Esquimaux visit the English settlements—pernicious consequences—dreadful accident—famine—unexpected supply of food and skins.—Emigration from Okkak—missionaries' care of the wanderers, who return disappointed.—Terrible tales from the south.—Inquirers separated from the heathen.—Popish priest attempts to seduce the converts.—Brother Rose inspects Hopedale.—Karpik the sorcerer.—Peter's fall.—Visits to the south renewed.—Parting address of the brethren.—Epidemic.—Death of Daniel—of Esther.—Conversion and peaceful end of Tuglavina.—Last days of Mikak.—Indians come to Hopedale.—Rose's remarks on the internal state of the missions.—Instances of the power of grace among the Esquimaux—striking observation of one of the baptized.—Jonathan's letter to the Greenlanders.—Affecting confession of Solomon.—Conduct of a young woman sought in marriage by a heathen.—State of the settlements at the close of the century.—Prospects begin to brighten.—Remarkable phenomenon.—Avocations of the missionaries—their trials—preservation of their vessels—of their settlements—their brotherly love.
Esquimaux visit the English settlements—pernicious consequences—dreadful accident—famine—unexpected supply of food and skins.—Emigration from Okkak—missionaries' care of the wanderers, who return disappointed.—Terrible tales from the south.—Inquirers separated from the heathen.—Popish priest attempts to seduce the converts.—Brother Rose inspects Hopedale.—Karpik the sorcerer.—Peter's fall.—Visits to the south renewed.—Parting address of the brethren.—Epidemic.—Death of Daniel—of Esther.—Conversion and peaceful end of Tuglavina.—Last days of Mikak.—Indians come to Hopedale.—Rose's remarks on the internal state of the missions.—Instances of the power of grace among the Esquimaux—striking observation of one of the baptized.—Jonathan's letter to the Greenlanders.—Affecting confession of Solomon.—Conduct of a young woman sought in marriage by a heathen.—State of the settlements at the close of the century.—Prospects begin to brighten.—Remarkable phenomenon.—Avocations of the missionaries—their trials—preservation of their vessels—of their settlements—their brotherly love.
Eleven years had the brethren now laboured for the conversion of the Esquimaux amidst many difficulties and dangers, when circumstances occurred which threatened to blast these fair hopes of success. In the summer of 1782, the Esquimaux, for the first time since missionaries had settled in the country, visited the English settlements in the south. Tuglavina hadpersuaded Abraham, one of the baptized of Nain, to go with him to Chateau Bay; and when they returned in October, they reported that the Commander-in-chief had been quite overjoyed to see baptized Esquimaux, and wished that more of them might come to visit him, for he also had been baptized, and hoped that his soul after death would go to heaven. He had reproved Mikak for not being baptized, and warned then all against murders and adultery. Abraham had bought a boat and still owed half of the price, yet he and Tuglavina had each received a present of a musket and powder and ball, nor had the women been sent empty away; also, while they were there, they had had plenty to eat, a gratification of no minor importance.
By these splendid accounts of their kind reception, a general desire was excited among their countrymen to go likewise to the south; and the next consequence was, insolence and opposition to the missionaries and teachers. If they were reminded to be sparing of their winter provisions, they sarcastically replied, by reminding the brethren of the manner in which Tuglavina and Abraham had been treated by the "good" Europeans in the south; or if they came into the mission-house and gotnothing to eat, they immediately exclaimed, with the Europeans in the south we can have plenty to eat. And when one was turned out from the palasadoes, he angrily remarked, the Europeans have no palasadoes. By these representations the greater part of the baptized were seduced and deceived; the brethren with meekness endeavoured to put them right, reminded them that at their baptism they had promised to love Jesus only, and to follow him, not to leave the congregation of the faithful, and to obey their teachers. They also particularly described the dangers to which they would be exposed in their journey to the south, and desired them to consider the impressive warnings the Commander-in-chief had so lately given them—but all was in vain.
In the following winter, a famine broke out among the Esquimaux in Nain; their number amounted to eighty-two souls, whereof thirty-five were baptized and candidates for baptism. All these looked to the brethren when in want of the necessaries of life, who afforded them assistance to the utmost of their ability; but received little thanks for their kindness, for if they did not give them what they thought enough, they upbraided them with the conduct of the good Europeans in the south.
On the 4th December a dreadful accident happened at Ankpalluktak, about six hours distant from Nain. A large mass of snow was precipitated from a mountain and overwhelmed an Esquimaux winter house, wherein were thirty persons, young and old. No one could escape to tell the tale of their disaster or procure assistance; but it happened, by the merciful providence of God, that Nathaniel, with another Esquimaux, went to Ankpalluktak to bring Sirmek to Nain; to their astonishment they found him lying half-frozen, unable either to stand or walk, yet still alive. They then heard a voice from the midst of the ruins, by which they perceived there were still some persons alive beneath the snow; and hastening back to Nain with Sirmek, they returned with additional hands, and the necessary tools from the brethren. They soon found that there were more Esquimaux within, and by great exertion and labour succeeded in extricating nine persons from the rubbish, but one of them was so much bruised that she died very soon after. By this visitation twenty-one persons lost their lives. The Esquimaux were greatly alarmed by it for a little, but the impression soon wore off, and all was forgotten.
In January and February 1783, the famineincreased among the natives, and the brethren redoubled their endeavours to supply their necessities, which however appears only to have had the effect of encouraging their indolence, for so long as they could get food in this way they would not stir abroad, or make the least exertion to supply their own wants. If urged to go in search of food, they alleged that hunger prevented them; "for," said they, "when we go out and catch nothing it makes us the more hungry." If advised to go and hunt, they replied, "We have no gun." Yet did not this waywardness tire the patient benevolence of the missionaries; but, like children of their Father in heaven, who causeth his sun to rise on the evil and the good, and sendeth rain on the just and unjust, when the famine had reached its height, brother Lister sent to Okkak to fetch a sledge load of dried fish.
