"Such is a brief account of my reception at Metlakahtla. I could not but reflect how different this to the reception I had among the same people in 1857. Then they were all superstitiously afraid of me, and regarded with dread suspicion my every act It was with feelings of fear or contempt they approached me to hear God's word, and when I prayed amongst them I prayed alone, none understood, none responded. Now how things have changed! Love has taken the place of fear, and light the place of darkness, and hundreds are intelligently able and devoutly willing to join me in prayer and praise to Almighty God. To God beallthe praise and glory. Amen"
The troubles and difficulties on the coast, which so often added to Mr. Duncan's burdens, were not always the fault of the Indians. As often as not they were due to the recklessness of unscrupulous and drunken white men. In 1872, a party going up to the gold mines on the Skeena River burned an Indian village. This brought the Governor of British Columbia, J. W. Trutch, Esq., up the coast with two ships of war, the "Scout" and the "Boxer." A deputation of Tsimsheans Christians was sent to propitiate the injured tribe, and invite them to meet the Governor at Metlakahtla; and there, as on common ground which both parties could trust, peace was solemnly made, the Government paying six hundred dollars as compensation.
On this occasion the Governor laid the first stone of a new church, upon which Mr. Duncan and the Indians alike had set their hearts, as a visible crown of the work. The ceremony took place on August 6th, in the presence of the whole community and of the officers of the ships. But laying the stone was one thing; building the church was another. The Governor and Captain Cator saw lying on the ground huge timbers to be used in its erection, but how these were to be reared up was not apparent. Very kindly they gave Mr. Duncan a quantity of ropes, blocks, etc., but even then they sailed away in considerable scepticism as to the possibility of unskilled red men raising a large and lofty church. In January, 1874, Mr. Duncan wrote:—
"The massive timbers for framing, which Governor Trutch and Captain Cator, of H. M. S. 'Scout,' saw on the ground last year, and doubted of our ability to raise, are, I am happy to say, now fixed, and fixed well, in their places, and all by Indian labour. Especially am I thankful to report that, though the work is attended with no little danger, particularly to inexperienced hands, as we all are, yet have we hitherto been graciously preserved from all accidents.
"The Indians are delighted with the appearance the building has already assumed, and you may gather from the amount of their contributions (L176) how much they appreciate the work. They propose again subscribing during the coming spring, and I only wish our Christian friends in England could witness the exciting scene of a contributing day, with how much joy the poor people come forward and cast down their blanket or blankets, gun, shirt, or elk skin, upon the general pile 'to help in building the house of God.'"
By the end of that year the church was finished, and on Christmas Day it was opened for the service of God. "We had indeed," wrote Mr. Duncan, "a great struggle to finish it by that time—the tower and spire presenting very difficult and dangerous work for our unskilled hands—yet, by God's protecting care, we completed the work without a single accident. Over seven hundred Indians were present at our opening services. Could it be that this concourse of well-dressed people, in their new and beautiful church, but a few years ago made up the fiendish assemblies at Fort Simpson! Could it be that those voices, now engaged in solemn prayer and thrilling songs of praise to Almighty God, are the very voices I once heard yelling and whooping at heathen orgies on dismal winter nights!"
The progress in building operations and the secular affairs of the settlement generally at this time are succinctly described in an official Report, prepared by Mr. Duncan, and presented to the Minister of the Interior of the Dominion of Canada, in May, 1875. The occasion of this important document being drawn up was the occurrence of some conflict of opinion between the Provincial Government of British Columbia at Victoria and the Dominion Government of Ottawa, respecting the Indian Land Question. The same thorny problems that have so often given trouble in South Africa and New Zealand had presented themselves, and the local authorities at Victoria were anxious that the liberal treatment of the Indians on the coast, which had marked their own dealings with them while the Colony was independent of Canada, should be still pursued now that British Columbia was incorporated in the Dominion Confederation. But even the liberal plans of the Victoria Government had, to a large extent, failed in their object of ameliorating the Indians, and Metlakahtla still remained almost the only example of success upon the coast. To us it is, of course, obvious that the cause of this success was simply its being based on the foundation of Christian teaching and Christian life; and Mr. Duncan made no secret of this in his Report. He gave a description of the Indians as he found them, and a full narrative of the Mission from the first. That part of the Report, however, it is needless to print here. It only recapitulates what we have already told in greater detail. The opening and closing paragraphs we subjoin:—
Report presented by Mr. W. Duncan to the Government of Canada.
"From a copy of statutes which I lately received from the Indian Commissioner, British Columbia, I learn that changes in the management of Indian affairs are about to be inaugurated in that province. It is in anticipation of these changes that I feel prompted to address to you this present letter, my object being to place before you the origin and growth of the Indian settlement at Metlakahtla, and from these facts thus brought out to deduce a policy, or at least certain principles of action, which I am anxious to commend to the Government in the treatment of all the Indian tribes in that part of the Dominion."
[Here follows a history of the Mission.]
"We number now about 750 souls, and, according to the testimony of several medical men, who have had opportunities of judging, form the healthiest and strongest Indian community on the coast.
"Next, as to our progress in law and order. It is in this aspect to the outward observer, perhaps more than in any other, that our advancement appears both real and striking. From a great number of lawless and hostile hordes has been gathered out and established one of the most law-abiding and peace-loving communities in the province. What to the most sanguine minds seemed at least a generation of time distant has been brought about in a few years. The isolated germ of a Christian community gathered strength year by year, while every opposing force in the vicinity gradually weakened and at last succumbed. The law has triumphed. The liquor-selling vessels have long since ceased their traffic. The Indians who took up the trade with their canoes have also been stopped. Drunkenness, or even liquor-drinking, over a very large district are now things of the past. The rushing to Victoria has subsided into rare and legitimate visits, and peace, order, and security reign in all the country round.
"The local means which have been instrumental in bringing about these salutary changes were—First, we called out a corps of Native constables, and afterwards selected, irrespective of rank, twelve older men of good character to act as Native Council, and with these we have deliberated upon every matter affecting the welfare of our settlement. The Council has no pay, but only a badge of office, worn on stated occasions. The constables, in addition to a simple uniform, receive a small remuneration when on duty.
"As our settlement increased, and our work in the interests of peace became more extended, I have increased the two Native forces year by year until they now number over sixty men, and include several chiefs. And further, in order to utilize these forces, and have every settler under proper surveillance, I have divided all the male community into ten companies, each company having an equal number of constables and councilmen, who act as guides and monitors.
"Again, in order to enlist the energies of our younger men for the public weal, I have organized a fire brigade of six companies and ten to each company. These, I trust, will prove of real service to the new town which is about to be built. And here I would acknowledge with thankfulness the prompt help which has occasionally reached us from the Provincial Government, and without which, of course, our local machinery would have proved altogether inadequate for all emergencies.
"Lastly, as to our material and social progress. This, too, is already encouraging, but by no means so complete as we hope to see it. The slow progress of the Indians in this cause cannot be matter for wonder when we consider—first, Their ignorance and inaptitude to find out for themselves any fresh and permanent modes of industry; secondly, Their want of capital, owing to which civilization may tend to the impoverishment of the Indians by calling for an increased outlay in their expenses without augmenting their income. Having these facts before me, I have endeavoured to help and guide the males under my influence to fresh modes of industry, and though our success has not been very great, it is at least encouraging.
