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«)(r 
 
 DAYSPRING IN THE 
 FAR WEST. 
 
 SKETCHES OF MISSION-IVORK IN 
 NORTH-WEST AMERICA. 
 
 A 
 
 By M. E. J. t 
 
 \ .-, r- 
 
 Cn^ i ' 'I 
 
 With Twenty-four Engravings and a Map. 
 
 ... 'Nor vain their hope ; bright beaming through the sky, 
 
 Burst in full blaze the Dayspring from on high. 
 
 Earth's utmost isles exulted at the sight, 
 
 And crowding nations drank the Orient light." 
 
 Bishop Heber's Palestine. 
 
 LONDON : 
 SEELEY, JACKSON, AND HALLIDAY. 
 
 1875. 
 

 159402 
 
 LONDON : 
 GILBKRT AND KIVINGTON, I'RISTKRS, 
 
 ST. John's si^uark. 
 
 
'lO 
 
 BKSSIK AND RUTH MORLEY 
 
 rbis Utile gool; 
 
 IS AFFECTIONATELY INSCRIUED 
 
 
PREFACE. 
 
 N offering this little hook to the public, the 
 object the writer has in view is to present to 
 her readers a comprehensive outline of the 
 work accomplished in North-West America by the 
 Church Missionary Society; work, of which she be- 
 lieves too little is known and understood. That she 
 has said so little about the work accomplished at Red 
 River is owing to the fact that she was restricted 
 from taking up the ground so admirably occupied by 
 Miss Tucker in " The Rainbow of the North." She 
 has therefore merely given an outline of the early 
 history of the Settlement, and contrasted its present 
 condition of prosperity, and religious and educational 
 advantages, with the ignorance and barbarism which 
 prevailed when the first missionaries arrived in thv 
 
VI 
 
 Preface, 
 
 
 Settlement. That the emigrants from this country to 
 Central British America are now supplied with churches 
 and faithful pastors, as well as the means of educating 
 their children, is owing in a great measure to the 
 labours of the Church Missionary Society ; for the 
 churches and schools originally provided for the Indian 
 population have passed on to the church organization of 
 the colony, as the advancing tide of white men has 
 driven the Indian further West. The writer does 
 not claim for her work any originality. It has been 
 compiled from the manuscript letters and journals of 
 the Missionaries themselves, which were kindly placed 
 at her disposal by the Committee of the Church 
 Missionary Society. She has also made free use of 
 the information contained in the publications of ihe 
 Society, to which she has added such descriptions of 
 the country, derived from the most trustworthy sources, 
 as give an additional interest to the narrative. For 
 much valuable information respecting the country, its 
 people, climate, scenery, resources, &c., she is indebted 
 to the books of which a list is appended. She 
 prefers thus to acknowledge her obligations, rather 
 
Preface. 
 
 Vll 
 
 than always to give her authority in a foot-note, because 
 to do so would give an air of pedantry to a very 
 unpretending litde book. But while the writer docs 
 not claim for her book any originality, she does claim 
 for it strict veracity. These sketches of Missionary 
 work are pictures from the life ; in no instance has the 
 writer drawn on her imagination, or endeavoured to 
 impose on the credulity of her readers. Truthfulness 
 and simplicity characterize the whole. Should any 
 who may peruse these pages be stirred up to take a 
 deeper interest in Missions, and practically to manifest 
 that interest in deeds, it will not have been written in 
 vain. Of the many blemishes and imperfections of 
 her work no one is more fully aware than the writer ; 
 for these she craves the indulgence of the reader, and 
 she ventures to send it forth, earnestly and humbly 
 hoping that in regard to it the Master may condescend 
 to say of her as of one of old, '' She hath done what she 
 could." 
 
 M. E. J. 
 
LIST OF BOOKS MADE USE OF IN DRAWING 
 UP THE FOLLOWING NARRATIVE. 
 
 {Besides the Publications of the Church Missionary Society.) 
 
 The Red River Settlement. Capt. Huyshe. 
 
 The Great Lone Land. Capt. Butler. 
 
 The North-West Passage by Land. Lord Milton and Dr. Cheadle. 
 
 Professor Hind's Narrative of the Canadian Exploring Expedition of 
 1857, and of the Assiniboine and Saskatchewan Exploring Expe- 
 dition of\Zi%. 
 
 The Government Blue Books for 1859 and i860. 
 
 British North America. Religious Tract Society, 1872. 
 
 Ten Year^ Work amongst the Tsimsheean Indians. 
 
 The writer also begs to acknowledge the courtesy of Miss Wilson in 
 kindly providing her with some interesting information respecting the 
 " Garden River Mission." 
 
 i 
 
CONTENTS. 
 
 LWING 
 
 teiy.) 
 
 adle. 
 
 pedition of 
 ring Expe- 
 
 CHAPTER I. 
 A GLANCE AT THE COUNTRY. 
 British Possessions in North A-merica, Extent.-Boundaries.- 
 
 Chmatc-Mmerals, Animals.~Future of the Country.-Respon- 
 sibility of Britain . ^ i^v^bpon 
 
 
 
 CHAPTER II. 
 
 THE RED RIVER. 
 
 The Red River.-Early History of the Se.tlement.-First Mission- 
 Scam';;r^''T~ ;''™' Condi.ion._Indian Settlement.- 
 
 I'AGH 
 
 5 Wilson in 
 )ecting the 
 
 CHAPTER III. 
 
 EXTENSION OF THE MISSION WESTWARDS. 
 Devon.— Fairford.—Nepowewin.—Ou'Appelle 
 
 CHAPTER IV. 
 THE INDIAN TRIBES. 
 
 Aboriginal Races Of North America-Names of Tribes whoformerlv 
 occupied British Territory.-Rdigious Ideas.-Manners.-Cus- 
 toms.— Cruelty.— Superstition.— Indian Women 
 
 CHAPTER V. 
 EXTENSION OF THE MISSION EASTWARDS. 
 The Hudson's Bay Missions.-Moravians.-Moose Fort and its 
 Out-stations.-York Fort.-Churchill.-Albany.-Fort Severn, 
 Trout Lake.— Climate.— Travelling .... 
 
 a 
 
 21 
 
 28 
 
 38 
 
:i 
 
 II I 
 
 Contents. 
 
 46 
 
 CHAPTER VI. 
 PROCEEDING NORTHWARDS. 
 
 English River. — Mackenzie River. — Youcon River . 
 
 CHAPTER VH. 
 
 MR. BOMPAS' JOURNEYS IN THE FAR NORTH. 
 
 Appointment of Rev. W. C. Bompas to Mackenzie River. — His 
 Journey North.— Great Bear Lake. — Indian Camps, Fort Rae, 
 Fort Vermilion. — Return to Athabasca. — Youcon. — Peace River. 
 — Gold Mines 66 
 
 CHAPTER VIII. 
 
 THE ESQUIMAUX OF THE MACKENZIE. 
 
 Mr. Bompas visits the Esquimaux. — Their appearance, dress, man- 
 ners, boats, canoes, dwellings. — Hospitality. — Religious Ideas . 80 
 
 CHAPTER IX. 
 
 THE ESQUIMAUX OF THE MACKENZIE— (Ct?«//««<?^. 
 
 The Future of the Esquimaux. — Smoking. — Food. — Progress. — Lan- 
 guage. — The Country. — The Visit of Mr. Bompas. — His kind 
 Reception. — Return to Peel's River Fort 92 
 
 CHAPTER X. 
 
 RESULTS OF MISSIONARY TEACHING. 
 
 Results of Missionary Teaching, as exhibited in the hearts and lives 
 
 of the Converts.— Obstacles in the way of Missionary progress. 104 
 
 CHAPTER XL 
 
 THE NORTH PACIFIC MISSION. 
 
 British Columbia. — Its Early History. — Boundaiies, Rivers, Re- 
 sources. — The Metlakatlah Mission.- Its Origin . . .117 
 
 

 Contents, 
 
 XI 
 
 CHAPTER XII. 
 
 THE METLAKATLAH SETTLEMENT. 
 
 PACK 
 
 Persecuted for the work's sake.— Christmas Services.— Fort Simp 
 
 son.— Small-pox.— Death of Converts 129 
 
 66 
 
 CHAPTER XIII. 
 
 PROGRESS AT METLAKATLAH. 
 
 Bishop of Columbia baptizes Converts.— Consistent Conduct of 
 
 the Baptized.— Operations are commenced at Naas River . 140 
 
 80 
 
 CHAPTER XIV. 
 
 FURTHER PROGRESS. 
 
 Improvements in the Village.— Testimony of a Roman Catholic 
 gentleman.— Visit of the Dean of Victoria.— Native Christians 
 preach the Gospel.— Mr. Duncan leaves for England.— He 
 learns various trades.— His Return.— Erection of Workshops 
 and Church.— Kincolith.— Missionary Preaching 
 
 148 
 
 92 
 
 CHAPTER XV. 
 THE GARDEN RIVER MISSION. 
 
 Garden River Mission.— « Little Pine's" anxiety to see the Gospel 
 
 preached to his Tribe, living under British rule . . .166 
 
 104 
 
 CHAPTER XVI. 
 
 Conclusion 
 
 191 
 
 Appendix I.— Present State of the Missions . 
 Appendix II.— Chronological Summary of the Missions 
 
 199 
 203 
 
LIST OF ILLUSTRATIONS. 
 
 I 
 
 1^ I 
 
 Travelling in Rupert's Land 
 
 Arrival of Mail — Rupert's Land 
 
 North American Plain Indians . 
 
 Female Cree Half-Brced . . . • 
 
 " Wigwam," Ojibbcway Half-breed . 
 
 Sick Indian and Medicine Man 
 
 " Susan," Swampy Half-breed . 
 
 Bishop Horden, of Moosonee . 
 
 Moose Church and Factory, James's Bay 
 
 Coast Indians at Rupert's House 
 
 Rupert's House in Winter 
 
 Arrival of Rev. W. W. Kirkby at Churchill, July, 
 
 Photograph taken on the spot) 
 Stanley Station, English River . 
 The Rev. W. W. Kirkby .... 
 Rev. W. W. Kirkby in Travelling Dress . 
 Tukuth or Loucheux Chief 
 Fort Simpson, Mackenzie River 
 The Right Rev. W. C. Bompas, Bishop of Athabasca 
 Esquimaux Man and Woman . 
 
 Esquimaux Chief 
 
 Esquimaux hunting the Moose . 
 Going to Church in Rupert's Land 
 Legale threatening Mr. Duncan's Life 
 The Christian Village of Metlakatlah 
 Chief " Little Pine " 
 
 1873 
 
 {from a 
 
 I'A(;k 
 
 3 
 
 7 
 28 
 
 30 
 32 
 34 
 36 
 38 
 39 
 40 
 40 
 
 45 
 46 
 
 50 
 52 
 62 
 
 67 
 76 
 
 82 
 
 83 
 
 95 
 
 "3 
 
 131 
 149 
 
 169. 
 
 i 
 
 lo 
 
 7 
 
 y 
 
3 
 
 7 
 
 28 
 
 30 
 32 
 34 
 36 
 38 
 
 39 
 40 
 
 40 
 
 45 
 46 
 
 50 
 
 52 
 62 
 
 67 
 76 
 
 82 
 
 83 
 
 95 
 
 113 
 
 131 
 
 149 
 169. 
 
 iCf 
 
 7 
 
 ■W^ 
 
 ^^^^ 
 
 
 If«f; 
 
 DAYSPRING IN THE FAR WEST, 
 
 
 
 
 
 T- ,-- .. . , . 
 
 CHAPTER I. 
 
 A GLANCE AT THE COUNTRY. 
 
 British Possessions in North America, Extent. — Boundaries. — Climate- 
 Minerals, Animals. — Future of the Country. — Responsibility of Britain. 
 
 [HE British possessions in North America comprist- 
 an area of four millions of square miles. The 
 extreme length from the Atlantic to the Pacific is 
 3000 miles, and from north to south 2000 miles ; 
 a territory larger than the whole of Europe, over which the 
 British Queen reigns supreme. On the north, east, and west, 
 this great territory is bounded by the ocean, excepting, how- 
 ever, the north-western corner, which formerly belonged to 
 Russia, and now constitutes the province of Alaska, belonging 
 to the United States. On the south it is separated from the 
 American States by a line running along the 49th parallel of 
 latitude as far as the Lake of the Woods, then along the south 
 shore of Rainy Lake and River to Lake Superior, thence to 
 Lake Huron, to the river and lake of St. Clair, through Lake 
 Erie, across Lake Ontario, down the St. Lawrence, until near 
 
 B 
 
 ?^ 
 
Dayspring in the Fai" West, 
 
 Montreal, whence it runs along the 45th parallel of latitude as 
 far as the 71st meridian of longitude ; then it bends north 
 till it meets the St. John's River, and once more bending 
 south, it terminates in the Bay of Fundy, separating the State 
 of Maine from New Brunswick. On the east is the Island of 
 Vancouver, with several smaller islands. 
 
 What was formerly known as the Hudson's Bay Company's 
 Territory is now included in the Dominion of Canada, com- 
 prising the whole of Central British America to the Pacific 
 and the River Youcon on the west, and the Polar Sea on the 
 north. " It has been calculated that the whole territory 
 belonging to Britain is capable of supporting forty millions of 
 inhabitants, of which Central British America might of itself 
 maintain nineteen millions. As this is more than ten times 
 its present population, this country will for many years to come 
 present a magnificent field for colonization, and for the 
 employment of British capital, and for the exercise of that 
 energy and enterprise for which the British race is renowned." 
 
 Considering the vast extent of this region, a remarkable 
 uniformity of climate prevails ; the western part is, however, 
 warmer than the eastern, even at a higher degree of latitude. 
 It is well adapted for English constitutions, and even for 
 delicate persons the climate of the Peninsula of Western 
 Canada is in many respects suitable. 
 
 The climate of the southern districts is much superior to 
 the northern, yet extreme cold often prevails throughout the 
 whole of British North America, the ground being sometimes 
 covered for three or four months with several feet of snow. 
 Nevertheless, the absence of fogs, and the serenity of the 
 atmosphere, render the cold less felt, while the snow keeps 
 
latitude as 
 ends nortli 
 re bending 
 ; the State 
 e Island of 
 
 Company's 
 lada, com- 
 the Pacific 
 Sea on the 
 :j territory- 
 millions of 
 it of itself 
 I ten times 
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 enowned." 
 emarkablc 
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 A Glance at the Country. 
 
 the ground warm and enriches the soil, and when beaten 
 down, timber and other things can be conveyed considerable 
 distances on sleighs. The winter is longer than that of 
 Europe, but it passes away quickly ; the heat in summer is 
 great, and cereals and fruits ripen rapidly. Even the winter in 
 these colonies has its peculiar pleasures. Sleigh driving, skating 
 boats, sailing on the ice, afiford out-door amusement, while 
 the long winter evenings afford time for the reading and 
 study of God's Word, as well as for the cultivation of the 
 mind. " So serene is the atmosphere," writes one who resided 
 in this country, " that when the thermometer is at the lowest, 
 the lumberer will work with no other covering on his shoulders 
 than his flannel vest. The heat in summer is for a short time 
 excessive, but the air is pure and dry, hence it is not oppres- 
 sive. Spring is the most unpleasant part of the year, when 
 the snow begins to melt, and mud prevails, but the hot sun 
 and wind soon dry up the mud ; the soil fertilized by the snow 
 is soon arrayed in the tender hues of spring ; the grass springs 
 up immediately, and flowers and fruits come quickly to 
 perfection. 
 
 " But if spring and summer were less pleasant than they 
 are, ample amends would be made by the temperature which 
 is enjoyed in autumn. This season, peculiar to North 
 America, is called the Indian summer. Words cannot 
 adequately describe the elasticity of the atmosphere, the 
 exhilaration it produces ; it must be felt to be understood. 
 The face of nature assumes a new aspect. The green which 
 clothes the forests in summer is replaced by the most gorgeous 
 tints ; the maple assumes the brightest red and yellow of 
 many shades, the oak a bright copper, the beech a delicate 
 
 B 2 
 
IKMAC-I* ' nm -laMi 
 
 Dayspring in the Far West 
 
 fi 
 
 colouriiij; of the purest gold and amber. While some trees 
 assume various colours, the beech takes but one, the mo3t 
 beautiful imaginable ; the ground is covered with golden 
 leaves, while overhead a canopy of the same flutters in the 
 breeze, tlirough which the sun's rays stream, shedding a 
 joyous light through this most fairy-like of nature's halls. 
 The first rude blast of winter strips every branch and spray, 
 and as if by the rod of the magician the whole scene is 
 changed. Winter, too, has its beauties, it is bright and full of 
 interest as the joyous spring, the glowing summer, and the 
 unspeakably delicious autumn." 
 
 The natural resources of the country are great. The soil, 
 throughout a large extent of country, is abundantly fertile, the 
 extensive ramification of streams and lakes covering the face 
 of the country afford water communication with the most 
 remote districts, and when the land shall become more popu- 
 lous, and smiling 'armsteads shall dot the face of the country, 
 the produce of the farm can thus be conveyed to market at a 
 small expense. 
 
 The mineral treasures are rich beyond computation. Coal 
 formations are found from Mackenzie River to the point where 
 Red Deer River joins the South Saskatchewan. The gold 
 fields of British Columbia are now attracting a large popu- 
 lation ; gold has also been found in the neighbourhood of the 
 Peace River on the eastern side of the Rocky Mountains, and 
 probably it exists in other portions of British territory. The 
 northern shores of Lakes Huron and Superior abound in 
 copper and iron. Large coal-fields exist in Nova Scotia on 
 the east, and in Vancouver's Island on the west. In the 
 centre cf the country salt-springs are found. 
 
A Glance at the Country. 
 
 trees 
 mo.^t 
 olden 
 n the 
 ing a 
 halls, 
 spray, 
 sne is 
 full of 
 \d the 
 
 le soil, 
 ile, the 
 le face 
 I most 
 popu- 
 )untry, 
 ct at a 
 
 Coal 
 where 
 e gold 
 popu- 
 of the 
 IS, and 
 The 
 ind in 
 )tia on 
 ;n the 
 
 Multitudes of wild animals are found in Central British 
 America. Thousands of buffaloes are recklessly slaughtered 
 for their tongues, and skins, or robes, as the fur traders call 
 them, while tiie carcases are left lying on the ground for want of 
 a market for their flesh. The fur trade is highly important, 
 and has materially influenced the destinies of the country. 
 
 The greater number of the fur-bearing quadrupeds live in 
 the northern forests, as the racoon, ermine, badger, black 
 bear, red fox, the lynx, the beaver, the musquash, or musk 
 rat, and the moose deer, whose northern range terminates 
 where the aspen and the willow cease to grow. The grizzly 
 bear, the largest and most ferocious of its kind, is found in the 
 Rocky Mountains. The prairie wolf, the grey fox, the 
 Virginian hare, live in the prairies. The wapiti, a large stag, is 
 found on both sides of the Rocky Mountains. The prong-back, 
 an antelope, fleeter than the horse, roams over the western 
 part of the continent, and migrates in winter to California and 
 Mexico. There are thirteen species of the ruminating order 
 in North America. There are five hundred species of bird.s, 
 a great proportion of them being aquatic. In consequence of 
 the vast expanse of water and marshy ground, innumerable 
 water-fowl and waders are found in North America. 
 
 The fisheries of North America are very valuable. Salmon 
 is plentiful in the rivers. There are five species of perch ; 
 pike and sturgeon also abound, and numberless other species 
 of fish. 
 
 There are three hundred and thirty-two genera of plants 
 peculiar to North America. One hundred and sixty variciies 
 of trees yield excellent timber. There are seven species of 
 wild grapes, nuts, mulberries ; raspberries and strawberries 
 
»i 
 
 I! 
 
 i 
 
 Dayspring in the Far West. 
 
 grow well. Melons and other fruits which will not ripen out 
 of doors in England come to perfection without artificial 
 forcing, while tobacco, hops, and flowers have been cultivated 
 with success. 
 
 The mineral wealth of this magnificent country, its water 
 communication, its abundant fuel, its wood, stone, and clay for 
 building, its rich pastures for cattle, and fertile lands for the 
 growth of cereals, the game of its woods, and the fish of its 
 rivers, its climate so conducive to health and cheerfulness, 
 show it to be pre-eminently adapted to be the habitation of 
 men; and doubtless the time is not far distant when those vast 
 solitudes shall be peopled by our own countrymen, who, 
 taking with them their labour and their skill, and what is still 
 more important, the plodding industry which distinguishes 
 the sons of Britain, shall find in the Far- West prosperous and 
 happy homes — homes, we trust, in which the fear of God will 
 rule paramount — homes where fathers and mothers will train 
 up their children in the fear of the Lord — homes in which no 
 greed of gain will tempt their occupants to deeds of injustice 
 and cruelty to the Red man, who still roams over the prairies 
 of the West. When the settler shall take possession of the 
 fertile lands which stretch from the western shore of the 
 beautiful Lake of the Woods to the foot of the Rocky Moun- 
 tains, it is to be hoped that the Gospel will go with him, that 
 the faithful minister of Christ will accompany the emigrant, 
 and that those now desolate wilds shall reverberate with the 
 sound of the church-going bell, that God's sacred day will be 
 hallowed, and from many a now lonely spot shall ascend the 
 sweet sounds of prayer and praise to Him who has clothed 
 the earth with beauty, and caused it to bring forth fruit for the 
 
 .1 
 
ripen out 
 
 artificial 
 
 cultivated 
 
 , its water 
 id clay for 
 ids for the 
 
 fish of its 
 eerfulness, 
 bitation of 
 those vast 
 lien, who, 
 'hat is still 
 jtinguishes 
 serous and 
 f God will 
 ; will train 
 1 which no 
 >f injustice 
 :he prairies 
 sion of the 
 )re of the 
 :,ky Moun- 
 
 him, that 
 J emigrant, 
 te with the 
 lay will be 
 ascend the 
 las clothed 
 ruit for the 
 
 
il 
 
 :l! 
 
 i 
 
 US. 
 
 u 
 
A Glance at the Country, 
 
 
 
 < 
 •J 
 
 (A 
 
 V" 
 
 U 
 
 0. 
 ■A 
 
 I 
 
 
 
 -■!? 
 S- 
 
 use of man, and oh ! wondrous love, has given His only beloved 
 Son to die for us, that we, through Him, may inherit a home 
 too glorious for the heart of man to conceive — a home pre- 
 pared alike for the red man and the white man, but a home 
 into which " shall in no wise enter anything that defileth, or 
 worketh abomination, or maketh a lie." 
 
 God has laid great responsibilities on Britain by giving this 
 rich country into her hands. The pioneers of the Gospel have 
 gone thither, and the success which has attended their efforts 
 abundantly proves that these red men are capable of being 
 civilized and evangelized. How incumbent is it upon us, then, 
 to care for and instruct the immortal souls of the wild men who 
 once called the land their own ! This hitherto little known 
 country is about to become one of the great highways of 
 commerce between England and Asia. The Canadian Pacific 
 Railway, for the construction of which the British Parliament 
 has guaranteed a loan, will attract towards those fertile regions 
 a vast tide of emigration. Will Britain be faithful to her 
 trust } will she send the standard-bearers of the Cross with 
 those who go forth from her shores to make fortunes in those 
 fair lands } will she, mindful that it is righteousness which 
 exalteth a nation, provide for the religious instruction of her 
 sons, who shall perhaps lay the foundation of a powerful 
 nation in the rich prairies of the West } It is said, that to 
 the piety of the little band who colonized New England the 
 United States owes even now all that is found there of true 
 religion ; the spirit and the influence of those God-fearing 
 men who, persecuted in their own land, sought a home across 
 the waters of the Atlantic, where they might worship God 
 according to their conscience, is to this day felt through the 
 
was 
 
 f^l 
 
 8 
 
 Dayspring in the Far West. 
 
 length and breadth of that now powerful nation. In a far 
 wider sense may such be the case with the colonists who shall 
 in future leave our own country to people the wilds of 
 America. May gratitude for the signal blessings which the 
 Lord of heaven and earth has conferred on Britain, animate 
 her to make efforts commensurate to the needs of the vast 
 territory she owns ! May there be many whose hearts con- 
 strained by the love of Christ shall willingly offer themselves 
 to go into this portion of the Lord's vineyard ! Let us pray 
 that " great may be the company of preachers " who shall 
 dispense the Word of life both to red and white men in those 
 far-off regions. Let us pray that there may be many who, 
 hearing the Master's call, " Whom shall I send .<* and who will 
 go for us } " will respond, " Here am I, send me." 
 
 '• How beauteous are the feet of those who bear 
 Mercy to men, glad tidings to despair! 
 Far from the mountain's top, they lovelier seem 
 Than moonlight dews, or morning's rosy beam." 
 
 John the Baptist. (Prize Poem.) 
 
 I 
 
CHAPTER II. 
 
 map. 
 
 THE RED RIVER. 
 
 The Red Rivcr.-Early History of the Settlemcnt.-First Missionari--.— 
 Progress.-Present Condition.— Indian Settlement.— Scanterlry _ 
 Lansdownc.-Islington.-Portage La Prairie.-Westbourne. 
 
 [LMOST at the central point of the North American 
 continent, and not far south of the boundary-line 
 between the United States and the British pos- 
 sessions, two small lakes may be noticed on the 
 In the one. Lake Ithasca, the mighty Mississippi 
 takes Its rise, and flows southwards for 3000 miles, until 
 It falls into the Gulf of Mexico. From the other, Ottertail 
 Lake, which is nine feet higher (1689 feet above the 
 sea level), flows Red River in an exactly opposite direc- 
 tion, crossing the boundary-line, and running northwards 
 till It falls into Lake Winnipeg. It is 900 miles in length 
 from Its rise to its estuary. " Its name is said to have 
 been derived from a bloody Indian battle which once took 
 place on its banks, tinging the river with crimson dye It 
 certainly cannot be called red from the hue of its water, which 
 is of a dirty white colour." 
 
..*. --iwinil^i. iMM ffmtfimmmmSSjBAJStiXmi 
 
 !*• 
 
 ■II 
 
 10 
 
 Day spring in the Far West. 
 
 "The plain through which the Red River flows is fertile 
 beyond description. At a little distance it looks like one vast 
 level prairie, through which the windings of the river are 
 marked by a dark line of woods fringing the whole length of 
 the stream ; each tributary has its line of forest, a line visible 
 many miles away over the great sea of grass. The effect of 
 sunset over these oceans of verdure is very beautiful ; a 
 thousand hues spread themselves upon the grassy plain ; a 
 thousand tints of gold are cast along the heavens, and the 
 oceans of earth and sky intermingle in one blaze of glory at 
 the very gates of the setting sun. Here at Red River we are 
 only at the threshold of the sunset, its true home is yet many 
 days' journey to the West, where the long shadows of the vast 
 herds of bison travel slowly over the immense plains, huge and 
 dark against the golden West, where the red man still sees in 
 the glory of the setting sun the realization of his dream of 
 heaven '." 
 
 Along the banks of this river, and stretching farther west 
 still, through the basin of che Saskatchewan, to the foot of the 
 Rocky Mountains, is a land abounding in mineral wealth, 
 clothed with magnificent forests, where extend boundless 
 prairies, affording rich pasturage for countless herds of buffalo, 
 in many places gay with various species of wild flowers, through 
 which roam tribes of Red Indians, who depend for subsistence 
 on fishing and the chase — where darkness has for ages veiled 
 the land, and gross darkness the people — where ignorance and 
 superstition have long held their sway — where deeds of cruelty, 
 treachery, and blood have long defiled the land. 
 
 Upon this land of darkness and desolation the day has at 
 
 * The Great Lone Land. 
 
 I 
 
The Red River. 
 
 1 1 
 
 ertile 
 evast 
 r are 
 rth of 
 'isible 
 ect of 
 al; a 
 tin ; a 
 id the 
 ory at 
 ve are 
 many 
 le vast 
 geand 
 sees in 
 :am of 
 
 :r west 
 of the 
 wealth, 
 indless 
 (ufifalo, 
 irough 
 [stence 
 veiled 
 :e and 
 •uelty, 
 
 Ihas at 
 
 i 
 
 length dawned. Already " the n^orning spread upon the 
 mountains gives promise of a glorious day of light and glad- 
 ness ; superstition, folding her sable wing, recedes before the 
 advancing dawn ; and the bright beams of the Sun of Right- 
 eousness gilding the mountain tops afford an earnest of their 
 noonday splendour." 
 
 Of the progress of the Gospel in this interesting country we 
 purpose giving some account in the following pages. 
 