Ere they arrived, news was brought that the Esquimaux in the island of Kerniteksut, two hours distant from Nain, had been so fortunate as to find a dead whale. On hearing this, the whole inhabitants of the country hastened to the place to satisfy their hunger; an immense number of foxes came for the same purpose; these they killed, and thus the starving natives were supplied both with food and riches, the skins ofthese animals forming a principal article of exchange with the Europeans. But this last occurrence proved that wealth among savages, as well as in more civilized countries, is not always a blessing; it renewed anew the desire to go to the south, as the greater part were now in circumstances to carry merchandize thither, to barter with the good and kind Europeans. Nothing then was spoken of but trade in the south, and they could hardly wait for the season to undertake the journey. When the brethren visited them in the spring, they treated them with the greatest indifference and even insolence; the gospel of Jesus found no access to them; and though, through a certain dread of the missionaries, which they could not cast off, they were not so outrageously brutal as formerly; yet in secret they returned to the indulgence of many of their vile practices.
Early in the approaching summer, more than eighty Esquimaux went from the country round Nain to the south, among whom were nineteen of the baptized, and even Peter, the first fruits of the mission, accompanied them. The majority had determined to spend the winter there, and get plenty to eat, and tobacco, and guns, and powder, and ball, and other articles which they could not purchase so advantageously fromthe brethren. From the country round Okkak too, above an hundred of the natives went south in four boats, among whom were Luke and his family, who were baptized.
When the brethren saw that the baptized would not be prevented from going to the south, though sorely grieved, yet anxious for their welfare in their ill advised expedition, they gave them a written certificate, stating that they, the missionaries, had been sent there by an agreement with the governor of Newfoundland, in the years 1771 and —2; that they had lived in love and concord with the Esquimaux, and had no cause of complaint against them; that there was no other reason for their present journey than the invitation of Europeans in the south; then recommended them to the care and friendly treatment of the colonists, and concluded by giving a short account of the progress of the mission since its commencement.
At the new mission station, Hopedale, some beginnings of a stirring among the heathen were perceived, but the same giddy infatuation which had seized their countrymen laid hold on them also, and blasted this pleasing prospect. A boatful of them undertook the voyage to the south, while the others who remained, had their minds wholly dissipated.
From this propensity of the Esquimaux to go to the colony, the outward circumstances of the mission appeared to be in great danger. For as the wanderers carried considerable quantities of merchandize to the southern settlements, the home freight of the Society's ship, the Amity, which consisted of the same articles, was much less this, than it had been in any former year.
On the 5th of October five families of Arcktok came from Chateau Bay back to Nain; they now spoke in a very different tone respecting the "good and kind" Europeans; they had quarrelled with their friends, who had seized their wives, and afterwards maltreated and threatened to shoot themselves; while they, probably, had not altogether refrained from their old thievish practices. The year before, they said, the people in the south are better than you, they give us plenty to eat;—now they said, "You are theInnuit, our true friends, we will never leave you more."
The following year, 1784, Tuglavina arrived at Nain on the 6th of September with three boats, on his return from Chateau Bay—the accounts which he and others gave of their residence there pierced the missionaries to their inmost souls. Of the nineteen baptized whowent south five had perished, David, Abraham, Moses, Timothy, and Deborah; the latter, there was ground to hope, had a blessed departure. David was drowned in a kaiak on the sea, and on this account, by the counsel of old Nerkingoak, his sister Killatsiak was ordered to be burnt to death. Abraham, while striking fire for this purpose, slightly wounded his finger; but trifling as the hurt appeared, it brought him to his miserable end. Moses was shot by Tuglavina. Timothy was likewise assassinated. When Tuglavina touched at Hopedale, being asked, "Where is Moses?" he coolly answered, "He is lost." "Where is he lost? is he gone over the sea?" was next asked. "No! I have killed him," answered the savage. "And wherefore did you kill him?" said they. "Because he was good for nothing," was the careless reply. It was apparent, however, that they had been murdered for the sake of their women. Moses had three baptized wives, who were given or sold to three northern men; Kathmina was purchased by her brother, Kekluana of Pitteklaluk, for a great coat, a hatchet, a folding knife, and a spoon. These conjugal bargains Tuglavina related to brother Lister, quite unasked and without emotion; indeed his whole appearance was as if he hadbeen possessed by an evil spirit. The brethren slept none that night for grief.
By such horrible occurrences the desire of the baptized to travel to the south was somewhat checked, and the following year only a single boat went thither. But the colony possessed particular attractions for the natives; as there they could be supplied with muskets, powder, and ball, which having learned the use of, had now become absolutely necessary for them in hunting. The missionaries had, hitherto, doubted the propriety of arming them with such dangerous weapons; but as they could no longer be kept from them, they got themselves supplied with them from England as articles of trade, to prevent, if possible, the Esquimaux from making this a pretext for emigrating.
Daily observation more and more convinced the brethren of the injury the baptized and the inquirers had sustained while they continued to live among their heathen countrymen; the constant incitements to their superstitious sinful customs, and to their heathenish juggling and games, they were frequently little able to resist, especially when their old inclinations were seconded by the calls of affection or friendship. When, for example, some spell was to be tried on a sick relative, and any ofthose who had been taught something of Christianity opposed it, they were reproached with hating the invalid, and wishing him dead. Another source of seduction to the half-informed heathen, was the use which the Angekoks made of the little knowledge of Christianity which they had obtained. These sorcerers, who are held in great veneration and dread by the people, and whose atrocities, as well as their pretended inspirations, render them objects of terror; when they saw the influence of the missionaries, and felt their own importance begin to shake, introduced into their incantations the name of Jesus, whom they acknowledged to be a powerful supernatural being, inferior only to Torngak—and the believers themselves were apt to retain and to mix some of their old opinions with their new creed.