"Our first work of a secular kind was to establish a village store; for, having left Fort Simpson, we soon felt the want of supplies. I may here explain the Hudson's Bay Company refused to establish a shop in our midst, and I feared to encourage the trading schooners to come to us, as they invariably carried intoxicating liquor for sale, so we determined to keep the village trade in our own hands and appropriate the profits to the public works of our settlement.
"To this end we first purchased a schooner, one-third of the money being given by the Governor, Sir James Douglas. The schooner took down the products of our industry to Victoria, and returned laden with goods for our store, proving a pecuniary success and a capital training for the Indians who were employed.
"After some years the Hudson's Bay Company were willing to carry our freight on their steamer, so we sold the schooner, and I refunded to the Government account a proportionate part of the sale money.
"The managing of our village trade, principally by Indians, has given me much anxiety, and exposed me to much slander and abuse from white traders; but seeing the good results from my efforts in this way to our settlement I have kept on, and feel loath to give it up till I can hand it over entirely into the hands of the Natives.
"The first profits of our trade I spent in building a large market-house and court-house. The market-house was to shelter and accommodate all those visiting us from other tribes, and for this purpose we found it to be of great advantage. We were thus enabled to keep strange Indians from impeding our social progress, having them under better surveillance during their stay, and rendering them more accessible to Christian instruction. The other works for public advantage to which we have severally applied the monies resulting from our village trade, along with the contributions of friends of the Mission, are road-making, building a saw-mill, blacksmith's shop, soap-house, and large carpenters' shops and work-sheds. For the last two years we have been engaged erecting entirely by Indian labour a new church capable of holding 1,200 people. This we completed so far as to be able to use it about five months ago.
"The finishing we hope to do this summer, and when complete we expect we shall have spent altogether about 8,000 dollars. Of this sum the Indians of the settlement contributed over 800 dollars. We have now going up a school-house, 60 by 27, which will be paid for out of the trade profits, with the exception of 200 dollars sent us by the Indian Commissioner.
"Our latest undertaking is the building of a massive sea-wall round the village. The Indians contribute the material, and I pay for the labour of putting it up.
"This brings me to mention a few particulars relative to the greatest of all our undertakings in building, viz., that of a new town of some 200 houses. It was hardly to be expected that the plan of our village and the first houses erected at Metlakahtla would prove satisfactory to us as we advanced in civilization. The people were then in a transition state, and I had to be content to see houses go up only a little improvement upon their old style of building; but about five years ago they began to be dissatisfied with their houses, and I then succeeded in persuading them to cease putting up fresh buildings until we should all agree upon the right model for a dwelling-house and a better plan of a town site. It has taken all this time to educate them up to a really substantial plan for both, but-I am happy to say that after much discussion we are now agreed. The old village is to be pulled down and a new town built up. I have already surveyed the land, and drawn out a map showing town lots, which the Indians highly approve. The lots are 60 by 120, and on each will be erected a double house. One hundred such lots are already taken, and builders have begun to work. As the new houses are to be substantial and commodious buildings, and beyond their means to build without aid, I have pledged myself to assist them to the amount of 50 dollars each single house, which will, I anticipate, be sufficient to purchase nails, windows, and whatever else they must import, as well as pay the workmen at the saw-mill for sawing their lumber. Thus the Indians will only be required to bring their own logs to the mill and find the labour to erect their houses.
"As our mill is small, and our means limited, we do not expect to complete all our buildings in less than three years, but when completed we trust to show to the Natives around a real model town, and hope it will stimulate them to follow in our steps.
"Having thus very briefly sketched an outline of the history of Metlakahtla, it remains for me to say that whatever of moral or material progress the Indians there have made, they owe it all to the hold which religious truth has obtained over their hearts and consciences. It is only because they have felt the inspiring influence of the Gospel that they have aspired to a higher degree of social life, and are exerting themselves to obtain it.
"Our church and schools (both Sunday and day schools) are well and eagerly attended. The appearance of our large Native congregation in their new church is a thrilling and heart-gladdening sight.
"Quite a number of intelligent Natives are devoting themselves gratuitously to evangelistic work among their brethren, and with much success. We have two Native teachers in the day-school and one Native evangelist, also over twenty Sunday-school teachers employed in the Mission, and thus this little settlement, under God's blessing, bids fair to become at no very distant day a happy and thriving Christian home."
Accompanying this Report, there was a paper of practical suggestions for the provision and administration of Reserve Lands for the several tribes. These were embodied in an official Memorandum, drawn up by the Attorney General of the Province, which concluded with these words:—
"The undersigned has the honour to recommend that the above suggestions be adopted, and that if this Memorandum be approved, His Honour the Lieutenant-Governor be respectfully requested to forward a copy thereof, and of the Minute of Council referring thereto, to the Dominion Government, for their consideration and assent; and he further recommends that another copy be sent to the Dominion Government, for transmission to the Right Honourable the Secretary of State for the Colonies.
_"Attorney-General.
"Victoria, 17th August, 1875."_
The Lieutenant-Governor in Council adopted the following Minute:—
"Copy of a Report of a Committee of the Honourable the Executive Council, approved by His Honour the Lieutenant-Governor, on the 18th day of August, 1875.
"The Committee of Council concur with the statements and recommendations contained in the Memorandum of the Honourable the Attorney-General, on the subject of Indian affairs, dated 17th August, 1875, and advise that it be adopted as the expression of the views of this Government as to the best method of bringing about a settlement of the Indian Land Question.
"(Certified) W. J. ARMSTRONG,Clerk of the Executive Council."
The next thing was to secure the adoption of the scheme by the Government of Canada; and with this view Mr. Duncan undertook the long journey across the continent to Ottawa. The Hon. D. Laird, Minister of the Interior, gave the most attentive hearing to his representations, and also made him a donation of 1,000 dollars towards the work at Metlakahtla; and on May 10th, 1876, Mr. Duncan wrote, "I am glad to inform you that the terms set forth in the Report have been adopted (with a small modification or two) by the Dominion Government, and so the dead-lock about the land question seems in a fair way of being removed."
Mr. Duncan's well-timed interposition in this matter was not the least of the many services God has enabled him to render to the Indian population of British Columbia.
About the same time, the Provincial Government gave another proof of its confidence in the Mission, by appointing one of the Christian Tsimsheans of Metlakahtla head constable of the district, with a salary of 350 dollars per annum.
Year by year the Metlakahtla community has continued to increase, by the admission to its privileges of new settlers. New Year's-day is especially the time for enrolling them. A general meeting of the adult males of the village is held, and before them all each applicant for leave to join their body has to stand up and declare his adhesion to the rules. He thus cuts himself off from all heathen customs, and "places himself under Christian instruction" (to use the Tinnevelly term [Footnote: In Tinnevelly, the progress of Christianity has been mainly due to the adhesion of whole villages at a time to the Christian community. These adherents cannot be called "converts," and the phrase used of them is that they "place themselves under Christian instruction." Subsequently they become candidates for baptism, and many of them ultimately prove to be true converts.]). He probably knows something of the Gospel from Christian Indians he has met at the fisheries or elsewhere, and thus is already, to some extent, prepared for the teaching he will now regularly receive. In course of time—such is the frequent experience at Metlakahtla—his conduct and demeanour give evidence of a work of grace in his heart; he becomes a catechumen, and, after a due period of probation, is admitted by baptism, not only into the community, but into the Church. On the New Year's-day of 1875, no less than one hundred new comers were registered, and the number has frequently been not much short of that.