 The Red River Settlement dates from the year 1811, when 
 the Earl of Selkirk purchased from the Hudson's Bay Com- 
 pany and the Cree and Saulteaux Indians a large tract of land 
 stretching along both banks of the Red River and the Assi- 
 niboine. The country was at that time inhabited only by 
 wandering tribes of Indians, and visited from time to time by 
 the agents of the Hudson's Bay and North-West Fur Com- 
 panies, who had trading-posts in the neighbourhood. Vast 
 herds of buffalo, now driven to the west of Red River, then 
 roamed over its prairies, and frequented the rich feeding grounds 
 of Minnesota. The greater number of the settlers were Scotch- 
 men and Protestants, yet there was no minister of the Gospel 
 among them, no place of worship from north to south, from 
 east to west of the wide-spreading territory. Is it therefore to 
 be wondered at that God's laws were set at defiance, and deeds 
 of violence committed v/hich were a disgrace to civilized men } 
 In 1820, Mr. West, a clergyman selected by the Church 
 Missionary Society, arrived in the settlement in the capacity 
 of Chaplain to the Hudson's Bay Company. He was instructed 
 to reside at Red River, and to endeavour to ameliorate the 
 condition of the Indians. In 1822 the Church Missionary 
 Society determined to commence a Mission at Red River, 
 
. -TTt i—i« 
 
 ' I ' mi'mSBtiAaOUUDKi 
 
 HH 
 
 12 
 
 Dayspring in the Far West. 
 
 and appointed the Rev. David Jones their first Missionary ; 
 he arrived at the Settlement in October, 1823. In 1825 the 
 Rev. W. Cockran was sent out by the Church Missionary 
 Society to preach the Gospel to the Indian tribes. "To 
 the untiring exertions of this pioneer of Missionary enterprise 
 in the Far West is owing in a great measure, under the 
 blessing of God, and the influence of the Holy Spirit resting 
 on his labours, the improved condition of the Indians 
 and half-breeds in the settlement." "^ " At that time Red 
 River was an isolated settlement of civilized and half-civilized 
 men in the midst of a vast region of barbarism. A very 
 small portion of land had been brought into cultivation by 
 the European settlers. The rest of the inhabitants, Canadians, 
 half-breeds, and Indians, depended chiefly for subsistence on the 
 chase and fishing. Their principal dependence was the buf- 
 falo hunt, which took place twice a year, when 700 or 8cK) 
 hunters would set out in pursuit, accompanied by their wives, 
 and children, and horses to bring home the spoil." If for any 
 reason the hunt proved unsuccessful, both Indians and settlers 
 would necessarily be reduced to great straits. It was there- 
 fore necessary for the Missionaries to cultivate land and rear 
 cattle in order to provide food for their families and schools, 
 as well as to assist the number of destitute half-breeds and 
 Indians, whose improvidence reduced them to the last ex- 
 tremity of starvation. For everything they needed beyond 
 the produce of their farms, for furniture, hardware, tools, 
 books, clothing, and other things which contribute to daily 
 
 2 British North America. Religious Tract Society, 1872. For full 
 account of Mission-work at Red River, see " Rainbow in the North." 
 
 
 J. 
 
 M 
 
 \ 
 
 i i 
 
The Red River. 
 
 13 
 
 or full 
 
 comfort, Missionaries and colonists were dependent on 
 England. 
 
 Very different is the aspect which Red River now presents. 
 Professor Hind thus describes his first .mpressions of the 
 settlement in his narrative of the Red River Exploring Expe- 
 dition of 1857 : — 
 
 " Red River enters Lake Winnipeg by six different 
 channels. Fourteen miles from the mouths of the river 
 is the Indian village, founded by Archdeacon Cockran. 
 A little below the village the country rises, the banks are 
 about thirty feet high, the timber is imposing, and all the 
 aspects of a level, fertile region invest the scene, but the same- 
 ness in the general appearance of the banks becomes monoto- 
 nous after the wild and varying beauties of the Winnipeg. The 
 sight of clearings, however, with the neat white houses of the 
 settlers at the Indian Missionary village speedily creates other 
 impressions, aroused by such fair comparisons between the 
 harmonizing influence of civilization, and the degraded brutal 
 condition of a barbarous heathen race. These suggestive signs 
 of improvement in moral and social position rapidly create a 
 healthy tone of feeling in passing from the cascades and 
 rapids of the Winnipeg, where half-clad savages fish and hunt 
 for daily food, to the even flow of Red River, where Christian 
 men and women, once heathen and wild, now live in hopeful 
 security on its banks." 
 
 " About four miles above the Indian Missionary village, a 
 bend in the stream gives rise to a sharp projection of the 
 level plateau, called Sugar Point, from the groves of maple 
 which cover it. Near Sugar Point is a school in connexion 
 with the Indian Mission below, situated north of the line which 
 
14 
 
 Dayspring in the Far West, 
 
 1 ^1 
 
 , 
 
 divides the parish of St. Peter from that of St. Andrew, and 
 marking the northern limits of Red River Settlement. At 
 the Grand Rapids, so called from the character of the river 
 which flows through it, is grouped an assemblage of substan- 
 tial stone buildings, which create a favourable impression of 
 Red River resources and comfort, not unfrequently repeated 
 in ascending the stream." 
 
 " A farmer is attached to the Indian Settlement, which is 
 cultivated with great care by the Indians ; it is intended to 
 serve as a model for other Christian Indians, and also to 
 provide them with seed and supplies in the event of their own 
 stock failing — a contingency by no means improbable, since 
 habits of forethought and economy arc rarely acquired by 
 these people until the second generation. Potatoes grow to a 
 size unknown in England, many weighing as much as ten 
 ounces each ; asparagus, cabbages, brocoli and shallots grow 
 lu3-jriantly. In the farmyard may be seen ducks, fowls, 
 turkey^, pigs, sheep, and excellent milking cows, while flower- 
 ing shrubs and annuals adorn the garden which surrounds the 
 Mission-house." 
 
 Between St. Peter's Church in the Indian settlement, and 
 the point where the Red River is joined by its tributary, the 
 Assiniboine, there are four Christian churches and congrega- 
 tions which owe their existence to the labours of the Church 
 Missionary Society. One of these, St. John's, formerly known 
 as the Upper Church, at the junction of the two rivers, was 
 made over to the Bishop of Rupert's Land, when that see 
 was created in 1849, ^7 ^^e appointment of Bishop Anderson, 
 who for sixteen years laboured with much zeal to promote the 
 highest interests of the Indian. A second church, six miles 
 
 « 
 
The Red River 
 
 »5 
 
 and 
 At 
 river 
 fstan- 
 on of 
 eated 
 
 ich is 
 led to 
 Iso to 
 ir own 
 since 
 ed by 
 w to a 
 as ten 
 5 grow 
 fowls, 
 ower- 
 ids the 
 
 it, and 
 ry, the 
 grega- 
 i:hurch 
 <nown 
 rs, was 
 at see 
 derson, 
 ote the 
 miles 
 
 4 
 
 lower down the stream, formerly called the Middle Church, 
 now, St. Paul's, was also transferred when the work ceased to 
 be missionary. Eight miles further down the stream, in the 
 neighbourhood of the Grand Rapids, is St. Andrew's, formerly 
 known as the Lower Church, and nearly midway between it 
 and the Indian Settlement Church, from which St. Andrew's 
 is eleven miles distant, stands St. Clement's, Mapleton. The 
 congregations in these two churches are chiefly either Euro- 
 peans, or persons of mixed descent, with but a small sprink- 
 ling of native Christians, and the duties are chiefly of a pastoral 
 character. 
 
 The Red River territory is now called the Province of 
 Manitoba. Its caj^ital is Winnipeg, a rapidly rising town near 
 the junction of the Red River and the Assiniboine. Here is 
 St. John's College, which includes a boarding-school for 
 boys and girls, and is under the immediate supervision 
 of Bishop Machray. A superior education is given, and 
 some of the pupils have distinguished themselves at the 
 English universities ; while others have been ordained to 
 preach the Gospel in their native land. There are also 
 parochial schools, and a model training institution ; no less 
 then ten Church of England schools are supported by the 
 Church Missionary Society. 
 
 About twenty miles from the Indian Settlement is another 
 Missionary station, known by the name of Scanterbury. It 
 is situated on the Broken Head River, one of the small feeders 
 of Lake Winnipeg. Here is a little community of native 
 Christians, numbering forty-three individuals. Some sixty 
 miles north-east of Scanterbury is P'ort Alexander, on the 
 Winnipeg, not far from which is the Mission Station of 
 
trr 
 
 .JOaU 
 
 16 
 
 Dayspriiic; in the Far West. 
 
 \\ 
 
 niji 
 
 Lansdownc. About one hundred miles from Lansdowne 
 is the Mission station of Islington, formerly known by 
 the name of Chien-blanc. It stands on an oasis of two 
 hundred and fifty acres, on the banks of the Winnipeg, 
 not far from where it issues from the Lake of the 
 Woods. 
 
 The Roman Catholics were the first to establish a Mission 
 at Islington, but having withdrawn from it, the Church 
 Missionary Society occupied the Station, sending Mr. Philip 
 Kennedy there as Catechist in 1850. In 185 1 the Rev. 
 R. James was appointed to this Mission, and he it was who 
 changed its name of Chien-blanc to Islington. An English 
 lady afterwards gave ;!^ 1000 towards this Mission, to which she 
 generously added ;^ 100 per annum for Irs maintenance. It 
 occupies an important position between the province of Mani- 
 toba and Canada Proper. A farm is attached to the Mission ; 
 wheat, Indian corn, and potatoes grow well here. In North- 
 West America it is necessary for each Mission Station to have 
 its farm whenever the nature of the soil admits of its being 
 cultivated ; and this not only for the supply of the wants of 
 the Missionary and his family, but ''n order that he may be 
 able to assist the Indians who flock around him in seasons of 
 scarcity ; were he unable to supply their wants they must 
 disperse in search of food, and thus the opportunity of retain- 
 ing them for a time, and giving them religious instruction 
 would be lost. The Indians at Islington belong to the 
 Swampy Crees, and hunt on the Lower Winnipeg. The heathen 
 Swampys acknowledge the existence of a supreme and good 
 Being, but they address their invocations to the Evil Spirit. 
 Many of the Saulteaux Indians arc also found on the route 
 
 i 
 
 \ 
 
The Rid River. 
 
 '7 
 
 between Ciinacla Proper and Red River. " They arc not 
 likely to be broujjht under the power of the Gospel," wrote 
 Archdeacon Cowley, towards the latter end of 1871, "without 
 niucli patient labour and endurance on the part of the 
 Missionary, and very considerable expense of money and 
 prayer by the Church. lUit these are souls for whom Christ 
 died, necessity is laid upon us, and woe unto us if we preach 
 not the Gospel." 
 
 The Rev. Baptist Spencc, a native pastor, has the charge of 
 this Mission. For many years he did good service as a cate- 
 chist, and was ordained to the work of the ministry in 1869. The 
 sale of intoxicating drink to the Indians has greatly hindered 
 the work of this Mission ; that there is, however, reason to look 
 hopefully to the future, the following extract from a letter 
 written by Mr. Phair in 1S71 will .show. "The effect of the 
 prohibition of the sale of ardent spirits may be better imagined 
 than described ; suffice it to state, that where hitherto poverty 
 and vice predominated, there is now not only a desire to come 
 to church, attend the meetings for prayer, and an attempt, 
 outwardly at least, to walk consistently with their profession ; 
 but there is the means, the food to enable them to remain 
 within reach of Christian instruction. During the past year 
 I perceive that a spirit of prayer is manifesting itself here 
 and there among the people, and this in connexion with the 
 additions from time to time from among the heathen, give us 
 reason to believe that our labour is not in vain in the Lord. 
 On my arrival here some seven years ago, there were not ten 
 houses in connexion with the Mission ; now there are more 
 than forty, and the past year has witnessed the erection of 
 more than one fourth of that number. The fur hunt has been 
 
 C 
 
T T'Tiiir "•"«!■ 
 
 i t 
 
 11,. 
 
 i8 
 
 Dayspring in the Far West. 
 
 almost a total failure lately, and the consequence is that the 
 Indians have turned their attention to settling, farming, and 
 other pursuits more favourable to our work among them. On 
 Sundays the church is well filled, and on other days the 
 meetings more regularly attended. No Indian appears to 
 loiter about idle, as has been the case heretofore ; all are 
 busy, some clearing land, others cutting logs preparatory to 
 building their houses ; and a spirit of nev/ life appears to 
 have entered my people." 
 
 Prairie Portage, on the Assiniboine, which owes its existence 
 to the zeal and energy of Archdeacon Cockran, " is," wrote 
 Professor Hind in 1857, "next to the Indian Settlement, the 
 most interesting illustration of an Indian Christian Settlement 
 in a wilderness still inhabited by roving bands of Indians, 
 who as of old occupy themselves in barbarous warfare, hunt 
 for daily food, and submit with abject humility to the con- 
 juror's malignant influence. The church is constructed of 
 wood, and contains about thirty substantial family seats, but 
 is capable of holding three times that number ; each seat 
 is manufactured by the owner according to a pattern supplied 
 by the archdeacon. The congregation on Sunday was com- 
 posed of Plain and Swampy Cree Indians and half-breeds : 
 near the door of the church, inside the building, a number 
 of heathen Indians stationed themselves to indulge their 
 curiosity ; they remained quiet and grave, and conducted 
 themselves with the utmost propriety during the service." 
 Prairie Portage is now chiefly peopled by settlers from 
 Red River, and the work is rather pastoral than missionary ; 
 hence it is about to be transferred to the Church organization 
 of the colony, and the Missionary must advance further into 
 
 '■:1k 
 
The Red River. 
 
 19 
 
 It the 
 r, and 
 . On 
 rs the 
 ars to 
 .U are 
 ory to 
 ars to 
 
 istence 
 " wrote 
 cnt, the 
 tlement 
 [ndians, 
 re, hunt 
 he con- 
 ctcd of 
 ats, but 
 ch seat 
 upplied 
 as corn- 
 breeds : 
 number 
 Tc their 
 nductcd 
 Iservice." 
 s from 
 sionary ; 
 nization 
 Iher into 
 
 * 
 
 ''% 
 
 the west, in order to preach the Gospel to the Indian tribes, 
 who retreat into the wilderness before tlie advancing tide of 
 emigration. At present this station is under the pastoral 
 care of the Rev. Henry George, son-in-law of Archdeacon 
 Cock ran. 
 
 Sixteen miles west of Portage La Prairie is Westbournc, 
 occupied by the Church Missionary Society in 1859. West- 
 bourne is on the White Mud River, and is so named after the 
 Rev. John West, the pioneer of Missionary enterprise in North- 
 West America. The population of this place now also con- 
 sists chiefly of Europeans, and the Indians are about to leave 
 the station for a reserve set apart for them by the Government. 
 No longer a Missionary station, it has become an important 
 colonial church, where the settlers find the means of grace 
 already provided for them. 
 
 In addition to these churches in the neighbourhood of Red 
 River, there are various Missions scattered over this immense 
 territory. In every direction along the banks of distant rivers, 
 which fall either into the Polar Sea on the north, the Pacific on 
 the west, Hudson's Bay on the cast, and Lake Winnipeg in the 
 interior, the ministers of Christ have gone forth to spread the 
 glad tidings of salvation. Of the progress of the work of 
 evangelizing the heathen in these remote regions, the following 
 pages contain a brief account. 
 
 The solitary life, the privations, the many trials endured by 
 Missionaries in these far-off lands are such as could only have 
 been borne by men in whose hearts glowed the love of Christ. 
 That their labour has not been in vain, the facts about to be 
 related abundantly prove. May some who read be stirred up 
 to gird themselves for the battle, and armed in Divine panoply 
 
 c 2 
 
r 
 
 taaa 
 
 20 
 
 Dayspring in the Far West. 
 
 ** go forth to the help of the Lord, to the help of the Lord 
 against the mighty " ! 
 
 " With hope's green branch the welcome Dove returns, 
 Hails the bright star that tells the Dayspring near." 
 
 John the Baptist. (Prize Poem.) 
 
 t 
 
Lord 
 
 CHAPTER III. 
 
 EXTENSION OF THE MISSION WESTWARDS. 
 
 Devon. — Faiiford. — Nepowewin. — Ou'Appellc. 
 
 ROM the western shore of the Lake of the Woods 
 to the foot of the Rocky Mountains, a distance of 
 800 miles, stretches a belt of remarkably rich soil, 
 usually called the Fertile Belt. It is partly fine 
 open prairie, partly covered with groves of aspen and other 
 trees; it is from 80 to 100 miles in width, and comprises 
 some forty millions of acres of rich arable ard pasture land. 
 Through this rich territory flow the North and South 
 Saskatchev an, with their many tributaries, of which tlie 
 Ou'Appelle is one of the principal. This fine country will 
 probably soon be peopled by European settlers, who are 
 already flocking towards the west in great numbers. 
 
 In order to provide for them the means of grace, and 
 religious instruction for their children, it has been formed into 
 a diocese, named the diocese of Saskatchewan. Among the 
 Indians who for ages here found their hunting-grounds, the 
 Church Missionary Society has laboured for more than thirty 
 years. 
 
 So early as 1840, the Rev. Henry Budd, one of the first 
 
._^. ^ ^■^-l 
 
 ! I 
 
 I ■ 
 
 ( 
 
 '!'( 
 
 22 
 
 Day Spring in the Far West. 
 
 Christian converts in Rupert's Land, who had been trained 
 for the ministry at Red River, set out from the settlement to 
 make preparations for erecting a church and establishing a 
 Mission at Cumberland, or Pas, now called Devon, situated at 
 the confluence of the Saskatchewan and Basquia Rivers, 
 distant about five hundred miles from Red River. At that 
 time Mr. Budd was a catechist only. He was ordained by 
 Bishop Anderson on the 22nd of December, 1850, being the 
 first of his countrymen admitted to the sacred office. This 
 mission was mat^.:*cd under the fostering care of Archdeacon 
 Hunter. On his return to England in 1854 it was transferred 
 again to Mr, Budd, and here he now fulfils, not only the duties 
 of a native pastor, but also of an evangelist for its out- 
 stations, the principal of which are Moose Lake, Cumberland 
 House, and Nepowewin, all in the basin of the Saskatchewan 
 River. Professor Hind, who visited Cumberland in 1857, 
 thus describes its appearance : — " It seemed like getting back 
 to civilization again, when on rounding one of the majestic 
 sweeps of the river, the pretty white church, surrounded by 
 farmhouses and fields of moving grain burst unexpectedly 
 upon our view. It was a calm summer's evening, and the 
 spire was mirrored in the gliding river, and gilt by the last 
 rays of the setting sun. The church is on the south bank of 
 the river ; near it is the parsonage, a commodious building. 
 Adjoining the church is a neat schoolhouse, with several 
 dwelling-houses. So greatly has God blessed the preaching 
 of the Gospel at Devon that no heathen are now found there. 
 All are nominally Christians, and the consistent lives of a large 
 proportion attest that they have not received the grace of 
 God in vain. The soil is less fertile than that of the Indian 
 
 f 
 
Extension of the Mission Westivards. 
 
 23 
 
 ;rained 
 lent to 
 ihing a 
 ated at 
 Rivers, 
 A.t that 
 ned by 
 ling the 
 :. This 
 ideacon 
 nsferred 
 e duties 
 its out- 
 iberland 
 tchevvan 
 
 1857. 
 «cr back 
 majestic 
 ided by 
 pectedly 
 and the 
 the last 
 bank of 
 3uilding. 
 several 
 reaching 
 nd there, 
 f a large 
 grace of 
 e Indian 
 
 Settlement at Red River, and being more exposed to the east 
 winds which sweep over Hudson's Bay, the cold is more 
 severe. Nevertheless, the Mission farm is cultivated with 
 success. Wheat does not grow well there, but barley and 
 potatoes are cultivated. By degrees the Indians are becoming 
 civilized, and though in a measure dependent on fishing and 
 the chase, they are more disposed than formerly to establish 
 themselves in permanent homes." 
 
 In a letter dated August 19, 187 1, Mr. Budd writes 
 thus : — 
 
 " The growing population of Devon, and the endeavours of 
 the people towards improvement in temporal as well as spiritual 
 matters, give me full employment on the spot, and leave little 
 room for visiting and seeing the Indians at other places. We 
 see here new houses putting up every year, the soil ploughed 
 up, the seed put in, parks and fences rising up here and there, 
 until very little land is left for the cattle to graze upon. All 
 this spring I was delighted to see them, each one trying to 
 break up his own piece of land, and planting his potatoes 
 in it, and now they have potatoes growing up nicely, and there 
 is promise of a good harvest. The people have effectually 
 put down the sale of any spirituous liquors among themselves, 
 and now that the law has passed forbidding it, we trust we 
 shall never see any more of that soul-destroying article of trade 
 among our people. The Sunday services have been regularly 
 attended by all the people when they are at home. Most of 
 the strong and able go about hunting during the winter, leaving 
 their families sometimes, and at other times taking them 
 with them. During the summer months the strong men are 
 away tripping in the boats ; but as the population is yearly 
 
mUm 
 
 u 1 
 
 '! 
 
 24 
 
 Dayspring in the Far West. 
 
 increasing, we still have plenty at home who fill the church 
 Sabbath by Sabbath. I am always particularly encouraged at 
 the Sunday duties ; for I feel that I am preaching to a 
 people that understand me. The Sunday schoo' is not less 
 encouraging. Here we have children and young people 
 attending, many of them reading with fluency the Word of 
 God in their own language. They manage to read it in their 
 own tongue so much quicker than in English, and of course 
 at once understand what they are reading about. This and 
 the day school I have to conduct myself, with the help of a 
 young man whom I am training for a teacher." In Devon 
 and its out-stations there are 650 native Christians, of whom 
 170 are communicants. 
 
 The Fairford Mission was commenced by Archdeacon 
 Cowley in 1842. It is prettily situated on the banks of 
 Partridge Crop River (which is a continuation of the Little 
 Saskatchewan), about two miles from Lake Manitoba. Beds 
 of rushes covering many square miles constitute the Crop, 
 so called by the Indians on account of the resemblamce which 
 the outline of this reedy expanse bears to the crop of a 
 partridge. It is distant from Red River about 200 miles. 
 Here the Indians are Saulteaux. For many years Archdeacon 
 Cowley appeared to labour among them in vain. The seed 
 sown brought forth no fruit, and so hopeless did this Mission 
 seem to be "^hat thoughts were entertained of abandoning it. 
 But the Archdeacon resolved to persevere, and after much 
 patient labotr he found the promise verified, " In due season 
 ye shall reap if ye faint not." The first-fruits of his labours 
 was Luke Caldwell, who was baptized by Bishop Anderson 
 in 1S51. When the Bishop again visited Fairford in 1858 a 
 
 .1 
 
Extension of the Mission WesHvards. 
 
 25 
 
 ihurch 
 ged at 
 
 to a 
 jt less 
 people 
 ord of 
 n their 
 course 
 lis and 
 Ip of a 
 
 Devon 
 f whom 
 
 ideacon 
 inks of 
 Little 
 Beds 
 Crop, 
 which 
 of a 
 miles, 
 ideacon 
 lie seed 
 Mission 
 ning it. 
 much 
 season 
 labours 
 nderson 
 1858 a 
 
 p 
 
 
 little band of Christians had been gathered in, of whom he 
 baptized thirty-nine. Yet once again the faith of the Mis- 
 sionary was put to the test ; the fire-water introduced by the 
 white man proved too strong a temptation for the infant 
 Church, and many, alas ! fell away. 
 
 Happily the sale of intoxicating drinks to the Indians is 
 now forbidden, and to this Mission, as to others, the prohibi- 
 tion has proved beneficial. The latest accounts from the 
 Mission state that the Indians flock ^., the house of God, and 
 are diligent in their attendance at the .school. 
 
 The Rev. George Bruce, ordained in 1868, is the native 
 pastor now in charge of Fairford and its out-stations, Mani- 
 toba, Oak Point, Touchwood Hills, and Fort Felly. Mani- 
 toba, on the shores of the lake from which it takes its name, 
 is sixty miles south of Fairford. Oak Point is forty miles 
 further on, while Fort Pelly, near the source of the Assini- 
 boine, is 300 miles distant, and the Touchwood Hills are 100 
 miles further west. Here the population is composed chiefly 
 of Crees, and a pretty little Christian village adorns the spot 
 once desecrated by the orgies of the medicine man. 
 
 The Nepowewin Mission, situated on the north bank of the 
 Saskatchewan, opposite to Fort a la Corne, was commenced 
 in September, 1852, by the Rev. H. Budd. The name Nepo- 
 wewin is derived from an Indian expression signifying " The 
 Standing Place," where the natives are accustomed to await 
 the arrival of the Hudson's Bay Company's boats as they 
 track up the north side of the river. The Mission-house, 
 garden, and little farm are a pattern of neatness and order. 
 " The valley of Long Creek, five miles south of the Nepowe- 
 win," says Professor Plind, "appears to furnish a very large 
 
•MMM 
 
 4 
 
 1:! 1 
 
 26 
 
 Day spring hi the Far West, 
 
 area of land of the best quality, and will probably become the 
 seat of a thriving community. But when these events take 
 place the wild Indians will have passed away, and the white 
 race will occupy the soil ; yet it is to be hoped that the 
 descendants of some of these heathen wanderers who have 
 here the opportunity of hearing of Christ and His Kingdom, 
 may find a permanent home near the Nepowewin, so long 
 distinguished for the medicine feasts which are celebrated in 
 the pine woods crowning the banks of the Saskatchewan, 
 whose remains I saw almost within sight of the Mission sta- 
 tion, on the opposite side of the swift-flowing river." Luke 
 Caldwell, now a native pastor, has charge of the Nepowewin 
 Mission, under the superintendence of Mr. Budd, of Devon. 
 
 The Qu'Appelle Mission was established in 1857. It is 
 beautifully situated on the Qu'Appelle, or "Who-Calls River," 
 between the second and third fishing lakes. "These lakes are 
 four in number, and derive their name from the rich store of fish 
 they contain. They are narrow bodies of water, which entirely 
 occupy an excavated valley about a mile in width. The 
 scenery around them is most lovely and attractive. A belt of 
 timber fringes their sides at the foot of the steep hills they 
 wash. Ancient elm-trees, with long drooping branches, bend 
 over their waters ; the ash-leaved maple grows here, as at Red 
 River, to a large size, and the me-sas-ka-mi-na (la poire) 
 grows to the height of eighteen or twenty feet, and is loaded 
 with most luscious fruit." 
 
 The river Qu'Appelle derives its name from an Indian 
 legend. A chief, it is said, was one day paddling his canoe 
 down the river, when he heard a voice softly calling him by 
 name ; he stopped, looked around, but saw no one. Re- 
 
Extension of the Mission Westwards 
 
 27 
 
 )mc the 
 ts take 
 le white 
 hat the 
 110 have 
 ingdom, 
 so long 
 rated in 
 :chewan, 
 sion sta- 
 " Luke 
 powewin 
 Devon. 
 7. It is 
 s River," 
 lakes are 
 re of fish 
 1 entirely 
 th. The 
 A belt of 
 lills they 
 les, bend 
 IS at Red 
 la poire) 
 is loaded 
 
 n Indian 
 lis canoe 
 him by 
 ne. Re- 
 
 i 
 
 1 
 
 ■* 
 
 % 
 
 suminghis course, he again heard his name distinctly uttered; 
 again he stopped, and responded to the call, but nothing was 
 visible, and in vain he waited to hear the voice once more ; 
 silence reigned around, and concluding that it was the voice of 
 the Manitou which he had heard, he named the river " Who 
 Calls." 
 
 When the Rev. James Settee, a native of Swampy Crec 
 origin, first entered upon this Mission, the Crees of the Sandy 
 Hills, having received intelligence that the Bishop had sent a 
 praying man to teach them the truths of Christianity, directed 
 messengers to inquire whether " the great praying father had 
 sent plenty of rum ; if so, they would soon become followers 
 of the white man's Manitou." The messengers returned with 
 the intelligence that the great praying father had not only 
 omitted to send rum, but he hoped the Plain Crees would soon 
 abandon the practice of demanding rum in exchange for their 
 pemmican and robes. The messengers were directed to 
 return to the Missionary with the announcement that "if the 
 great praying father did not intend to send rum, the .sooner he 
 took his praying man away the better for him." 
 
 " Here, as elsewhere," says Professor Hind, "the school is the 
 main hope of the Mission." " Teach my children for two or 
 three years, but let me follow the ways of my fathers," said the 
 son of a chief of the Sandy Hills. " They wish their children to 
 know the white man's cunning, and to learn to cultivate the 
 soil, but they themselves would prefer to remain still the wild 
 prairie Indians, hunting the buffalo, and occasionally tasting 
 the savage excitement of war." 
 
CHAPTER IV. 
 
 THK rXDIAN TRII'.KS. 
 
 
 AhoiT^inal Races of Nortli America. — Names of Tribes who formcrlv 
 occulted Tjiilish 'I'erritory.— Relij^ious Ideas. — Manners. — Customs. 
 — Cruelly. — Superstition. — Indian Women. 
 
