adviser. I have to say, on behalf of the
Queen and the Government of Canada, that we have come to make
you an offer. We have made treaties in former years with
all the Indians of the prairie, and from there to Lake Superior.
As white people are coming into your country, we have thought
it well to tell you what is required of you. The Queen wants
all the whites, half-breeds and Indians to be at peace with
one another, and to shake hands when they meet. The Queen's
laws must be obeyed all over the country, both by the whites
and the Indians. It is not alone that we wish to prevent Indians
from molesting the whites, it is also to prevent the whites from
molesting or doing harm to the Indians. The Queen's soldiers
are just as much for the protection of the Indians as for the
white man. The Commissioners made an appointment to meet you
at a certain time, but on account of bad weather on river and
lake, we are late, which we are sorry for, but are glad to meet
so many of you here to-day.
"We understand stories have been told you, that if you made a
treaty with us you would become servants and slaves; but we wish
you to understand that such is not the case, but that you will
be just as free after signing a treaty as you are now. The treaty
is a free offer; take it or not, just as you please. If you
refuse it there is no harm done; we will not be bad friends
on that account. One thing Indians must understand, that if they
do not make a treaty they must obey the laws of the land--that
will be just the same whether you make a treaty or not; the
laws must be obeyed. The Queen's Government wishes to give the
Indians here the same terms as it has given all the Indians all
over the country, from the prairies to Lake Superior. Indians
in other places, who took treaty years ago, are now better off
than they were before. They grow grain and raise cattle like
the white people. Their children have learned to read and write.
"Now, I will give you an outline of the terms we offer you. If you
agree to take treaty, every one this year gets a present of $12.00.
A family of five, man, wife and three children, will thus get $60.00;
a family of eight, $96.00; and after this year, and for every year
afterwards, $5.00 for each person forever. To such chiefs as you
may select, and that the Government approves of, we will give
$25.00 each year, and the counsellors $15.00 each. The chiefs
also get a silver medal and a flag, such as you see now at our
tent, right now as soon as the treaty is signed. Next year, as
soon as we know how many chiefs there are, and every three years
thereafter, each chief will get a suit of clothes, and every
counsellor a suit, only not quite so good as that of the chief.
Then, as the white men are coming in and settling in the country,
and as the Queen wishes the Indians to have lands of their own,
we will give one square mile, or 640 acres, to each family of
five; but there will be no compulsion to force Indians to go
into a reserve. He who does not wish to go into a band can get
160 acres of land for himself, and the same for each member of
his family. These reserves are holdings you can select when you
please, subject to the approval of the Government, for you might
select lands which might interfere with the rights or lands of
settlers. The Government must be sure that the land which you
select is in the right place. Then, again, as some of you may
want to sow grain or potatoes, the Government will give you
ploughs or harrows, hoes, etc., to enable you to do so, and
every spring will furnish you with provisions to enable you to
work and put in your crop. Again, if you do not wish to grow
grain, but want to raise cattle, the Government will give you
bulls and cows, so that you may raise stock. If you do not
wish to grow grain or raise cattle, the Government will furnish
you with ammunition for your hunt, and with twine to catch fish.
The Government will also provide schools to teach your children
to read and write, and do other things like white men and their
children. Schools will be established where there is a sufficient
number of children. The Government will give the chiefs axes
and tools to make houses to live in and be comfortable. Indians
have been told that if they make a treaty they will not be allowed
to hunt and fish as they do now. This is not true. Indians who
take treaty will be just as free to hunt and fish all over as
they now are.
"In return for this the Government expects that the Indians will
not interfere with or molest any miner, traveller or settler.
We expect you to be good friends with every-one, and shake hands
with all you meet. If any whites molest you in any way, shoot
your dogs or horses, or do you any harm, you have only to report
the matter to the police, and they will see that justice is done
to you. There may be some things we have not mentioned, but these
can be mentioned later on. Commissioners Walker and Coté are
here for the half-breeds, who later on, if treaty is made with
you, will take down the names of half-breeds and their children,
and find out if they are entitled to scrip. The reason the
Government does this is because the half-breeds have Indian
blood in their veins, and have claims on that account. The
Government does not make treaty with them, as they live as
white men do, so it gives them scrip to settle their claims at
once and forever. Half-breeds living like Indians have the
chance to take the treaty instead, if they wish to do so. They
have their choice, but only after the treaty is signed. If
there is no treaty made, scrip cannot be given. After the
treaty is signed, the Commissioners will take up half-breed
claims. The first thing they will do is to give half-breed
settlers living on land 160 acres, if there is room to do so;
but if several are settled close together, the land will be
divided between them as fairly as possible. All, whether settled
or not, will be given scrip for land to the value of $240.00,
that is, all born up to the date of signing the treaty. They
can sell that scrip, that is, all of you can do so. They can
take, if they like, instead of this scrip for 240 acres, lands
where they like. After they have located their land, and got
their title, they can live on it, or sell part, or the whole
of it, as they please, but cannot sell the scrip. They must
locate their land, and get their title before selling.