To preserve these tender plants from the contagious breath of a heathen atmosphere, the brethren determined that in future, they should have fixed habitations adjacent to their own dwelling, and they erected houses in a substantial fashion not far from the missionary station, into which they received no Esquimaux except such as expressed their sincere resolution to renounce heathenism. In Hopedale they had often experienced the baleful consequences ofbeing in the neighbourhood of the heathen at Avertok. This was peculiarly evident from a declaration of some of the baptized who had spent the winter among them. A meeting was called on the 12th April 1786, to consult about the subject, when all the men inhabiting the station attended; it was held in the open air, and as the weather was exceedingly fine, continued for upwards of three hours. Here the brethren were informed of the transactions which had taken place the winter before, and one professed believer thought himself bound to make a confession of the superstitious and sinful practices in which he had formerly engaged. As these were among the actions and deeds which ought not so much as to be named among Christians, the brethren strictly forbade any such confessions in future, but particularly in public, and before the heathen; who being strongly addicted to the same abominations, and unable to distinguish between a penitent confession and an actual approval, might be hardened in their sins by hearing such narratives, which they would naturally conclude proceeded from the pleasure the persons still took in practices they delighted to talk of.
A new trial, of perhaps a more distressing kind, afflicted the brethren, from an attemptmade by a Roman catholic priest to seduce the baptized and the inquirers, by presenting them with a form of Christianity which had some appearance to that they saw among the Moravians, while it permitted an indulgence in those vices which the doctrines of the latter could not tolerate. A warm and a flattering invitation sent by a Frenchman named Macko, from Canada, who had an establishment in the south at Avertok, awakened with redoubled force the propensity of the Esquimaux to go to the south, though they now could get shooting materials at the settlements, better, and on more advantageous terms, than they could there. This Frenchman, who acted not only as a merchant, but as a Roman catholic priest, made them the most extravagant promises; and besides, he said he would pray daily with them to Jesus, and that he had the most beautiful writings—i.e. pictures—of the Saviour. In consequence, a company of thirty-two persons, and among them fourteen of the baptized, went thither in the summer of 1787, so that the number of inhabitants in Hopedale was reduced from fifty-nine to thirty. Macko invited the Esquimaux to worship God with him; this seemed more pleasant and convenient than to remain under restraint with the brethren, for there they saw"Christian" sailors who allowed themselves to follow every species of sinful dissolute conduct. On their return they said, the Europeans have meetings yonder as you have, and they have Jesus as you have here.
The repeated distressing accounts from the brethren of the apparently insurmountable obstacles with which they had to struggle in attempting the conversion of the heathen, gave occasion to the venerable Bishop Spangenberg to write an impressive letter to the believing Esquimaux. This letter was translated into their language, and read to the baptized and the candidates for baptism at all the stations.
Particularly anxious to root out these heathenish weeds which were chocking the growth of the good seed, Superintendant Rose, in 1787, inspected Hopedale, where they appeared most thickly scattered, and producing the most baneful effects. He spoke to every member of the congregation separately; and when they had given their assent to the contents of the letter, he made them, in a fellowship meeting, solemnly promise to give up their feasts with their heathen neighbours, and withdraw from the government of Kapik, a powerful Angekok in Avertok. This sorcerer, whenever he chose, seduced the Esquimaux to commit thegreatest enormities, by threatening to kill them through the power of Torngak, if they did not obey his commands. But coming soon after to Hopedale, the missionary spoke seriously with him, and extorted a reluctant promise from him to renounce his usurped authority over the believers.
Although the journies to the south were a great hindrance to the collecting of congregations, yet in all the three settlements some were almost yearly added to the Christian church by baptism; and the number of baptized, and candidates for baptism, in the year 1789, amounted to about eighty. Yet, alas! even with the baptized little fortitude and growth in grace could be observed—many deviated grievously from the right path. In Nain, Nathaniel, a baptized Esquimaux, had taken a baptized woman for a second wife and had gone with her to the heathen, with whom a plurality of wives is very common, and is considered as a mark of superiority; he being considered a great man who possesses two or three wives, and as soon as any one possesses a European boat he is, according to the opinion of the country, in circumstances to have at least four helpmates. Even Peter had so far againsunk into heathenism, that he had taken several, and among others, a mother and her daughter. Bishop Spangenberg was so touched with the case of this poor wanderer that he wrote him, representing the nature of his conduct in the most affectionate manner, and earnestly exhorting him to return. When the letter was read to him at Nain, 1779, he said Joseph has spoken pure truth, and I love him for it; his words are right, but I require the women for my boat and I cannot send them away. He was again put in remembrance of the letter in the following year, when he assured the brethren it had made such an impression on him that he could not sleep for three nights; but he continued in his evil course of conduct, and still kept the mother and the daughter among his wives. He went afterwards to the south, where he remained two or three winters, but whether he ever obtained repentance must remain a secret till "that day."
Reports of many horrible murders committed in the north in the year 1790 having reached the brethren, they were not a little comforted by the remark of an Esquimaux living at one of the settlements, "As many murders," said he, "would have been committed here if you had not come and brought us the good word of our Creatorbecoming our Redeemer, of his great love to us, and of our duty to love him and our neighbour."