 H\i on'cfin of the Aborigines on tlic continent of 
 America is enveloped in darkness. Many of their 
 rr^l customs and superstitions resemble those of Orien- 
 tals. The aboricrinal inhabitants of North America 
 were divided into families, distinguished from each other in 
 appearance, dialect, habits, and religious notions. These 
 families were subdivided into tribes ; between some of these 
 tribes the most bitter hatred existed, and they carried on per- 
 petual warHire with each other. 
 
 The following arc the principal native races by which 
 British North America was peopled : — 
 
 I. The Esquimaux, who.se personal appearance indicates 
 Mongol extraction. They are found on the northern shores 
 of Hudson's Bay and the Arctic Ocean. 
 
 n. The Tinne or Chipewyan Indians, whose various 
 tribes extend from the English River to the mouth of the 
 IMackenzie. The Chipeuyans are a harmless, inoffensive race, 
 
 i,;,l. 
 
 I 
 
formcrK 
 Customs. 
 
 ncMit of 
 of their 
 f Oricn- 
 \mcrica 
 
 thcr in 
 These 
 of these 
 
 on pcr- 
 
 T W 
 
 hich 
 
 idicatcs 
 shores 
 
 1 
 
 various 
 h of the 
 ve race, 
 
 I 
 
 .NUKTII AMLKICAV I'LAIN l.VUIANS. 
 
I 
 
 i 
 
The Indian Tribes, 
 
 29 
 
 well disposed towards the reception of Christianity; and it is a 
 remarkable fact that they have always refused to trade for 
 ardent spirits; hence drunkenness, the ^reat bane of the Indian 
 race, is unknown amongst them. The Hare Indians, Dog- 
 ribs, Beaver Indians, and others, belong to this family. 
 
 III. The Kutchin, or Louchet'x Indians, more correctly 
 termed Tukuth, who dwell on the banks of the great river 
 Youcon and its tributaries, and on the shores of Hehring's 
 Straits. They arc probably a branch of the great Tinne 
 family ; their appearance and peculiar customs, such as infan- 
 ticide and burning of the dead, seem to point to Tartar origin. 
 
 " Both the Tinne race and the Tukuth," says Mr. Kirkby, 
 (whose residence amongst both people afforded him ample 
 opportunity for forming a correct judgment) " undoubtedly 
 proceed from the inhabitants of North-East Siberia ; if so, the 
 Tinne family holds a very important position among the 
 aborigines of the continent, extending, as it does, in an 
 uninterrupted line from Hudson's Bay tc the Pacific Ocean, 
 and stretching in a more broken, though perfectly visible 
 chain from the Arctic Coast to the Gulf of Mexico." 
 
 " The Tinne family," says the same authority, " consists of 
 forty-one tribes." The term Kutchin signifies the people, or 
 the nation, while Loucheux, signifying " the squintcrs," is the 
 name given to this people by the white man. Tukuth is the 
 name by which they designate themselves. 
 
 IV. The Algonquins, occupying the territory between the 
 estuary of the St. Lawrence and Hudson's Bay, and extending 
 west as far as the Rocky Mountains. The Ojibeways, Crees, 
 >Dclawares, and others belong to this family. 
 
 V. The Ircquois inhabited the country south of the 
 
il 
 
 T 
 
 : I 
 
 M 
 
 I 
 
 •I 
 
 30 
 
 Dayspring in the Far West. 
 
 St. Lawrence, and about the great lakes. They were 
 divided into five great nations, the Mohawks, Oneidas, 
 Onondagoes, Cayugas, and Senecas. Only a few scattered 
 remnants of the Iroquois now exist. One of these has found 
 a home on the Grand River in Upper Canada, while a few 
 others have had lands reserved for them in the United 
 States. The Hurons were a numerous people dwelling 
 on the shores of Lake Huron. In the border warfare 
 with the United States, they, in common with many 
 others, were dispossessed of their lands, and the few that 
 now remain are settled in the village of La Jeune Lorette, 
 near Quebec. 
 
 VI. The Dakotahs are still found in the great prairie south 
 of the Saskatchewan, and in the desert beyond the boundary 
 line. The Blackfeet, Assiniboines, and Sioux belong to the 
 Dakotahs. The Sioux are the hereditary enemies of the 
 Ojibeways and Crees. 
 
 The still savage Indians on British territory are chiefly 
 those found in the plains of the Saskatchewan, for whose 
 evangelization earnest efforts are about to be made by the 
 Church Missionary Society. 
 
 There are, it is said, " probably not one tenth of the number 
 of Indians who peopled the country when it was first settled 
 by Europeans. In British territory there are not more than 
 148,000 Red Indians, of vviiom 55,000 are found in the Hudson's 
 Bay Company's territories," now included in the dominion of 
 Canada. This diminution of numbers is owing to various 
 causes. In addition to the wars carried on between tribe and 
 tribe, the introduction of fire-arms by the white man, thus 
 rendering their warfare more deadly, small pox and other 
 
' were 
 neidas, 
 attered 
 > found 
 e a few 
 United 
 welling 
 warfare 
 many 
 w that 
 ^orette, 
 
 e south 
 
 >undary 
 
 J to the 
 
 of the 
 
 chiefly 
 whose 
 by the 
 
 number 
 settled 
 re than 
 udson's 
 nion of 
 various 
 be and 
 n, thus 
 j other 
 
 
 I* 
 
i 
 
 m- 
 
The Indian Tribes, 
 
 3' 
 
 % 
 
 ;i 
 
 
 diseases introduced by the settlers, brandy and rum, the " fire 
 water," which has for the Red man such a terrible fascination, 
 the scarcity of food consequent on the general neglect of 
 agriculture ; — all these causes combined have destroyed vast 
 numbers of the native race. Kence the importance attached 
 by the Missionary to the instruction of the Indians in the art 
 of agriculture. Hence also the necessity for the law whereby 
 the sale or barter of inioxicating drinks is now strictly pro. 
 hibited and enforced in British territory. One who resided 
 for some years in the country observes : " When hunting, the 
 Indian is removed from Missionary influences, and when visiting 
 the trading-posts intoxication indisposes him to listen to the 
 truths of the Gospel." If the Indian can be induced to settle 
 in villages in the vicinity of the Mission station, if he can be 
 taught to cultivate his garden and little farm, thereby provid- 
 ing a supply of food for himself and his family, a great point 
 has been gained ; the head of the family, when absent on his 
 hunting expeditions, leaves his household in charge, as it were, 
 of the Missionary, his children regularly attend the school, 
 and he himself, returning to his peaceful and orderly home, 
 and appreciating its comfort, is more willing to frequent the 
 House of God, and to accept the instruction of Christian 
 teachers. 
 
 The Indian is extremely superstitious. He believes in the 
 existence of a great spirit, called Manitou, whom he supposes 
 to be the maker and preserver of all things ; he believes also 
 in good and evil spirits, in the power of sorcerers and charms, 
 and he looks forward to a future place of abode, where the 
 brave will find their reward in happy hunting-grounds. 
 
 In the valley of the Ou'Appelle River, Professor Hind 
 
t 
 
 
 ■; 
 
 
 Dayspring in the Far West. 
 
 frequently found offerings to Manitou suspended on branches 
 of trees ; they consisted of fragments of cloth, strings of beads, 
 shreds of buffalo hide, bears' teeth, and other trifles. " This 
 custom," says he, "prevails everywhere in the valley of Lake 
 Winnipeg, and on the banks of Red River, where the rattle of 
 the conjuror, and the medicine drum maybe frequently heard. 
 A conjuror or medicine man, celebrated for the potency of 
 his charms, will often exercise a very injurious influence over 
 an entire band, consisting of ten or twelve families, in deterring 
 them from frequenting particular hunting or fishing grounds 
 if they happen to offend him." 
 
 The caverns formed by fissures in the limestone on the 
 shores of Lakes Winnipeg and Manitobah, are believed by the 
 Indians to be inhabited by bad spirits, and numerous are the 
 legends respecting them. There are many spots which the 
 Indians do not even dare to visit. If necessity compels them 
 to approach any of these abodes of the spirits, they either lay 
 an offering on the beach, in order to appease the imaginary 
 god, or they keep at the greatest possible distance as they pass 
 by. Some of the legends associated with these caves are truly 
 absurd. 
 
 The custom of offering sacrifices prevails among the Indians 
 of the Saskatchewan valley. The usual offering consists of 
 two or three dogs. " At the mouth of the Ou'Appelle river, 
 an Indian in June 1858 set his net, and caught a large fish of 
 a kind different from any with which he was familiar ; he at 
 once pronounced it to be a Manitou, and restoring it to the 
 water again, he sacrificed five valuable dogs to appease the 
 fury of the supposed fairy." When approaching Long Lake, 
 an arm of the Qu'Appelle, Professor Hind was warned by the 
 
"WICWAM," OJIUllRWAV HALF-UREEU. 
 
I 
 
 I 
 
 i 
 
 
 1 'WllMl«UI«MIIA.w.-IH 
 
The Indian Tribes. 
 
 33 
 
 Crees not to visit the Lake by night, as it was full of devils. 
 " They appeared," he says, " to live in awe and terror of 
 them." 
 
 In the spring and fall of the year the Indians assemble to 
 celebrate their medicine feasts and other idolatrous ceremo- 
 nies. Carved and painted posts are to be seen in the woods 
 of the Saskatchewan which are used on these occasions. " A 
 large medicine tent is erected ; four painted posts represent the 
 Manito nom they invoke during the celebration of the cere- 
 monies. The features of a man are roughly carved on each 
 post, and smeared with patches of vermilion and green paint 
 over the checks, nose, and eyebrows. When decorated with 
 fresh paint, feathers, strips of leather, and a painted robe of 
 elk, moose, or buffalo skin, these idols inspire the most super- 
 stitious awe among the untutored savages. The awe of many 
 becomes terror, when illumined by fires at night, and invoked 
 as the representatives of the all-powerful Manitou ; the whole 
 assembly, jumping in time to the wild song and monotonous 
 drum of the conjurors, circle round these idols, and join in 
 chants to the praises of the spirits they represent." These 
 ceremonies are kept up for several days together, and the 
 feasting and dancing are continued during the night. These 
 dances are held in honour of the gods who are supposed to 
 have preserved the Indians and given them food. The cere- 
 monies ended, the poles are stripped of their fantastic decora- 
 tions, and the Indians are supposed to be in a fit .state for 
 enjoying their summer, or for setting out on their hunting 
 expeditions. 
 
 The Wood and Prairie Indians are in the habit of painting 
 their skin with different colours. Warriors on the " war path " 
 
 D 
 
34 
 
 Dayspr'ing in the Far West. 
 
 iji'' ' 
 
 ! 
 
 W 
 
 often paint the figure of a hand over the mouth as is done in 
 sounding the war whoop, this indicates that the individual is 
 in pursuit of his enemies. The Ojibbeways are partial to ver- 
 milion, while the Plain Crees prefer white, green, and blue. 
 It is also customary to cut and gash their flesh in token of 
 grief for a deceased friend or relative. The Plain Crees, more- 
 over, adorn their bodies with figures of birds, quadrupeds, and 
 various symbols. An incision is made in the skin by means 
 of a knife point, or the edge of a flint, and the colour is rubbed 
 in, very much in the same manner as English sailors often 
 tattoo themselves, but the process is wholly different from 
 that performed by the New Zealanders.' 
 
 In sickness Indians are much depressed, and then they have 
 recourse tc he medicine man, whose incantations are supposed 
 to have a beneficial efiect. During the violence of a thunder- 
 storm, the aid of the medicine man is sought by the timid ; he 
 is then supposed to invoke the Great Bird, by the flapping of 
 whose wings they imagine the thunder is produced, while the 
 lightning's flash seems to their aff'righted imagination to be 
 the " blink of his all-penetrating eye." 
 
 The Indians are extremely vindictive ; and the cruelties in- 
 flicted on their prisoners taken in war almost exceed the 
 powci of description. Professor Hind thus describes a terrible 
 mode of death sometimes inflicted by the Sioux on a prisoner 
 taken during the summer season : — "Their victim is stripped, 
 tied to a stake on the borders of a marsh in the prairie, and he 
 is left exposed to the attacks of millions of musquitoes, with- 
 
 ' Compare this with Lcvit. xix. 28 and Levit. xxi. 5, also Deut. xiv. i. 
 Ouery— Do these customs point to Eastern origin.^ It would ahnost 
 seem so. 
 

 done ill 
 idual is 
 1 to ver- 
 id blue, 
 oken of 
 s, more- 
 eds, and 
 r means 
 1 rubbed 
 rs often 
 It from 
 
 ey have 
 ipposcd 
 lundcr- 
 lid ; lie 
 ping of 
 lile the 
 I to be 
 
 ties in- 
 ^d the 
 errible 
 risoner 
 •ipped, 
 and he 
 , with- 
 
 xiv. I. 
 almost 
 
 I 
 
 
 
 SICK INDIAN AN'. MiiDICINE MAN. 
 
it r 
 
The Indian Tribes. 
 
 ;5 
 
 out being able to move any part of his body. When the 
 agony of fever and the torment of thirst come upon him, he 
 is left to die a dreadfully lingering death, with water at his 
 feet, and buzzards hovering and circlinjr above him in greedy 
 expectation." In common with all savage people, the Indians 
 regard their women as slaves, they compel them to do the 
 hardest work, while they look lazily on, enjoying the luxury of 
 a pipe, and often requite their services with harsh words and 
 cruel blows. Speaking of the Youcon Indians, Mr. Kirkby 
 says, ** The Kutchin women are inferior in looks and fewer in 
 number than the men. The fo»'iner probably arises from 
 the harsh treatment they receive, and the heavy work they 
 have to perform ; while the latter is caused in a great measure 
 by the too prevalent custom of female infanticide. Many a 
 poor mother assured me she had killed her child to save it 
 from suffering the misery she had herself endured." 
 
 Polygamy prevails to a considerable extent amongst the 
 Indian tribes of North America. This is more especially the 
 case with the Tukuth. " The Tukuth," says Mr. Kirkby, 
 " multiplies his wives just as a farmer increases his beasts of 
 burden. The more wives he has, the more meat he can have 
 hauled, the more wood cut, the more chattels carried. Hence 
 an Indian frequently has four or five wives at one time. The 
 effect of this may readily be conceived ; dissatisfaction, 
 jealousies, quarrels, and murders are the natural results. No 
 marriage ceremony of any kind or previous courtship appears 
 to be required, but the consent of the bride's mother is essc-ntial 
 in all cases. Neither father nor brothers have a voice in the 
 matter, and would sit quietly by, and see their daughter or 
 sister pulled to pieces by contending rivals, rather than inter- 
 
 D 2 
 
36 
 
 Dayspring in the Far West. 
 
 \ I 
 
 ! 
 
 ; ( 
 
 fcrc in the matter. Indeed, it would be considered weak and 
 unmanly to do so." 
 
 Such is the picture, unhappily too true a one (as those who 
 have resided amongst them can testify), of the Indian tribes of 
 Hritish North America. Truly " the dark places of the earth 
 are full of the habitations of cruelty." 
 
 Shall Christian England leave these poor savages to perish 
 in their misery and degradation } Surely not. An able 
 writer, himself a resident in the country for some years, has 
 well pointed out the duty which we owe to these people. 
 " Let us," he says, " instruct and interest them, and give 
 them incentives to industry and exertion ; let them be induced 
 to settle and cultivate the ground, and let artisans be employed 
 to teach them the arts of civilized life." Encouragement to 
 make such efforts are not wanting; the Indian Missionary 
 village founded by Archdeacon Cockran in 1833, at Red 
 River, and the Missionary village of Metlakatlah, on the 
 Pacific coast, founded and presided over by Mr. Duncan, 
 abundantly prove what may be done for the Indian. " Let men 
 be found fitted for the work like them, let their numbers be 
 increased, and a blessing prayerfully sought on their labours, 
 and communities of Christian Indians will be found stretching 
 from Lake Superior to the Pacific, thriving and happy, and 
 increasing in number. Let us pray for this, and, while we pray, 
 let us work ; it is work which we owe to those Indian tribes, too 
 long neglected by us, and it is work which must be done 
 
 now 
 
 >>s 
 
 " The only savage Indians now found on British territory 
 are those known as Prairie and Wood Indians. They hunt the 
 
 - " British North America." 
 
 4 
 
i 
 
 ' SUSAN," SWAMI'V IIALK-CRIiliU. 
 
5| 
 
I 
 
 The Ijtdiaft Tribes. 
 
 Z7 
 
 buffalo and other large game, and their tents and clothing 
 are made of the skins of these animals. The Wood Indians 
 live on fish, and hunt small game, they also cultivate Indian 
 corn. Their tents are called wigwams, and are covered with 
 the bark of the birch-tree. The Prairie Indians are good 
 horsemen, and keep large herds of these animals." ^ 
 
 3 " British North America." 
 
miles. 
 
 CHAPTER V. 
 
 EXTENSION OF THE MISSION EASTWARDS. 
 
 The Hudson's Bay Missions. — Moravians. — Moose Fort and its out- 
 stations.— York Fort. — Churchill.— Albany.— Fort Severn, Trout 
 Lake. — Climate. — Travelling. 
 
 [UDSON'S BAY, which takes its name from 
 Captain Hudson, who discovered it in 1610, is 
 900 miles long, and 600 broad in its widest part ; 
 its coast-line measures a distance of about 3000 
 It is only open to ships for a few months in the year, 
 and the numerous shoals, rocks, and drifting icebergs render 
 its navigation at all times dangerous. Of its many inlets, 
 James's Bay on the south-east, and Port Nelson on the west, 
 are the most important. Two rivers, the Nelson and the 
 Hayes, discharge their waters into the latter. A belt of 
 willows and swamps lie between the two rivers, to which is 
 given the name of the Point of the Marsh. To the south- 
 west of James's Bay is Moose Fort, which is distant from Red 
 River about 1200 miles. 
 
 To the Moravians is due the honour of having been the 
 first to plant the standard of the Gospel on the inclement 
 shores of Hudson's Bay. So early as the year 1750, a pious 
 sailor named Ehrhard urged upon the Brethren the impor- 
 
>. 
 
 and its out- 
 vern, Trout 
 
 ame from 
 n 1610, is 
 dest part ; 
 ibout 3000 
 n the year, 
 irgs render 
 any inlets, 
 n the west, 
 )n and the 
 A belt of 
 :o which is 
 the south- 
 t from Red 
 
 g been the 
 : inclement 
 50, a pious 
 the impor- 
 
 /^. 
 
 
 ■4 
 
 l.lMKJr llrtKUliN, (IF MO();,()M.K, 
 
 ? 
 

Ci' 
 
Extension of the Mission Eastivards, 
 
 39 
 
 tance of establishing a Mission to the Esquimaux on the 
 shores of Labrador. After no less than four exploratory 
 voyages to the coast, the first Mission was commenced at 
 Nain in ij/'o. Another Missionary Settlement was estab- 
 lished at Okak, to the north of Nain, in 1776, and another at 
 Hopedale, some distance south of Nain, in 1782. The early 
 Moravian Missionaries encountered great hardships, and many 
 were the trials of their faith and patience, ere it was given 
 them to see the fruit of their toil. Thirty-four years had 
 passed away before the Esquimaux in any great numbers 
 received the message of the Gospel into their hearts. A ship 
 fitted out by the London Society for the Furtherance of the 
 Gospel annually visits this Mission, and " of all the missions 
 to the heathen which are the glory of Christendom, none 
 perhaps are conducted in a more devc'ed and Christ-like 
 spirit than that of the Moravians on the shores of Labrador." 
 
 At a later period the Wesleyans established a Mission at 
 Moose Fort, on the southern coast of the Bay. From this 
 Mission they ultimately withdrew, and in 1851 the Church 
 Missionary Society sent Mr. John Horden, now Bishop 
 Horden, to occupy the post vacated by the Wesleyans. From 
 Moose Fort, the Mission has branched out in all directions, 
 so that it now forms the centre of a cluster of Mission stations ; 
 on the eastern side of James's Bay are Rupert's House, East 
 Main, Fort George, Great and Little Whale Rivers : at this 
 point the Esquimaux are found. The Indians around Moose 
 Fort are Swampy Crees. On the west and south of the Fort 
 are Flying Post, Kenoogoomissee, Matawakumme, and 
 Matachewan. Each of these is at a considerable distance one 
 from the other ; to reach the farthest of them involves a 
 
40 
 
 Dayspring in the Far West. 
 
 journey of 500 or 600 miles from Moose Fort. One 
 hundred and twenty miles north of the Fort is Albany, now 
 under the charge of a native pastor, the Rev. T. Vincent, of 
 whose devotion to his work the Bishop of Rupert's Land speaks 
 in terms of high praise. South-east of Albany are the out- 
 stations of Martin's Falls and Osnaburgh ; the latter is not far 
 from Lac Sevl, the /at .rs of which empty themselves into the 
 River Winn' v^ ,v Islington. Here the Indians are Sotos. 
 Still farther to the ; ^t of the Bay are Mistasinee, Nitchekwan, 
 and Tamiskama. The L.dians who congregate at these places 
 are visited from time to time by the Missionaries located at 
 the principal stations, and numbers of them listen with marked 
 attention to the preaching of the Gospel, attending the 
 frequent services held daily by the Missionary during his 
 stay. There are more than 1600 Christians in James's Bay 
 districts ; of these 224 are communicants. The sterility of the 
 soil, added to the inclemency of the climate in this portion of 
 the American continent, renders it impossible to form agri- 
 cultural settlements as at Red River ; hence the Christian 
 Indians are dependent for subsistence on the chase, and, 
 when not successful in their hunting expeditions, they suffer 
 great hardships. In times of scarcity, numbers die of starva- 
 tion and exposure to the cold. 
 
 To meet the requirements of the various Christian congre- 
 tions scattered around the shores of the Bay, Mr. Horden has 
 recently been appointed chief pastor under the title of Bishop 
 of Moosonee. In order to supply the Indians with instruction 
 when absent on their hunting expeditions. Bishop Horden 
 has translated into the Cree dialect a Bible and Gospel 
 History, Prayer Book, the Four Gospels, the Book of Jonah, 
 
I HAS I 1M)I \\ > AT |. I'K ' 
 
 '«-. 
 
 laiLKi s holm; is wimli; 
 
■HHH 
 
 H 
 
 fi 
 
Extension of the Mission Eashvards. 
 
 41 
 
 a catechism, hymn-book, and almanacks for many years, with 
 a text of Scripture for each day of tlie year, and a Bishop's 
 letter to the Indians. These he has printed himself, by means 
 of a printing-press sent out from England. He has also 
 printed in the Soto dialect a prayer-book, hymn-book and 
 first catechism ; and in Esquimaux a small general service 
 book. 
 
 About 700 miles to the north of Moose Factory is York 
 Fort, on the estuary of the Hayes River. It is the principal 
 depot of the Hudson's Bay Company. Here the supplies 
 for trade arc issued, and the returns collected and shipped for 
 ICngland. For a long time it was the principal door of access 
 into the Hudson's Bay territory. Hence the anxieties and 
 privations to which the early Missionaries were exposed. The 
 Bay being closed by ice during a large portion of the year, 
 they were dependent for their supplies of flour, clothing, 
 hardware, tools, domestic utensils, and other things necessary 
 to daily comfort, on the annual ship ; when from any cause it 
 was delayed, or when, as frequently happened, much time was 
 lost in forwarding the supplies, the Missionaries and their 
 families were often reduced to great straits. Very different is 
 it now : magnificent steamers sail weekly from Liverpool to 
 Canada, and thence the traveller is conveyed by railway to 
 the Red River Settlements ; or he may, if he prefer it, travel 
 by way of New York, and reach the boundary-line by means 
 of the railway in the United States' territory. 
 
 At York Fort the permanentestablishment of the Company 
 is large ; brigades of boats engaged in the transport of goods 
 to and from the interior are constantly arriving during the 
 summer. It is the grand rendezvous of the Indians of the 
 
II 
 
 42 
 
 Day spring in the Far West, 
 
 surrounding country. They come hither to trade, bringing 
 the furs they have collected, and receive in return such things 
 as they need for themselves and their families, such as capotes^ 
 blankets, caps, files, knives, ammunition, and tobacco. 
 
 The facilities for instructing the Indians who assemble here 
 induced the Church Missionary Society to commence the 
 Mission in 1854. The first Missionary sent to this fort was 
 the Rev. William Mason. In September of that year he thus 
 wrote, " A Church Mission House and schools are about to be 
 erected at York Factory, and, as opportunities occur, the 
 Missionary will visit Severn and Churchill, and thus encircle 
 the entire Bay with the Gospel net." 
 
 Churchill is the most northerly of the Hudson's Bay Com- 
 pany's forts on the Bay, while Fort Severn lies between York 
 Fort and Albany, being about 200 miles distant from the 
 former. About 400 miles inland, to the south of Severn, is 
 Trout Lake, which discharges its waters into the Severn. 
 Churchill is visited by the Esquimaux, and at the time Mr. 
 Mason entered on his work, there was an excellent interpreter, 
 who had been left by Dr. Rae, one of our Arctic explorers. 
 No minister of the Gospel had at that time visited Severn. 
 
 " In 1848," says Mr. Mason, " I met with some Indians from 
 that quarter ; they earnestly solicited me to baptize them, but 
 not having time to know their characters, or even to examine 
 them and ascertain the extent of their knowledge, I thought 
 it best to defer the matter until some future period, when 
 some spiritual provision could be made for them. I shall 
 never forget their last interview with me, when they knew 
 they must return to their dark abode without the solemn rite 
 being administered to them. I said, " Why, you cannot read. 
 
Extension of the Mission Eastwards. 
 
 43 
 
 you have never been taught." " Yes, wc can read," and one 
 of them, pulling out of his breast a small parcel, in which he 
 had carefully wrapped between two pieces of clean bark his 
 small library, consisting of hymn-book, prayer-book, and 
 St. John's Gospel, all in the syllabic character, opened one of 
 them, and, to my great astonishment, read fluent!" I asked 
 him how he had learned to read ; he replied, "We teach each 
 other ;" with tears in his eyes he embarked in his canoe, 
 saying, " Wc may never see a minister again." 
 
 Thus the Gospel seed sown in the heart of British North 
 America had been wafted to remote corners, and, finding good 
 soil, it took root, and sprang up and bore fruit. How great 
 the encouragement to obey the injunction, " In the morning 
 sow thy seed, and in the evening withhold not thine hand : for 
 thou knowest not whether shall prosper, either this or that, or 
 whether both shall be alike good." 
 
 The whole of the Old and New Testament have been trans- 
 lated into Cree, which is the language spoken by the Indians 
 in this district, by Mr. and Mrs. Mason. There are now no 
 heathen at York ; all the Indians, 2CX) in number, have em- 
 braced Christianity. Heathenism, with its cruel rites and 
 degrading ceremonies, has passed away. It is not, however, to 
 be supposed that all these are Christians without blemish. Of 
 what Christian community, even in our own highly favoured 
 land, could this be said } Here, as elsewhere, " the tares grow 
 vith the wheat," yet there is much to rejoice the heart of the 
 true mini.ster of Christ, much that gives promise of a glorious 
 harvest to be gathered in when the time shall come. 
 
 In 1870 the Rev. W. W. Kirkby, of whoac labours in the 
 extreme north our next chapter will contain somt; account, 
 
 4 
 

 <\ 
 
 i ^. 
 
 [' 
 
 44 
 
 Day spring {?t (he Far West. 
 
 was transferred to York Fort. In 1871 he visited Churchill, 
 200 miles farther north. Here are found Chipewyan 
 Indians, whose dialect differs but little from that spoken in 
 the Mackenzie River district. To this place the Esquimaux 
 also come periodically. Great joy was manifested by the 
 Chipewyans on finding that they were to have a teacher who 
 could speak to them in their own tongi' j. They at once placed 
 themselves under instruction, and during the time that they 
 remained at Churchill they learnt to read the syllabic 
 characters, and expressed an earnest desire to have books in 
 their own language, like their neighbours. 
 
 To gratify this wish, Mr. Kirkby drew up a little manual 
 containing twenty hymns, the Apostles' Creed, the Lord's 
 Prayer, and the Decalogue, private devotions for morning 
 and evening, prayers for a family, morning and evening 
 service, nearly as in our Prayer Book, and the Litany. The 
 manual also contains short chapters on God and providence, 
 sin and redemption, the Sabbath and the Bible, heaven and hell, 
 the Saviour and the Christian, life and death, resurrection 
 and judgment, some account of the birth, childhood, baptism, 
 and temptation of Christ, His death, resurrection, and ascen- 
 sion. The preparation of this manual occupied all Mr. 
 Kirkby's leisure time for three months, and as the Indians only 
 occasionally visit Churchill, and often perhaps at a time when 
 the Missionary is unavoidably absent, the instruction conveyed 
 in this little book, ana the power to read it for themselves, is 
 a boon for which these poor hunters are truly grateful. 
 
 The territory around Hudson's Bay is perhaps the most 
 inhospitable portion of the British possessions in America. 
 The summer here is short ; spring, summer, and autumn arc 
 
 I 
 
h* 
 
 i' 
 
 t?. 
 
 ji 
 
Extensio7i of the ivlisswn Eastwards. 
 