Christmas is a joyous time at Metlakahtla, and the accounts we have of its services and festivities help not a little to bring the settlement before the eyes of our imagination. Two such accounts are subjoined. The first is from Mr. Duncan's Report for 1873. Christmas-day in that year is memorable for a visit paid to Metlakahtla by the Indians who still remained in the neighbourhood of Fort Simpson. These tribes had not been forgotten by their Christian fellow-countrymen. Bands of evangelists from the settlement frequently went up the coast in canoes to the Fort on Saturday to hold services on the Sunday, and their efforts received a manifest blessing. This work has since then been interrupted by the establishment of a Canadian Methodist Mission at the Fort.
The second account was sent home by Bishop Bompas, of Athabasca, after his visit to the coast in 1877-8.
From Mr. Duncan's Report.
"This is the first season that the heathen customs at Fort Simpson have been generally disregarded, and hence we thought it well to encourage Christian customs in their place. To this end we decided to invite all the congregation at Fort Simpson to spend the festival of Christmas with us at Metlakahtla, that they might receive the benefit of a series of special services, and he preserved from falling into those excesses which we had reason to fear would follow should they spend the Christmas by themselves. About two hundred and fifty availed themselves of our invitation, and they arrived at Metlakahtla the day before Christmas in twenty-one canoes, which indeed presented a pleasing picture as they approached us with flags flying.
"According to a previous arrangement they all clustered to the market -house, which we at present use for our church, and which had been very appropriately decorated. On our guests being seated I gave them a short address, and after prayer, in company with Mr. and Mrs. Collison, shook hands with them all. They then were quartered round the village, and a very exciting scene ensued, all the villagers literally scrambling for the guests. After the scramble, several came running to me to complain that they had not succeeded in securing a single guest, while others had got more than their share. To settle matters amicably, I had to send two constables round the village to readjust the distribution of our new friends.
"Our Christmas-eve was spent in practising, with a band of twenty young men, a new Christmas hymn in Tsimshean, which I managed to prepare for the occasion. About 1.30 on Christmas morning we reassembled, when Mr. Collison and myself accompanied the twenty waits to sing round the village, carrying the harmonium and concertina with us. We sang in seven different places, and three hymns in each place. The village was illuminated, and the singing was hearty and solemn. This was the first attempt of the Indians at part-singing in their own tongue.
"Christmas-day was a great day, houses decorated with evergreens, flags flying, constables and council passing from house to house in their uniforms, and greeting the inmates. Now a string of young men, then another of young women, might be seen going into this house, then into that; friends meeting on the road, shaking hands everywhere; everybody greeting everybody; hours occupied with hand-shaking and interchanging good wishes; nobody thinking of anything else but scattering smiles and greetings, till the church bell rings, and all wend their way to meet and worship God. The crowd seemed so great that fears were entertained that our meeting-house could not accommodate them. I at once decided that the children should assemble in the school -house and have a separate service. Samuel Marsden kindly volunteered to conduct it. Even with this arrangement our meeting-house was crowded to excess. There could not have been less than seven hundred present. What a sight! Had any one accompanied me to the Christmas-day services I held twelve or fourteen years ago at Fort Simpson, and again on this occasion, methinks, if an infidel, he would have been confused and puzzled to account for the change; but, if a Christian, his heart must have leaped for joy. The Tsimsheans might well sing on this day, 'Glory to God in the highest, and on earth peace, good will towards men.'
"After service all the Indians collected near the Mission-house to greet us. In order to take advantage of the occasion I had them let in by about fifties at a time, the Fort Simpson Indians preceding. After giving each company a short address, we again shook hands with all. It was three p.m. before we had gone through with them all in this way.
"The following day the young men engaged in the healthy game of football, and all the people turned out to witness the sport. Mr. and Mrs. Collison and myself were present to encourage them. After football a marriage took place. A young woman, formerly trained in the Mission -house, was married to a chief. A marriage feast was given, to which between four and five hundred people were invited. During the day a Fort Simpson young man came to see me and confess a crime of theft he committed about a year and a half ago, and for which, when the proper time arrives, he will have to go to gaol. In the evening the church bell was rung, and all assembled for divine service. Some little time after service the bugle was sounded 'Go to bed.'
"I held special services every night while the Fort Simpson people were here with us. The subjects upon which I addressed them were as follows, viz.:—'Thou shalt call His name Jesus,' 'Thy Word is a Lamp' etc.; 'Understandst thou what thou readest?' 'Ye must be born again,' 'Can the Ethiopian change his skin?' 'What shall a man give in exchange for his soul?' 'One thing is needful,' 'Give me thy hand,' 'Quit ye like men.' In addition we had a midnight service on New Year's-eve. The people attended the services regularly, and seemed to drink in the Word. May God give the increase. On one of the evenings before the service I exhibited the magic lantern to the Fort Simpson people, showing them some Scriptural views and the sufferings of martyrs.
"On New Year's-day, as heretofore, we held a general meeting for the business of the village, at which all the males are expected to attend. Only some three or four were absent. The male portion of our guests from Fort Simpson also attended to witness the proceedings. The ten companies, into which all males here are divided, were first examined, after which I gave an address bearing upon matters of the past year, and introduced the new settlers, who were already seated in the middle of the room. This finished, each of the latter came forward in the presence of the assembly, made his declaration to be a faithful member of our community, and was registered. Speeches were then made by several of the council, followed by about twenty speeches from the Fort Simpson Indians, which were very interesting, being expressive of the new feelings which animated them, and the line of conduct they meant to pursue in the future, God being their helper. I concluded the meeting with another address. We then adjourned to the open ground in front of the Mission-house, stood in companies, two cannons were fired, then, with hats off (though it snowed very hard), we sang 'God save the Queen,' and dismissed.
"On Friday, the 2nd of January, our guests departed home. When ready to start, the church bell rang, and they paddled their canoes to our meeting-house, which is built upon the beach. Leaving their canoes, they reassembled for a short address and a concluding prayer. This over, again entering their canoes, they pushed a little from the beach, a cannon was fired, and amid the ringing cheers of hundreds of voices they dashed off paddling with all their might. In a few seconds they simultaneously halted, and returned as hearty cheers as they were receiving. The air now rang with the double cheering, caps, handkerchiefs, and flags waving, the whole forming a very animated scene. Thus our guests departed."
By the Bishop of Athabasca
"The festivities of the season commenced here on Christmas Eve, when a party of about twenty-five of the elder school girls were invited to meet us at tea. After tea we were all entertained by Mr. Duncan, with the exhibition of a galvanic battery and other amusements. This party having dispersed to their homes in good time, at a later hour came together the singers who were appointed to sing Christmas carols during the night along the village street, led by Mr. Schutt, the schoolmaster. After their singing they returned to supper at the Mission before retiring to rest.