A strong desire to travel to the south became again prevalent among the Esquimaux in the summer of 1791; they said one could get a large boat there for a small price, and plenty to eat, as the Europeans caught the seals in nets and gave away the flesh for nothing, and they gave them also bread and rum at a low rate, and all this was good for theInnuit. A hundred persons, of whom fifteen were baptized, and three candidates for baptism, went from Nain and Okkak in eleven boats. The sad experience of former years had shewn the brethren the destructive effects that the frequent dispersion, and the constant intercourse with their heathen countrymen and careless Europeans, had in bewildering the Esquimaux, and erasing all their religion; they therefore determined at parting to give them a serious and affectionate admonition. In this they reminded them that the members of the congregation, in going away, were departing from what they had heard of the Saviour, and what they had promised at their baptism, and from what the ordinance of the holy supper required them to be. That they—themissionaries—ever since the time of their backsliding, had never ceased to cry to the Saviour, as they well knew that he was merciful and gracious, and would again receive repenting sinners; that though they would not now follow the counsel of their teachers, and would separate from them, yet it might be, that when they were in necessity or affliction, they might think on what they had heard of Jesus, and take refuge in him; and then, though their bodies should return to the dust, their souls, purchased by his precious blood, would be saved. One of the baptized replied that he knew all that, and understood it quite well, but he must be allowed to follow his own discretion. He promised, however, at parting, that he would continue to love his teachers—would think on their words, and if he should die in the south, he would order that his baptized children should be sent back to the congregation and put under their care.
During the winters 1796 and 1797, an infectious disease visited all the settlements, a violent cough, accompanied with fever and pleurisy; it attacked both Europeans and Esquimaux, but proved fatal chiefly to the latter, and lasted for about two months; at Nain it was so universal, that when they met together they could not proceed, as the coughing renderedthe service altogether unintelligible. When an Esquimaux is taken ill, he expects, from any medicine that may be prescribed, an immediate cure, and if this does not take place grows dejected; and now, fears at the thoughts of death, which are deeply rivetted, shewed themselves even in believers. The missionaries were assiduous in their attendance, and in using every means they possessed for their cure; but learned, to their inexpressible grief, that the impatience of some also who had received the gospel, led them to follow the old superstitious ways of the sorcerers to procure relief, and this at the very time when they were professing to follow implicitly the prescriptions of the brethren. They were very cautious, however, lest it should reach the missionaries' ears; nor do the latter seem to have been aware of it, till one of the communicants at Okkak, constrained by uneasiness of mind, confessed the whole with many tears, saving that he had grievously sinned against the Lord. The hypocrisy and equivocation which many, of whom they had hoped better things, evinced, added greatly to the anguish of the missionaries; but they had great consolation in the death of others, who departed happy in the faith to their Saviour. Among these was Daniel, acommunicant; he said in his last illness, "All the things I had confidence in are now in the depths of the sea, my only refuge is the Saviour; all my thoughts rest on him." The widow Esther, however, deserves particular notice; she was bred at Kilanok north from Okkak, and when a child came on a visit to Nain in 1773, where she and her countrymen heard for the first time the missionaries speak of the Creator and Redeemer of men; this made a great impression upon her, and though a child, and surrounded only by the heathen, it constantly occurred to her mind, "It is he who made all things and knows all things; he, therefore, knows me and can help me." Often she told the missionaries, that when she was at Kilanok, she would go out to a mountain and weep and pray to Jesus, particularly when any thing painful happened to her. After her father's death a man took her for his third wife, which placed her in the most painful circumstances, as he was a rude wicked wretch, a sorcerer, and a murderer. In the year 1787 he died, and she was left with two children completely destitute, for every one hated them on his account. Her children were so dreadfully beaten that they both died in consequence; but though they were thus cruelly treated in her presence she durst notinterfere, as the savages in ridicule pretended it was the Torngak that bid them, and threatened her also with death. At last Rebecca, one of the baptized, had compassion on her in this disconsolate situation, and brought her to Okkak. Here the missionaries soon perceived such an earnest desire after salvation as they say they had never before seen in any Esquimaux, though she at first spoke but little. In 1789, she was baptized, and soon after was a partaker of the holy supper. She lived in constant communion with her Saviour, for she had learned to know him as her comforter, her counsellor and help, and often said, "He is indeed my Father; wherever I go, and wherever I am, he is with me, and I can tell him every thing." Esther was the first converted person among the Esquimaux who continued faithful unto the end, without allowing herself in any thing sinful, and though often asked in marriage by unbelievers, so far was she from listening to such proposals, that her reply was, "I would not disturb my present enjoyment even to marry a believer." For had she married, she must have gone in summer with the other Esquimaux to the distant places where they procured their furs and skins, while in her present state she could always remain atthe settlement, and enjoy the privileges of a Christian church. She learned to read and write, so that she wrote letters with her own hand to the sisters at Nain. In June 1792, when she was taken ill, she sweetly repeated, "Whether I live I am the Saviour's, whether I die I am the Saviour's—living or dying I am the Saviour's! Yes! he hath bought me with his blood, and he will take me to himself!" She died after three days illness, aged thirty years.