 45 
 
 ^ 
 
 ^ 
 
 1^ 
 
 all comprised within the four months of June, July, August, 
 and September. The summer heat is extreme, and flies and 
 musquitoes prevail in millions. After the Indian summer, in 
 September, winter sets in rapidly, and from October to April 
 the thermometer seldom rises to the freezing-point. In the 
 depth of winter it falls from 30° to 40° below zero, Fahrenheit. 
 The average cold is 15° or i(P below zero. The winds which 
 sweep over the Bay render the cold more trying here than 
 even in higher latitudes. At Fort Simpson, on the Mackenzie 
 River, the cold is much less felt, owing to the serenity of the 
 atmosphere, than it is on the shores of Hudson's Bay. 
 
 In these bleak regions the toil of the Missionary is greatly 
 increased by the immense distances he must traverse in order 
 to carry the Gospel to the tribes scattered over the vast 
 wilderness. "I have," says a Missionary, "sometimes seen 
 illustrations of winter travelling in this country, in which the 
 traveller is represented comfortably wrapped up in his sledge, 
 with his dogs going at full speed over the snow : a more truth- 
 ful picture would represent the dogs floundering through the 
 snow, and the unfortunate driver, with a long pole behind 
 the sledge, pushing to assist his worn-out tearn ^sich has 
 generally been my experience." 
 
 ..i^ 
 
 m 
 
M 
 
 CHAPTER VI. 
 
 TROCEEDING NORTHWARDS. 
 
 English River. — Mackenzie River. — Youcon River. 
 
 I 
 
 [I'M 
 
 » 
 
 . 
 
 fROCEEDING northwards from the head of Lake 
 Winnipeg, which in the Cree language signifies 
 " Dirty Water," the Mississippi, or English River 
 is reached, which rising near the Rocky Mountains, 
 and pursuing an easterly course, falls at length into Hudson's 
 15ay. After traversing Lake Nelson, it takes the name of 
 Churchill. On its estuary stands Fort Churchill, already 
 alluded to as being the most northerly of the Hudson's Bay 
 Company's Forts on the Bay. 
 
 To the north of this river are found the Chipewyan 
 Indians, a branch of the great Tinne family, of whom some 
 account has been given in a previous chapter. Some of 
 the Crees have also pushed north of English River. 
 
 Stanley, the Mission station on this river, is distant from 
 Red River about 700 miles, and from Fort Churchill about 
 600 miles. 
 
 This Mission was commenced in 1845 by Archdeacon 
 ilisDter, vvho formed an outpost at Lac la Ronge. The 
 Gospel was received with eagerness by the Crees found in the 
 

 .^w..,i'Kt!',.'i" 
 
 
 ■A 
 
 
 .M 
 
I 
 
 I 
 
Proceeding Northwards, 
 
 47 
 
 I 
 
 locality; in a short time they all renounced heathenism. In 
 the year 1852 the Rev. R. Hunt, who had been appointed to 
 the Lac la Ronge station, transferred the headquarters of the 
 Plission to Stanley, about eight miles above the point where 
 the English River is joined by its tributary, the Rapid River, 
 One object which Mr. Hunt had in view in making this 
 change was that he might have greater facilities for instruc- 
 ting the Chippewyan Indians. The sterility of the soil in this 
 locality has in some degree proved a barrier to the success of 
 the Mission, for the necessity of going to a distance to procure 
 food rendered it impracticable for the Indians in any great 
 numbers to form a settlement in the immediate vicinity of the 
 Mission station. The Rev. J. A. Mackay, a native minister, 
 ordained in 1862, now resides at Stanley. The Rev. W. C. 
 Bompas, when going north to ^he Mackenzie River Mission, 
 in 1865, spent two days ^!; Stanley, which he thus 
 describes : — 
 
 '* The appearance of the station is attractive ; there is a 
 handsome church, good parsonage and garden, schoolroom, 
 lodging-house for the children, together with storerooms for 
 the Mission premises. The wooden houses of the Indian 
 settlers, most of whom have also gardens, and some of 
 them cattle and plots of corn-land, are cheering and 
 hopeful. Fort Rapid stands immediately opposite the Mission 
 station." 
 
 Leaving Stanley, and proceeding to the head of English 
 River, Portage la Lochc is reached. This is the water-shed of 
 this portion of the North American continent. From this point 
 the rivers all flow nortl;ward to the Arctic Ocean. The traveller, 
 having crossed the portage, finds himself in the basin of the 
 
48 
 
 Daysprin^ in the Far West. 
 
 Mackenzie River. Of the many tributaries of the Mackenzie, 
 the Athabasca, or Elk, takes its rise close to English River. 
 At Fort Chipewyan it is joined by Peace River, after which 
 the united streams take the name of Slave River, which after 
 flowing onwards for a considerable distance contributes its 
 volume of waters to the Great Slave Lake, which occupies an 
 area of 1 2,000 square miles. Another tributary of the Macken- 
 zie is the Hay River, which takes its rise near the Rocky 
 Mountains, not far from the source of the Peace River ; it skirts 
 but does not traverse a large lake, called Hay Lake, and then, 
 taking a north-westerly course, it falls into Great Slave Lake. 
 In its course it forms a stupendous cataract, which is thus 
 described by a Missionary, who named this magnificent 
 waterfall the Alexandra Falls : — 
 
 "It is a perpendicular fall of about 150 feet high by 500 
 feet wide, and of surpassing beauty. The amber colour of the 
 falling water gives the appearance of golden tresses twined 
 with pearls, while in the spray was a rainbow reaching from 
 the faot of the fall to the rocks far above its brink. We viewed 
 the fall only from its brink, as access from below is precipitous. 
 This waterfall impressed me more with its ^beauty than did 
 Niagara. The beauty of the scene was enhanced by the 
 rainbows in the spray. The shape and contour of the Alexandra 
 Falls struck me as very similar to the Horseshoe Fall at 
 Niagara, but I think it is superior." 
 
 Advancing from the mouth of the Hay River, along the 
 western shore of Great Slave Lake, the Mackenzie is seen 
 issuing from the Lake, whence it pursues a northerly course 
 to the Arctic Ocean. On this river stands Fort Simpson in 
 latitude 61° 51' 25'' North, and in 121" 51' 15'' West longitude 
 

 f 
 
 l' 
 
 Proceeding Northwards. 
 
 49 
 
 It is distant from Red River 2500 miles. Scattered throughout 
 the country around the forts are the Chipewyan Indians. 
 
 A Mission was commenced at this place in 1858, by 
 Archdeacon Hunter, who, seeing the efforts made by Romish 
 agents to spread their tenets among the Indian tribes 
 in the far north, felt that it was the duty of British Protestants 
 to preach the Gospel in its purity to the Indians dwelling in 
 the most remote portion of British territory, where as yet no 
 Protestant Missionary had penetrated. Resigning for a time 
 his charge at St. Andrew's he set out from Red River in June 
 1858, on an itinerating tour amongst the Tinne tribes, then 
 but little known. 
 
 " I go alone," he wrote, " while the Church of Rome sends 
 five Missionaries. Yet I am not alone, for One is with me 
 who is mighty to save — a Friend who stickcth closer than a 
 brother, and who, I trust, has disposed and called me to this 
 work. I feel indeed that this is the leading of Providence, for 
 with such a band of priests, the whole of the Mackenzie River 
 district would be overrun without any effort to counteract the 
 evil. We have lost much ground among these fine Indians of 
 the North." 
 
 On his way he encountered at Great Slave Lake one of the 
 Romish priests, who openly avowed his intention of opposing the 
 establishment of a Protestant Mission in the Mackenzie River 
 district. The Archdeacon reached Fort Simpson on the i6th of 
 August, and remained there during the summer of 1859, 
 instructing the Indians who congregated at the fort. After an 
 absence of sixteen months he returned to his home at Red 
 River. 
 
 The Rev. W. Kirkby succeeded Archdeacon Hunter in this 
 
50 
 
 Dayspring in the Far West, 
 
 far-off station, where he had been the first to carry the glad 
 tidings of the Gospel. 
 
 The result of Romish teaching was soon evidenced in the 
 unwillingness of the Indians to receive instruction from Mr. 
 Kirkby. On one occasion, when he went to visit a sick Indian, 
 intending at the same time to address others who were present, 
 they manifested marked indifference to all he said. When he 
 knelt down to pray they all remained sitting still on the floor, 
 apparently giving no heed to what was going on. Each had 
 a crucifix suspended from his neck, which had been given to 
 him by a priest. 
 
 A few days afterwards, however, the saka, or governjor 
 of a tribe, accompanied by three Indians, arrived at the 
 Mission in a starving condition. The saka informed Mr. 
 Kirkby that he had not only suffered much from want of 
 food, but that he had been in great soriow on account of the 
 death of his son, expressing at the same time great regret that 
 he had died unbaptized. He then earnestly requested Mr. 
 Kirkby to baptize himself and his companions the next day, 
 saying it was chiefly for that they had come. This Mr. Kirkby 
 was reluctant to do, fearing they had erroneous notions re- 
 specting the sacrament. He therefore endeavoured to explain 
 to them the real nature of the ordinance, and pointed them to 
 Jesus as the only way by which they could be saved. " Their 
 thoughts, if fairly interpreted," says Mr. Kirkby, are these, 
 ' Baptize us, and we shall be safe.' This they have doubtless 
 learnt from the Romanists at Fort Rae." On the following day 
 Mr. Kirkby repeated to the saka and his companions the 
 instructionsofthe previous day, and he further explained to them 
 the Ten Commandments. They willingly promised obedience 
 
 I 
 
glad 
 
 TlllC KhV. \V, W. KIKKI.V 
 
IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 
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 1.25 
 
 12.8 
 
 ■ 30 
 
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 -K^ II 
 
 2.2 
 
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 1.4 
 
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 Photographic 
 
 Sciences 
 
 Corporation 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. M580 
 
 (716) 872-4503 
 
 
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 I 
 
Proceeding Northwards. 
 
 5^ 
 
 to everything required of them. Mr. Kirkby then asked them 
 what their feelings were ; the saka replied, " We cannot stay 
 long here, our camp is twelve days off, we must soon go to it ; 
 we don't know what we may find to eat ; perhaps we may 
 soon all die ; we wish to be the servants of God's Son, and to 
 be baptized, if you will do it." Mr. Kirkby could no longer 
 refuse; following the example of Philip, who baptized the 
 Ethiopian eunuch on his acknowledgment, " I believe that 
 Jesus Christ is the Son of God," he admitted these poor 
 wanderers into the Christian Church. " Knowledge," he says, 
 " I know they have but little, but none, I think, would doubt 
 their earnestness." In the evening of the same day Mr. 
 Kirkby again visited the Indians, and spoke to them of the 
 duties that devolved upon them, a^d the blessedness of those 
 who continued faithful. 
 
 Here was an earnest of the harvest yet to be gathered 
 in. But much patient labour, years of lonely toil, and 
 grievous disappointments were to follow. The labourer has 
 often " to go forth weeping, bearing precious seed," ere he can 
 " come again with rejoicing, bringing his sheaves with 
 him." 
 
 In the summer of 1862 Mr. Kirkby resolved to carry the 
 Gospel message beyond the northern spurs of the Rocky 
 Mountains to the farthest limits of British territory. He 
 obtained a canoe, which he named the " Herald," and having 
 made the necessary preparations for his long and perilous 
 journey, he assembled the little band of Christian Indians 
 whom he had by this time gathered around him, and, kneeling 
 with them on the bank of the river, " he besought the bless- 
 ing of God on those who journeyed, and on those who 
 
 E 2 
 
52 
 
 Dayspring in the Far West. 
 
 remained behind." Then, embarkingin his canoe, he sailed down 
 the Mackenzie to the point, not far from its estuary, where it 
 receives the waters of the Peel River; he then ascended the latter 
 river to Peel Fort, a great rendezvous of the Indians. Here he 
 remained three days. He thus describes his visit to the 
 P^ort : — 
 
 ^^ June 15, 1862. — Never to weary pilgrims was home 
 sweeter than was the sight of the fort to us. We arrived at five 
 o'clock in the morning, the sun was shining brightly ; indeed, 
 there is very little difference between day and night, the sun 
 just dips beneath the horizon, and rises again immediately, 
 the only observable difference is that during the night the 
 heat and glare are not so great. At ten o'clock the 
 Indians were invited to attend. They all came, and listened 
 quietly and attentively. In the evening I addressed them 
 again. Thus ended my first Sabbath within the Arctic 
 circle." 
 
 The two following days were also employed in instructing 
 the Indians. On the i8th, leaving his canoe behind, he set 
 out, accompanied by two guides, to clamber over the Rocky 
 Mountains; up and down they went over several ridges, rising 
 from 700 to 2800 feet, and at last, by a sudden descent of 1000 
 feet into the valley, he reached La Pierre's House, another of 
 the Fur Company's forts. Here Mr. Kirkby spent another 
 Sabbath ; he addressed the Indians, and had an English ser- 
 vice in the evening with the family of the officer in charge of 
 the fort. "I never thought to see the day," said the officer, 
 with tears in his eyes, " when a minister of the Gospel would 
 be at La Pierre's House." 
 
 " The fatigues of the mountains are all forgotten," writes 
 
 1 
 
 I 
 
 
ed down 
 ivhere it 
 le latter 
 Here he 
 t to the 
 
 s home 
 id at five 
 indeed, 
 the sun 
 idiately, 
 ight the 
 Dck the 
 listened 
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 Arctic 
 
 tructing 
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 I Rocky 
 :s, rising 
 tof lOOO 
 other of 
 another 
 lish ser- 
 harge of 
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 i\ would 
 
 ♦*i 
 
 KhV. W. W. KIKKIiV 1\ TK.WtLLlNU DKE.^.S 
 
 ," writes 
 
Proceeding Northwards. 
 
 53 
 
 I 
 
 Mr. Kirkby, " and warmly do I thank God for the privilege of 
 being a fellow-worker with Him." Here our traveller re- 
 mained till the 30th of June, instructing the Indians, and 
 learning the Tukuth language. He then embarked in the 
 Company's boat on the Rat River, a tortuous stream, which 
 makes its way through a rough country, until it reaches the 
 Porcupine River, a tributary of the Youcon. Two miles 
 above the confluence stands Fort Youcon. Mr. Kirkby thus 
 describes his arrival at the Fort : — 
 
 " July 6. — About three o'clock this morning we came to the 
 portage which is about two miles from the confluence of the 
 Porcupine with the Youcon. It is a straight walk across to 
 the fort. Mr. Jones, the gentleman in charge of the boat, 
 went that way, and I proposed to accompany him, but the 
 Indians begged me to remain in the boat, as they wished to 
 take me to the fort themselves. They enjoined secrecy on 
 Mr. Jones, no one at the fort, of course, having an idea of my 
 coming. In a very little while we met the waters of the 
 Youcon, a magnificent river, at least three miles wide, and 
 studded with islands. We had to mount the current to the 
 fort, which, though only two miles distant, took us two hours 
 to reach. There were about 500 Indians present, all of whom 
 were filled with astonishment and delight to see me in the 
 boat. Before going ashore, I requested them all to stand 
 in lines, that I might shake hands with them, a task I 
 knew I should have to perform. With a little shouting and 
 excitement, they formed themselves two deep, and thus 
 expedited the duty. This being over, I went into the house 
 for a few hours, thinking it best to allow the Indians who 
 had come in the boat to tell their tidings first." 
 
54 
 
 Day spring in the Far West. 
 
 Thus the glorious h'ght of the Gospel of Christ, which first 
 dawned on the land a hundred years ago, when the Moravians 
 established their first Mission on the shores of Labrador, had 
 penetrated to the farthest limits of the British dominions in 
 America. 
 
 Fort Youcon is, however, no longer within the English 
 boundary-line. In 1869 the United States' Government laid 
 claim to the fort in virtue of the treaty by which Russia 
 ceded all the forts in the territory to America. Fort Youcon, 
 in latitude 66° 33' north, and longitude 143° 44' 10", is, it 
 appears, seventy-five miles west of the American boundary, and 
 is therefore now included in the province of Alaska. The 
 United States' Government lost no time in placing steamers 
 on the Youcon and the Porcupine, hence there are now greater 
 facilities for travelling, which will enable Missionaries to 
 preach the Gospel to the Tukuth from time to time, with less 
 labour and fatigue than Mr. Kirkby encountered as the first 
 Missionary explorer of the Far North West. The distance of 
 Fort Youcon from Red River is about 3,500 miles. It is, how- 
 ever, easier of access from the Mission station on the western side 
 of the Rocky Mountains, and it would be comparatively easy 
 for a Missionary to itinerate amongst the Tukuth from that 
 point, provided there were an adequate staff of Missionaries 
 qualified for the work. Bishop Anderson pointed out the 
 importance of itinerating work in his charge to the clergy at 
 Red River in i860 : — 
 
 " More must be done by itinerating in districts where 
 distances are counted by thousands of miles ; we cannot cover 
 the surface with large and expensive stations ; we must rather 
 take a centre, and from it carry the truth in diverging lines.. 
 
 I 
 
 
 t 
 
Proceeding Northwards. 
 
 55 
 
 Such must be the aggression on the Mackenzie River and in 
 the Nortli-West." 
 
 But to return to our narrative. 
 
 " I had been told," says Mr. Kirkby, " that it would not be 
 safe for a missionary to declare the Gospel among the Indians 
 at the Youcon, because it would clash with their habits of 
 infanticide, polygamy, and Shamanism.' I desired, therefore, 
 to act with prudence. I knew the Indians who had been in 
 the boat would report favourably of what they had heard and 
 seen. Mr. Hardisty, formerlythechief trader here, gave me a 
 letter for them, which Mr. Lockhart, the gentleman now in 
 charge, read to them, at the same time commending me him- 
 self to their attention. On his return, I went out, and, seating 
 them in semicircles upon the ground, delivered to them my 
 message. I said nothing about the peculiar sins of which 
 they were guilty, but as plainly and earnestly as possible 
 showed them their ruin by nature, and the marvellous way of 
 salvation our God hath provided for us ; after which, with 
 the aid of those who had been in the boat, I sang a hymn, 
 and then all for the first time knelt in prayer. Oh ! it was a 
 goodly sight to see that vast number, who had never prayed 
 before, bending their knees, and trying to syllable the name 
 of Jesus. The service ended, the principal chief, a rough, 
 
 1 Shamanism is a system of demonolatry, sacrifices being offered to 
 demons in order to prevent them doing mischief to the offerer. It was the 
 old religion of the Tartar race before the introduction of Buddhism and 
 Mohammedanism. It still prevails in Siberia. The Shamanites believe 
 in the existence of a Supreme God, but they offer Him no worship. 
 They believe the demons to be revengeful and capricious, hence they 
 hope to propitiate them by bloody sacrifices and frantic dances. — " Land 
 of Charity." 
 
Day spring in tJie Far West. 
 
 bold, energetic man, made a vigorous speech, and after him 
 another did the same. Antoine, the Fort interpreter, informed 
 me that they were glad I had come down, and that the chief 
 had declared his intention of being guided by what I said, 
 and requested all his followers to do the same. The second 
 chief re-echoed his sentiments. Joy filled my very soul, and I 
 sought my chamber to weep there. 
 
 " Mr. Lockhart kindly placed the largest room in the Fort 
 at my disposal ; and having arranged my Bible illustrations 
 round it, and divided the Indians into four parties, with a 
 chief at the head of each, I purpose having one party in at a 
 time for instruction, and, morning and evening, to have 
 service with them outside collectively. On these occasions 
 the Fort interpreter has kindly promised to help me, and as he 
 will be engaged during the day, William, who came down with 
 me from La Pierre's House, will do admirably for the 
 classes. 
 
 " Jiily 7. Lord's Day. — At six o'clock we had service 
 outside, when I addressed the Indians on the duties of God's 
 own day. Every soul was present, and paid the greatest 
 attention to what was said, and were really rejoiced when I 
 told them of the way it was observed by the Indians of 
 Norway House, Cumberland, &c. After breakfast I had a 
 short service for the Europeans, of whom there are seven 
 here ; and then the Indians in their classes till evening. To- 
 night they warmed much with their subject, and appear more 
 and more delighted to hear. I cannot doubt that God is 
 inclining their hearts to Himself. They have hitherto been 
 notorious for violence and turbulence of character. Only last 
 autumn a man was stabbed close to the Fort, and his wife 
 
 I 
 
Proceeding Northwards. 
 
 57 
 
 I % 
 
 stolen. The poor sufifcrcr lingered a day or so and then 
 died. 
 
 " July 8.— At the six o'clock service this morning, I exhorted 
 the Indians very strongly to repentance for their sins past, and 
 to holiness of life for the future. At the close of the service, 
 the medicine man, a most notorious person, who has wielded 
 unlimited influence over the minds of all, stood up, and, in 
 the presence of all, renounced his curious arts. If he is really 
 sincere, the Gospel will have achieved a noble victory. He is 
 certainly the great high-priest of Shamanism here, and with 
 him I hope it will fall. Being, however, so thoroughly rooted 
 in their minds, and possessing, as they all do, such confidence 
 in its powers, it will not be a little effort that will overcome it, 
 and therefore I must not be too sanguine. At my classes 
 five men declared openly that they had been guilty of murder, 
 and expressed much sorrow, with the determination, God 
 helping them, never to do so again. At the evening service 
 I spoke to them upon the first four commandments with a 
 view of leading them to-morrow to the sixth and seventh, 
 the sins of which I cannot longer refrain from bringing before 
 them, and openly denouncing. 
 
 " Jidy 9. — The sixth and seventh commandments were ex- 
 plained this morning at the early service, and so far from the 
 Indians taking offence, the message brought conviction to some. 
 Cenati, who has killed many Indians, and who now has no 
 fewer than five wives, stood up in the presence of all, and 
 acknowledged his transgression, and voluntarily offered to 
 give up four of his wives. Others who had two wives followed 
 his example. On all it was imperatively enjoined that 
 from this day polygamy was to cease. This met with the 
 
S8 
 
 Day Spring in the Far West. 
 
 */ 
 
 most hearty approval of all, young and old, men and women, 
 chiefs and followers. 
 
 " Then came the sad and harrowing tales of murder and 
 infanticide. No fewer than thirteen women confessed to having 
 slain their infant girls ; some in the most cruel and heartless 
 manner. The day was fully occupied with these matters, and 
 in the evening the following three commandments were ex- 
 plained. Thank God, the way is now clear, the whole counsel 
 of God may be fully declared to them. The gentlemen of 
 the Fort testify that they never could have believed the 
 Indians would be so tractable. 
 
 " July 10. — At the morning service I declared fully the 
 way of salvation through a crucified Redeemer. Every one 
 paid the greatest attention. In the afternoon I had the 
 classes as usual, when three more men acknowledged 
 having killed others, but said, * they were then like people in 
 a thick wood, not knowing the right track from the wrong ; 
 now they can see a little, and will never do so again.' This 
 afternoon about twenty of the Indians left ; their provisions 
 being spent, they could remain no longer. All the others 
 were at the evening service as usual. As I had done at 
 La Pierre's House, I endeavoured here to teach the hymn, 
 and morning and evening prayer, which I had translated into 
 Loucheux, to five or six of the young men thoroughly, so 
 that they may teach others after my departure. To-night 
 three of them, at my request, conducted service with all the 
 others, just as if I were not present, and all of them managed 
 it admirably. As these will each be with a separate party or 
 tribe during the winter, God's praise, will, I trust be sung, 
 from day to day, in places where it has never been sung 
 
 i 
 
Proceeding Northwards. 
 
 59 
 
 women, 
 
 rder and 
 o having 
 heartless 
 ters, and 
 ,vere ex- 
 ; counsel 
 iemen of 
 eved the 
 
 fully the 
 ^very one 
 had the 
 Dwledged 
 people in 
 : wrong ; 
 1.' This 
 ►revisions 
 le others 
 done at 
 le hymn, 
 ated into 
 aghly, so 
 To-night 
 all the 
 managed 
 party or 
 be sung, 
 ten sung 
 
 before. They are also learning the Ten Commandments b)' 
 heart likewise; and to-night the great medicine man stood 
 up before all the others, as they were seated on the ground, 
 and said tht.m all perfectly, his countrymen repeating them 
 after him. Of course the longer commandments were not 
 said in full. I'^ach one consisted of one .sentence only ; thus, 
 the fourth was, "Thou shalt keep God's day holy," and so on 
 with the others. It will be a great point gained, however, if 
 one from each tribe learns them even thus, to teach through 
 the winter to others. 
 
 " July 12. — Service and classes this morning as usual. At 
 three o'clock in the afternoon I assembled them again for a 
 brief farewell address. I earnestly pressed upon them the 
 necessity for firmness in the truths in which they had been 
 instructed ; and besought them with all diligence to cleave 
 unto the Lord Jesus Christ. They were all deeply moved, 
 and begged of me to come again next year so earnestly, that 
 they extorted the promise from me. I could not refuse, and 
 yet I ought not to have done so, as I had in a manner pledged 
 my^self to go to Bear Lake, having disappointed them there 
 this year. My hope is, however, that a fellow-labourer will 
 arrive by the boats, and we shall thus be able to meet the 
 wishes of both parties. The speech of the principal chief 
 and the medicine man were very noble and good, and mani- 
 fested much wisdom and good feeling. A chief from near 
 Behring's Straits said it had all been like a dream to him. 
 He did not know whether he could carry much of what he 
 had heard to his people, but as I had promised to come again 
 next year, he would, if alive, bring a number of his people up, 
 that they might hear for themselves." 
 
I 
 
 60 
 
 Dayspring in the Far West. 
 
 " The very thought of the Redeemer's praise being sung 
 from the extreme east to the far west is," says Mr. Kirkby, 
 " exhilarating, and helps us to look forward to the time when 
 all dwellers in the wilderness shall kneel before Him." 
 
 On the 13th of July Mr. Kirkby set out on his return to 
 the Mackenzie River. He writes : — " We are again fairly on 
 our way. I shall, I fear, be very tired of my canoe long before 
 reaching La Pierre's House. It is so small that there is barely 
 room to sit in, and of course I am obliged to keep motionless, 
 lest the canoe should capsize. In addition to myself, I have 
 a little Indian boy, about ten years old, who was given to me 
 yesterday by his father, to train and educate for future useful- 
 ness, if God be so pleased to use him. He is a nice little boy, 
 and will, I think, learn quickly. He has attached himself to 
 me, poor little fellow, but he could not refrain from crying 
 very much last night for his father. His mother died two or 
 three years ago. From his having two rather large teeth in 
 front of his mouth, he is called " Beaver Teeth," but I hope to 
 give him my own name William. — July 27. We have toiled 
 hard, hoping to reach La Pierre's House, but, finding it impos- 
 sible, we have encamped, and, by a very early start, hope to be 
 there shortly after breakfast. During the fifteen days we 
 have been coming up the Youcon, we have not seen a single 
 Indian, all being in the interior, making their summer hunts. 
 The Indian who promised to have a supply of dried meat for 
 us failed. Had we not therefore been fortunate in shooting 
 some geese, we should have been poorly off. — July 28. About 
 eleven o'clock this morning we reached La Pierre's House. 
 The officer in charge and his wife received me most kindly, as 
 did the few Indians present. I held a service with the Indians, 
 
 %J 
 
Proceeding Northwards. 
 
 6i 
 
 mg sung 
 
 Kirkby, 
 
 me when 
 
 'eturn to 
 
 fairly on 
 
 ig before 
 
 is barely 
 
 Dtionless, 
 
 , I have 
 
 n to me 
 
 e useful- 
 
 ittle boy, 
 
 imself to 
 
 Ti crying 
 
 d two or 
 
 teeth in 
 
 [ hope to 
 
 ve toiled 
 
 it impos- 
 
 )pe to be 
 
 days we 
 
 a single 
 
 er hunts. 
 
 meat for 
 
 shooting 
 
 . About 
 
 ! House. 
 
 indly, as 
 
 Indians, 
 
 and in the afternoon I baptized the wife of the officer in charge 
 and her daughter, about six years old. — Jidy 29. After six- 
 teen nights sleeping in the open air, on the sand, gravel, or 
 stones, just as the beach happened to be when we encamped, 
 I enjoyed the quiet and luxury of a night's lodging in the 
 house again. — Jidy 30. After breakfast, we wished our friends 
 at La Pierre's House good-bye, and set off on our toilsome 
 journey across the mountains, — July 31. The first night after 
 leaving Peel's River, four Indians joined us with a supply of 
 food for our need, and, by a strange coincidence, this morning, 
 when we awoke, three Indians were with us who had come up 
 to us with a supply of food during the night. As soon as I saw 
 them, I recognized them as old friends. They had been to La 
 Pierre's House, hoping to meet me there, and, hearing we had 
 started they followed us. Two of them will go with us to Peel's 
 River. — Aug. 2. I reached Peel's River in good time to-day. 
 About sixty Indianswere present, and standing on the bank was 
 the Roman Catholic priest whom I met in the Good Hope boats. 
 It appears that he heard of my intention of going to Youcon 
 and at once hired a canoe and Indians, and chased me down, 
 arriving here two days after I had left. He was much disap- 
 pointed to find that I had gone, and made some preparations 
 to follow, but being unwell, and hearing of the bad walking, 
 the rivers to ford, and swamps to go through, he changed his 
 mind, and has remained here ever since. — Aug. 3. I left the 
 Fort at three o'clock this morning with the boats. Up to the 
 moment of my departure I was busily engaged with the 
 Indians, who were just as anxious to learn as I was to instruct. 
 The canoe has taught me to appreciate the comforts of the 
 boats, and twenty-eight nights sleeping outside, with only a 
 
 n 
 
62 
 
 Day spring in the Far West. 
 