"These are the principal points in the offer we have to make
to you. The Queen owns the country, but is willing to acknowledge
the Indians' claims, and offers them terms as an offset to all
of them. We shall be glad to answer any questions, and make clear
any points not understood. We shall meet you again to-morrow,
after you have considered our offer, say about two o'clock, or
later if you wish. We have other Indians to meet at other places,
but we do not wish to hurry you. After this meeting you can go
to the Hudson's Bay fort, where our provisions are stored, and
rations will be issued to you of flour, bacon, tea and tobacco,
so that you can have a good meal and a good time. This is a free
gift, given with goodwill, and given to you whether you make a
treaty or not. It is a present the Queen is glad to make to you.
I am now done, and shall be glad to hear what any one has to say."
KEENOOSHAYO (The Fish): "You say we are brothers. I cannot understand
how we are so. I live differently from you. I can only understand
that Indians will benefit in a very small degree from your offer.
You have told us you come in the Queen's name. We surely have also
a right to say a little as far as that goes. I do not understand
what you say about every third year."
MR. MCKENNA: "The third year was only mentioned in connection with
clothing."
KEENOOSHAYO: "Do you not allow the Indians to make their own
conditions, so that they may benefit as much as possible? Why I
say this is that we to-day make arrangements that are to last as
long as the sun shines and the water runs. Up to the present I
have earned my own living and worked in my own way for the Queen.
It is good. The Indian loves his way of living and his free life.
When I understand you thoroughly I will know better what I shall
do. Up to the present I have never seen the time when I could not
work for the Queen, and also make my own living. I will consider
carefully what you have said."
MOOSTOOS (The Bull): "Often before now I have said I would carefully
consider what you might say. You have called us brothers. Truly
I am the younger, you the elder brother. Being the younger, if
the younger ask the elder for something, he will grant his request
the same as our mother the Queen. I am glad to hear what you have
to say. Our country is getting broken up. I see the white man
coming in, and I want to be friends. I see what he does, but it
is best that we should be friends. I will not speak any more.
There are many people here who may wish to speak."
WAHPEEHAYO (White Partridge): "I stand behind this man's back"
(pointing to Keenooshayo). "I want to tell the Commissioners
there are two ways, the long and the short. I want to take the
way that will last longest."
NEESNETASIS (The Twin): "I follow these two brothers, Moostoos and
Keenooshayo. When I understand better I shall be able to say more."
MR. LAIRD: "We shall be glad to hear from some of the Sturgeon Lake
people."
THE CAPTAIN (an old man): "I accept your offer. I am old and
miserable now. I have not my family with me here, but I accept
your offer."
MR. LAIRD: "You will get the money for all your children under age,
and not married, just the same as if they were here."
THE CAPTAIN: "I speak for all those in my part of the country."
MR. LAIRD: "I am sorry the rest of your people are not here.
If here next year their claims will not be overlooked."
THE CAPTAIN: "I am old now. It is indirectly through the Queen
that we have lived. She has supplied in a manner the sale shops
through which we have lived. Others may think I am foolish for
speaking as I do now. Let them think as they like. I accept. When
I was young I was an able man and made my living independently.
But now I am old and feeble and not able to do much."
MR. ROSS: "I will just answer a few questions that have been put.
Keenooshayo has said that he cannot see how it will benefit you
to take treaty. As all the rights you now have will not be
interfered with, therefore anything you get in addition must
be a clear gain. The white man is bound to come in and open
up the country, and we come before him to explain the relations
that must exist between you, and thus prevent any trouble. You
say you have heard what the Commissioners have said, and how
you wish to live. We believe that men who have lived without
help heretofore can do it better when the country is opened
up. Any fur they catch is worth more. That comes about from
competition. You will notice that it takes more boats to
bring in goods to buy your furs than it did formerly. We think
that as the rivers and lakes of this country will be the principal
highways, good boatmen, like yourselves, cannot fail to make a
good living, and profit from the increase in traffic. We are
much pleased that you have some cattle. It will be the duty
of the Commissioners to recommend the Government, through the
Superintendent-General of Indian Affairs, to give you cattle
of a better breed. You say that you consider that you have a
right to say something about the terms we offer you. We offer
you certain terms, but you are not forced to take them. You
ask if Indians are not allowed to make a bargain. You must
understand there are always two to a bargain. We are glad you
understand the treaty is forever. If the Indians do as they are
asked we shall certainly keep all our promises. We are glad to
know that you have got on without any one's help, but you must
know times are hard, and furs scarcer than they used to be.