About this time the hearts of the missionaries were revived by the joyful news, that Tuglavina had begun to think about his soul, and seemed in earnest. This furious savage, by strength, courage, and activity, had procured a commanding influence among his countrymen; who so highly dreaded him as a chief, and trembled at his supernatural powers as an Angekok, that his word was a law; and he had only to signify to them his pleasure as a revelation from Torngak, when it was instantly executed. Whoever he pointed out as a victim, his deluded followers were ready to sacrifice. Besides the numerous murders thus perpetrated, he committed many with his own hands; nor was there any method of controlling or bringing him to an account. He had,however, at first, and upon many occasions, been of essential service to the mission; and entertained a peculiar respect for the missionaries, particularly "little Jans," of which a striking instance is narrated in the journals. At one time, when he returned from the south from Chateau Bay, where he had purchased a two masted shallop, arms and ammunition, &c. he presented himself before Haven dressed in an English officer's old uniform, swaggering with a cocked hat, and sword by his side. Haven, with a grave aspect looking him in the face, asked, "What do you want here, Kablunat?" "Do you not know me?" replied the other, "I am Tuglavina." "Art thou Tuglavina?" retorted Jans, "then set off this moment, I have nothing to say to you in that attire; but put on thy own dress, and come again and act like a rational Esquimaux, and I will speak to you." Tuglavina, confounded, made no reply, but left the room; and without regarding the pitiful figure he was about to cut before his countrymen, laid aside his splendid apparel, resumed his seal skin clothes, and returned to the missionaries. These holy men, who neglected no opportunity of representing to him the guilt of his crimes, now pointed out the atrocity of the murders he hadcommitted, or occasioned, and sharply reproved him for seducing the baptized to participate with him in his heathenish abominations. Tuglavina trembled, grew pale, and confessed he was an horrible sinner; but, like some men who call themselves Christians, excused himself on the ground of necessity. "I must sin," said he, "for Torngak drives me to it." He frequently repeated this confession of his sins; but dazzled by the respect in which he was held by his countrymen, it was extremely difficult for him to think of relinquishing this flattering distinction, and humble himself under the mighty hand of God. But at length the time came when this once dreaded chieftain must lose his influence. His bodily vigour began to decline, and he saw and feared an enemy in every one of those whose relations he had murdered. He began to grow poor, and his numerous wives either deserted him or were carried away by force; of the whole number one only clave to him in his adversity. Amid this extraordinary change of circumstances conscience awoke, and in his desolate state he had nothing with which to still its voice—his sins and his evil deeds stood in array before him, and he resorted to the brethren for consolation. He declared his resolutionnow cordially to renounce heathenism; and in October 1793, was permitted, with his wife and children, to reside at Nain.
Though he experienced many changes, yet at last the grace of God triumphed over this great sinner, and he remained firmly opposed to all the importunities of his friends, who, upon his returning prosperity, used every artifice to decoy him to another southern journey. Formerly, when living in the south, he had a dangerous illness; and, at the request of the governor of Chateau Bay, he had been baptized by an English minister and got the name of William. On Christmas-day he was received into the brethren's congregation; and on the 2d of April 1795, admitted as a communicant to the Lord's table. His conduct after this, and his expressions of gratitude for the mercy bestowed on him by the Lord, who had forgiven him his sins and received him graciously, proved very pleasing and encouraging to the brethren. But afterwards they perceived, with grief, that he began to entertain high thoughts of himself, which made them apprehend some lurking deviation. And so it proved; for being led into temptation, he conducted himself in such a manner as obliged them to exclude him from the holy communion. Buthe soon acknowledged it with deep contrition, and sought and found forgiveness with the Saviour, and was then re-admitted to the Lord's supper. He now took every opportunity of telling his countrymen what Jesus had done for him; "because," said he, "I am anxious that many more should he converted to him."
On the 29th September 1799, he returned home from a rein-deer hunt sick of a pleurisy; and the disorder increased on the following day so much, that all the remedies applied were in vain. From the very first the brethren suspected that his illness would end in his dissolution, and mentioned to him their fears without reserve; on which he declared that he was ready to go to Jesus, and hoped his Saviour would not despise him. One of the brethren was constantly with him; and, at his request, sung verses expressive of the change in view, in which he joined as long as he was able. He frequently testified that he was happy, and put all his confidence in our Saviour alone; "and we," say the missionaries, "felt the peace of God attending his sick-bed." He breathed his last, October 4th, in the most gentle manner, while the waiting brother was engaged in prayer. "A singular object," says the missionary diary, "of the mercy ofour Saviour, who followed him through all his perverse and wicked ways with infinite patience and long-suffering, until at last he drew him to himself. He was sixty years of age."
Before this Mikak died. She had resided chiefly in the south since the year 1783, and thus lost the advantage of hearing the gospel, which she seemed latterly to view with indifference. But on the approach of death her impressions revived. The last two days of her life she spent at Nain. Immediately on her arrival, being very ill, she sent to Brother Burghardt, to request assistance and advice. He found her extremely weak, and apparently without hopes of recovery. However, after giving her some medicine, he took occasion to speak seriously with her concerning the state of her soul, advising her to return to Jesus Christ as a repentant sinner, who will surely receive all poor prodigals, if with their hearts they confess their deviations; and he also reminded her of the promises she had formerly made to devote her whole heart to him. She assented to the truth of all he said, and exclaimed, "Ah! I have behaved very bad, and am grieved on that account; but what shall I do? I cannot find Jesus again!" Brother Burghardt exhorted her not to desist fromcrying to him for mercy, for he came to seek and save the lost, and would not cast her out. In the following days she seemed to receive these admonitions with eagerness, and declared that she had not forgotten what she had heard of her Saviour in former days, nor what she had promised when she became a candidate for baptism. She departed this life Oct 1; and was buried in the brethren's burying ground; and they were willing to entertain the hope that this straying sheep had found mercy at last.
Ever since the brethren had been in Labrador, they had heard the Esquimaux speak of Indians in the interior, of whom they seemed greatly afraid; frequently a sudden terror would be diffused among their tribes, if they discovered any trace of that formidable people near them. But in the summer of 1798, they were alarmed with the certain intelligence that five or six of their families had arrived at a European settlement, at Kippakak, about five or six miles distant from Hopedale; and in April 1799, some of them for the first time paid the mission-station a visit. They were a father and son, who came with the design of buying tobacco from the brethren. They lived with some Christians of French extraction in the southern settlements, and had been baptizedby a French priest. All the Esquimaux immediately gathered round the strangers, and eyed them as objects of jealous curiosity. The old man appeared exceedingly alarmed at this, and was extremely glad when the brethren invited him and his son into the mission-house. The latter understood the Esquimaux language and English; but the father, when any one wished to speak with him, pointed to his ears, giving them to understand that he could hear nothing. When food was placed before them they took off their caps and crossed themselves; and before they went to bed they kneeled down and repeated a long prayer.