 Ill 
 
 blanket, has taught me to value the comfort of a tent. We 
 expect to be twenty-five days going up to Fort Simpson. — 
 Aug. 6. We came up to a camp of Indians this morning, and 
 remained three hours with them. — A?ig. 12. Arrived at Fort 
 Good Hope at six o'clock this morning. About thirty Indians 
 were present, most of them joined us in our evening devotions. 
 — A tig. 29. I reached home this evening in health and safety 
 It is precisely three months to-day since I left, during which 
 I have travelled over at least 3(X)0 miles, and have been 
 honoured by God to carry the glad tidings of salvation far with- 
 in the Arctic Circle to a people who had never heard it before." 
 In October of this year, 1862, the Rev. Robert Macdonald 
 arrived in the Youcon district, having been appointed to take 
 charge of this new work. He at once commenced the study 
 of the Tukuth language, in order that he might address the 
 Indians in their own tongue. He not only instructed those at 
 the Fort, but he went amongst the Indians in the surrounding 
 country, preaching and teaching as he fou'nd opportunity. A 
 leading chief of the Youcons was a first-fruit of his ministry. 
 This chief died towards the close of the year 1864, "exhorting 
 his people to become Christians indeed, that they might follow 
 him to that blessed place whither he felt sure he was going." 
 Here Mr. Macdonald still labours assiduously, traversing the 
 country, and carrying the Gospel to numerous tribes hitherto 
 strangers to the joyful sound. It is surely a hopeful sign that 
 nearly all listen to his teaching with attention, and to many 
 the Holy Spirit has brought home the message with con- 
 vincing power, leading them to forsake their heathen customs 
 and to seek admission into the Christian Church. In one tribe 
 indeed there are scarcely any unbaptized persons. 
 
 < M 
 » -'-'i 
 
 U-J 
 
 i* 
 
it. We 
 pson. — 
 ing, and 
 at Fort 
 Indians 
 votions. 
 i safety 
 I which 
 e been 
 ir with- 
 before." 
 :donald 
 to take 
 i study- 
 ess the 
 :hose at 
 unding 
 ty. A 
 inistry. 
 lorting 
 
 follow 
 going." 
 ng the 
 itherto 
 rn that 
 
 many 
 h con- 
 -istoms 
 
 e tribe 
 
 
 !Ji 
 
 TL'KUTII OR LOUCIIEL'X Cllinr 
 
Proceeding Northwards. 
 
 The Tukuth Indians differ in their customs from other 
 tribes on the Continent. ** They arc," says Mr. Kirkby, " the 
 only people I have met with who either collect wealth or have 
 a system of barter. Their medium of currency is beads; the 
 standard bead is a large one of white enamel manufactured in 
 Italy. They are purchased from the Company's stores, and 
 threaded by the women on strips of fine leather, a fathom 
 being equal to the Company's standard of a mole beaver." 
 
 "They are an athletic and fine-looking race, about the 
 average stature, and remarkably well proportioned. They have 
 black hair, fine sparkling eyes, well-set teeth, moderately high 
 cheek-bones, and a fair complexion. They perforate the 
 septum of the nose, and insert two shells joined together and 
 tipped with a coloured bead at each end. Their dress is a 
 kind of peaked shirt, made of deer-skin, dressed with the hair 
 on, and trousers to which shoes are attached. The hinder part 
 of the shirt is fringed with fancy beads, and small leathern 
 tassels, wound round with dyed porcupine quills, and strung 
 with the silvery fruit of the oleaster. The hair is tied behind 
 in a cue, bound round at the root with a fillet of shells and 
 beads, and loose at the end. The tail feathers of the eagle 
 or fishing-hawk are stuck in the hair at the back of the head. 
 The only difference between the dress of the women and that 
 of the men is that the tunic of the former is rather longer, 
 rounded instead of pointed in the front, and more profusely 
 decorated with beads or hyaqua shells." 
 
 "For the purpose of taking fish they construct weirs, a practice 
 common in British Columbia, but which does not exist east- 
 ward of the Rocky Mountains, while of the nets of the Crees 
 they are ignorant. Their deer-skin tents or lodges are hemi- 
 
'••^Wm** 
 
 64 
 
 Day spring in the Far West, 
 
 spherical in shape, resemblinpf the Esquimaux snow-houses, 
 and the Yourts of the Asiatic Nomades." 
 
 Mr. Kirkby has translated into the native dialect a number 
 of prayers, hymns, and tracts, a catechism, short Bible lessons, 
 and an abridgment of Gospel history. He also collected 
 materials from which a skeleton grammar and vocabulary have 
 been formed by the fellow-labourers who came to his aid 
 towards the close of the year 1865, as we shall find in our next 
 chapter. The acquisition of the language will thus be ren- 
 dered easier to the Missionaries who may in future occupy 
 this post. These translations are in the syllabic character, 
 which is quickly learnt by the Indians. 
 
 A handsome church, dwelling-house, and school were erected 
 by Mr. Kirkby at Fort Simpson, and this in a place where only 
 two or three labourers can be obtained at a time. During the 
 erection of these buildings, Mr. Kirkby himself worked as 
 hard as a day-labourer. Nor, while so engaged, were the 
 higher duties of a Missionary neglected. Besides ministering 
 to the Indian tribes scattered over the country from the 
 Mackenzie to Fort Youcon, Mr. Kirkby manifested a Christ- 
 like zeal for the souls of the servants of the Hudson's Bay 
 Company at the posts in the districts. " Quite a revival in 
 religion is attributed by the Company's officers to his exertions 
 amongst them," wrote the Missionary sent to his aid in 
 1866. 
 
 Exposed to temptation, as these Europeans are, far away 
 from the restraints of civilization, how invaluable is the in- 
 fluence of the true minister of Christ, who, instructing in season, 
 and out of season, labours to bring the wanderers into the 
 fold! Here in a remote corner of the earth is noiselessly 
 
 
Proceeding Northwards, 
 
 «s 
 
 /-houses, 
 
 number 
 : lessons, 
 collected 
 lary have 
 ) his aid 
 our next 
 J be ren- 
 e occupy 
 ;haracter, 
 
 re erected 
 here only 
 uring the 
 orked as 
 were the 
 inistering 
 from the 
 a Christ- 
 ion's Bay 
 revival in 
 exertions 
 s aid in 
 
 \' 
 
 arising upon the true foundation. Jesus Christ, a portion of the 
 building which groweth unto an holy Temple in the Lord. 
 
 " • . . . Then in awful state 
 The Temple rear'd its everlasting gate, 
 No workman's steel, no ponderous axes rung ; 
 Like some tali palm the noiseless fabric sprung. 
 . . . . Hark ! white-robed crowds their deep hosannas raise, 
 And the hoarse flood repeats the sound of praise, 
 Ten thousand harps attune the mystic song. 
 Ten thousand saints the strain prolong. 
 Worthy the Lamb ! Omnipotent to save. 
 Who died, who lives, triumphant o'er the grave." 
 
 Bishop Meter's Palestine. 
 
 far away 
 is the in- 
 in season, 
 3 into the 
 loiselessly 
 
'/ ( 
 
 '>' 
 
 CHAPTER VII. 
 
 MR. BOMPAS' JOURNEYS IN THE FAR NORTH. 
 
 Appointment of Rev. W. C. Bompas to Mackenzie River. — His Journey 
 North.— Great Bear Lake. — Indian Camps, Fort Rae, Fort Vermillion. 
 — Return to Athabasca. — Youcon. — Peace River. — Gold Mines. 
 
 [N the year 1865 the Rev. W. C. Bompas, having 
 offered his services to the Church Missionary- 
 Society, was appointed to the Mackenzie River 
 Mission. It was intended that he should proceed, 
 as soon as he had acquired some knowledge of the language, 
 to the Youcon district, to supply the place of Mr. Macdonald, 
 whose health had temporarily failed. He left London June 
 30th, and travelling by way of the United States, reached 
 Cumberland House, on the north bank of the Saskatchewan, 
 August 28th ; hastening on from thence, he reached Fort 
 Simpson on the Mackenzie, on the morning of Christmas 
 Day. Mr. Kirkby thus expresses the pleasure he experienced 
 at his arrival. — " You will imagine better than I can tell you, 
 our delight at the unexpected arrival of Mr. Bompas. Such 
 a thing as an arrival here in winter is never thought of, nor 
 had ever before occurred. After the boats have left in the 
 fall, we have no visitors until June, when the rivers again 
 open." 
 
 i 
 
RTH. 
 
 -His Journey 
 )rt Vermillion, 
 d Mines. 
 
 pas, having 
 Missionary 
 enzie River 
 aid proceed, 
 le language, 
 Macdonald, 
 ondon June 
 tes, reached 
 skatchewan, 
 ached Fort 
 Christmas 
 Experienced 
 an tell you, 
 pas. Such 
 ught of, nor 
 I left in the 
 rivers again 
 
 I 
 

 1 
 
 i I 
 
 w 
 > 
 
 X 
 
 u 
 
 N 
 
 -1 
 
 s. 
 
 S 
 
 O 
 
w. 
 
 it 
 
 X 
 > 
 
 u 
 
 N 
 /. 
 
 Id 
 
 u 
 
 y, 
 
 in 
 
 r* 
 J. 
 
 O 
 
 
 y^;'. Bompas Journeys in the Far North, 67 
 
 The joy with which the Missionary welcomed his fellow- 
 labourer may be better ima^nncd, when we remember that 
 Mr. Kirkby had been working alone for six years, utterly 
 isolated during that long period from the civilized world. 
 Moreover, the autumn of that year had been a peculiarly 
 trying one ; scarlet fever had broken out amongst the Indians, 
 and the whole of Mr. Kirkby's family had been prostrated by 
 the malady. Thus with a heavy heart he had ministered 
 to the sick and dying Indians in their tents around, with none 
 to cheer him with sympathy, or to render to those dear to 
 him the kindly aid so much required in times of sicknes.s. 
 
 Mr. Bompas arrived in time for the morning service, and in 
 the evening he began his work by preaching from St, Luke 
 ii. 10, "Behold I bring you glad tidings of great joy, which 
 shall be to all people" — the very text from which Samuel 
 Marsden first preached to the New Zealanders exactly fifty- 
 one years before. 
 
 He thus describes his journey north from Cumberland 
 House : — " Our course at first lay across Cumberland Lake, 
 which is large, and connected with various other lakes in 
 different direction.s. From Cumberland Lake we entered 
 Sturgeon River, whose shoals arc of great notoriety among 
 the navigators of this country. Though only twelve miles in 
 length, as the crow flies, it took us five days to pa.ss this river, 
 the boat's crew being mostly in the water tugging the boat 
 over the shallows, and the rainy weather made this part of the 
 voyage unpleasant. After leaving Sturgeon River, and 
 crossing Beaver Lake, favourable winds made our progress 
 more expeditious, and some bright sun enabled us to dry the 
 tents, bedding, and cargoes, which were all becoming gradually 
 
 F 2 
 
^yri^-r^s 
 
 68 
 
 Dayspring in the Far West. 
 
 saturated with wet. The banks of the rivers maintained 
 generally the same appearance. Thick woods of birch, alder, 
 poplar, and ash, shut out any distant prospects, while the 
 rocky shelves of granite or hard limestone gave but little 
 promise of fertility in the soil. At Frog Portage we were 
 delayed two days ; one of these was Sunday, and we had a 
 quiet service on shore, attended by the few men of the crew 
 who profess the Protestant faith. A few days brought us from 
 Frog Portage to Rapid River, where we were again detained 
 two days. From Rapid River our course was expedited by 
 favourable winds. A .short service was held regularly on 
 Sunday, and such of the crew as were Protestants attended 
 and joined in singing a hymn such as they had learned in our 
 churches at Red River." 
 
 Arrived at Isle k la Crosse, a detention of three days 
 occurred. Here Mr. Bompas was entertained by Mr. Macken- 
 zie, the Company's officer in charge of the district. Many 
 Chipewyans were encamped round the fort, but for the want 
 of an interpreter Mr. Bompas was unable to address them. 
 This place is the head-quarters of the Roman Catholic Mission 
 for the north. There is a good church and three houses, in 
 which reside a bishop, priest, one or two lay brothers, and two 
 or three sisters of mercy." On the I2th of October Portage 
 La Loche was reached, and after the delay of one day, Mr. 
 Bompas obtained a horse and cart to transport his luggage 
 across the hills, and continued his journey. "The view from 
 the brow of the hill, which terminates the Portage, is very 
 striking. You see the river gliding from among the hills at 
 the foot of the steep, and winding for many miles between 
 lofty slopes, covered with birch and pine, until a ridge of blue 
 
 4^ 
 
laintained 
 rch, alder, 
 while the 
 but little 
 ; we were 
 we had a 
 )f the crew 
 rht us from 
 n detained 
 pedited by 
 gularly on 
 s attended 
 rned in our 
 
 three days 
 Ir. Mackcn- 
 rict. Many 
 .r the want 
 dress them, 
 olic Mission 
 : houses, in 
 ers, and two 
 jer Portage 
 ne day, Mr. 
 his luggage 
 le view from 
 age, is very 
 the hills at 
 iles between 
 idge of blue 
 
 Mr. Bompas Journeys in the Far North. 6g 
 
 hills in the distance bounds the prospect. The country to the 
 north of the Portage is more interesting. The soil no longer 
 consists of a thin layer of earth on the hard rock, but is more 
 abundant, and on a soft or sandy foundation. The trees are 
 therefore more lofty, and the woods, moreover, less frequently 
 devastated by running fires. On the banks of the Atha- 
 basca River, the various geological strata are well displayed 
 in the cliffs, and these are frequently filled with fossil shells 
 and corals, &c. In some places there are salt springs, in others 
 abundance of bitumen, both in a solid and liquid state. The 
 woods occasionally open out into fine prairies of hay grass ; 
 horses are allowed to remain unprotected in the prairie 
 all winter, where they find their food by scraping the snow 
 with their feet from the grass beneath." After eight days* 
 paddling in the canoe, Fort Chipewyan was reached 
 on Athabasca Lake. The winter's frost had now set in, and for 
 several days the water froze on the paddles of the canoe, but the 
 weather continued fine and bright, and Mr. Bompas deter- 
 mined to push on. He obtained a large canoe, and engaged 
 three Indian lads to take him down Slave River to Slave Lake. 
 In seven days he had accomplished considerably more than 
 half the distance, but then ice appeared in the river, and it was 
 necessary to cut a passage with an axe. On the 9th day he 
 was compelled to leave his canoe and baggage " en cache " on 
 the river bank, the ice having become too thick to allow of 
 his proceeding by water. He and the three Indian boys set 
 off to walk through the woods to Fort Resolution, the nearest 
 of the Company's forts. Two days' scrambling through brush- 
 wood and thickets brought them to their destination. Here 
 Mr. Bompas was compelled to remain three weeks, until the 
 
 i 
 
^P^^SSf 
 
 70 
 
 Dayspring m the Far West, 
 
 ice on Slave Lake became sufficiently fixed to enable him to 
 travel with a sledge and snow-shoes. As soon as this could 
 be done with safety he continued his journey, and arrived, as 
 we have already seen, at Fort Simpson, on the Mackenzie, on 
 the morning of Christmas Day. 
 
 Here he learned that Mr. Macdonald, having regained 
 his health, had already resumed his work in the Youcon 
 district. Mr. Bompas therefore remained at Fort Simpson 
 until Easter, assisting Mr. Kirkby, and acquiring the 
 language, in order that he might as soon as possible 
 commence an itinerating Mission amongst the Indian tribes 
 scattered along the shores of the lakes and rivers of the 
 north. He first proceeded to Great Bear Lake, which he 
 thus describes : — 
 
 " This large lake is about 200 miles long by 1 50 broad. The 
 Hudson's Bay Company's Fort, known as Fort Norman, is 
 situated at the south-western extremity of the lake, in latitude 
 65° north, longitude I23°west. Thelake remains covered with ice 
 from the beginning of November till the end of June, or eight 
 months out of twelve. The adjoining country is covered with 
 snow for nearly a similar period, viz., from the middle of October 
 to the end of May. During the short summer, many pretty wild 
 flowers of small kinds grow on the shores of the lake, especially 
 those of a lilac colour, one like a small azalea on the marshy 
 ground, and one like a clarkia amongst sand, also wild roses, 
 anemones, &c. Many varieties of small ground berries also 
 spring up very quickly during the summer months. They 
 ripen in the fall, and many of them remain all the winter 
 under the snow, so that en the return of spring they are found 
 at once ready for eating, for the benefit as well of man as of 
 
)le him to 
 this could 
 arrived, as 
 kenzie, on 
 
 • resfained 
 le Youcon 
 t Simpson 
 airing the 
 s possible 
 dian tribes 
 ers of the 
 which he 
 
 )road. The 
 Norman, is 
 in latitude 
 red with ice 
 le, or eight 
 (vered with 
 of October 
 pretty wild 
 , especially 
 he marshy 
 wild roses, 
 )erries also 
 
 hs. They 
 
 Ithe winter 
 
 are found 
 
 man as of 
 
 Mr. Bonipas yourneys in the Far North. 7 1 
 
 ducks and geese, which fly across the lake in great numbers 
 at the time of their spring and autumn migrations. 
 
 " The temperature of the shores of the lake is cold even in 
 summer. The thermometer on some warm days shows 
 summer heat (76° Fahrenheit), but generally there is a cool 
 air from the lake, at least until the ice has quite disappeared. 
 The mosquitos are troublesome from the end of June to the 
 end of July. Fish is plentiful in the lake. The chief kinds 
 caught at Fort Norman are the herring and trout. The 
 herring is twice the size of the salt water herring caught on 
 the English coasts, but resembles it in form and in the struc- 
 ture of its bones as well as in taste, which is delicate and good. 
 The herring is caught in nets in the summer time, and in the 
 winter it is speared through a hole in the ice ; one man will 
 sometimes take in this way a hundred in a day. The trout 
 are large, weighing from twenty to thirty pounds, and some- 
 times even as much as sixty pounds. The appearance and 
 taste are much like rich salmon. In the fall they are so fat 
 that lamp oil is extracted from them. They are taken with 
 cod hooks and with nets, and twenty or thirty may be caught 
 in a day. In other parts of the lake white fish are caught. 
 In spring a few wild geese are shot. The principal supply of 
 food is deer's meat. Bands of many thousands of migratory 
 reindeer traverse the lake in winter. The Indians commonly 
 kill a deer and take only its tongue, leaving the carcase to rot. 
 The hides alone would be valuable in England, could they be 
 transported thither. 
 
 " In summer, the deer migrate to the barren grounds on the 
 shores of the Arctic Sea, principally, it is supposed, led by 
 their instincts to shun the mosquitos which abound in the 
 
 'il 
 
'■(•••^■I 
 
 \1i 
 
 t i; 
 
 , '» 
 
 72 
 
 DayspHng in the Far West, 
 
 woods in summer. The Indians follow the deer for their 
 summer hunts until the snow falls, when both deer and 
 Indians return to the neighbourhood of the Lake. Besides 
 the deer, the Indians hunt for the Company the beaver, 
 marten, fox, &c., for which they are paid by the Company in 
 supplies of clothes, kettles, axes, beads, tobacco, and other 
 things brought from England for the purpose. For meat 
 they are paid only in ammunition. From the intercourse 
 which the Indians have now for some time had with white 
 men, and especially from their receiving from them European 
 clothing, the appearance and demeanour of the natives has 
 lost much of its savage character. At the same time in 
 morals or intelligence, in the arts and habits of civilized life, 
 it does not appear that the Indian has been at all raised or 
 improved by trading. This appears a complete answer to 
 the question whether trade or the Gospel is to be the instru- 
 ment for raising the barbarian to the rank of civilized men. 
 
 " The Indians show considerable skill in the manufacture of 
 their birch-bark canoes, of their snow-shoes, and leather 
 mocassins ; in making twine, fishing-nets, and rope ; in work- 
 ing with porcupine quills and beads ; and the Europeans are 
 content to learn these arts from the natives, or else employ 
 them to work for them in these matters. On the other hand, 
 it does not clearly appear what the Europeans have taught 
 the Indians, unless it is the habit of smoking and playing 
 cards ; so that the balance of obligation would seem to 
 remain in favour of the savage. With respect to moral 
 character, too, though the heathen have not much to boast of, 
 yet it is generally admitted that the preference should be 
 given to them rather than to the white men, or at least that 
 
for their 
 
 deer and 
 
 Besides 
 
 e beaver, 
 
 >mpany in 
 
 and other 
 
 For meat 
 
 itercourse 
 
 /ith white 
 
 European 
 
 atives has 
 
 e time in 
 
 ihzed life, 
 
 raised or 
 
 answer to 
 
 the instru- 
 
 :d men. 
 
 ifacture of 
 
 d leather 
 
 ; in work- 
 
 )peans are 
 
 se employ 
 
 her hand, 
 
 ve taught 
 
 I playing 
 
 seem to 
 
 to moral 
 
 ) boast of, 
 
 should be 
 
 least that 
 
 Mr. Bompas Journeys in the Far North. 73 
 
 the natives have learned more harm than good from us, even 
 though, in this district, the white man has not yet introduced 
 that fatal destroyer of the Indian race, alcohol. In health 
 the Indians have sadly suffered by the arrival of the white 
 man, having become liable to several European diseases. 
 
 " They appear to be gradually losing their native hardihood, 
 partly, perhaps, through the constant use of tobacco ; while 
 the use of copper kettles, in a filthy state, from which the 
 tin lining soon disappears, endangers a slow poisoning from 
 verdigris. By imparting a true and sound religion, the white 
 man might atone for, or, at least, supply a remedy for all 
 these evils ; but no, in this he sins against the Indian worst 
 of all. 
 
 " The Indians here were quite free from idolatry. Their 
 religion owned a good and an evil spirit, together with the 
 immortality of the soul, and retribution after death for good 
 or evil done in this life. How is it now } A bishop, seven or 
 eight priests, several brothers, and perhaps sisters, too, are 
 industriously teaching these 500 credulous Indians (the whole 
 estimated population of the district) the established principles 
 of idolatry and superstition. The whole of this company of 
 priests append to their names the initials O. I. M,, or devotee 
 of the Immaculate Mary ; and they are sworn to uphold the 
 glories of the Virgin, and especially the doctrine of her 
 immaculate conception, as invented and promulgated by the 
 present Pope. 
 
 " Every Indian, therefore, on seeing a priest, receives from 
 him, first, a brass medal to wear round his neck, with the 
 letter M on one side, and an image of the Virgin on the other ; 
 secondly, a rosary, with, alternately, ten small beads, for as 
 
It 
 
 A 
 
 ! 
 
 74 
 
 Daysprmg in tke Far West 
 
 many Ave Marias, and one large one for a Pater Noster ; 
 thirdly, he gets a large gaudy-coloured picture of the Virgin, 
 surrounded by prayers to her ; and fourthly, when baptized, 
 he receives a small crucifix. All these idols he is industriously 
 taught to worship, and is forced, also, to kneel down in the 
 priest's presence and worship the cross, or the Virgin's image. 
 When besides this, he has been taught that if he visits the 
 Protestant Missionaries he will at once die, and go to the 
 * big fire,* the poor credulous Indian's religious education is 
 then at last complete." 
 
 Mr. Bompas remained during the spring and summer at 
 Great Bear Lake ; the months of October and November he 
 spent in the Indian camps, three or four days from Fort Nor- 
 man. He thus describes the mode of life. " Living in the 
 Indian tents is not hard to me : their hours of sleeping and 
 eating are regular, and they are mostly occupied in some use- 
 ful way, fishing, snaring rabbits, making snow-shoes, and 
 sledges, and other manual labour, while the women are chiefly 
 employed in dressing deer-skins." The Indians in this locality 
 are good-natured and hospitable, and they cheerfully hunted 
 rabbits and deer for Mr. Bompas, and a party of eight persons 
 who had joined him from Fort Norman. He visited the tents 
 day by day, and found willing and attentive listeners. One of 
 the chiefs, and the Indian who hunted for him, took special 
 interest in his teaching. In January, 1867, Mr. Bompas went 
 to Fort Rae on Great Slave Lake. This place had never 
 before been visited by a Protestant Missionary, but a large 
 number of the Indians had been baptized by Romish priests. 
 It took twenty days to reach Fort Rae, travelling on foot, and 
 accomplishing from twenty to twenty-five miles each day. 
 
 i^ 
 
Noster ; 
 e Virgin, 
 baptized, 
 striously 
 n in the 
 's image, 
 'isits the 
 3 to the 
 cation is 
 
 tnmer at 
 mber he 
 'ort Nor- 
 ig in the 
 Ding and 
 3me use- 
 oes, and 
 e chiefly 
 
 locality 
 r hunted 
 
 persons 
 the tents 
 
 One of 
 c special 
 Das went 
 d never 
 
 a large 
 
 priests, 
 bot, and 
 ich day. 
 
 mt- 
 
 ■m 
 
 Mr. Bompas yourneys in the Far North. 75 
 
 Here our Missionary remained till the summer, when he pro- 
 ceeded to Fort Chipewyan on Athabasca Lake. Here he 
 remained eight months, diligently teaching the Indians the 
 first elements of the Christian religion, and at the same time 
 learning to speak the various dialects of the different tribes. 
 
 In January, 1868, Mr. Bompas carried the Gospel message 
 to Fort Vermilion on Peace River, one of the feeders of Lake 
 Athabasca. Here are found the Beaver Indians, who are lively, 
 intelligent, and good-tempered, but idle and helpless, and the 
 tribe appears to be fast dwindling away. Thus in the course 
 of two years, this zealous servant of the Master had travelled 
 1300 miles on foot, preaching the Gospel to 1500 Indians, 
 belonging to four different tribes. Twenty ; cars previously 
 Mr. Evans, a Wesleyan Missionary, had visited Vermilion, and 
 his visit was held in grateful remembrance by the Indians, 
 even at that great distance of time. No other Protestant 
 Missionary had reached Vermilion during that long interval. 
 But here Mr. Bompas found Indians who had been brought up 
 at Red River, living with their wives and families, of whom he 
 says, " In education, habits of life, and deportment, they can- 
 not be distinguished from Europeans. The seed sown at Red 
 River is bearing fruit lOOO miles off." 
 
 At Vermilion moose and beaver are abundant, the climate 
 mild, the soil good, and adapted to the growth of wheat, barley, 
 and vegetables ; horses also abound here. The Indians 
 manifested an earnest desire for instruction ; and let it not be 
 said that Protestant Christians withhold from these poor 
 children of the wilderness the glorious light of the Gospel of 
 Christ, when it is in their power to give it to them, and thereby 
 to save many souls alive. Nor must any time be lost through 
 
76 
 
 Dayspring in the Far West. 
 
 intercourse with the white man ; the Indian constitution seems 
 to have been enfeebled, and he falls an easy prey to the 
 diseases introduced by the European. Measles, scarlet fever, 
 and smallpox, are peculiarly fatal to the Indian ; and unless 
 prompt measures are taken for his evangelization, thousands 
 will have passed into eternity, knowing no God, and having no 
 hope. 
 
 In May, Mr. Bompas returned to Athabasca Lake, remain- 
 ing there until August, when he again returned to Fort 
 Simpson to supply the place of Mr. Kirkby, whose health 
 rendered it desirable that he should visit England. From this 
 place he penetrated into the Youcon territory, where Mr. 
 Macdonald had now laboured alone for seven years. How 
 gladly he welcomed his fellow-labourer, and how cheering it 
 was to him to enjoy intercourse with a friend for the first 
 time during his solitary exile, we must leave our readers to 
 imagine. In April, 1870, Mr. Bompas, accompanied by two 
 Esquimaux, descended the Mackenzie River (then in a frozen 
 state) on snow-shoes, in order to visit the Esquimaux, whose 
 numbers are considerable, and who were living in the darkness 
 of heathenism. Of his sojourn amongst this people our next 
 chapter will give a full account. In the autumn of 1869, the 
 Rev. W. D. Reeve had arrived at Fort Simpson to occupy 
 Mr. Kirkby 's post, and thus Mr. Bompas was set free to carry 
 on his itinerating Mission in the wide field, extending from 
 English River to the Polar Sea. 
 
