twinkle in his eye: "Yes, if there isn't a strike."

I spent some hours in attending to the details of the van, and then we went on to Regina by the night train, arriving there next morning. The clergy of the Railway Mission gave us hospitality at first, then Winifred Ticehurst went to work in St. Peter's parish, and lived at the vicarage, and I went to St. Mary's parish, and lived in lodgings.

Soon after I arrived in Regina Aylmer Bosanquet asked me to go out to her at Kenaston for a week-end. I was thankful that I was going to make my cross-country journeys by caravan when I found that it was no unusual thing for the trains in Western Canada to be three hours late in starting. This was so much a matter of course that a fellow-traveller—one of the Railway Mission clergy, who was going up to Kenaston to take service on the Sunday—telephoned to the station from the Mission-house before attempting to catch the train. These automatic telephones were a feature of every house in Regina, and were also installed in all parish halls and public buildings. The person using them could switch on to the desired number without calling up through the Exchange.

It was a five hours' journey to Kenaston, which is a typical prairie town—just a wide earth road, with wooden side-walks, and bordered on either side by wooden shacks. Even in Regina all but the main streets are of this unpaved earth, and when the snow is melting or after heavy rain this earth turns into thick and sticky mud (called "gumbo"), which cakes on your boots in lumps of incredible hardness, so that you often find yourself walking with one foot higher than the other. It is so hard that it can only be scraped off with a knife. Of course one has to clean one's own boots, unless one is near a "Shoe-shine Parlour" in some large town.

Kenaston is surrounded by illimitable prairie, across which one can see for twenty or thirty miles. When I first saw it the prairie was covered with snow, stained crimson in the West by the red glow of the setting sun. An unforgettable sight.

The town has a lumber-yard and several elevators, both of which are found in every town situated close to the "track"—i.e., the railway. The lumber (trees sawn into boards) is sent down from British Columbia and other parts for building shacks, etc., there being no timber trees on the prairie. The elevator is a high granary for storing the wheat till it is sent away by train.

Small as the place is there are three churches—Anglican, Roman Catholic, and Evangelical Lutheran. In many places there is a "Union" Church and Sunday school. This is a sort of co-operative Nonconformity, the ministers of the different denominations officiating alternately. Presbyterians have united in this matter with the other non-episcopal sects. The plan has been adopted to economise in men and money; but its weak point seems to be that, as the ministers have to please all denominations, the teaching is apt to become wishy-washy. A possible alternative occurred to me—namely, that all the religious bodies of a given area should combine to build a church, which could then be used for their own special services at different hours. But, of course, this plan would not economise in men.

Aylmer Bosanquet's shack had three rooms, all on the ground floor, with a veranda reached by steps. All the wooden houses have a basement beneath them, dug out of the earth and concreted. This helps to keep the houses dry and warm, and in the larger ones the furnace for the central heating is placed here. A stove going night and day is absolutely essential in the winter, as it is often forty or fifty degrees below zero. But the cold is not felt as severely as might be expected because of the dry, sunny atmosphere.

Life in a shack was a distinct contrast from life in New York. My hostesses slept together in a bed 2½ feet wide in order to accommodate their guest. In the dark of the wintry morning, about 7 a.m., I roused up sleepily to find Aylmer Bosanquet bringing me hot water, herself fully dressed and armed with logs, just going out to light the stove in the church, so that it might be warm when the people came at eight o'clock.

St. Colomba's was a typical prairie church, square built, without a chancel, the plainness of the walls only accentuating the richness of the altar furnishings. The walls were hung with framed Nelson pictures, which lent beauty and atmosphere to the church, and suggested meditation on holy things to all who entered. Most of the pictures were Aylmer Bosanquet's gifts, and the little wooden font, with its brass basin, was given by the Sunday School children. The splendid attendance at Holy Communion and Morning Prayer showed that the adornment of the church was the expression of a real love for religion. The hearty way in which the congregation joined in the services was very striking. Their mutual friendliness also was pleasant to see, and gave point to the usual greeting: "Pleased to meet you!" murmured in broken English even by the Chinese member of the congregation, a phrase which left me at a loss for a suitable reply until I hit upon the plan of always saying it first.

Preparation for the afternoon Sunday School was somewhat hampered by the necessity for cooking lunch at the same time, and the peas got burnt while the sand-tray was being prepared. At this unpropitious moment Mr. G., the Mission clergyman, looked in to smoke a surreptitious pipe, removed from the disapproving gaze of his flock, who have no sympathy with this form of self-indulgence on the part of their spiritual pastors. Unfortunately, in peas versus tobacco, peas won, and with a discerning sniff Mr. G. remarked: "You seem to be having very strange food." Which was the more disconcerting as the shack owners had more than once been reproved for their carelessness of their own comfort.

This first experience of a prairie Sunday School was indicative of the problems to be faced. It was held perforce in the church, a necessity with which I was familiar in my little schools on the fells. There were only sixteen children at Kenaston, their ages ranging from two to seventeen, so that the grading of lessons and devotions was difficult. The intelligence and interest displayed by these children were very remarkable. They did credit to the excellent teaching they had received.

The women missioners had classes in three other places, and held preparation classes for young teachers, thus training up a supply of teachers from among the young girls of the neighbourhood. The influence of the missioners' lives on these young girls was very wonderful.

On the Sunday evening there was no service at Kenaston because Mr. G. had gone on to take one elsewhere, so we went round to visit the parents and children. It was noticeable how beloved the missioners were. With some of the old people they held an informal service, which was greatly appreciated.

Aylmer and Nona intended to go out on the prairie that summer, in a different direction from that which I should take, of course, as we wanted to cover as much ground as possible. Aylmer had ordered a Ford roadster, which is a two-seater Ford with a folding camp-equipment attached. This caravanning was a subject of enthralling interest to both of us.

Life in a shack is a very busy one, but one soon got used to the inevitable chores, and remembered to keep the pan of melting snow on the stove always filled, this being the only water available for washing up. The shortage of water is one of the great trials of prairie life. When I remembered Aylmer's house in England, with its well-trained servants, her car and chauffeur, and all the luxuries to which she had always been accustomed, it emphasised all the more strongly the self-sacrifice of her present life.

On the Monday morning I wanted to telephone to Regina, and as my hostess said they were always allowed