An Esquimaux wished them to lodge in his house, but when they came to the door they would not enter; the old man began to tremble, and made signs that they would rather sleep in the bushes. As the brethren tried to quiet them, the son cried out in the Esquimaux language, "They are so filthy," and added in English, "We cannot sleep with the Esquimaux, nor eat out of their dirty vessels. We have been accustomed to live as cleanly as the Europeans." The brethren, who saw that they were afraid of the great number of the Esquimaux, but wished to conceal their terror under the pretence of disgust at their filthiness, showedthem into one of their own workshops, where beds were quickly prepared.
The following morning they asked them if they knew any thing of the crucified Jesus, in whose name they had been baptized; and showing them a picture of the Saviour's crucifixion, told them that he had suffered thus, and died that they might not everlastingly perish. The history of Jesus seemed not unknown to them; and they said, that they would not go down into the fire, but up into glory. As they saw a book lying on the table, they said, their priests, morning and evening, read kneeling, from such a book, that all the people listened to them, and in their meetings they made the sign of the cross. They also said that a great many Indians lived not far from thence, who, for fear of the Europeans, never ventured near the coast; that they had no fire-arms, but used bows and arrows in hunting. They wore a thin dress, evidently not calculated for a cold climate; their skin was brown, their hair black, and their features bore a greater resemblance to the Europeans than the Esquimaux. The morning after, they prepared to return; and on taking leave, reached over their hands to the brethren, and said, "You shall in future see more Indians." Since then the terror ofthe Esquimaux for the Indians, and their enmity towards them, have been greatly diminished.
Frederick Burghardt being appointed superintendant of the mission in room of Rose, who, after twelve years' service, returned to Europe, the latter, before leaving, transmitted home the following remarks on the internal state of the mission at the close of the year 1799. "It is the cause of great pain and grief to me and my sister, and my spirit often sinks within me, when I see those on whom the greatest care and faithful labour has been bestowed, so easily fall back to their heathenish practices; and who, if they are not treated with the greatest patience and tenderness, would be wholly carried away. In these cases it always occurs to me, how would the Saviour have acted with such persons? The hypocrisy that appears in many is abominable, and could we have received them upon a mere verbal profession of love to the doctrine of Jesus, we might in a short time have baptized the whole nation, as far as we could reach. Many would have come here to live, but we were obliged to prevent them, and many expressed a desire to be converted, though they felt little interest in the subject, and did not so much as knowwhat conversion meant. Others, who had obtained rather more knowledge, and whose relations lived here, would pretend to be converted, and these we would receive in hope, but they only proved sources of affliction and sorrow. When I read the reports of other missions, and reflect on the little fruit of our many years' labour, how my heart is grieved, and I say, 'Ah! why is the hour of visitation to the Esquimaux so long delayed!' I expect not this for any faithful labours of ours—for when I think on them, I can only pray and entreat the Lord Jesus to forgive our great guilt, our many errors and mistakes in His service—butHeshall see of the travail of his soul and shall be satisfied; this makes me many times think, and why not among the Esquimaux? With all this, however, I am constrained to render thanks to the Saviour for what he has done in winning souls for himself even here, for there are a few who have received forgiveness of sins, who know the Saviour, and live in the enjoyment of communion with him. O! that this were the case with all the baptized; it is, however, with the greater part; although, alas! there are others who do not yet feel heathenish customs to be a burden, and many that, having tasted the good word of God, have beendeceived and involved in the commission of sin."
Of those who appeared truly converted there are some delightful examples in the diary of 1799, who evince the power of the grace of God; though the missionary, under a sense of his own unworthiness, cried out, "My leanness! my leanness!" It is a practice with the missionaries, occasionally, to read to the Esquimaux extracts from the accounts of other missions, particularly those of Greenland, that nation having so great a resemblance to themselves, in their language, manners, and way of procuring their livelihood; these generally give rise to interesting conversations, and draw from the natives some striking remarks. At Nain, upon an occasion of this kind, one of the baptized observed, "If we had so far advanced in grace, that our walk and conversation shone as a light among our heathen countrymen; and if some who are baptized had not, after their baptism, behaved again as bad as the heathen themselves, we should soon see an increase of our number; for the heathen would soon perceive the difference between a believer and an infidel, and seek to obtain the same happiness, but we ourselves are in fault." Upon a similar occasion Jonathan—of whom the missionaries write, "He is, without a particularcommission, a faithful assistant among his nation, and proves useful in averting much mischief, and in exhorting them to obedience to the Saviour,"—dictated the following remarkable letter to the believing Greenlanders:
"My brethren and sisters, you who live on the other side of the water, and are baptized, I salute you by these lines, and send my words to you in the name of Jesus. When I hear your words come forth out of the written accounts, I ardently desire to be a partaker of your faith; for whenever these writings are read to us, my heart begins to burn within me. Of that long period since my baptism, (fifteen years) I can reckon but about three years during which I have had solid and constant thoughts towards Jesus; and have begun to enjoy my Saviour's peace in my heart. I reflect also, that the time of my life in this world may possibly be soon past, since I begin to grow old. At the time when I was baptized I was still very ignorant, and for some time after walked in error and darkness. But now, I cleave with my whole heart to Jesus, my Lord and God, and weep for desire after him. I search my heart frequently, and examine my conduct on account of my sinfulness; for I find myself exceedingly depraved and sinful,therefore it is my concern that I may never lose sight of him again. Of myself I am not able to abide faithful; but Jesus my lover will help and protect me.
"I will relate to you something of my chief wanderings and perverse ways in which I have lived:—I was not clever enough to have to do with Satan, and to use sorceries; but I have lived in the sins of the flesh—from these I have now ceased, for I perceive I should be worse than a beast if I were to go to the holy communion, to partake of the body and blood of Jesus, with a heart defiled with such impurities. Henceforth I could not bear to be separated from my teachers, for I think thus—Why was Jesus crucified and put to death? Surely for this cause, because he would atone for me, an exceeding sinful creature. When I was a poor orphan child, for I have seen neither father nor mother, then Jesus became my father. As long as I live I will not forget him, and even in eternity I shall be with Him.