"On Christmas morning the first sight which greeted us was that of the constables lengthening to its full height the flagstaff on the watchhouse, to hoist the flag for Christmas, and all the village street was soon gaily dressed with flags. The constables then marched about the village to different houses to shake hands and make Christmas peace with all whom they had been called to interfere with in the course of the year. At eleven o'clock the church bell rang, and the large church was thronged with a well-dressed and attentive congregation.
"After service all the villagers, to the number of about 600, had to come and pass through the Mission-house to shake hands with all the inmates. In doing this they so crowded the verandah that the boards actually gave way beneath them, but the ground being only about two feet below no injury resulted. After all the shaking of hands was over, the villagers returned home to their own private entertainments, and most of us at the Mission enjoyed a quiet Christmas evening together; but Mr. Duncan entertained at tea a party of the chiefs and principal persons of the village, whom we did not join, from inability to converse in the Tsimshean tongue.
"The day after Christmas was again a gay one. The constables, twenty -five in number, paraded and exercised on the green with banners and music, and about fifty volunteers, in neat white uniforms, with drums and fifes and banners flying, went through creditable evolutions and exercises. All the strangers who had come from neighbouring villages to spend Christmas at Metlakahtla were collected by Mr. Duncan in the Mission Hall, and, after a suitable address received, all of them, presents of soap, apples, sugar, tobacco, etc. In the evening the usual week-day service was held in the schoolroom, always crowded.
"The following day all the children of the schools were assembled by Mr. Duncan at his house, first the girls and then the boys, about 200 in all; and, after being amused by him, were treated to sugarplums and apples, and each one received some article of clothing (cap or cape, etc.), so as to be sent away to their homes rejoicing.
"Next day all the men of the village, about 300, were assembled in the market-house to be addressed by Mr. Duncan. After he had given them the best advice he could, their Christmas presents were distributed to them in the presence of all the Mission party. These consisted of 1/2lb. sugar and six apples to each one, with copy-book and pencil, or tobacco for the older men.
"The day after this, Mr. and Mrs. Schutt kindly entertained all the widows of the village, about sixty in number, to a substantial dinner. It was a pleasure to see even the old and decrepit able to sit at table and enjoy their meal, and it made us enter fully into the idea of the renovating influence of Christmas blessings, to think in what dark and murderous heathenism these aged widows had been reared when young. After dinner Mr. Duncan brought them to his Hall to listen to an address, so that they might not return home without words of Gospel truth and comfort to cheer them for struggling days.
"The morrow, being Sunday, was marked by the usual services; these consist, first, of morning Sunday School at half past nine, at which about 200 are present, both children and adults, males and females being in separate buildings. All the elder scholars learn and repeat a text both in English and Tsimshean, and have it explained to them, and they are able to use intelligently their English Bibles for this purpose. At eleven is morning service in church, attended at Christmas time by 700 to 800. Hymns are sung, both in English and Tsimshean, and heartily joined in by the congregation. This being the last Sunday in the year, the service was made a specially devotional one to seek mercy for the offences of the past twelve month.
"After morning service the adults met again in Sunday School to learn in English and Tsimshean the text of the sermon, and have it again explained to them by the native Sunday School teachers, who are prepared for this duty at a meeting with Mr. Duncan on Saturday evening. It is very interesting to see about 300 adults gathered together in the three schools at midday, entirely in the hands of native teachers, and with English Bibles in their hands poring intelligently over the text, and following out again the subject of the morning discourse. I cannot but think it would be a great gain if this scheme of Mr. Duncan's could be largely followed in other Missions.
"Afternoon service is held in the church at three o'clock, with a Litany, and after this, when the daylight lasts long enough, there is a second Sunday School. The church is as full in the afternoon as in the morning, and the punctuality of the attendance is surprising. In the evening, at seven o'clock, service is again held in the school room, which is crowded, and occasional meetings are held by the elder converts for the benefit of any aged people unable to come to church.
"To return to the Christmas doings: On the Monday all the women of the village, about 300, assembled in the market-house, and, after suitable addresses, valuable presents were made to each, viz., 1lb. soap, 1lb. rice, and several apples, etc. so that they return home laden and rejoicing. Altogether about L50 must have been spent upon the Christmas presents.
"On Monday evening, being the last night of the old year, a suitable service was held in church, the subject being Psalm xc., 'So teach us to number our days,' etc. On New Year's-day the festivities were renewed. Bugle-notes and drums and fifes, and the exercises of the volunteers, enlivened the scene. The youth of the village played football on the sands. All the men of the village were assembled in the market-house, and were permanently enrolled in ten companies, the members of each company receiving rosettes of a distinguishing colour. Each company has in it, besides ordinary members, one chief, two constables, one elder, and three councillors, who are all expected to unite in preserving the peace and order of the village. The ten chiefs all spoke in the market-house on New Year's-day, and in sensible language promised to follow the teaching they had received, and to unite in promoting what is good. After the meeting all adjourned to the green in front of the church, and joined in singing 'God save the Queen,' in English, before dispersing to their homes. The rest of the day was spent in New Year's greetings.
"Wednesday Evening was occupied by the usual week-day service, and Thursday and Friday evenings were devoted to the exhibition in the school-room, first to the women and then to the men, of a large magic lantern, with oxygen light, and also a microscope, showing living insects and sea-water animalcules, as well as various slides.
"The above is but an imperfect sketch of the efforts made by Mr.Duncan for the welfare and happiness of his village,"
A glance at the map will show that both Metlakahtla and Fort Simpson are situated on a peninsula which juts forth from the coast between the estuaries of two rivers, theSkeenato the south, and theNassto the North. The mouth of the Nass River is one of the great fishing resorts of the Indians. From long distances the tribes of both the mainland and the adjacent islands flock thither every year in March and April, the season when the oolikan, a small fish about the size of a smelt, is caught.
As many as five thousand Indians gather together on these occasions, and encamp for miles along both banks of the river. Having put up their temporary bark huts, they dig pits to store the fish in, and then quietly await their arrival. Meanwhile, hardly a sign of life is to be seen on land or water. The towering mountains, that rise almost from the banks, are covered deep with snow, and the river is fast bound in ice to the depth of six or eight feet. Slowly the ice begins to break higher up, and the tides, rising and falling, bear away immense quantities. At length a few seagulls appear in the western sky, and the cry echoes from camp to camp that the fish are at hand.
Immense shoals of oolikan come in from the Pacific, followed by larger fish such as the halibut, the cod, the porpoise, and the finned-back -whale. Over the fish hover the sea-birds—"an immense cloud of innumerable gulls," wrote Bishop Hills after a visit to the place, "so many and so thick that as they moved to and fro, up and down, the sight resembled a heavy fall of snow." Over the gulls, again, soar the eagles watching for their prey. The Indians go forth to meet the fish with the cry, "You fish, you fish! you are all chiefs; you are, you are all chiefs." The nets haul in bushels at a time, and hundreds of tons are collected. "The Indians dry some in the sun, andpressa much larger quantity for the sake of the oil or grease, which has a considerable market value as being superior to cod-liver oil, and which they use as butter with their dried salmon. The season is most important to the Indians; the supply lasts them till the season for salmon, which is later, and which supplies their staple food, their bread." "What a beautiful provision for this people," writes one of the Missionaries, "just at that season of the year when their winter stock has run out! God can indeed furnish a table in the wilderness."