 In the spring of 1871, Mr. Bompas ascended the Peace 
 River to Rocky Mountain Portage, the extreme point of 
 Rupert's Land on the west, separated from British Columbia 
 by the Rocky Mountains. 
 
n seems 
 to the 
 2t fever, 
 i unless 
 ousands 
 ving no 
 
 remain- 
 to Fort 
 i health 
 om this 
 ere Mr. 
 . How 
 ering it 
 :he first 
 iders to 
 
 by two 
 a frozen 
 :, whose 
 larkness 
 ur next 
 869, the 
 
 occupy 
 to carry 
 ig from 
 
 e Peace 
 )oint of 
 olumbia 
 
 :-.;'§;B^">^'^' 
 
 TillC KIGHT KUV. W. C. UOMI'AS, DISHOI' OF ATIIAIIASCA. 
 
Mr. Bompas yourncys in the Far North. 77 
 
 At Fort Dunvcgan, in this district, he found 150 Crec 
 Indians from the plains south of the Saskatchewan, who had 
 fled from the ravages of smallpox in the plains. "Great 
 excitement," wrote Mr. Bompas, '* has been caused by the 
 discovery of gold at the head waters of the Peace River ; 2000 
 miners are said to have been working there during the last 
 twelve months ; some of them have not been successful, but a 
 considerable quantity of gold has, I believe, been procured. 
 This discovery will doubtless lead to the opening up of the 
 country ; waggon roads are being made from the coast, at 
 Government expense, to supply the miners with provisions, 
 and other necessaries ; already the traffic is considerable. 
 
 "No Protestant minister has ever visited the gold-mines in 
 New Caledonia. The miners are said to be orderly and well 
 regulated, a judge being resident among them, and everything 
 provided for them except the Gospel. They are said nearly 
 all to abstain from work on the Sabbath, notwithstanding the 
 excitement of their occupation, and that mining operations 
 are restricted by the frost to four months in the year. 
 
 " The miners are of all nations, Chinese and Negroes as well 
 as white men, and nearly all speaking English. The Indians 
 in New Caledonia are under the teaching of the Romish 
 priests, who also visit the Fur Company's forts^ and baptize 
 the children of Protestants. They try to entrap the English 
 half-breeds, refusing to marry them unless they are rebaptized 
 into the Romish faith." 
 
 Mr. Bompas had up to this point travelled over 3000 miles 
 from Fort Youcon. Only in this manner can the Gospel be 
 conveyed to the little bands of Indians sparsely scattered over 
 the vast extent of country. These Indians are subjects of our 
 
78 
 
 Dayspring in the Far West. 
 
 Queen, and as such have a claim upon us, which cannot be 
 set aside. 
 
 We have now surveyed the network of Missions which 
 extends over the whole British territory, from Red River to the 
 Polar Sea, and from Hudson's Bay to the Rocky Mountains. 
 When it is borne in mind that there are in this vast field 
 only ten European Missionaries and nine ordained natives 
 of the country, varied feelings of astonishment, admiration 
 and gratitude fill the mind. Astonishment at the large 
 amount of work accomplished by this handful of labourers, 
 admiration of the zeal, energy, and devotion of these excellent 
 men, of whom it may in truth be said, that they count not 
 their lives dear unto them, if only they may preach Christ to 
 souls perishing for lack of knowledge; and gratitude, deep 
 gratitude to the God and Father of our Lord Jesus Christ, that 
 He has put it into the hearts of English Christians to send the 
 Gospel to these distant lands, and raised up men admirably 
 fitted to carry out this labour of love ; men of varied talents 
 and acquirements and powers of endurance, each fitting into 
 his exact sphere, and with noble self-denial consecrating every 
 power and talent to the service of his Lord. Other feelings 
 also find a place in our hearts, feelings of humiliation, for 
 though the work accomplished is great in proportion to the 
 number of workers, the question arises, how is it that the 
 labourers are so few in a land from which England has for 
 centuries drawn a vast amount of wealth } Let us picture to 
 ourselves what our own country would be, if there were only 
 nineteen clergymen scattered throughout the land. Have 
 those who have been enriched by the fur trade contributed 
 any adequate portion of the wealth which God has given them 
 
Mr. Bompas Journeys in the Far North, 79 
 
 mot be 
 
 which 
 r to the 
 intains. 
 5t field 
 natives 
 liration 
 2 large 
 )ourers, 
 ccellent 
 jnt not 
 hrist to 
 e, deep 
 ist, that 
 end the 
 nirably 
 talents 
 ng into 
 ^ every 
 "eelings 
 on, for 
 to the 
 lat the 
 has for 
 ture to 
 re only 
 
 Have 
 ributed 
 nthem 
 
 1 
 
 iifej."' 
 
 towards sending the Gospel to the Red Indian, through whose 
 agency they obtain this article of traffic ? Have English 
 women of gentle birth, with tender loving hearts, possessing 
 bright and happy homes of their own, ever thought as they 
 clothed themselves in luxurious furs, of the sad condition of 
 the families of the poor savage hunters in the wilds of America ? 
 These are questions which we are not able to answer ; but we 
 would fain hope they may find an echo in the hearts of some, 
 who awakening to a sense of their responsibilities, will hasten to 
 share the privilege and honour of ministering to the Lord of 
 their substance, by helping to send labourers into this portion 
 of His vineyard. 
 
 " Inasmuch as ye have done it unto one of the least of these, 
 ye did it unto Me," will be the gracious words of recompense 
 which will thrill with joy the heart of the faithful steward of 
 his Lord's bounty in the last great day. 
 
 m 
 
CHAPTER VIII. 
 
 THE ESQUIMAUX OF THE MACKENZIE. 
 
 Mr. Bompas visits the Esquimaux. — Their appearance, dress, manners, 
 boats, canoes, dwellings. — Hospitality. — Religious ideas. 
 
 [N a previous chapter, allusion was made to the 
 itinerating work of Mr. Bompas. We must now 
 ask our readers tc accompany us to the mouth 
 of the Mackenzie River, where, in the spring of 
 1870, Mr. Bompas took up for a time his abode amongst the 
 Esquimaux. While reading the following account, the reader 
 must picture the Missionary squatted on a polar bear-skin, 
 with a deer-skin for a desk, with the Esquimaux seated 
 around him pursuing their various avocations. 
 
 "This race of Esquimau^ inhabit the coast of the Arctic Sea, 
 at the north of the Great River Mackenzie. In the spring and 
 fall they ascend the river in their skin boats for about 2CX) 
 miles, and trade fox and bear-skins for tobacco, iron, kettles, 
 &c., at the nearest port of the Hudson's Bay Company, 
 on Peel's River. The men are tall and powerful, some more 
 than six feet, the average stature exceeding, I think, that in 
 England. The women are smaller, probably about the average 
 stature of English women. The complexion and features are 
 not unlike the English. Several of the Esquimaux, both men 
 
The Esquimaux of the Mackenzie, 
 
 8i 
 
 manners, 
 
 ; to the 
 nust now 
 e mouth 
 spring of 
 ^ngst the 
 le reader 
 )ear-skin, 
 X seated 
 
 rctic Sea, 
 Dring and 
 ibout 200 
 1, kettles, 
 Company, 
 me more 
 , that in 
 e average 
 Ltures are 
 oth men 
 
 
 and women, had I met them at home in European costume, I 
 should hardly have taken for foreigners. Others, again, have 
 a more distinguishing cast of countenance. The men's hair is 
 cut short across the forehead. The face is square, forehead 
 prominent, eyebrows horizontal, nose straight, mouth large. 
 Some have a short beard, but most are without it. They have 
 a circular tonsure on the top of the head, similar to that of 
 Romish priests, and the men wear bones through their cheeks, 
 intended for ornament. A hole is bored through each cheek, 
 near the lower lip, as soon as a youth approaches manhood, 
 and through this is thrust a large button of ivory (walrus 
 tusk), and the ambition of an Esquimaux is to have fixed to 
 this white button half a blue bead of the size of a man's finger 
 end. To possess one of these glass beads, which I suppose 
 could be had in England for a penny, they are willing to give 
 two black fox skins, each of which might sell in England for 
 ^^50. To drive this advantageous bargain, they are obliged 
 to convey their furs many hundred miles along the coast 
 westward towards Behring's Straits, where other tribes of 
 Esquimaux are visited by American trading-vessels from the 
 Pacific. This cheek ornament, called " totuke," is of course a 
 great disfigurement. It enlarges the mouth, and causes 
 inconvenience to the wearer, both in speaking and eating. 
 Such, however, are the demands of Esquimaux fashion. 
 
 " The women also have a peculiar custom of wearing large 
 bundles of hair on the top and sides of their head. It perhaps 
 can hardly be properly called false hair, as it once probably 
 had connexion with the head that carries it. But the present 
 want of continuity is manifest, as the large bundles are often 
 laid aside for a time at night. I presume that all the hair 
 
82 
 
 Dayspring in the Far West. 
 
 \ i 
 
 which ever grew on the head is carefully preserved and added 
 to the stock, as it seems to increase with the age of the wearer. 
 This is also an inconvenient and disfiguring custom, but 
 probably the Esquimaux women would consider some of our 
 home fashions more absurd. 
 
 " The dress of the Esquimaux is handsome. It consists of 
 shirt, coat, and trousers, usually of deer-skin, and fringed with 
 the long hair of the wolf and wolverine. Their favourite head- 
 dress is the skin of a wolverine's head, surrounded with blue 
 beads, over which is worn the hood of the coat, with a wide 
 fringe of wolf or wolverine hair. Their boots are of otter and 
 seal-skin. The sheep and musk-rat also occasionally contri- 
 bute their skins towards the clothing of an Esquimaux. 
 
 " The clothes are, of course, made by the women, and, not 
 without considerable taste, ornamented with blue beads, of 
 which they are very fond ; and strips of the white hair of the 
 deer being sewn into the brown by way of braiding. The coat 
 is shaped like a shirt. Sometimes the hair is turned inside, 
 towards the skin of the wearer, and this affords greater 
 warmth. The animal's skin, which is thus turned outside, is 
 then dressed so as to be quite white, and when well beaded, 
 makes a showy appearance. The dress of the women is ver>' 
 similar to that of the men, the coat and trousers of the same 
 material, the chief difference being in the shape of the hood, 
 which, in the case of the women, is made larger, to enclose 
 their extra store of hair, and thus better protect their face. 
 The women also wear no boots, but the trousers and shoes arc 
 all in one. 
 
 " The Esquimaux is seldom seen without a large butcher's 
 knife in his hand, which, in case of a quarrel, he unhappily 
 
i and added 
 f the wearer, 
 custom, but 
 some of our 
 
 E 
 
 ;t consists of 
 fringed with 
 vourite head- 
 led with blue 
 ;, with a wide 
 - of otter and 
 onally contri- 
 imaux. 
 
 nen, and, not 
 lue beads, of 
 e hair of the 
 
 g. The coat 
 :urned inside, 
 Tords greater 
 led outside, is 
 I well beaded, 
 vomen is ver>' 
 5 of the same 
 J of the hood, 
 Ter. to enclose 
 tect their face. 
 
 and shoes are 
 
 ime butcher's 
 he unhappily 
 
 |-^clllM Ai \- Mx\ AVI) UOMW. 
 
 S 
 
 iS 
 
l.J 
 
 I i 
 
m 
 
■nHMM 
 
 I 
 
 IP 
 
 I I 
 
 ESC^UIMAUX CHIEK, 
 
The Esqtiimatix of the Mackenzie, 
 
 83 
 
 
 N.^ 
 
 S^lv 
 
 *i,s 
 
 'ns'^'i 
 
 uses too often to stab his neighbour. His weapon for hunting 
 on land is the bow, as guns have not yet come into much use 
 among them. On the water, fish-spears, of various construction, 
 are his constant companions. 
 
 " In making his weapons the Esquimaux shows considerable 
 ingenuity. Out of any old iron which he is able to obtain, 
 such as saws, files, &c., he will forge variously shaped knives, 
 gimlets, and other tools, with which he constructs his boats 
 and canoes, as well as arrows, bows, spears, fishing-hooks, 
 nets, and tackle, sledges, and all other implements for the 
 chase, as well as furniture for his tent. 
 
 " The Esquimaux bow is very strong, and its elasticity is 
 increased by being backed with lines of twisted sinew. The 
 arrows are well made and feathered, headed with bone or iron, 
 according to the game intended to be shot. The fish-hooks 
 are generally of bone, and sometimes baited as at home ; but 
 for some fish no bait is used at all. The shank of the hook 
 of white bone is carved into the shape of a small fish, and is 
 thus mistaken for a bait. It is armed with a small iron barb, 
 which secures the prey. The fish spears are pointed with iron, 
 and lie on the outside of their canoes. One spear with three 
 prongs, like a hay-fork, or trident, is used for hunting musk- 
 rats in the river, and is thrown from the canoe, out of a wooden 
 handle or rest. The fishing-lines, and even nets, are often 
 made of whalebone, as also are partridge snares, &c. In fact 
 whalebone is used chiefly for tying and fastening the canoe 
 frames, spear-heads, &c.; the only other kind of line they have, 
 made of twisted sinew, being not well fitted for use in the 
 water. Whalebone seems a strange material to form into 
 fishing-nets; but it is split thin, and cleverly netted to the 
 
 G 2 
 
 V. 
 
 ■A 
 
 ■^ 
 
mm 
 
 84 
 
 Day spring in the Far West. 
 
 length of several yards, and about one yard in width. The 
 other lines made of sinew are very neatly plaited to the length 
 of a hundred yards or more, forming a very fine strong cord 
 used for fishing-nets, bow-springs, and various purpose^ 
 
 " The construction of boats or canoes is part of an F:; quimaux's 
 employment in spring. The boat or canoe frame is first made 
 out of a log of drift wood, split up by means of bone wedges 
 into the required lengths. Each is carefully shaped, smoothed, 
 and finished by what are called in this country crooked knives, 
 that is a knife with the blade slightly bent, and used for shaving 
 wood instead of a smoothing plane. The canoe is then covered 
 with otter skin. The shape of an Esquimaux canoe is well 
 known. It is about twelve feet long, and is entirely covered 
 with otter skins, except the small hole in the centre, in which 
 the Esquimaux sits with his double and single paddles, and 
 spears laid carefully in ivory fittings on the outside of every 
 canoe. The boat is from twenty to thirty feet long, and 
 covered with seal-skin, which is very strong, and forms a most 
 serviceable vessel. The wooden framework, on which the skin 
 is stretched, appears slight, but is securely fastened. This 
 boat is propelled by two oars, and when the wind is favourable, 
 by a sail. As the men travel generally in their canoes for the 
 sake of hunting, it is chiefly the women and children who 
 remain in the boat, which conveys the tents, furniture, utensils, 
 &c. As the women row but very leisurely, the progress 
 is rather slow, but the men are employed in hunting, and time 
 is often of much importance to an Esquimaux. 
 
 " The dwellings of the Esquimaux consist in winter of snow 
 houses built on the ice, in summer of deer-skin tents, and in 
 the autumn or fall of wooden huts, partly under-ground, and 
 
 ■ f 
 
TJu Esquimaux of the Mackenzie. 
 
 8, 
 
 ^idth. The 
 the length 
 strong cord 
 poseis 
 
 tb4uimauxs 
 is first made 
 )one wedges 
 d, smoothed, 
 loked knives, 
 d for shaving 
 then covered 
 canoe is well 
 irely covered 
 itre, in which 
 paddles, and 
 tside of every 
 et long, and 
 "orms a most 
 vhich the skin 
 5tened. This 
 is favourable, 
 ;anoes for the 
 children who 
 iture, utensils, 
 the progress 
 ;ing, and time 
 
 winter of snow 
 tents, and in 
 Ir-ground, and 
 
 covered with earth. The chief home of the Esquimaux is on 
 the ice. Here he passes at least half the year, and it is to this 
 that hi", habits are chiefly adapted. 
 
 •' In building his snow house he shows a wonderful readiness, 
 which I can compare to nothing but the skill of a bee in 
 making its honeycomb. In the Esquimaux country the fallen 
 snow, on the wide river mouths, after being driven by the wind 
 becomes caked or frozen so as to have considerable tenacity, 
 and at the same time it can .jc readily cut with the knife. The 
 Esquimaux then, with his butcher's knife, cuts out square 
 blocks of this frozen snow, as it lies on the surface of the river, 
 of the size of ordinary blocks of stone masonry, and with these 
 he builds a house perfectly circular, of the shape of a bee-hive. 
 With no tool but the knife, which is used as a trowel, he works 
 with surprising rapidity, and the whole is arched over without 
 any support from beneath, except perhaps a single pole 
 during the construction. Any architect or mason at home 
 would, I suppose, be astonished to witness the work, and 
 might fail in imitating it, for without line, or plummet and 
 square, or measurement, the circular span and arch is exactly 
 preserved, and the whole finished in the space of a single hour. 
 The snowy material is so beautiful that the work proceeds as 
 if by magic, the snow forming stone and mortar both in one; 
 for each block when laid on its neighbour, adheres and freezes 
 to it, so as to form one solid mass, while the least touch of the 
 knife shapes it, and removes any superfluous juttings. The 
 weight of a single building block is just such as a man can 
 readily lift. In building the walls of the house the work is 
 simple, but in arching over the roof, it would seem impossible 
 to proceed without support or framework below. In fact, 
 
 «4 
 
■mn 
 
 86 
 
 Day spring in the Far West. 
 
 ' 
 
 however, a single staff only is placed under a block, added to 
 the roof just until the next block is placed in juxta-position. 
 The adherence of the two blocks is then sufficient to prevent 
 any danger of falling, the staff is removed, and the same thing 
 repeated with the ensuing block, until the whole is completed 
 by working the tiers of snow spirally. 
 
 " An Esquimaux travelling in winter builds a small snow 
 house every night for his lodging, but when encamped for any 
 length of time, he makes one of considerable dimension. One 
 in which I lodged was about twelve or fourteen feet in diame- 
 ter, and about nine feet high in the centre from the level of 
 the ice. Half the interior is occupied by the bed, which is 
 raised about three feet from the ice or snow, covered with 
 boards, on which are laid ample deer-skin rugs for bedding ; 
 over these again are deer-skin blankets for covering. Oppo- 
 site the bed is the small low entrance, shaped like that into a 
 dog kennel, through which you have to creep on all fours. 
 This at night is covered up with a block of snow. On each 
 side of the entrance (inside) is a shelf of snow, of the same 
 height as the bed, on which is placed a large black wooden 
 dish or trough, forming the lamp. A little moss along the 
 side of this dish forms the lamp wick, fed by grease, which is 
 constantly replenished from small lumps of fat hung over the 
 flame, and which drop grease into the dish. It seems a 
 strange anomaly that the coldest inhabited country should be 
 that in which fires are considered superfluous. The heat given 
 out by the lamps is certainly considerable, but still the camps 
 are cold. The temperature must of course be constantly 
 below freezing-point, or the snow would melt. The Esqui- 
 maux, however, do not feel the cold as we do. Their hands 
 
 Qk 
 
The Esquimaux of the Mackenzie, 
 
 87 
 
 k, added to 
 
 :ta-position. 
 
 to prevent 
 
 same thing 
 
 5 completed 
 
 , small snow 
 iped for any 
 nsion. One 
 et in diame- 
 1 the level of 
 )ed, which is 
 :overed with 
 "or bedding; 
 •ing. Oppo- 
 \ that into a 
 on all fours, 
 w. On each 
 of the same 
 ack wooden 
 )ss along the 
 ase, which is 
 ung over the 
 It seems a 
 ry should be 
 le heat given 
 ill the camps 
 ; constantly 
 The Esqui- 
 Their hands 
 
 and face are of a more plump and fleshy form than ours, and 
 the circulation of their blood is warmer, for their hands feci 
 quite hot to the touch while sitting, without exercise, in their 
 freezing camps. An Esquimaux's chief resource against the 
 cold is the amount of fuel he consumes internally in the form 
 of whale and seal fat used as food ; and the provision of these 
 large animals in the Polar Sea for the use of these few scattered 
 savages, is a remarkable proof of God's providential care over 
 the meanest of His creatures. 
 
 " The Esquimaux generally cook meat or fish twice a day, 
 once at noon, and again the last thing before sleeping at night. 
 If hungry at other times, he will eat a fish or piece of raw 
 meat that is frozen, and this is not so disgusting as one might 
 suppose, for the effect of freezing meat or fish is sometimes 
 the same as cooking it, that is to harden the fibre, and dry up 
 the superfluous moisture. Even Europeans in this country 
 sometimes eat a piece of frozen fish uncooked, and find it good 
 and wholesome. 
 
 " When an Esquimaux visits a neighbour's house, before he 
 has been sitting long, food is always offered him — generally 
 a frozen fish which he eats with much relish. Sometimes it 
 is a small piece of frozen deer's meat, or as a great delicacy, a 
 lump of whale or seal fat. If he happens to come in at the 
 time of cooking, a portion of what is cooked is set before him. 
 This seems to be the rule of Esquimaux hospitality. As 
 soon as the spring thaw sets in about the middle of May, the 
 Esquimaux exchanges his snow house for a deer-skin tent or 
 lodge, with which he soon after removes to the river bank, 
 where he lives by fishing or hunting deer, before proceeding 
 to the sea for the sea-whale fishery. In the fall of the year, 
 
 -1 
 
 ^■^ 
 
88 
 
 Dayspring in the Far West, 
 
 % A \ 
 
 i I 
 
 the cold sets in early, and the deer-skin tent becomes uncom- 
 fortable, before the ice and snow are thick and hard enough 
 for building snow houses. At this time the Esquimaux 
 build or rather excavate huts in the river bank, which they 
 ceil over with logs and earth. They close up at night the 
 small entrance with skins, and rely for light and warmth 
 chiefly on their lamps. A small window of thin skin or parch- 
 ment is made in the roof; but as the short days of December 
 approach, the sun hardly shows itself, and daylight is but 
 scanty. In the snow house a block of clear ice inserted in the 
 front forms a beautiful window, and as spring approaches, and 
 the daylight is perpetual, a cheerful contrast is presented to 
 the constant gloom and darkness of an Arctic winter. 
 
 " This is a country of contrast. In winter the gloom is such 
 that daylight seems a passing stranger. In spring the glare is 
 so great that the eye is sore and inflamed, if not blinded by it. 
 In winter the thermometer will stand about ioo° below freezing 
 point, and in summer, in the sun, at least ioo° above it. 
 
 " An Esquimaux travelling with his family and effects affords 
 quite an exciting display. About a dozen sledges or trucks 
 are harnessed together, and on these are laid a very miscella- 
 neous assortment of property and provision. Boat frames, 
 canoes, tents, tent-poles, and boards, deer-skin bedding, 
 several whole deer carcases, some hundreds of frozen fish 
 pressed into a solid mass, tent furniture, utensils, clothes, 
 fishing-nets, and implements, with many other seemingly 
 needless stores, are all laden promiscuously on the train, which 
 is propelled by men, women, and dogs, all hauling lines along 
 the sides of the sledges, and assisted when the wind is 
 favourable by a sail. 
 
 U 
 
The Esquimaux of the Mackenzie. 
 
 89 
 
 £s uncom- 
 d enough 
 Esquimaux 
 vhich they 
 night the 
 id warmth 
 1 or parch- 
 December 
 ght is but 
 irted in the 
 )aches, and 
 resented to 
 er. 
 
 Dom is such 
 the glare is 
 nded by it. 
 ow freezing 
 c^e it. 
 
 "ects affords 
 
 or trucks 
 
 y miscella- 
 
 Dat frames, 
 
 1 bedding, 
 
 frozen fish 
 
 ils, clothes, 
 
 seemingly 
 
 rain, which 
 
 lines along 
 
 lie wind is 
 
 The arrival of a large number of such sledge trains at camp 
 one after another, is like so many railway trains coming in, for 
 the runnels of the sledges are covered first with bone, and 
 this again is carefully coated with ice, so that the sledges run 
 on the frozen snow like trucks on a railway. The sledge 
 ™ train, which I assisted in drawing myself, consisted, I believe, 
 ; of fourteen trucks, hauled by four men and boys, three women 
 
 and five dogs. More than a dozen such trains reached the 
 camp at which I was staying. In spring, the sledges are all 
 stowed away on the river bank, and the boat forms the means 
 of conveying the Esquimaux's effects during the summer 
 months. 
 
 " Considering the smallness of the number of the Esquimaux 
 band wc have been describing, and that no others are to be 
 found within about 100 miles, a wonderful provision nas 
 indeed been made by God's good providence for their 
 sustenance. This bounty seems intended on purpose to 
 banish the thought that these distant wanderers, condemned 
 to such severity of climate, are outcasts from the Divine care. 
 In fact, both the power and goodness of God are, in some 
 respect, shown in this country more specially than in others ; 
 for which sometimes we are constrained to say, on seeing the 
 vast expanse of snow, and the thickness of the ice, ' Who can 
 stand before His cold .''' Yet the greater is the marvel when 
 * He sendeth forth His word, and melteth them : He causeth 
 His wind lo blow, and the waters flow.' The Esquimaux 
 know not how to thank their Heavenly Father, who gives them 
 their daily supply of food, and though they have heard with 
 gladness and thankfulness the short story of Gospel truth, 
 which alone I have been able as yet to communicate to them, 
 
90 
 
 Dayspring in the Far West. 
 
 vi 
 
 yet it requires the same mighty power, which melts their 
 Arctic snows, and thaws their frozen ocean, * to turn them 
 from darkness to hght, and from the power of Satan unto 
 God.' 
 
 " With respect to the character and habits of the Esquimaux, 
 it is best to speak reservedly. They are certainly kind and 
 hospitable, civil and obliging, skilful and clever in handicraft. 
 I fear it must be added that they are liable to fits of passion 
 and sulkiness, that they are lazy and sleepy, and addicted 
 to lying, stealing, and even stabbing. Over their other 
 shortcomings it is best to draw a veil. 
 
 " They practise heathen dances, songs, and conjuring, and 
 this seems to be the greater part of their religion. They 
 possess, most of them, in a bag, a collection of small miscella- 
 neous articles, which are intended, I suppose, beneficially to 
 influence their hunting, by way of spells and charms. Beyond 
 this I cannot find that they have much religion among them. 
 They know of an evil spirit named Atti, which seems to 
 symbolize cold and death, and which they seek to exorcise or 
 appease by their charms and spells. 
 
 " Their only idea of a good spirit is connected with the sun 
 as a source of warmth and life ; and considering the severity 
 of their climate, it is not wonderful that their natural religion 
 should symbolize the powers of good and evil by warmth and 
 cold. If they have an idea of heaven, it is of a perpetual 
 spring ; and the name they give to the ministers who bring 
 them tidings of the world above, is, ' Children of the sun.' 
 I have not found they have any knowledge of a future life. 
 They say the old Esquimaux used to know these things, but 
 the young ones have forgotten them. They possess, however, 
 
 ^^ 
 
The Esquimaux of the Mackenzie. 
 
 91 
 
 melts their 
 
 turn them 
 
 Satan unto 
 
 Esquimaux, 
 y kind and 
 handicraft. 
 3 of passion 
 id addicted 
 their other 
 
 ijurmg, 
 
 and 
 
 jion. 
 
 They 
 all miscella- 
 neficially to 
 s. Beyond 
 mong them, 
 seems to 
 exorcise or 
 
 1 
 
 with the sun 
 the severity 
 ural religion 
 warmth and 
 a perpetual 
 s who bring 
 of the sun.' 
 , future life, 
 i things, but 
 ess, however, 
 
 a tradition of the Creation, and of the descent of mankind from 
 a single pair. 
 
 " With rc'iard to the < 
 
 ingcli 
 
 ind 
 
 ization of these Esquimau: . 
 the introduction of true religion among them, I should think 
 the best hope would be to bring a Christian ICsquimaux hither 
 from Labrador. The difficult work of mastering the language 
 and reaching the minds of these bewildered heathen has been 
 all gone through by the Moravian Missionaries in Labrador 
 and Greenland, in the course of many years' labour, and it 
 seems a pity that with the same race, the same work should 
 be begun again, independently, in another part of the country, 
 without any assistance from the toils of those who have gone 
 before. The language, as spoken here, is indeed a different 
 dialect from that of Labrador, but at least half the words 
 scorn to be the same, or nearly so. A native of Labrador, 
 brought to this country, would probably be able to converse 
 fluently with the natives in the course of a few months, and 
 might be able in that time to give them a better knowledge of 
 Christianity than a European Missionary could do in as many 
 years. A native of Labrador was once brought here in con- 
 nexion with the exploring expedition, but returned again. Two 
 others were also sent for by the Fur Trading Company to 
 act as interpreters, but turned back after coming half way. I 
 should be glad if communication were held with the Moravian 
 Society on this subject. The best mode of bringing it about 
 would be for a Christian native of Labrador, to be brought to 
 England in the Moravian Missionary ship, and then to place 
 him in the Hudson's Bay Company's ship to come to York 
 Factory." 
 
 j^i*i*" 
 
J 
 
 ii 
 
 i 'I 
 
 >j 
 
 
 T' 
 
 f 
 
 1 \ 
 
 CHAPTER IX. 
 