"I sometimes think, if I were with you and beheld your faith, I should be much more happy and cheerful than I am now; however, though I be ever so needy—be it so—yet, like Thomas, I will call him my Lord and my God! This, 'tis true, I cannot do of myself; butwhen I continue asking it as a favour he grants it me, and I experience it.
"With respect to my countrymen, I must tell you, that they often grieve me when they will not follow my advice. I do not say this as if I fancied myself to be a man of importance, for I will gladly be the meanest of these before the eyes of Jesus. When I think on my former resistance and stiff-necked behaviour in the work of conversion, I could strike myself. It causes deep sorrow and repentance within me, when I consider that I have been most faithfully instructed by my teachers for so many years, and yet have been like one that had no ears to hear. But now, not my ears only are unstopped to hear and understand the doctrine of Jesus and the hymns we sing, but I feel that what I hear and learn penetrates into my heart, and since I am thus inwardly affected, warmed, and enlivened, I am the more astonished and amazed at the change, when recollecting, that I have been so hard and callous, that whenever any of my nearest relations departed this life, being taken from my side by death, I was not able to weep a tear for them; but now I can shed a flood of tears, both from a fervent desire of living intimately attached to Jesus, and for delight and pleasure to think what happiness I shouldenjoy if incessantly thus disposed. However, since I am so poor and defective, I find that I cannot procure it by my own efforts; but I am taught that I may yet enjoy this constant happiness, by entreating our Saviour for it to-day, to-morrow, and every day. As long as I am on this earth, I shall remain like a sick one, and be always apt to stray; for my heart is naturally untoward and hard as a stone, but when Jesus softens it, then it becomes truly soft and tender. Ah! that I had not such corrupted senses! yet, being conscious that I am constantly in danger on account of my depravity, I am determined faithfully to attend to the gospel, and to my teachers, to be guided and advised by them and to follow after righteousness. When I search my own heart, I still find many things condemnable in the sight of Jesus, of which I had never thought before. Hear these my poor words to you in love.Jonathan."
At Okkak, Solomon, a baptized man, thus complained to the brethren: "I will now utter words of truth only. I am unhappy because I cannot regain that state of mind I enjoyed when I was baptized. There is as it were a dark shadow between me and our Saviour; this is the only thing that gives me pain at present. I feel, 'tis true, some desire afterJesus, but I cannot always pray to him. This is, alas, my case, for whole days together, and yet I cannot live without him. I know, also, that it was he alone who first saved me from my evil ways, for neither you nor I could do it!" Here he was so much affected, that he burst into tears. The missionaries encouraged him, and bid him not cast away his confidence in Jesus; for since he, according to his own confession, had bestowed such mercy upon him, he might believe and be sure, that he would not suffer him to weep in vain for a new manifestation of his love towards him.
There is not, perhaps, any surer test of a young woman's Christianity than the choice she makes of an husband; and the missionaries were highly gratified in this respect, with the conduct of a young girl, a candidate for baptism. When the winter meetings were resumed, she expressed her joy, for she was desirous of learning the doctrine of Jesus, and wished to know and love him more; and she said she was resolved never again to leave the fellowship of believers. Her resolution was almost immediately tried; a heathen, from Kivalek, proposed marriage to her, but she at once declared she would never take a husband who would lead her astray from God and his people. Sometime after, her parents, Joseph and Justina, came from Okkak to Nain, to inquire whether Anauke, who seems to have been a rich Esquimaux, was a candidate for baptism, or had ever spoken to the missionaries on the subject of conversion; and when informed that he had not, they said that since their daughter had declared her attachment to the believers, and her purpose to live with Jesus, they would never bestow her upon a stranger. On which the missionaries observe, "Whoever knows the natural dispositions and habits of the Esquimaux, will, from this instance, see that there is a manifest influence of the Spirit of God in their hearts, to cause them to act with such willing conformity to the doctrine of the Scriptures, and such attention to their souls' welfare."
As the century closed, the prospects of the missionaries brightened, and they therefore with greater earnestness entreated the prayers of their brethren. "The more we perceive," say they, "our own insufficiency, the more we perceive how much we stand in need of the support and prayers of God's children, in this our important calling, to win to Christ, souls, harder than the rocks on which they dwell, and to be melted only by the fire of his love unto death." "We find every year," was the reportfrom Okkak, "when we receive the various accounts from our congregations, abundant cause to rejoice over all the manifold proofs of His grace and faithfulness towards them; and as to ourselves, we may confidently assert, that his goodness towards us has been daily new. He has granted us the grace to preach him to the Esquimaux, both living in our land and elsewhere, as the Saviour of men, who will have all men to be saved, and come to the knowledge of the truth, with courage and with joyful hearts, though under a sense of our own poverty and weakness;" and many heathen, who came hither from a great distance from the north for the sake of trade, heard it with attention. There was also a particular awakening among the baptized, who expressed an ardent desire to be admitted to partake of the Lord's supper, and they in general acknowledged to the praise of the Lord, that he had owned their small Esquimaux flock, and blessed them with his presence. The state of the settlement at Nain was equally pleasing. "We have had much joy," the missionaries write, "in observing the course of our small Esquimaux congregation; having perceived that they are more and more desirous to live in a manner acceptable to God, and to be cleansed from all thosethings which might grieve the Holy Spirit, and be a disgrace to the cause of our Saviour. In our meetings we frequently experience his gracious presence, and, more than ever before, felt the true spirit of a congregation of Jesus, especially during two baptismal transactions we have had. It proves a great encouragement to us, when we see that people, who, only a short time ago, hardly knew that there exists a divine Being, and lived in all manner of sin and abomination, now that they have learned to know the Saviour, shed tears from a sense of God in their hearts, and of their fellowship with him as their Redeemer." Nor was Hopedale less favoured. "We can declare to you with joy," was the language of missionaries in their letters to England, "that there has been a manifest work of God and his Spirit upon the souls of the Esquimaux in the year past. Most of them are in a hopeful state, and intent upon cleaving to the Lord, that they may partake of the blessings he has purchased for us by his bitter sufferings and death."