It was in the spring of 1860, that Mr. Duncan first visited the Nass River. He received a most encouraging welcome from the Nishkah Indians —one of the Tsimshean tribes—dwelling on its banks. The account is a particularly interesting one:—
"April 19th, 1860.—About 4 p.m. we arrived in sight of the three lower villages of the Nishkah Indians, and these, with two upper villages, constitute the proper inhabitants of the river. On approaching the principal village we were met by a man who had been sent to invite us to the chief's house. Numbers of Indians stood on the bank. When we stopped, several rushed into the water: some seized my luggage, and one took me on his back. In a few minutes we were safely housed. Smiling faces and kind words greeted me on every side. My friend Kahdoonahah, the chief who had invited me to his house, was dancing for joy at my arrival. He had put his house in order, made up a large fire in the centre, placed two big iron kettles on it, and had invited a number of his friends to come and feast with me. About thirty of us, all males, sat round the fire. Boiled fresh salmon was first served out. All the guests were furnished with large horn or wooden spoons: I preferred to use my own. My plate was first filled with choice bits, and afterwards large wooden dishesful were carried round, and one placed before every two persons. This done, boiled rice, mixed with molasses, was served us. Fresh spoons and dishes were used. While the dishes were being filled, each person had a large spoonful handed him to be going on with. After the feast I had considerable conversation, and concluded by requesting that all the chiefs and chief men of the three tribes should meet me on the morrow, when I would endeavour to give them the good news from God's book. Kahdoonahah, suggested that there might be some difficulty to get all the chiefs to assemble, unless something was provided for them to eat He therefore promised to send out and invite them all to his house, and give them a feast for the occasion.
"It was now evening, and the guests went home. Kahdoonahah then brought in an old man to sing to me. The old man very solemnly sat down before me, fixed his eyes upon the ground, and began beating time by striking his foot with his hand. He was assisted by Kahdoonahah, who not only sang, but kept up a thumping noise with a large stick. A few boys also clapped their hands in proper time. After they had sung two or three songs I told them we would have a change. I drew my few boys around me. One of them immediately warned the chief and his company that we were going to sing songs to God, which were the same as prayers, and therefore they must be very reverent. We sang several little hymns, some of which I translated. The party soon increased, and sat very attentively.
"April 20.—After breakfast two men entered the house, and stood just within the door. Looking at me, one of them shouted out, 'Woah shimauket, woah shimauket, woah shimauket, woah.' After repeating this twice, they went away. This was an invitation from a chief who wanted me and my crew to breakfast with him. I took two of my party, and set off. When I was entering the chief's house, he stood up, and, beckoning me to a seat, cried out loudly, 'Yeah shimauket, yeah shimauket, yeah shimauket, yeah.' As soon as I was seated, he stopped, and sat down. These words, rendered into English, are, 'Welcome chief, welcome chief, welcome chief, welcome!' We feasted on boiled salmon, and rice, and sugar, and molasses, after which the chief presented me with five marten skins and a large salmon. When I returned to Kahdoonahah's house, he had got three large iron kettles on the fire for the feast; and I was informed that an old chief had given me a large black bear's skin. The drum began to beat, and a general bustle prevailed around me. I sat down to collect my thoughts, and to lift up my heart to God to prepare me for the important meeting about to take place, at which the blessed Gospel was to be proclaimed to these poor tribes of Indians for the first time.
"About twelve o'clock they began to assemble. Each took a place corresponding to his rank. We soon mustered about sixty chiefs and headmen. Between one and two p.m. we began to feast, which consisted, as usual, of salmon and rice, and molasses. I had heard Kahdoonahah say that they intended to perform before me their 'Ahlied;' but I requested him to have no playing, as I wanted to speak very solemnly to them. He promised me they would do nothing bad; but now that the feasting was over, much to my sorrow, he put on his dancing mask and robes. The leading singers stepped out, and soon all were engaged in a spirited chant. They kept excellent time by clapping their hands and beating a drum. (I found out afterwards that they had been singing my praises and asking me to pity them and to do them good.) The chief Kahdoonahah danced with all his might during the singing. He wore a cap, which had a mask in front, set with mother-of-pearl, and trimmed with porcupine's quills. The quills enabled him to hold a quantity of white bird's down on the top of his head, which he ejected while dancing, by jerking his head forward: thus he soon appeared as if in a shower of snow. In the middle of the dance a man approached me with a handful of down, and blew it over my head, thus symbolically uniting me in friendship with all the chiefs present, and the tribes they severally represented.
"After the dance and singing were over, I felt exceedingly anxious about addressing them; but circumstances seemed so unfavourable on account of the excitement, that my heart began to sink. What made the matter worse, too, was a chief, who had lately been shot in the arm for overstepping his rank, began talking very passionately. This aroused me. I saw at once that I must speak, or probably the meeting might conclude in confusion. I stood up, and requested them to cease talking, as I wished them to rest their hearts, and listen to the great message I had come to deliver. Instantly the chief ceased talking, and every countenance became fixed attentively towards me. I began, and the Lord helped me much. I was enabled to speak with more freedom and animation than I had ever done before in the Indian tongue. Much to my encouragement the Indians unanimously responded at the finish of every clause. The most solemn occasion of this kind was when I introduced the name of the Saviour. At once every tongue uttered Jesus, and, for some time, kept repeating that blessed name, which I hope they will not forget.'
"After I had finished my address I asked them to declare to me their thoughts upon what they had heard, and also if they desired to be further instructed in God's word. Immediately a universal cry arose of, 'Good is your speech. Good, good, good news! We greatly desire to learn the book. We wish our children to learn.'"
In the autumn of the same year, Mr. Duncan again visited the Nass River, and ascended to the upper villages. Everywhere he found a readiness, sometimes most touchingly expressed, to receive Christian instruction. At one interesting gathering, a Nishkah chief named Agwilakkah. after hearing the Gospel message for the first time, stood up before all, stretched forth his hands towards heaven, and lifting up his eyes, solemnly said:—
"Pity us, Great Father in heaven, pity us! Give us Thy good! book to do us good and clear away our sins. This chief[pointing to Mr. Duncan]has come to tell us about Thee. It is good, Great Father. We want to hear. Who ever came to tell our fathers Thy will? No, no. But this chief has pitied us and come. He has Thy book. We will hear. We will receive Thy word. We will obey."
Four years, however, passed away before regular Missionary operations could be extended to the Nass River. In 1864, a Christian Tsimshean, travelling up the river as a fur-trader, told the Indians he met with of the Saviour he had himself found, and on his return to the coast seven young men of the Nishkah tribe accompanied him, that they might visit Metlakahtla and hear the Missionary for themselves. They stayed there for a few days, listening eagerly to Mr. Duncan's instructions. When they left, they begged for some fragment of God's Word to take back to their tribe; and Mr. Duncan wrote out for each, on a piece of paper, the words in Tsimshean, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."
In this case the living voice was not long in following the written message. On July 2nd, 1864, the Rev. R. R. A. Doolan arrived at Metlakahtla from England, and, at Mr. Duncan's suggestion, he at once went on to the Nass River to establish a permanent Mission.