 THE ESQUIMAUX OF THE MACKENZIE — CONTINUED. 
 
 The future of the Esquimaux. — Smoking. — Food. — Progress. — Language. — 
 The Country. — The visit of Mr. Bompas. — His kind reception. — 
 Return to Peel's River Fort. 
 
 [E continue Mr. Bompas' account of the Esqui- 
 maux : — 
 
 " I cannot but suppose that before long commerce 
 and civilization will come into closer contact with 
 these natives. It is surely intended that this fine river, 
 one of the largest in the world, should in God's providence 
 be ere long opened for navigation and trade. A project for 
 this purpose is, I believe, entertained by the English for a 
 Company, and also by the Americans. 
 
 " The Mackenzie was once ascended from its mouth by the 
 boats of an English exploring ship. The coast is, I believe, 
 free from ice, and open to navigation to the westward from 
 Behring's St.aits during the summer months, and American 
 vessels already trade with the Western Esquimaux. In fact 
 I see here tobacco, knives, beads, kettles, obtained from the 
 Americans, which these Esquimaux have traded along the 
 coast from the more western natives. Two men of this band 
 have started along the coast to the west this present winter 
 
The Esquinimix of the Mackenzie. 
 
 93 
 
 riNUED. 
 
 -Language. — 
 1 reception. — 
 
 the Esqui- 
 
 g commerce 
 
 ontact with 
 
 fine river, 
 
 providence 
 
 project for 
 
 tiglish for a 
 
 outh by the 
 I believe, 
 tward from 
 i American 
 X. In fact 
 d from the 
 along the 
 f this band 
 isent winter 
 
 ■a- 
 
 
 with a parcel of furs, intending to return next winter with 
 more. 
 
 " The opening of this coast to civilized trade would be a 
 matter of congratulation, and must in the end prove in God's 
 good providence a blessing. At the same time, we cannot 
 but foresee evils connected with it. Our own countrymen do 
 not always, alas ! set the best example of morality in these 
 distant lands, and the natives are very quick in learning to 
 imitate what they see the white m :n do, especially what is 
 evil, however slow they may be in receiving the oral instruc- 
 tion of the preacher. 
 
 " In the American trade, too, unhappily the first article 
 introduced is generally spirits, and this would, I fear, soon 
 prove the ruin of most of the Esquimaux, and make it 
 dangerous or impossible to reside among them. If the 
 trade were watched by Government, and the importation of 
 spirituous liquors legally prevented, I suppose a fair and 
 profitable traffic might be carried on in seal and otter skins, 
 walrus tusks, furs, whalebone, and oil. The articles which 
 the Esquimaux most desire in exchange for these commo- 
 dities are tobacco and beads, but more useful wares would 
 be twine for nets and fishing-lines, hooks, coarse cotton or 
 canvas for sails and tents, blankets, guns, ammunition, battles, 
 axes, adzes, carpenters' tools, knives, scissors, needles, saws, 
 pots, spoons, files, and skewers for arrow and spear heads. 
 
 " These natives have unhappily become enslaved to the habit 
 of tobacco smoking, until it has become with them an all- 
 absorbing passion. As their mod-" of using tobacco is to 
 swallow the smoke, it resembles the use of opium more than 
 the European use of tobacco. A few whiffs of the Esquimaux 
 
 ■fit 
 
^ i: 
 
 ,'i H 
 
 94 
 
 Dayspring in the Far West, 
 
 pipe produce a temporary stupor or intoxication, causing 
 him sometimes to fall to the ground, and generally followed 
 by a severe fit of coughing. Such smoking must certainly 
 be deleterious to the constitution. The Esquimaux's next 
 luxury after smoking is the eating of whale or seal fat. The 
 fat of the whale resembles fat bacon, and I did not find in it 
 any nauseous taste. The food of the Esquimaux besides 
 consists of all the animals killed by him, whether on land or 
 water. Besides this, he finds edible roots in spring, and 
 ground berries in summer, and generally speaking is well 
 supplied with provision. The course of his yearly travels is 
 to ascend the Mackenzie River in spring, that is in June, on 
 the breaking up of the ice, to trade at the European establish- 
 ment, about 200 miles from the sea. After this, he returns 
 to the river-mouth and hunts seals at two different points. At 
 the last point he lays by a store of seals' meat for the ensuing 
 winter. He then proceeds five days' journey along the sea 
 coast to the eastward, to hunt the whale. The spoils of this 
 hunt he brings back to add to his store, and then spends the 
 autumn or fall of the year in fishing and hunting, some of the 
 tribe again mounting the river to visit the English post. As 
 soon as winter is fairly set in, the tribes retire to their stores 
 or caches of provisions at the river's mouth, where they live 
 in their snow houses till the return of spring. As soon as 
 the weather is mild, and their stores are diminished, they 
 begin to mount the river with sledges, and then spend the 
 time in fishing and snaring partridges until the breaking up 
 of the ice. 
 
 " As the water in the river rises in the spring, streams of 
 water appear at each bank before the main body of ice gives 
 
on, causing 
 lly followed 
 St certainly 
 laux's next 
 a fat. The 
 >t find in it 
 lux besides 
 r on land or 
 spring, and 
 dng is well 
 [y travels is 
 \ in June, on 
 an establish- 
 , he returns 
 t points. At 
 
 the ensuing 
 ong the sea 
 polls of this 
 I spends the 
 
 some of the 
 h post. As 
 
 their stores 
 sre they live 
 
 As soon as 
 lished, they 
 n spend the 
 breaking up 
 
 , streams of 
 of ice gives 
 
f II 
 f il 1 
 
 I 
 
 
 in 
 
 f 
 
 il 
 
 'A 
 
 W' 
 
 I 
 
 ! i 
 
The Esquimaux of the Mackenzie. 
 
 95 
 
 )■'!' 
 
 «;' 1^ 
 
 ' I 
 
 y\u 
 
 ii'l I 
 
 
 W < 
 
 !v r ■ 
 
 ¥'{ 
 
 iii 
 
 l'i>;i 
 
 ' ( 
 
 1' i 
 
 way. The Esquimaux commence at this time their travels 
 by boats and canoes, hauling them from time to time over 
 intervening strips of ice. At such times it is pleasant enough 
 to travel with them, and amusing to see the miscellaneous 
 stores which constitute an Esquimaux's effects, and which arc 
 transferred from boat to sledge, and from sledge to boat ; 
 at one time the boats travelling on the sledges upon the ice, 
 and again the sledges travelling in the boats on the water. 
 
 " The condition of this tribe has certainly improved since 
 the English have furnished them with iron. Formerly they 
 had only bone axes, weapons, and tools, and made fire by the 
 friction of wood only. A piece of stick, passed through a 
 hole in a board, was made to revolve so rapidly by means of 
 a piece of string twisted round it, as to ignite charcoal or 
 touchwood through the heat caused by the friction. I have 
 not, however, seen this instrument ; but I have seen a piece 
 of iron ore which was obtained by them from a distance, and 
 prized by them for striking a light when they had no better 
 means of doing so. The number of this tribe seems to be 
 diminishing, and there are but few old men and few children 
 among them. At the same time their health appears good, 
 with the exception of sores, which would probably be removed 
 by the use of soap. 
 
 "A Missionary may well visit the tribe on the coast during 
 the summer to instruct them in religion, and he would also 
 have an opportunity of seeing them when they visit the 
 European post in spring and fall ; this would probably 
 suffice for the instruction of this small band. A residence 
 with them in winter would be attended with considerable 
 hardship. With regard to other tribes, more difficulty arises. 
 
96 
 
 Dayspring in the Far West, 
 
 !!l 
 
 There are other bands of Esquimaux to the east at intervals, 
 for 1 suppose the whole distance between this and Labrador. 
 Some live on islands in the Arccic Sea, and others again to the 
 west. The evangelization of these by a European would be 
 attended with great difficulty ; but if a native agent could be 
 introduced from Greenland or Labrador, the work would be 
 rendered comparatively easy. 
 
 " The Esquimaux language is difficult, the words are long, 
 and the grammar complicated. The structure of the Esqui- 
 maux tongue appears somewhat to resemble the Cree. 
 
 " They express great willingness to be taught, and they have 
 received the little instruction I have been able to give with 
 great thankfulness. At the same time their ignorance and 
 carelessness are so great, that they seem quite unable to 
 apprehend at present the solemnities of religion. Smoking 
 seems to be the object of their lives. 
 
 " If a Mission station could be established among them, they 
 would probably learn much more by what they saw than by 
 mere preaching, and through the power of imitation, might 
 become more assimilated to civilized life. At present, however, 
 there are no means of establishing a Mission station, or intro- 
 ducing supplies for its support. 
 
 "There are but few features by which to describe the country. 
 The coast is bare of trees ; only small bushes of willow are 
 interspersed among the bare hills. The mouth of the 
 Mackenzie is covered with drift wood ; a spur of the rocky 
 mountains extends down to the coast. The estuary of the 
 river is broken into numerous streams, in one or two only of 
 which there is a deep channel. As you recede from the sea, 
 the pines begin to appear, at first stunted in growth, and 
 
The Esquimaux of the Mackenzie. 
 
 97 
 
 at intervals, 
 id Labrador, 
 i again to the 
 ;an would be 
 jent could be 
 )rk would be 
 
 ords are long, 
 of the Esqui- 
 I Cree. 
 
 and they have 
 e to give with 
 ignorance and 
 lite unable to 
 on. Smoking 
 
 >ng them, they 
 y saw than by 
 litation, might 
 isent, however, 
 ition, or intro- 
 
 be the country, 
 of willow are 
 mouth of the 
 r of the rocky 
 estuary of the 
 or two only of 
 from the sea, 
 n growth, and 
 
 gradually increasing, until, about fifty miles from the coast, 
 the thick pine woods begin, which stretch uninterruptedly 
 for thousands of miles, even from the Pacific to the Atlantic. 
 The winds from the Arctic Sea, even in spring time, are very 
 sharp and cutting, and in the depth of winter the cold must 
 be very severe. 
 
 " The individuals who are most respected among the Esqui- 
 maux are the best hunters who make the most meat, for this 
 they share more or less with their neighbours. There are 
 acknowledged chiefs among them, whose office is hereditary. 
 They have not much authority, except that they manage to 
 get most of the tobacco trade into their own hands by buying 
 up the furs of the other Esquimaux. 
 
 " The story of my visit to the Esquimaux is soon told. I 
 left Peel's River on the i8th of April, in company with 
 two Esquimaux, and hauling a sledge with blankets and 
 provisions. We camped at night on the river bank, making 
 a small camp-fire of boughs. After three days' walking in the 
 glare of the spring sun, I was attacked with snow blindness, 
 and walked most of the two following days with my eyes 
 shut, holding the Esquimaux bey by the hand. Both the 
 Esquimaux were very kind and attentive to me, and did all 
 for me that I could wish. We walked about twenty-five miles 
 a-day. Our sixth day from the Fort we reached the first 
 Esquimaux camp, and I slept for the first time in a snow 
 house, enjoying as good a night's rest as I could wish on the 
 deer-skins. The next day, which was Sunday, we spent in 
 this camp. I endeavoured to convey what instruction I could 
 to our host and his family. After remaining quiet all day in 
 the snow house, I was thankful to recover my sight ; we 
 
 H 
 
98 
 
 Day Spring in the Far West. 
 
 . ii 
 
 I 'l 
 
 \\ 
 
 \\: 
 
 started again at night, and the next afternoon reached two 
 more snov, houses, where we were again hospitably received 
 and lodged. I was cordially invited to sleep in one of the 
 houses, and, being tired, soon lay down to do so, but was 
 immediately disturbed by yelling and dancing on the very 
 spot where I was lying. This I found was caused by an old 
 woman " making medicine," that is conjuring in order to cure 
 a man who was, or thought himself, sick. Tlie person con- 
 juring throws himself into violent convulsions, and pretends to 
 be under the influence of some evil spirit. This medicine 
 maker is; regarded with great awe by the bystanders, and I 
 was entreated not to disturb her. However, I told them that 
 the medicine-making was all a wicked lie, and betook myself 
 at once to the next camp, where I lay down and enjoyed a 
 good night's rest. 
 
 " The next day, all I could find wrong with the man who was 
 the object of the conjuring proved to be a sore head, for which 
 I gave him a small piece of soap, and a few grains of alum 
 to rub it with. Next time I saw him, I was told that my 
 conjuring was very strong. The same day we started again, 
 and in two or three hours reached four more Esquimaux 
 camps, or snow houses, in the largest of which I took up my 
 abode, and it proved to be the one in which was most food. 
 I was most amply and hospitably supplied with provision, to 
 which all the Esquimaux contributed a small share. This 
 proved to be the furthest point in my journey. My ap- 
 pearance in each camp excited a deal of observation and 
 curiosity, as the Esquimaux had never had a European residing 
 among them in the same way before. After a few days a 
 large number of Esquimaux arrived from near the sea coast, 
 
The Esquhnaux of the Mackenzie, 
 
 99 
 
 reached two 
 bly received 
 
 one of the 
 so, but was 
 on the very 
 ;d by an old 
 jrder to cure 
 
 person con- 
 d pretends to 
 his medicine 
 ,nders, and I 
 )ld them that 
 )etook myself 
 nd enjoyed a 
 
 man who was 
 iad, for which 
 ains of alum 
 told that my 
 itarted again, 
 Esquimaux 
 I took up my 
 is most food, 
 provision, to 
 share. This 
 ey. My ap- 
 servation and 
 Dpean residing 
 a few days a 
 :he sea coast, 
 
 1 
 
 and built their snow houses close by. For the following two 
 or three weeks I was therefore fully engaged in visiting the 
 different camps, and conveying what instruction I could to 
 the inmates. On the arrival of the Esquimaux chief I was 
 invited to remove to his camp, which I did, and he con- 
 tinued from that time to entertain and feed me with great 
 kindness and cordiality. I was most agreeably surprised to 
 receive such kind attention, and what I must call gentlemanly 
 consideration from those who are in other respects so ignorant 
 and rude. 
 
 " I might mention that my visit to the Esquimaux was 
 occasionetl by an invitation from some of thrm ; but on my 
 way I received a message from the chief that I had better 
 defer my visit till the summer, as the Esquimaux were 
 starving and quarrelling, and one had just been stabbed and 
 killed in a dispute about some tobacco. This made me the 
 more pleased to be so received among them. 
 
 " The point where we were encamped was in the estuary of 
 the Mackenzie, about thirty miles from the Arctic Sea, and 
 when the sun set, in the north there appeared a bright rim of 
 light along the horizon, which was, I suppose, the reflection of 
 the polar ice. 
 
 " I saw no anger, nor breach of good-will among the Esqui- 
 maux while I was with them, but all seemed to be living in 
 brotherly affection and frieniship. After remaining with them 
 about three weeks, the chief with whom I was staying re- 
 moved with his brother and their camps to the distance 
 of a few miles from the other Esquimaux, in order to hunt 
 partridges. I was still able, however, to visit all the 
 camps. 
 
 II 2 
 
■^^^ 
 
 n \ 
 
 lOO 
 
 Dayspring in the Far West. 
 
 " On the 7th of May, the first of the spring birds were seen. 
 These were swans. On the 12th we saw the first overflow of 
 water on the banks of the river, and on the i6th of May the 
 thaw set in. On the 21st, after we had remained in our new 
 camp rather more than a week, we left the ice with thank- 
 fulness, and took to the boats, proceeding up the river on the 
 narrow strip of water which now appeared between the ice and 
 the shore. Most of the winter sledges were now taken to 
 pieces and left behind on the shore, but three were taken on 
 in each boat for transporting the boats and their contents from 
 water to water, where ice intervened. 
 
 " We left the other Esquimaux, who were a few miles lower 
 down the river, still encamped on the ice, as the water had 
 not yet reached them. They were not, I suppose, able to 
 leave for some time, as the weather turned cold again two or 
 three days after we left, and the water on which we had 
 travelled became again frozen, and so continued, more or less, 
 for some days. All the Esquimaux, however, as the thaw 
 began, left their snow houses, which were becoming wet from 
 the melting snow, and pitched their deer skin-tents on the 
 ice. 
 
 " After proceeding up the river with boat and canoe for three 
 days, we reached the fishing-ground, where we again en- 
 camped, to await the breaking up of the ice on the Mackenzie, 
 as it was not safe to proceed further up the river till this 
 occurred. At once, on reaching the fishery, they set their 
 hooks and nets, and we were immediately well supplied with 
 fresh provisions from the water, proving an agreeable change 
 of food, and afibrding abundant cause of thankfulness to our 
 Heavenly Father who thus supplied our daily wants. Being 
 
 / 
 
The Esqutmaux of the Mackenzie, 
 
 lor 
 
 Is were seen. 
 t overflow of 
 of May the 
 in our new 
 with thank- 
 river on the 
 1 the ice and 
 ow taken to 
 Dre taken on 
 ;ontents from 
 
 iv miles lower 
 
 le water had 
 
 Dose, able to 
 
 again two or 
 
 hich we had 
 
 more or less, 
 
 as the thaw 
 
 ing wet from 
 
 tents on the 
 
 noe for three 
 ^e again en- 
 e Mackenzie, 
 iver till this 
 liey set their 
 supplied with 
 cable change 
 Iness to our 
 l^ants. Being 
 
 # 
 
 now only three camps together, and having therefore more 
 leisure time, I have written this account, which, however 
 imperfect a description it may be of Esquimaux life, has at 
 least the advantage of beinr; a sketch from nature. It is 
 written by the camp-fire under the open sky, with the 
 Esquimaux all sitting round and working at their canoes, 
 nets, fishing-lines, bows and arrows, and with their inquisitive 
 faces thrust over my paper, or against my side, with the 
 constantly repeated question as to what I am writing 
 about. 
 
 " As I write, the ducks and geese are flying backwards and 
 forwards by hundreds over head, and the fish are constantly 
 brought in from the river. As it is near this spot that the 
 Esquimaux wish a trading-post to be established for their 
 benefit by the Fur Company, I am glad to visit the spot, and 
 shall be disposed to report favourably of the position, and to 
 second the wish of the Esquimaux that a post should be 
 established for them, as it would facilitate Missionary opera- 
 tions for their instruction. As the Esquimaux tents are small 
 and well filled, I have found it best since the thaw began to 
 camp by myself outside, and the more so as they keep in 
 spring time rather strange hours, mostly going to bed after 
 midnight, and not rising till past noon, and some remaining 
 up all night, and then sleeping the greater part of the following 
 day. It is true that there is now but little difference between 
 day and night, as the sun hardly sets, and as it is generally 
 cloudy, and I thought it most prudent to come without my 
 watch, it is not always easy to know what time of day or night 
 it is. Notwithstanding this, we who have been used to home life 
 seem to wish to observe the distinction between day and night 
 
■*mMwmm 
 
 102 
 
 DayspHng in the Far West. 
 
 w 
 
 ! 
 
 as far as possible, even though it be a distinction without a 
 difference. 
 
 " The Esquimaux sleep in their tents between their deer- 
 skins all together in a row, extending the whole breadth of 
 the tent, and if there are more than enough for one row, they 
 commence a second at the foot of the bed, with the head 
 turned the other way. For myself, I always took care to 
 commence this second row, keeping to the extremity of the 
 tent, and thus generally rested without inconvenience, except, 
 perhaps, a foot thrust occasionally into my side. At the 
 same time it must be confessed that the Esquimaux are rather 
 noisy, often talking or singing a great part of the night, 
 especially the boys, and if any extra visitors arrive, so that 
 the tent is over full, it is not exactly agreeable. 
 
 " I have, however, now stayed with the Esquimaux in all 
 their dwellings, for last fall I spent four nights with them in 
 one of their wooden houses, and this spring I have lived for a 
 month with them, partly in a snow house and partly in a deer- 
 skin tent. I am glad to have done this, but should not wish 
 to repeat it unless from necessity. 
 
 " In case of visiting them again, I should endeavour to have 
 a camp of my own, and in the summer time I could take my 
 own tent with me, and if I could persuade the Esquimaux 
 to respect its privacy, I might pass a pleasant time with 
 them. 
 
 " At present, camping by myself outside their tents, I am 
 passing my time with them without any hardship or incon- 
 venience. 
 
 " The main ice on the Mackenzie broke up on the 8th of 
 June, but the channel by which we were ascending still con- 
 
on without a 
 
 n their deer- 
 le breadth of 
 one row, they 
 ith the head 
 took care to 
 remity of the 
 ience, except, 
 jide. At the 
 aux are rather 
 of the night, 
 irrive, so that 
 
 The Esquimaux of the Mackenzie. 103 
 
 tinned blocked with ice till the 14th. After this date we were 
 able to proceed on our voyage without further detention, and 
 arrived safely, by God's help, at Peel's River Fort on the 18th 
 of June, about midnight." 
 
 Mere we have a vivid picture of the toil gone through by a 
 Missionary Pioneer, penetrating for the first time into unknown 
 regions, and carrying the Gospel message to far-off tribes. 
 
 jimaux in all 
 with them in 
 ,ve lived for a 
 rtly in a deer- 
 ould not wish 
 
 avour to have 
 ould take my 
 e Esquimaux 
 mt time with 
 
 sir tents, I am 
 ship or inccn- 
 
 on the 8th of 
 iing still con- 
 
 M 
 
 
, ' 
 
 ( 
 
 1 
 
 
 
 1 
 
 
 
 '1 
 
 
 ;! 
 
 1 
 
 J 
 
 1 
 
 J \ 
 
 J 
 
 ■■ 
 
 
 I'i 
 
 U 
 
 CHAPTER X. 
 
 RESULTS OF MISSIONARY TEACHING. 
 
 Results of Missionary teaching, as exhibited in the hearts and lives of 
 the Converts. — Obstacles in the way of Missionary progress. 
 
 E have now seen that the small seed planted at Red 
 River fifty years ago, has grown into a goodly tree, 
 whose boughs overshadow the land. We have 
 visited the Mission stations in the fertile basin of 
 the Saskatchewan, (the swift-flowing river) around the sterile 
 shores of Hudson's Bay, and the still more desolate coasts of 
 the Polar Sea. We have seen scattered here and there little 
 communities of Chhstian Indians gathered around the Mission 
 station, dwelling in neat cottages, cultivating their little 
 gardens and farms, neatly and comfortably clothed, diligent 
 in their daily work, constant in their attendance in the house 
 of God, reverently worshipping Him, and lifting up their well- 
 tuned voices to the praise of Him who died to redeem them. 
 We have now to show what effects the Gospel has produced 
 in the hearts of these once degraded savages. '* The fruit of 
 the Spirit is love, joy, peace, long-suffering, gentleness, good- 
 ness, faith, meekness, temperance." We have abundant 
 evidence to show that such fruits are produced by these 
 dwellers in the wilderness, yet it is not a story of unmingled 
 
Results of Missionary Teaching. 
 
 105 
 
 ;s and lives of 
 ogress. 
 
 lilted at Red 
 I goodly tree, 
 1. We have 
 •tile basin of 
 d the sterile 
 ite coasts of 
 i there little 
 d the Mission 
 • their little 
 ;hed, diligent 
 in the house 
 jp their well- 
 edeem them, 
 las produced 
 The fruit of 
 eness, good- 
 ie abundant 
 ed by these 
 f unmingled 
 
 success ; there is a dark side as well as a bright side to the 
 picture. The faithful minister of Christ often plaintively asks, 
 like the prophet of old, " Who hath believed our report ? " 
 while sometimes he mourns sadly over those who did run well, 
 but who have turned from the holy commandment delivered 
 unto them. Nor is this a new or strange thing ; it was so in 
 the days of the early Church. St. Paul wrote to the Galatian 
 converts, "Ye did run well, who did hinder you, that yo 
 should not obey the truth .?" The angel was commissioned 
 to write to the Church of Ephesus, " I have somewhat against 
 thee, because thou hast left thy first love ;" and as it was then 
 so it is now, so it will ever be till the time when the Lord shall 
 come to claim the kingdoms for His own ; "the tares and the 
 wheat must grow together till the harvest." But He who gave 
 the command " Go yc, therefore, and teach all nations, bap- 
 tizing them in the name of the Father, and of the Son, and of 
 the Holy Ghost," has been faithful to His promise, " Lo, I am 
 with you alway, even unto the end of the world." His " word 
 has not returned unto Him void ;" " Instead of the thorn has 
 come up the fir-tree," and " instead of the briar has come up 
 the myrtle-tree." 
 
 A recent traveller in British North America relates the 
 following incident : — " Every evening, as we proceeded down 
 the Winnipeg, as soon as the necessary preparation had been 
 made for passing the night, the whole party, in number seven- 
 teen, and with three exceptions, all cither pure Indians, or 
 partly of Indian origin, assembled for prayers. Appropriate 
 hymns were sung ; the Indians all joined ; and as night closed 
 in, it had a strange effect in that unbroken wilderness, to hear 
 the anthem rising above the din of the rushing torrents, and 
 
 ■^<k 
 
1 
 
 ; ;■ 
 
 1 
 
 I i 
 
 } 
 
 \\ 
 
 II') 
 
 1 
 
 I ! 
 
 :/l ' 
 
 1 \ 
 
 io6 
 
 Day spring in the Far West. 
 
 to see the children of the forest bent in prayer, where so lately 
 they had been accustomed to invocations of another kind." 
 
 At a meeting held in St. John's schoolroom in i860, where 
 Bishop Anderson presided. Lord Southesk stated that in 
 the Rocky Mountains he fell in with a party of Assini- 
 boines who maintained family prayers ; they assembled at 
 the sound of a bell, and engaged in singing and prayer. They 
 asked his lordship for Christian instruction, and he left with 
 them several passages of Scripture. These people had not 
 seen a Missionary, but had obtained a knowledge of the 
 Gospel, and of writing in syllabic characters from another 
 Indian, who had been instructed by a Wesleyan Missionary 
 many years before. 
 
 It may here be mentioned that the great advantage of the 
 syllabic characters is this, that the Indians learn to read them 
 very quickly, and are then able to instruct others without the 
 aid of a European. 
 
 " A nice intelligent fellow," wrote the Rev. D. B. Hale, in 
 1868, "called to-day to see me. He is most anxious for 
 baptism. I asked, * Why do you wish to be baptized.''' He 
 replied, ' I have often heard the ministers tell us that Jesus 
 Christ died for us, but I never thought that I was a sinner 
 until a little while ago. Now I know I sin every day, but I 
 know too that Jesus washes away my sin every day. I want 
 to be baptized because I love Christ, and wish to join His 
 church.' " 
 
 Bishop Machray, who visited the Mission Stations 
 on James Bay in 1868, received from a candidate for 
 confirmation the following answers : — To his question, " What 
 was promised for you at your baptism "i " " That I should 
 
Resiills of Missionary Teaching. 
 
 107 
 
 lere so lately 
 her kind." 
 
 i860, where 
 ated that in 
 y of Assini- 
 assembled at 
 rayer. They 
 d he left with 
 ople had not 
 fledge of the 
 from another 
 ,n Missionary 
 
 'antage of the 
 to read them 
 s without the 
 
 D. B. Hale, in 
 anxious for 
 ptized ?* He 
 IS that Jesus 
 was a sinner 
 ry day, but I 
 day. I want 
 L to join His 
 
 ion Stations 
 :andidate for 
 stion, " What 
 lat I should 
 
 forsake all sin ; try to do what is right ; believe what ir written, 
 and conform myself to God's ways." " Can you keep these 
 vows by yourself? " " No, I cannot do it. I try all I can, but 
 sin is so very strong within me, that it often masters me." 
 Another was asked " What has Jesus done for you ?" the reply 
 was, " He came into this world to dispense that which is good. 
 He died for me, and now intercedes for me." Another Indian, 
 in reply to the same question, said, " I cannot tell you exactly 
 as it is written ; for although I read it again and again, and 
 hear it again and again, I find it snatched away from me, and 
 I forget it ; but I know that Jesus died for my sins, and I 
 know that if I ask Him, He will give me His Holy Spirit to 
 make me holy." " When," says the Bishop, " the service of 
 the Lord's Day was over, and the Communion Office finished 
 for the second time that day, and the Indian converts were 
 going away, many of whom had come to the Lord's Table for 
 the first time, some few of them lingered behind to say still a 
 few words. One of them, Thomas Chewapunash, said to me, 
 as he held out his hand in farewell, " I was intending to go off 
 before now, but I cannot leave until you go. My father is 
 waiting fur me up the river, but I know he will be very glad 
 to know that I have seen you, and have been confirmed ; it 
 will gladden his heart." A Matawakumme Indian said, " I 
 try all I can to do what the book teaches me, although I 
 know I fail a great deal sometimes ; and I try likewise to teach 
 the Indians I come in contact with. I tell them the good 
 things I have learnt out of the book.'' George, who is the 
 eldest son of the old chief of this place, said, " Truly, truly, I 
 am glad that you have come here, and that I have seen what 
 has been done to day ; but still I feel a little afraid, because 
 
loS 
 
 Dayspring in the Far West. 
 