Of four families at Arvertok, not far from Hopedale, consisting of thirty persons, the greater part were awakened to a concern for their soul's conversion, by a remarkable appearance in the sky, which was repeated threetimes, particularly on the night of January 14th. It consisted of a vast quantity of inflammable matter in the air, which seemed to ascend from all parts of the horizon, and then to pour itself towards the earth, in immense fiery rays and balls. Karpik and his people, who first saw the phenomenon, ran to Hopedale in the greatest agitation and amazement, and awakened the Esquimaux there, with the awful intelligence that the world was at an end. They, upon suddenly rising from bed, struck with the spectacle, imagined that the stars were falling from heaven, and that they were the signs which announced the near approach of the Lord, as he had foretold. Karpik cried out in agony, "Let us turn with our whole hearts to our Saviour—this is the hour;" and began to pray aloud to Jesus, to sing hymns, and to entreat, with the greatest concern, all his household to unite with him.
These Esquimaux now attended the meetings daily, and evinced by their conduct a change in their minds; for they were not only anxious themselves about their eternal concerns, but were desirous that their children should also regard them. Instead of preventing them as formerly, they now intreated that they might be allowed to send them to school, which fromthis time was well attended by both old and young. Among the primary objects of the brethren is the instruction of the youth. Old trees are ill to bend, but the tender sapling is more easily impressed, and there are peculiar promises to bless the instruction of children, and to encourage to a patient and proper performance of a very trying, and not unfrequently a very irksome task. But while the brethren communicate to their interesting charge the elements of knowledge, they employ as the grand instrument for shaping their characters, the word of the gospel of Christ, and subject their pupils to a moral training, without which, the mere communication of knowledge, whether sacred or profane, is often a curse rather than a blessing. So soon as they had attained a sufficient knowledge of the language, the missionaries composed elementary books, and for those who were farther advanced they translated a history of the sufferings of Jesus, which was gratefully received by those who could read and eagerly listened to by those who could not.
About three months after this occurrence, Karpik declared that he was now in his heart convinced that the blood of Jesus could blot out his exceeding great sins—that he wept daily before him, entreating him to wipe away hisiniquities, and declared that the ardent desire of his soul was to cleave more closely to the Saviour; that he was resolved to follow him only, and to give up all connection with the unbelievers. And he was diligent in speaking to all the strangers who passed that way, beseeching and exhorting them to turn to the Lord.
When the century closed, after thirty years' labour, the missionaries at the three different stations had the pleasure of numbering two hundred and twenty-eight resident Esquimaux under their care, of whom one hundred and ten were baptized. This involved them in various other avocations. They had not only to instruct them in matters of religion, but to teach them habits of industry and of economy and to show them the example; they induced them to build, and assisted them in building, substantial houses; they made them tools for working and implements for fishing[F]and gardening, which last process they had to superintend and to direct. Besides, they erected and kept in repair their own dwellings, cultivated their own gardens, fabricated tools for themselves, and used everyexertion to lessen the demand for, or supply the deficiency of their European food. They had also to collect and bring home firewood for their domestic purposes—no small labour; and to fell timber and build boats for the purposes of barter, as they took nothing gratuitous from the natives, heathen or Christian.
Since the mission commenced, they had, in the mysterious ways of providence, lost two missionaries by shipwreck; and in 1800, they were tried with the loss of another, in a yet more distressing manner. One of their new assistants, Rieman, on the 2d December, had gone out to hunt alone, and had wandered, but whither was never known, as he never returned; nor, though diligent search was made for him five successive days, could any traces be found.
During the period that had elapsed since the foundation of the mission, they had been repeatedly tried both by pestilence and famine, but they now found their heavenly Father a ready help in every time of need. In one season, when the seal-catching had entirely failed, and the Esquimaux were deprived of the means of subsistence for the winter, the brethren joined with them in crying aloud to God for help, and he so directed it, that in a short time two deadwhales were found, which preserved them from starving. The missionary families depended chiefly upon the supplies from Europe for their healthful subsistence, and it is an instance of the superintending providence of a gracious God which these missionaries acknowledged with humble thankfulness, that the voyages of the vessels which carried their stores, were never interrupted by storms or enemies. The Amity was preserved so long as employed in the service, but the very year when about to quit it on her return home, she was taken by the French, yet was restored without much detriment. And the Harmony, which had been purchased to supply her place, had now for more than twenty-six years traversed the wild and icy ocean, amid sunken rocks and in the sight of enemies, without accident.[G]The missionary settlements during this period, had been threatened with an attack from the French. Two of their ships of war arrived on the coast in 1796, but having landed at Chateau Bay, afterplundering and burning that town and blowing up the fort, they were mercifully restrained from harming the more peaceful habitations of the brethren.
In concluding the account of this past century, it is impossible not to notice the extraordinary spirit of love and of Christian affection which pervaded the missionaries in Labrador and their brethren in Europe; they loved each other with pure hearts fervently; and it is remarkable, and worthy of peculiar observation, that before these servants of God were honoured to carry the tidings of the gospel to the heathen, a spirit of love for the brethren, and for all the members of the body of Christ, was poured out largely upon the churches at home.
Twenty-six missionaries were employed in Labrador in the year 1800.