Indians are fond of a free life, and we do not wish to interfere
with it. When reserves are offered you there is no intention
to make you live on them if you do not want to, but, in years
to come, you may change your minds, and want these lands to
live on. The half-breeds of Athabasca are being more liberally
dealt with than in any other part of Canada. We hope you will
discuss our offer and arrive at a decision as soon as possible.
Others are now waiting for our arrival, and you, by deciding
quickly, will assist us to get to them."
KEENOOSHAYO: "Have you all heard? Do you wish to accept? All who
wish to accept, stand up!"
WENDIGO: "I have heard, and accept with a glad heart all I have heard."
KEENOOSHAYO: "Are the terms good forever? As long as the sun shines
on us? Because there are orphans we must consider, so that there
will be nothing to be thrown up to us by our people afterwards. We
want a written treaty, one copy to be given to us, so we shall know
what we sign for. Are you willing to give means to instruct children
as long as the sun shines and water runs, so that our children
will grow up ever increasing in knowledge?"
MR. LAIRD: "The Government will choose teachers according to the
religion of the band. If the band are pagans the Government will
appoint teachers who, if not acceptable, will be replaced by others.
About treaties lasting forever, I will just say that some Indians
have got to live so like the whites that they have sold their
lands and divided the money. But this only happens when the Indians
ask for it. Treaties last forever, as signed, unless the Indians
wish to make a change. I understand you all agree to the terms of
the Treaty. Am I right? If so, I will have the Treaty drawn up,
and to-morrow we will sign it. Speak, all those who do not agree!"
MOOSTOOS: "I agree."
KEENOOSHAYO: "My children, all who agree, stand up!"
The Reverend Father Lacombe then addressed the Indians in substance
as follows: He reminded them that he was an old friend, and came
amongst them seven years ago, and, being now old, he came again to
fulfil another duty, and to assist the Commission to make a treaty.
"Knowing you as I do, your manners, your customs and language, I
have been officially attached to the Commission as adviser. To-day
is a great day for you, a day of long remembrance, and your children
hereafter will learn from your lips the events of to-day. I consented
to come here because I thought it was a good thing for you to take
the Treaty. Were it not in your interest I would not take part
in it. I have been long familiar with the Government's methods
of making treaties with the Saulteaux of Manitoba, the Crees of
Saskatchewan, and the Blackfeet, Bloods and Piegans of the Plains,
and advised these tribes to accept the offers of the Government.
Therefore, to-day, I urge you to accept the words of the Big Chief
who comes here in the name of the Queen. I have known him for
many years, and, I can assure you, he is just and sincere in
all his statements, besides being vested with authority to deal
with you. Your forest and river life will not be changed by
the Treaty, and you will have your annuities, as well, year
by year, as long as the sun shines and the earth remains.
Therefore I finish my speaking by saying, Accept!"
The chiefs and counsellors stood up, and requested all the
Indians to do so also as a mark of acceptance of the Government's
conditions. Father Lacombe was thanked by several for having come
so far, though so very old, to visit them and speak to them,
after which the meeting adjourned until the following day.
At three p.m. on Wednesday, the 21st, the discussion was resumed
by Mr. Laird, who, after a few preliminary remarks read the
Treaty, which had been drafted by the Commissioners the previous
evening. Chief Keenooshayo arose and made a speech, followed by
Moostoos, both assenting to the terms, when suddenly, and to the
surprise of all, the chief, who had again begin to address the
Indians, perceiving gestures of dissent from his people, suddenly
stopped and sat down. This looked critical; but, after a somewhat
lengthy discussion, everything was smoothed over, and the chief
and head men entered the tent and signed the Treaty after the
Commissioners, thus confirming, for this portion of the country,
the great Treaty which is intended to cover the whole northern
region up to the sixtieth parallel of north latitude. The
satisfactory turn of the Lesser Slave Lake Treaty, it was felt,
would have a good effect elsewhere, and that, upon hearing of
it at the various treaty points to the west and north, the Indians
would be more inclined to expedite matters, and to close with
the Commissioner's proposals. [The foregoing report of the Treaty
discussions is necessarily much abridged, being simply a transcript
of brief notes taken at the time. The utterances particularly of
Keenooshayo, but also of his brother, were not mere harangues
addressed to the "groundlings," but were grave statements marked by
self-restraint, good sense and courtesy, such as would have done no
discredit to a well-bred white man. They furthered affairs greatly,
and in two days the Treaty was discussed and signed, in singular
contrast with treaty-making on the plains in former years.]
The text of the Treaty itself, which may be of interest to
the reader, will be found in full in the Appendix, page 471.