With prayerful energy the young Missionary, inexperienced and ignorant of the language, flung himself into the conflict with heathenism. A sore conflict it was. Ardent spirits had come up the river; drunkenness was fast spreading among the Indians; and quarrelling and murders were of frequent occurrence. On one occasion, after a whisky feast, the Indians on opposite sides of the river set to work firing across the stream at one another, in pure wantonness. Several were wounded, women as well as men; and next day Mr. Doolan was called upon to attend to their injuries. Again and again was his own life in imminent danger. One day an Indian rushed out of a hut he was passing, gun in hand, and fired at him twice. Both times the gun missed fire! "I was so close to him," wrote Mr. Doolan, "that I saw the fire from the flint."
If Divine providence was thus exhibited in the preservation of the missionary's life, Divine grace was soon to be not less signally manifested in a blessing on his labours. A boy named Tacomash was the first fruits gathered in. He and another boy came from a village twenty -five miles off to live at the Mission-house, and attend school. After a few weeks he went home to see his father, and was attacked with bronchitis. Mr. Doolan, hearing of this, hastened off to see him. "The journey," he says, "was a most painful one. I wore two pairs of mocassins, but the ice soon cut through both. I was ten hours walking the twenty-five miles. I found the poor lad very weak, and suffering much. He had steadfastly resisted the medicine-men from rattling over him, saying God would be angry with him if he allowed them." Tacomash got better, and returned to the station; and shortly after Mr. Doolan writes, "To-day I was rejoiced to hear Tacomash praying to God. He was among the trees, and did not know anyone heard him. He asked Jesus to pity him, and make his heart strong." Soon, however, the lad became ill again, and died trusting in the Saviour. On his death-bed he was baptized at his own earnest desire, and named Samuel Walker.
On Mr. Doolan's retirement from the Mission in 1867, the work on the Nass River was taken up by the Rev. R. Tomlinson, who had just arrived. By Mr. Doolan's efforts some fifty Indians had been influenced to abandon their heathen customs and to desire to live together as a Christian community; and a settlement similar to Metlakahtla was now planned. This settlement received the name of Kincolith; and here Mr. Tomlinson earnestly laboured from 1867 to 1878, when he left to go forward into the regions beyond.
The work proved to be one requiring much patience and courage. For two or three years it was much retarded by hostilities between two tribes. But Mr. Tomlinson was encouraged by the zeal and intrepidity of his wife, who accompanied him on his visits to the combatants, and everywhere disarmed opposition by her presence. Subsequently the trading store, which had been established on the Metlakahtla plan, turned out a failure, and the Indian settlers, about sixty in number, depressed by the losses they incurred, showed signs of wavering, and of returning to their heathen friends, who were manifesting the most bitter antagonism to the Mission. But towards the close of 1870, by the mercy of God, the tide seemed to turn, and when Archdeacon Woods visited the station at the Bishop of Columbia's request, in October, 1871, he found a peaceful Community, an attentive congregation, and several candidates for baptism, of whom he admitted twenty adults (with seven children) to the Church, making, with nine previously baptized, thirty-six altogether.
From that time the Kincolith Mission, though not exhibiting rapid success, has been steadily growing, and not a few of the Nishkah Indians who were accustomed to attend Mr. Doolan's services, but had fallen back, have joined the community, and some have been baptized. The store was re-opened in 1874 with improved prospects. A dispensary was established by Mr. Tomlinson, and has been highly appreciated by the Indians. A saw mill has been erected, which not only supplies material for building new houses, but also gives employment to those of the settlers who are neither fur-hunters nor skilled workmen. The annual fishing seasons have been a time of distinct blessing, the Christian Indians holding services for their heathen fellow-countrymen in the various camps, and many of the heathen joining them in resting from the fishing operations on the Lord's Day. Year by year the number of settlers has increased, and now exceeds two hundred, of whom three -fourths are baptized.
One chief, who joined on New Year's-day, 1877, was well known as the fiercest savage on the river. He was baptized by Bishop Bompas in March, 1878, taking, like Legaic at Metlakahtla, the name of Paul. He was very penitent for his past life, and was earnestly trying to follow good ways, when illness and death overtook him. Just before he died, he gave very clear testimony that he had found pardon and peace in Jesus. At the funeral service the people sang Sankey's hymn, "There will be no more parting there." His son, a young man of twenty, has since been baptized, also by the name of Paul, and has been married to the Christian daughter of another leading chief—a girl named Rhoda.
As already mentioned, Mr. Tomlinson has now moved forward into the interior to carry the Gospel to the Kitiksheans and other tribes up the Nass and Skeena Rivers and among the Cascade Mountains, and has established a station near a place known as the Skeena Forks, where three branches of that river unite. At Kittackdamix also, at the end of the navigation on the Nass, a native Christian teacher has been stationed, towards whose expenses the Kincolith Christians contributed L12 in money and kind. A site has been selected there for another Christian village, and several Indian families propose settling on the spot. The Kincolith station is now under the charge of Mr. H. Schutt, a schoolmaster sent out in 1876.
Mr. Tomlinson, like Mr. Duncan, has lately been appointed a magistrate. He writes:—"The proposal was made to me quite unexpectedly by the head of the Government, and I did not feel justified in declining the offer. Already good begins to result from it. The hearts of the well-disposed are strengthened, while the ill-disposed whites are restrained from molesting the native settlers."
On the group of islands named after George the Third's Queen, dwell the finest and the fiercest of the coast tribes. The Hydahs are a manly, tall, handsome people, and comparatively fair in their complexion; but they are a cruel and vindictive race, and were long the terror of the North Pacific coast. They even ventured to attack English ships, and in 1854 they plundered an American vessel, detaining the captain and crew in captivity until they were ransomed by the Hudson's Bay Company. No tribe, moreover, has been more fearfully demoralised by the proximity of the white man's "civilization." Drunkenness and the grossest vices have spread disease and death among them.
But the Hydahs have not failed to recognise the advantages that Christianity has conferred upon their neighbours on the mainland. Trading expeditions up the coast took them occasionally to Metlakahtla, and the peace and prosperity they saw there deeply impressed their minds. A striking instance of the moral influence of the Christian settlement occured in 1873. Many years before, a young Tsimshean woman had been captured by a party of Hydahs, and carried as a slave to Queen Charlotte Islands, where, after a while, a son was born to her. Five and twenty years passed away, and then she was restored by her owner, for a consideration, to her relatives at Fort Simpson. The Hydahs seem to have thought this a good opportunity to make friends with their old enemies, and they sent a deputation to Metlakahtla with her son, now a grown man, to give him up as a voluntary peace-offering. "We had," wrote Mr. Duncan, "a solemn peace-making at the Mission-house. Several excellent speeches were made, and a document was drawn up and signed by the relatives of the young man, expressive of their reconciliation with their ancient foes."
