Soulless is all humanity to me To-night. My keenest longing is to be Alone, alone with God’s grey earth that seems Pulse of my pulse and consort of my dreams. To authenticate the claim that Pauline Johnson’s genius, art, and poetry are highly original and sometimes unique, it is only necessary to cite such of her poems as represent the stages of her development and the special qualities of her poetic vision and artistry. Beginning with the first stage, we must observe that her passionate protesting against the abuses which the Indians of Canada had suffered as, for instance, in her poems _The Cattle Thief_, and _A Cry from an Indian Wife_, is no proof that the fierce intensity of her utterance is a recrudescence of ancestral Indian fire of spirit or ferocity in herself. The poems in which this so-called Indian emotional intensity was expressed by her did, no doubt, spring out of imaginative sympathy with her father’s race, but these poems could have been written with the same show of emotional intensity by any other poet who realized with equal imaginative sympathy the wrongs that the Indians of Canada had suffered and who had the gift of fiery expression. Pauline Johnson is fundamentally Indian when she is most pagan; that is, when, first, she realizes and expresses poignantly her racial sense of haunting presences in the natural world, and when, secondly, she expresses a melancholy regret for the passing of her Indian race and a yearning for free and pagan communion with the moods of Nature, with the wild creatures of Nature, and with the spiritual presences, which, to the imagination of the aboriginal Indian, haunted the woods, the streams, the mists, the clouds, and the sunsets before the hated British race destroyed the Indian’s ancestral habitat and robbed him both of his material and spiritual birthright. Moreover, in the two or three poems in which she protested against the wrongs which the Indians of Canada had suffered, Pauline Johnson was really, if unconsciously, _affecting_ to be the ‘voice’ of her Indian race. For she soon turned from such affected poetic frenzy to expressing her admiration of the British and her love of Canada as a free commonwealth under British allegiance and protection, and to revealing in colorful and musical verse the spirit and beauties of the land of her birth. Pauline Johnson, then, is essentially Indian, not when frenzied, but only when she expresses in verse the inner secrets of the joy and the pathos of her imaginative communion with past and contemporary Nature in Canada,—when she sings, with free and infectious lilt, outdoor life in Canada or impressionistically paints Canadian woods, skies, plains, snow, waters, or apostrophizes and humanizes the creatures and objects of nature as if they had a psychology of their own.