The first and most important step having been taken, the other
essential adhesions had now to be effected. To save time and
wintering in the country, the Treaty Commission separated,
Messrs. Ross and McKenna leaving on the 22nd for Fort Dunvegan
and St. John, whilst Mr. Laird set out shortly afterwards for
Vermilion and Fond du Lac, on Lake Athabasca. He reached Peace
River Crossing on the 30th, and met there, next day, a few Beaver
Indians and the Crees of the region. The Beaver chief, who was
present, did not adhere, saying that his band was at Fort Dunvegan,
and that he could not get there in time. The date of the St. John
Treaty had been fixed for the 21st of June, but, owing to the
detentions described, the appointment could not be kept, and word
was therefore sent to the Indians to stay where they were until
they could be met. But when the Commissioners were within twenty-five
miles of the Fort they got a letter from the Hudson's Bay Company's
agent telling them that the Indians had eaten up all the provisions
there, and had left for their hunting-grounds, with no hope of
their coming together again that season. They therefore returned
to Fort Dunvegan, and took the adhesion of some Beaver Indians,
and then left for Lower Peace River. On the 8th July, Mr. Laird
secured the adhesion of the Crees and Beavers at Fort Vermilion,
and Messrs. Ross and McKenna of those at Little Red River, the
headman there refusing to sign at first because, he said, "he
had a divine inspiration to the contrary"! This was followed by
adhesions taken by the latter Commissioners, on the 13th, from
the Crees and Chipewyans at Fort Chipewyan.
"Here it was," Mr. McKenna writes me, "that the chief asked for
a railway--the first time in the history of Canada that the red
man demanded as a condition of cession that steel should be laid
into his country. He evidently understood the transportation
question, for a railway, he said, by bringing them into closer
connection with the market, would enhance the value of what they
had to sell, and decrease the cost of what they had to buy. He
had a striking object-lesson in the fact that flour was $12
a sack at the Fort. These Chipewyans lost no time in flowery
oratory, but came at once to business, and kept us, myself
in particular, on tenterhooks for two hours. I never felt so
relieved as when the rain of questions ended, and, satisfied
by our answers, they acquiesced in the cession."
Next morning these Commissioners left for Smith's Landing, and,
on the 17th, made treaty with the Indians of Great Slave Lake.
Meanwhile Mr. Laird had proceeded to Fond du Lac, at the eastern
end of Lake Athabasca, and there, on the 27th, the Chipewyans
adhered, whilst Messrs. Ross and McKenna, in order to treat
with the Indians at Fort McMurray and Wahpoośkow, separated.
The latter secured the Chipewyans and Crees at the former post,
and Mr. Ross the Crees at Wahpoośkow, both adjustments, by a
coincidence, being made on the same day.
This completed the Treaty of 1899, known as No. 8, the most
important of all since the Great Treaty of 1876.
The work of the Commission being now over, its members prepared
to leave the country. Messrs. Ross and McKenna set out for Athabasca
Landing, whilst Mr. Laird accompanied us to Pelican Rapids, but left
us there and pushed on, like the others, for home.
There were, of course, many Indians who did not or could not turn
up at the various treaty points that year, viz., the Beavers of St.
John, the Crees of Sturgeon Lake, the Slaves of Hay River, who should
have come to Vermilion, and the Dog-Ribs, Yellow-Knives, Slaves,
and Chipewyans, who should have been treated with at Fort Resolution,
on Great Slave Lake.
Accordingly, a special commission was issued to Mr. J. A. Macrae,
of the Indian Office in Ottawa, who met the Indians the following
year at the points named, and in May, June, and July, secured
the adhesion of over 1,200 souls, making, with subsequent adhesions,
a total of 3,568 souls to the 30th June, 1906.
The largest numbers were at Forts Resolution, Vermilion, Fond
du Lac, and Lesser Slave Lake, the latter ranking fourth in
the list. Of course, there are still to be treated with the
Indians of the Mackenzie River and the Esquimaux of the Arctic
coast. But Treaty Eight covers the most valuable portions of
the Northern Anticlinal, though this is a conjecture, as the
resources of the lower Mackenzie Basin, and even of the Barren
Lands, are only now becoming known, and may yet prove to be of
great value. Bishop Grouard told me that at their Mission at
Fort Providence, potatoes, turnips and barley ripened, and also
wheat when tried, though this, he thought, was uncertain. I have
also heard Chief-factor Camsell speak quite boastfully of his
tomatoes at Fort Simpson. As a matter of fact, little is known
practically as to the bearing of the climate and long summer
sunshine on agriculture in the Mackenzie District. But be that
region what it may, there has been already ceded an empire in
itself, extending, roughly speaking, from the 54th to the 60th
parallel of north latitude, and from the 106th to the 130th degree
of west longitude. In this domain there is ample room for millions
of people; and, as I must now return to the Half-breed Commission
on Lesser Slave Lake, I shall give, as we go, as fair a picture
as I can of its superficial features and the inducements it
offers to the immigrant.