The principal trading post, Massett, is on the northern coast of the northern island, Graham Island. Here Mr. and Mrs. Collison, with their two little children, landed on November 1st, 1876—
"On our arrival I had intended to have wintered in one of the Indian houses, as the winter season was too far advanced for building, but Mr. Offut, the officer in charge of the H. B. Co.'s post on the island, kindly offered us a small house, in which goods had been stored, and as it was within 100 yards of the Indian encampment, I gladly accepted the offer. This I immediately put under repair, covering it with barks outside, and putting up a stove inside. The house was very small, measuring eighteen feet by twelve, and, in order to secure a little privacy, I partitioned off eight feet, leaving for all purposes an apartment ten feet by twelve. This has usually been well filled with Indians, sitting almost on each other, and as we were both to entertain such numbers at meals, we have often had to remain without food all day. Of course this, with many other difficulties, will be overcome by a command of their language, but any attempt to carry out order without a fair knowledge of their tongue might only insult and estrange them."
To the privations thus endured were soon added those attendant on sickness First, their eldest child was attacked by fever, and for some weeks his life was despaired of, and then Mr. Collison himself was struck down and brought nigh unto death Both, we need not say, were tenderly nursed by the wife and mother, and both, by the mercy of God, were raised up again.
In the same letter Mr. Collison describes a remarkable peculiarity of the Hydah villages—
"In approaching a Hydah village from a distance one is reminded of a harbour with a number of ships at anchor, owing to the great number of poles of all sizes erected in front of every house. These are carved very well, with all kinds of figures, many of them unintelligible to visitors or strangers, but fraught with meaning to the people themselves. In fact, they have a legend in connection with almost every figure. It is in the erection of these that so much property is given away. They value them very highly, as was instanced lately on the occasion of the Governor-General's visit. He was most anxious to purchase one, but they would not consent to it at any price."
Patiently and prayerfully for the next two years and a half, with one or two intervals for visits to Metlakahtla, did Mr. Collison labour among the Hydahs, on the same lines as Mr. Duncan had done originally among the Tsimsheans; first, diligently trying to pick up their language, and making himself known as their friend; then opening a school; then seeking to win them from some of their most degrading customs. Very quickly he gained a remarkable influence over them, and though the medicine-men were, of course, bitterly hostile, greater was He who was with the Missionary than those that were with his opponents; and the tokens of the working of the Holy Ghost were manifested sooner than even an ardent faith might have anticipated.
During the winter of 1877-8, school was conducted daily, women and children attending in the morning, and men in the evening, and the Sunday services were generally attended by three hundred and fifty Indians. Gambling, heathen dances, and the manufacture of "fire-water" from molasses, began gradually to diminish; and Mr. Collison's growing influence was well tested on the occasion of the death of a principal chief:—
"I visited him during his illness, and held service in his house weekly for the five weeks preceding his death. On the morning of the day on which be died I visited him, and found him surrounded by the men of his tribe and the principal medicine-man, who kept up his incantations and charms to the last. He was sitting up, and appeared glad to see me, and, in answer to my inquiries, he informed me that he was very low indeed and his heart weak. I directed him to withdraw his mind from everything, and look only to Jesus, who alone could help him. He thanked me again and again whilst I instructed him, and when I asked him if he would like me to pray with him he replied that he would very much. I then called upon all to kneel, and, with bowed head, he followed my petitions earnestly. He informed me that, had he been spared, he would have been one of the first in the way of God, but I endeavoured to show him that even then he might be so by faith in the Lord Jesus Christ. Afterwards I sent Mrs. Collison to prepare some food for him, and make him comfortable, and about mid day he sent for me again, but why he sent for me, or what he wanted to say to me, I never learned, as before I reached his house he expired.
"His death was announced by the firing of several cannon which they have in the village. On my entering the house, the scene which presented itself was indescribable—shrieking, dancing, tearing and burning their hair in the fire, whilst the father of the deceased, who had just been pulled out of the fire, rushed to it again and threw himself upon it. He was with difficulty removed, and I directed two men to hold him whilst I endeavoured to calm the tumult.
"I was very much shocked to find that a young man—a slave—had been accused by the medicine-men as having bewitched the chief and induced his sickness. In consequence of this he had been stripped, and bound hands and feet in an old outhouse, and thus kept for some days without food. I only learned this about one hour before the death of the chief, and it was well I heard it even then, as I learned that they had determined to shoot him, and a man had been told off who had his gun ready for the purpose. I lost no time in calling the chiefs and the friends of the deceased together, and showed them the wickedness and sinfulness of such proceedings, and how, by their thus acting, they had probably kept up a feeling of revenge in the mind of their friend who had just expired. They accepted my advice, and had him unbound, and he came to the Mission house to have his wounds dressed. His wrists were swollen to an immense size, and his back, from hip to shoulder, lacerated and burned to the bone by torches of pitch pine. He was deeply grateful to me for having saved him.
"The dead chief was laid out, and all those of his crest came from the opposite village, bringing a large quantity of swan's down, which they scattered over and around the corpse. At my suggestion, they departed from the usual custom of dressing and painting the dead, and, instead of placing the corpse in a sitting posture, they consented to place it on the back. The remains were decently interred, and I gave an address and prayed; thus their custom of placing the dead in hollowed poles, carved and erected near the houses, has been broken through, and since this occurred many of the remains which were thus placed have been buried."
The first Hydah to come out distinctly as a Christian was a chief named Cowhoe, concerning whom an interesting incident is related. One day he brought a book to Mr. Collison, saying it had been given him many years before by the captain of an English man-of-war, and asking what it was. It proved to be a Testament, with this inscription on the fly-leaf—"From Capt. Prevost, H. M. S. 'Satellite,' trusting that the bread thus cast upon the waters may be found after many days." More than twenty years had passed away, and now that prayer was answered, though not by the instrumentality of the gift that bore the record of it. Cowhoe became a regular attendant at Mr. Collison's services and school, and we are told that at a meeting held on the Day of Intercession for Missions, Nov. 30th, 1877, he "prayed very earnestly for the spread of the truth amongst his brethren." When Admiral Prevost visited the coast in the summer of 1878, Cowhoe and his father went to Metlakahtla in a canoe on purpose to see the benefactor of their race. Of this visit the Admiral gives the following account:—
"Edensaw, the chief of the Hydah nation, arrived with his son, Cowhoe, and Mr. Collison. They had heard of my visit, and were anxious, to see me "face to face." I knew him in 1853, when I first visited the Queen Charlotte Islands in command of H.M.S.Virago. An American schooner had been plundered and destroyed by the Islanders; my object was to punish the offenders, but, after a searching enquiry, I was not able to fix the guilt upon any particular tribe. Some portion of the property was restored, and no lives being lost, I was obliged to be satisfied by assembling together all the chiefs, and reminding them of the power I held to punish the guilty. In my own mind, I believe Edensaw was the guilty person. From that time up to this hour, he has "been halting between two opinions"—a proud man—he could not give up his power, his wealth and standing over the heathens, to follow the Lord God; still he knew the Missionary had brought something better than he had ever possessed in all his glory, and it was expedient for him to be friends with the white men. When Duncan first arrived at Fort Simpson, in 1857, he frequently entreated him to come over and teach the Hydahs, and when I met him again on board theSatellitein 1859, he made a similar request to me. I may here remark that anxious as we were to establish a Mission amongst that fine race of Indians, it was not until October, 1876, the Committee of the C. M. S., were able to comply with their request. During that time hundreds, principally females, had passed into eternity through vice and disease contracted at Victoria.
"I may add, when I visited Massett last October (1879) with Bishop Ridley, he left Cowhoe with Sneath to assist him during the winter, the first native teacher from the Hydahs. I trust the good seed has taken root in many hearts. "God moves in a mysterious way, His wonders to perform!" It was to show me this book, and to shake me by the hand, that the father and son came this long journey."
In the autumn of 1878, some touching evidences of the Spirit's work gladdened the missionary's heart. On October 26th he wrote:—
"Not a few are enquiring earnestly for the way of life. At a little social meeting which I had a few days past, the principal chief said: 'I was careless and unconcerned about the message which the white chief brought us, but I can be so no longer. Even at night, when I lie awake on my bed, I cry to God to pardon my many sins and save me. I know now it is true—all true, and I want to be safe in the Ark, even in Jesus the Saviour'; and he continued at some length exhorting the others to receive the Word.
"Another chief also spoke with intense earnestness and feeling. He said, 'A short time since I was blind, and knew nothing of these great things. But Jesus has opened my eyes, and now I see. Jesus is the way, and I am in that way now. I am happy, very happy; but one thing keeps me back, and when that is over, I will seek to be baptized, and live only for God.'
"This one thing referred to is a giving away of property on account of a deceased brother whose effects he took charge of, and promised to give away property, and put up a carved pole to his memory. As he has already promised, and given notice to the tribe, he does not wish to draw back.
"Another—a young man—is already obeying the injunction, 'Let him that heareth say, Come'; and at the salmon fishing and elsewhere has endeavoured to gather his friends together for prayer and praise."
And on March 20th, 1879, reviewing the winter's work, Mr. Collison again wrote:—
"In October last, having mastered the difficulties of the language, I was induced to commence a weekly prayer-meeting. At this meeting we opened with a hymn, after which I prayed, and then delivered a short Gospel address, at the close of which I invited those of them who understood the solemnity and responsibility of prayer, and to whom God had given hearts to pray, to lead briefly and successively in audible prayer.
"This mode of conducting the prayer-meeting was attended with good results, as it united those who were in earnest, and who had received the truth into their hearts, more closely together, and led several of those who were halting between heathenism and the truth to decide for the latter.
"Thus a band was formed (amongst whom were several of the chiefs and principal men) which confronted the heathen customs on the one hand, and drunkenness and gambling on the other, and, having come out boldly on the side of the truth, their influence was soon perceptible.
"I dare not attempt to convey to you in words the intense earnestness and fervour of the petitions which they offered up on behalf of themselves, their families, and the surrounding villages; whilst, at the same time, there was nothing like excitement, but rather a calm solemnity and quiet earnestness prevailed amongst all.
"And surely our united petitions were graciously answered, and a great change was soon apparent.
"The Lord's Day was observed by the majority, and the services of the day attended by almost all encamped, as well as by a number from the opposite village, which is about three miles off.
"The flag which I received from the Missionary Leaves Association, to hoist on Sundays, in order to acquaint them of the weekly return of the day of rest, now no longer hangs alone; but nine of the principal men now follow the example shown by the Mission, and have set up their banners also."
"Dancing has been abandoned and the medicine work is almost overthrown, and, in passing along the village after dark, my ear is now often greeted with the Christian hymn or the song of praise where formerly the noise of the heathen dance, or the frantic orgies of the medicine man drowned all other sounds. Thus a change has been effected during the past three years, in the contemplation of which I can only exclaim, 'What hath God wrought!'"
Even the chief medicine man himself abandoned his sorceries, and came forward as an inquirer—
"The charms and rattles of the leading medicine man are now in our possession, he having given them up, and he is now an earnest inquirer after the truth and is always present at the services. He was first brought into contact with the truth shortly before Christmas last in the following manner.
"A young man was brought home very sick, and I went to see him and found him suffering from a severe attack of 'brain fever', brought on by his swimming for some time in the cold salt water, in order to cure a severe headache which he had.
"I did all I could to alleviate his sufferings, and instructed his relatives as to how they should nurse him. This resulted in his resting more easily and in his obtaining some sleep, to which he had been a stranger for several nights.
"Not satisfied, however, with this, they sent off for the medicine-man, who was encamped up the inlet. He arrived at midnight, and at once commenced his whooping and rattling. This he continued at intervals, until the following day, when I paid him a visit.
"The house was full, and the patient evidently much worse. The medicine man, or 'Scahaga,' as he is called in their own tongue, had just finished another performance, and sat down exhausted as I entered.
"All appeared surprised at my intrusion, but I knelt down beside the sick man, and took his hand to feel his pulse. I shook my head, and then informed them that he was much worse. The medicine-man then answered in his own defence, and commenced by informing me that he had found out the cause of his sickness. A man from the other village had caused it by snatching the cap from the head of the sick man when up the inlet together, which had led to his being smitten or bewitched by a land otter. To this statement several agreed, as they stated the nervous twitches and convulsive movements of the sick man were exactly similar to the movements of the above-mentioned animal.
"I then addressed them all on the power of God and His dealings with man, and how that He alone bringeth down and raiseth up. I then called upon all to join with me in prayer for themselves and also on behalf of the sick man. The medicine-man was evidently humbled and discomfited, though ashamed to acknowledge it before so many. Shortly afterwards the young man died, and I attended his funeral, and gave an address and prayed, according to portions of the Burial Service. The medicine-man was present, and most attentive.
"From that time he appears to have lost faith in his profession, though he informed me that the 'Scahnawah,' or spirit, appeared to him, and advised him to continue his medicine work, which would be a source of great gain to him; but that he had replied, saying God's Word had come, and he was determined to give up his practice, and seek the salvation of his own soul. His long hair, which has never been cut, and which folded up serves him for a pillow at night, he speaks of having cut off as soon as he can do so with safety to his health. When I see him sitting at our services, clothed and in his right mind, I am reminded that the Gospel is now as ever 'the power of God unto salvation.'"
At Christmas (1878), when the Indians from other villages came in canoes to Massett, the usual festive custom of "dancing with painted faces, and naked slaves with their bodies blackened," was dispensed with, and in lieu of it the visitors were received by a choir of a hundred Hydahs, children and adults, chanting the anthem, "How beautiful upon the mountains." "The unanimous opinion of all was that the new and Christian welcome was far superior to the old heathen one."
In the same letter Mr. Collison mentions his translations, in which he had succeeded beyond his expectations. Portions of Scripture, a simple catechism, the Commandments, the Lord's Prayer, the General Confession and Thanksgiving, several collects, ten hymns, and a series of "Short Addresses on Great Subjects," had been produced by him in the Hydah language.
Mr. Collison had visited several tribes at a distance, both on theislands more to the south, and on the coast of Alaska to the north. AtSkidegate Inlet, which divides the two principal of the Queen CharlotteIslands, he had a particularly warm reception.
In a letter, dated March 21st, 1879, he wrote that he had thirty names on the list of catechumens, most of them heads of families.
Mr. Collison has since removed to Metlakahtla, to undertake the pastoral and school-work there. His place at Massett has been taken by Mr. G. Sneath, a zealous young missionary artizan, who twice went to East Africa to join the Victoria Nyanza Mission, and twice was ordered home by the consular surgeon at Zanzibar, and who has now essayed missionary service in a colder climate.