 I I 
 
 M' 
 
 
 Ul 
 
 I know I am so sinful, lest I should offend God, in whose 
 hands I have placed myself to-day." 
 
 " Another evening service in English, with a closing word of 
 admonition, finished the services here. This will be a visit 
 long to be remembered — a bright and cheering spot for the 
 memory to return back upon. What a work God has been 
 pleased to accomplish in this place. How sad were the hearts 
 of these Indians when the light of the blessed and glorious 
 Gospel of Christ was first made to shine upon them ! " 
 
 At one of Mr. Horden's visits to Rupert's House, four 
 Indians acknowledged that they had put to death with their 
 own hands, aged relatives, because they were an incumbrance. 
 Now the Indians who have embraced the faith of Christ are 
 as careful of their aged relatives as the civilized white man. 
 
 The Rev. J. Horden, writing from Moose Fort in 1871, says, 
 " My work here has now assumed quite a pastoral character ; 
 heathenism, as a system, with all its abominations, has 
 departed, and our difficulties are those of more settled 
 communities. Our cry now is, * Awake thou that sleepest 
 in the bed of indifference, formality, and all those things 
 which deaden Christian life ; assume your responsibilities, 
 enjoy your privileges.' " 
 
 Again the effect of faith in the heart is manifested by these 
 Christian Indians in the hour of death. The Rev. H. Budd, 
 himself a firstfruit of the Indian people, writes from Cumber- 
 land : — 
 
 " I went to visit a poor woman who has been suffering 
 a long time ; she suffers patiently and submissively. Asking 
 her whom she trusted in, she replied, * None but the Saviour.' 
 * Have you any fear of death } ' * Not while the Saviour is 
 
 i 
 
Results of Missiovary Teaching. 
 
 T09 
 
 [, in whose 
 
 iiiig word of 
 1 be a visit 
 spot for the 
 d has been 
 •e the hearts 
 ,nd glorious 
 H ! 
 
 rlouse, four 
 
 h with their 
 
 icumbrance. 
 
 )f Christ are 
 
 hite man. 
 
 n 1 87 1, says, 
 
 I character ; 
 
 lations, has 
 
 lore settled 
 
 lat sleepest 
 
 lose things 
 
 jonsibilities, 
 
 ;ed by these 
 V. H. Budd, 
 m Cumber- 
 in suffering 
 y. Asking 
 |he Saviour.' 
 Saviour is 
 
 with me.' ' What is the Saviour to you ? * * He is every- 
 thing to me.' " 
 
 " In one of the tents," writes Bishop Machray from Moose 
 Fort, " I found an affecting instance of Christian resignation 
 and cheerfulness amid long and heavy sufferings. The sick 
 person was a woman of the name of Anne Checko. In reply 
 to my remarks, she said, * Truly, I have been a long time ill, 
 and have suffered much ; but Christ has been my comfort. I 
 look up to Him, and He gives me help ; were it not for that 
 I should sometimes be very miserable.' " ** I never forget Jesus, 
 and He never forgets me;" said a sick and aged woman to 
 Mr. Kirkby. " I am a poor unworthy creature, but Christ 
 died for me," said another. A young man nineteen years of 
 age was laid on a bed of death. " His pale and wasted coun- 
 tenance," said Mr. Kirkby, " beamed with joy and gladness as 
 I entered the house. His Bible, some tracts, and another little 
 book I had lent him, lay on the bed beside him. He had just 
 read the 14th of St. John, which I explained. On asking him 
 whether he did not feel a little uneasiness, or even discontent, 
 in seeing his young companion going about full of life and 
 activity, he replied at once, * Not at all ; God has laid me here, 
 and He does all things well. I just leave myself with Him. 
 If He is pleased to keep me here, I am quite content to stay. 
 If only He will save my poor soul, that is all I desire, or feci 
 anxious about* Before I left him, he asked me with tearful 
 emotion and simplicity whether I thought him worthy to par- 
 take of the Lord's Supper, as he was so anxious to fulfil that, 
 the last command of his Saviour. I assured him that the only 
 qualification needed was to feel our sinfulness, and Christ's 
 willingness to save — a desire to look out of self and to be found 
 
no 
 
 Dayspring in the Far West. 
 
 (t \ 
 
 H' 
 
 I, 
 
 .' ', f 
 
 I I 
 
 1 . ;i ! 
 
 in Him ; and as I had no doubt of these being his desires and 
 feelings, I would gladly come down to administer it on 
 Sunday." 
 
 An aged man, whom Mr. Kirkby visited, on hearing his 
 pastor's voice, asked his son to raise him up, that he might 
 once more hear from his lips " how good Jesus had been to 
 him." " Precious was the testimony," adds Mr. Kirkby, 
 " which he bore to the power of the Redeemer's Grace, and 
 the comforts of His love." 
 
 These are only a few instances selected out of many, many 
 others. Multitudes have received the Gospel message into 
 their hearts, and become new creatures in Christ Jesus. 
 Archdeacon Cowley, writing from Red R^ver in 1871, says, 
 " Morally and spiritually the white man may learn lessons of 
 wisdom from many a poor Christian Indian." 
 
 Mr. Kirkby, describing his journey from Red River to York 
 Fort in 1870, speaks thus of the boatmen : — " They were nice 
 fellows the whole of them, and rough and hard as the work 
 was, we never heard an unkind or angry word from one of 
 them the whole way," (the distance was 800 miles, and took a 
 month to accomplish,) " and no matter how tired they might 
 be of an evening, they never thought of sleeping without first 
 of all having their devotions. Try and picture the scene. 
 We are on a lake, it may be the sun is shedding its beautiful 
 tints on the placid water ; in a little bay, or beside a rocky 
 islet, four boats are drawn up, four fires are smoking ; on 
 one side a little canvas tent is pitched, and in front of it thirty- 
 eight dark, sunburnt men are sitting on the ground. From 
 the tent-door a hymn is announced, and then 'Hart's' ' Martyr- 
 dom,' * St. Bride's,' or the ' Old Hundredth/ in which, with 
 
'I 
 
 s desires and 
 nister it on 
 
 hearing his 
 at he might 
 ; had been to 
 Mr. Kirkby, 
 s Grace, and 
 
 many, many 
 message into 
 Christ Jesus, 
 in 1 87 1, says, 
 rn lessons of 
 
 liver to York 
 
 ley were nice 
 
 as the work 
 
 from one of 
 
 s, and took a 
 
 i they might 
 
 without first 
 
 the scene. 
 
 ts beautiful 
 
 side a rocky 
 
 moking ; on 
 
 t of it thirty- 
 
 Dund. From 
 
 t's' 'Martyr- 
 
 which, with 
 
 Results of Missionary Teaching. 
 
 II I 
 
 their soft, musical voices, they all at once join and sing so 
 sweetly. Then comes the chapter, after which all, with almost 
 Eastern reverence, bow before God in prayer. And this they 
 do morning and evening by themselves. Immediately after 
 prayers we used to go into the tent, and the men each one 
 took his own blanket and pillow, and lay down upon the 
 ground, or the rock all about the tent, and slept as soundly as 
 if in a bed and house. Of the Indians at York Fort," he goes 
 on to say, " I cannot tell you much now, but what I have seen 
 rejoices me much. There are about 100 adults here at present, 
 all of whom seem to love the ordinances of God's house. 
 They all have their hymn-books, prayer-books, and Bibles, 
 which they read well. I have prayers for them in the church 
 every evening, and appoint one or other of three men (who are 
 capable of doing it) to conduct the service, and give a short 
 exposition of what they read, and ihey do it nicely. One old 
 man kindles up as he goes along until he becomes warm and 
 eloquent, both in words and thoughts. Last night the young 
 man who offered the concluding prayer fairly sobbed and 
 cried, until the little church became a Bochim. On Sundays 
 we have the usual morning and evening service, the former at 
 7 a.m., the latter at 3 p.m. ; and then, for the forty or fifty 
 Europeans who are here, I have service in English at 1 1 a.m., 
 and 7 p.m. But besides this place there arc Churchill on the 
 north, and Severn and Trout Lake to the south, also under 
 my care, and these must be visited as often as I can go. At the 
 former there are a good many Chipcwyans and Esquimaux 
 that I wish to see ; and the Indians of Trout Lake are thirst- 
 ing for the Word. They have never yet been visited by a 
 Missionary, and still they have managed, by the aid of a 
 
 0^' 
 
112 
 
 Day Spring in the Far West. 
 
 i : 
 
 Christian Indian from Severn, to learn to read the Bible, and 
 are daily holding simple religious service among themselves. 
 Surely such faith and patience God will richly bless." 
 
 "A Plain Cree on the Qu'Appelle," says Professor Hind, 
 "once astonished me by producing a short notched stick, and 
 after regarding it for a while, turning to one of the half-breeds, 
 asked if the day was not Sunday. The seed sown often 
 stai ii ir»t ) life, after lying dormant for years, and produces a 
 great ariety of fruit. It is bread cast upon the waters, which 
 siiall be >und after many days." 
 
 From Devon, Mr. Budd writes in 1872 : — "I am thankful 
 to be able to say, that if the Devon Indians are improving in 
 their temporal condition, they are, I humbly trust, no less 
 improving in their spiritual. If we may judge of the tree by 
 its fruit, I witness enough to make me hope that they are 
 growing in the Divine life, and increasing in the knowledge of 
 our Lord and Saviour. An increasing thirst for the Word of 
 God is manifest by their regular attendance on the preached 
 Word ; their punctual attendance on all the means of grace ; 
 as well by the labour and toil they will take in travelling so 
 far in the cold and snow to be present at each returning Sacra- 
 ment day. Christ Church tells that the population in Devon is 
 growing ; it is sometimes full to overflowing. The regularity 
 of the responses in the services, and the hearty singing, show 
 that the congregation understand and value the services. I 
 made a visit to the Pas Mountain Indians in October last. I 
 have never had more encouragement from any set of heathen 
 Indians since I have laboured among them for these thirty 
 years. The Cumberland House Indians have begun to build 
 houses for themselves like the Devon Indians. Here they 
 
 . ! 
 
le Bible, and 
 themselves, 
 ess." 
 
 fessor Hind, 
 ed stick, and 
 : half-breeds, 
 sown often 
 1 produces a 
 vaters, which 
 
 am thankful 
 m proving in 
 ust, no less 
 ' the tree by 
 at they are 
 :nowledge of 
 :he Word of 
 lie preached 
 ns of grace ; 
 ravelling so 
 rning Sacra- 
 i in Devon is 
 le regularity 
 nging, show 
 services. I 
 •ber last. I 
 t of heathen 
 these thirty 
 •un to build 
 Here they 
 
I I 
 
 * ! 
 
 '.'i 
 
 
 I" 
 
 K 
 III 
 
 it 
 U 
 K 
 
 M 
 
 b 
 s 
 u 
 
 8 
 
Results of Missionary Teaching, 
 
 113 
 
 iii''i 
 
 \\ 
 
 !'i 
 
 If 
 
 t* 
 
 '«i' til 
 
 P* 
 
 c 
 
 Lii 
 
 
 u 
 
 S 
 
 u 
 o 
 
 
 assemble on Sundays, and as many of them can read in their 
 own hmj^ua^e, they have their books, both Prayer-book and 
 the New Testament, and can hold regular services among 
 themselves." 
 
 From Matawakumme, Mr. Horden writes in 1872: — "We 
 have a church here neatly fitted up, and having everything in 
 it for the proper and decent conduct of Divine service. There, 
 day by day, during my visit of eleven days to the station, 
 almost every individual at the place came to learn, to pray, 
 to hear; and there is scarcely one person, with the exception of 
 the old people, unable to read either in English or Indian. No 
 less than twenty-three partook of the Communion, more than 
 one- fifth of the whole population." Matawakumme, it will be 
 remembered, is an or.t-station of Moose Factory, only visited 
 from time to time by the Missionary. 
 
 Yet, as we have intimated, there have been times of dark- 
 ness and discouragement, when the heart of the Missionary 
 has fainted within him. One of the chief drawbacks to 
 Missionary work has been the sale, or exchange of intoxi- 
 cating drinks by the traders for furs. '• Drink," writes a 
 Missionary, "has proved a stronger foe than idolatry." 
 " Take away the fire-water," said an Indian, " and I will learn 
 to pray." Happily, the sale or barter of intoxicating 
 drinks is now strictly forbidden by Government in the 
 Indian Reserves. Archdeacon Cowley thus writes from Red 
 River: — " In our local parliament the whole land known as the 
 Indian Reserve, except about two miles frontage, was re- 
 affirmed, and set apart for the exclusive use of the poor 
 natives of the country. This I view as a great and precious 
 boon, absolutely indispensable to the Indian's welfare, if not 
 
114 
 
 Day spring in the Far West. 
 
 M 
 
 to his existence, in the presence of the foreigner. Another 
 
 point, almost equally essential, was secured, viz. that no 
 
 licence for the sale of intoxicating drinks should be granted 
 
 on the land so reserved. In every other respect T wish the 
 
 Christian Indian to be treated and held as other settlers ; 
 
 and to this desire we hope to educate all our people who arc 
 
 not already up to the mark. Many are acting nobly, and it 
 
 would be difficult for a stranger to decide where the half-breed 
 
 element ends, and where the Indian begins. In both the 
 
 school districts of the Indian settlement the people are taxed 
 
 for the support of the schools, just as the settlers exterior to 
 
 the Indian Reserve are by themselves, and the two schools are 
 
 thrown open to the inspection of the superintendent of Protestant 
 
 schools. Incorporation with foreigners seems to be the way in 
 
 which God will preserve the Indian. That our people are 
 
 educated up to the practicability of this upon equal terms, is 
 
 due, under God, to the labours of the Church Missionary 
 
 Society, introducing and sustaining among them the glorious 
 
 Gospel of our Blessed Lord and Saviour Jesus Christ." 
 
 The Indian Reserve, here mentioned, extends northwards 
 along the banks of Red River, and is sufficiently extensive to 
 allow 1 60 acres of land for each family of five persons. 
 
 A formidable obstacle to the progress of the Gospel in North 
 West America exists in the strenuous efforts made by the Roman 
 Catholic priests to imbue the minds of the native population 
 with Romish error, and so win them over to their church. 
 This influence has been attended with some discouraging 
 results in the Mackenzie River district. The Rev. W. D. 
 Reeve, who succeeded Mr. Kirkby at Fort Simpson in 1869, 
 has suffered much anxiety on this account. His position has 
 
Results of Missionary Tcachinc;, 
 
 115 
 
 r. Another 
 'iz. that no 
 be granted 
 t 1 wish the 
 icr settlers; 
 )ple who are 
 lobly, and it 
 tie half-breed 
 [n both the 
 pie are taxed 
 s exterior to 
 
 schools are 
 t of Protestant 
 be the way in 
 \x people are 
 ual terms, is 
 
 Missionary 
 
 1 the glorious 
 
 hrist." 
 northwards 
 extensive to 
 rsons. 
 
 .spel in North 
 by the Roman 
 /e population 
 their church, 
 discouraging 
 Rev. W. D. 
 ison in 1869, 
 position has 
 
 B^« 
 
 been a peculiarly trying one. He is the single Protestant 
 Missionary in a district in which there is a well organized band 
 of Romish Missionaries, some of whom speak the language 
 with fluency, while Mr. Reeve, until quite recently, has 
 laboured under the disadvantage of having to acquire a 
 difficult dialect, without the aid of an effi ..^nt instructor. 
 
 At Fort Youcon, however, the Rev. Robert Macdonald has 
 found much to encourage him, in the desire manifested by the 
 Indians for instruction. Numbers of them have received it 
 into their hearts, and testify their appreciation of its blessings 
 by endeavouring to live according to its precepts. La Pierre's 
 House, distant 600 miles from Fort Youcon, Peel River Fort, 
 and Rampart House on the Porcupine, are also important 
 Mission stations in this district. Mr. Macdonald itinerates from 
 one to the other, collecting the Indians together at each, 
 instructing them in the way of life, and seeking to build them 
 up in the faith of a crucified Saviour. The steamers placed 
 by the American Government on the Youcon and Porcupine 
 enable him to reach these distant points with less fatigue and 
 less loss of time than formerly, when the Missionary was 
 dependent on his own means of locomotion. Mr. Macdonald 
 is thus able to become better acquainted with the Tukuth 
 people, and many and sad are the proofs with which he meets 
 of the degraded state of these heathen tribes, and of the cruel 
 bondage of sin and Satan under which they lie. 
 
 Yet we despair not. The day has dawned on these far off 
 lands. "The sun shines," was the exclamation of an Indian 
 on entering for the first time a newl}''-crected house of God : 
 truly, it already shines, and ere long the hills and valleys of 
 these far-off lands shall be bathed i.i its noontidv glory. 
 
 I 2 
 
r»' 
 
 ^!i 
 
 I 
 
 ^..;|1^ 
 
 II 
 
 i 
 
 116 
 
 Dayspring in tJie Far West. 
 
 In our next chapter we shall ask our readers to accompany 
 us to the village of Christian Indians at Metlakatlah, on the 
 western side of the Rocky Mountains, where a work has been 
 accomplished which has excited the astonishment and 
 admiration of all who have seen it or heard of it. 
 
 This Mission completes the zone of Missions with which 
 tlie Church Missionary S >ciety has now encircled the world. 
 
accompany 
 atlah, on the 
 ork has been 
 shment and 
 
 } with which 
 d the world. 
 
 CHAPTER XI. 
 
 THK NORTH TWCIKIC MISSION. 
 
 Britisli C(jlunibia. — Its early History. — liounclarics, Rivers, Resources — 
 Tlkc Mctliikatlah Mission.- Its origin. 
 
 ICRY little was known of British Columbia till Sir 
 Alexander Mackenzie, in 1 790, crossed the Rocky 
 Mountains from the east, and descended into it 
 Before long, the traders of the North-West 1^'ur 
 Company followed in his steps, and established forts on the 
 Columbia River. In 1806, Mr. I'Vaser, a trader of the Mud- 
 son's liay Company, established I'ort I'raser at the head of 
 the river of the same name. The Hudson's Bay Comi)any 
 afterwards obtained a licence for the exclusive trade of the 
 territory west of the Rocky Mountains, which expired in 1859 
 Previous to that, no luiropeans had visited the country except 
 the traders of the Fur Company. " Its fertile valleys, and 
 rich pasture-lands, its mines of gold, copper, and silver, its 
 magnificent forests, its lakes and rivers abounding in fisli, 
 were useless, except to support a few wandering tribes of 
 Indians. No stei mboats navigated its lakes; there were no 
 roads; its streams turned no mills." The sole object which 
 
F> 
 
 ii8 
 
 Dayspring in the Far West. 
 
 \%: 
 
 the handful of traders had in view was to obtain the greatest 
 possible number of furs. In 1858 it was discovered that large- 
 quantities of gold were to be found in the country ; in conse- 
 quence there was an immediate rush of gold-seekers. The 
 Hudson's Bay Company being unable to establish order 
 amongst these invaders of their territory, their charter was 
 revoked, and the countrj' formed into a colony, under the 
 name of British Columbia. The boundaries of the colony arc, 
 on the south, the United States territory ; on the north, the 
 60th parallel of latitude ; on the west, the Pacific and the 
 Province of Alaska ; on the east the watershed of the Rocky 
 Mountains and the 120th meridian of longitude. The neigh- 
 bouring islands are included in the colony, with the exception 
 of Vancouver's, which forms an independent colony under 
 its own legislative government. The mainland has a coast of 
 about five hundred miles in length, and about an equal number 
 in breadth from the coast to the Rocky Mountains. It now 
 forms a portion of the Dominion of Canada. Its scenery is 
 of the most varied character — snow-capped mountains, sombre 
 forests, prairies and pasture-lands, rivers and lakes, aiversify 
 the landscape. The Phraser is the chief river of British 
 Columbia. It is from 450 to 500 miles in length. The Stuart 
 and the Thompson Rivers are tributaries of the Fraser. It is 
 navigable for about 103 miles from its estuary to the town 
 of Yale. Beyond this numerous rapids interfere with its 
 further navigation. The Columbia River flows through the 
 south-east portion of the province until it enters American 
 territory. The Thompson River, which flows through Lake 
 Kamloops, is navigable for steamers for some distance. Tra- 
 vellers from Red River, after crossing the Rocky Mountains, 
 
 ^ 
 
The North Pacific Mission. 
 
 119 
 
 the greatest 
 
 id that large 
 
 y ; in conse- 
 
 :ekers. The 
 
 ablish order 
 
 charter was 
 
 '•j under the 
 
 2 colony are, 
 
 le north, the 
 
 ;ific and tlie 
 
 tf the Rocky 
 
 The neigh- 
 
 iie exception 
 
 olony under 
 
 as a coast of 
 
 iqual number 
 
 ns. It now 
 
 scenery is 
 
 ains, sombre 
 
 es, aiversify 
 
 of British 
 
 The Stuart 
 
 aser. It is 
 
 o the town 
 
 :rc with its 
 
 h rough the 
 
 s American 
 
 rough Lake 
 
 ance. Tra- 
 
 Mountains, 
 
 can proceed by water to Cariboo, the site of the gold-diggings. 
 Silver, iron, and coal are also found in British Columbia. 
 There is a large extent of land well adapted to agricultural 
 and pastoral purposes. On the lower part of the Fraser 
 River the country is hilly, and much rain falls, but in many 
 parts the climate is fine and dry, and the soil fertile. Fruits 
 come to great perfection here, and wild flowers grow luxu- 
 riantly. In th'^ forests is found timber of gigantic size ; some 
 species of pin»_ reach the height of 150 and even 200 feet. 
 The Douglas pine sometimes attains 300 feet, and grows 
 perfectly straight. 
 
 The Indian population of British Columbia is supposed to 
 amount to 80,000. They belong chiefly to the Great Tinne, 
 or Chipewyan family. They are well disposed towards 
 Europeans, but the greater portion of them are in a very 
 degraded condition. They never bathe or wash ; they say that 
 dirt keeps them warm in winter, and protects them from the 
 sun in summer. The women saturate their hair with salmon 
 oil, paint it with red ochre, and powder it with the down of 
 birds. Both men and women are repulsive in appearance ; 
 they are cruel and vindictive, and much given to drinking when 
 they have the opportunity. It is estimated that there are in 
 British Columbia, between the parallels of 49° and 54"' 40' 
 north latitude, four distinct tribes of Indians, speaking different 
 languages, and each numberng about 10,000 souls. The first 
 of these great branches of the Indian family is met with at 
 Victoria and on the Fraser River. The second is located about 
 a hundred miles north of Victoria, and round Fort Rupert at 
 the north end of Vancouver's Island. The third division is 
 settled at Fort Simpson, Naas River, Skeena River, and on 
 
I20 
 
 Dayspring in the Far West. 
 
 
 the islands of the coast. These are the Tsimsheans, amongst 
 whom the Church Missionary Society commenced a Mission 
 in 1857. There are, fourthly, the Indians on Queen Charlotte's 
 Island. 
 
 In 1856, Captain Prevost, having been appointed to survey 
 the Pacific coast,offered a free passage in H.M.S. " Satellite" to 
 any Missionary whom the Church Missionary Society might 
 appoint to labour amongst the tribes in British Columbia. 
 The offer was accepted, and Mr. Duncan, then in the Society's 
 Training College at Islington, was selected to go out as cate- 
 chist and commence a Mission amongst the Tsimsheans 
 settled around Fort Simpson. He arrived at the Fort in 
 October, 1857, just at the time when the Indians were cele- 
 brating their medicine mysteries before setting off to the 
 rivers to secure a stock of fish for their winter consumption. 
 At the celebration of these mysteries every kind of abomina- 
 tion is practised by the Indians. 
 
 Through the kindness of Sir James Douglas, Governor of 
 British Columbia, Mr. Duncan was provided with accommoda- 
 tion in the Fort. P'ort Simpson consists of a few dwellings 
 and warehouses with trading stores and workshops. It is built 
 in a square of about a hundred yards, enclosed by a palisade 
 of trunks of trees sunk in the ground, and rising to the height 
 cf twenty feet, protected at the corners by a wooden bastion, 
 mounted with cannon. Along the top of the palisade runs a 
 platform on which the garrison can take exercise, and from 
 which a good view of the surrounding country is obtained. 
 The Indian camp contained about 250 wooden houses, 
 ranged along the beach on either side of the P^ort. About 
 2500 Indians were here collected together. The Tsimshean 
 
The Noi'th Pacific Mission. 
 
 121 
 
 :}d to survey 
 Satellite" to 
 cicty might 
 I Columbia. 
 :hc Society's 
 out as cate- 
 Tsimsheans 
 the Fort in 
 3 were celc- 
 \ off to the 
 onsumption. 
 Df abomina- 
 
 jrovernor of 
 ccommoda- 
 dwellings 
 It is built 
 a palisade 
 the height 
 en bastion, 
 lade runs a 
 and from 
 obtained, 
 en houses, 
 rt. About 
 Tsimshean 
 
 nation is divided into ten tribes, each distinguished by its 
 crest. A crest is ruled over by four or five chiefs, one of 
 whom takes precedence of the others and represents the crest 
 in any general gathering. Among the head chiefs one again 
 is regarded as the chief of chiefs. The rank of a chief is 
 denoted by the height of a pole erected in front of his house, 
 on which the crest which distinguishes his division is carved. 
 The greater the chief, the higher the pole. Frequent quarrels 
 arise from the ambition of some chief to set up a pole higher 
 than his rank permits. The head chief of a tribe of Naas 
 River Indians, having attempted this on one occasion, a fight 
 ensued, and the ambitious chief was shot through the arm, 
 which induced him to lower his stick. The crests are the whale, 
 the porpoise, the eagle, the coon, the wolf, and the frog. The 
 Indian regulations with regard to these crests are remarkable ; 
 those belonging to the same crest may not intermarry — for 
 instance, a whale may not marry a whale, but a whale may 
 marry a frog. If an Indian be poor, he has a claim on those 
 of his tribe who are of the same crest with himself. Some- 
 times a chief, wishing to make a display, resolves to give a 
 great feast, at which property is to be distributed. For 
 some time before, he is 0( pied in collectin-' this property 
 from members of his cre^ He wears his crest painted on 
 his forehead, or on the pa lies of his canoe, or worked with 
 buttons on his blanket, atid the members of his crest are then 
 bound to honour him \ casting property before it, pro- 
 portionate to their rank and means. These gifts are publicly 
 exhibited in order to impress the beholders with a sense of 
 the magnificence of the donor. Cotton cloths by hundreds of 
 yards, blankets in great quantities, the rarest furs, are spread 
 
i 
 
 I \ 
 
 122 
 
 Day Spring in the Far West. 
 
 out, and then given away. Frequently blankets are torn up in 
 narrow strips, which are scrambled for by the spectators. 
 
 A scene witnessed by Mr. Duncan soon after his arrival 
 showed how greatly these poor savages needed the softening 
 influences of Christianity. " The other day we were called to 
 witness a terrible scene. An old chief, in cool blood, ordered 
 a slave to be dragged to the beach, murdered, and thrown 
 into the water. His orders were quickly obeyed. The victim 
 was a poor woman. Two or three reasons are assigned for 
 this foul act : one is, that it is to take away the disgrace 
 attached to his daughter, who has been sufifering some time 
 from a ball wound in the arm ; another report is, that he 
 docs not expect his daughter to recover, so he has killed this 
 slave in order that she may prepare for the coming of his 
 daughter into the unseen world. I think the former reason 
 is the rnore probable. I did not see the murder, but imme- 
 diately after I sa-. crowds of people running out of their 
 houses near to where the corpse was thrown, and forming 
 themselves into groups at a good distance away. This I 
 learnt was from fear of what was to follow. Presently two 
 l)ands of furious wretches appeared, each headed by a man 
 in a state of nudity. They gave vent to tlie most unearthly 
 rounds, and the two naked men made themselves look as 
 unearthly as possible, proceeding in a creeping kind of stoop, 
 and stepping like proud horses, at the same time shooting 
 forward each arm alternately, which they held out at full 
 length in the most defiant manner. For some time they pre- 
 tended to be seeking the body, and the instant they came 
 where it lay, they commenced screaming and rushing round 
 it like angry wolves. Finally, they seized it, dragged it out 
 
 *4_ 
 
The North Pacific Mission. 
 
 123 
 
 •etorn up in 
 :tators. 
 his arrival 
 le softening 
 :re called to 
 »od, ordered 
 and thrown 
 The victim 
 assigned for 
 Lhe disgrace 
 \ some time 
 is, that he 
 IS killed this 
 ming of his 
 rmer reason 
 , but immc- 
 ut of their 
 nd forming 
 y. This I 
 escntly two 
 by a man 
 t unearthly 
 ,'cs look as 
 id of stoop, 
 [le shooting 
 out at full 
 ^c they pre- 
 thcy came 
 filing round 
 icfefed it out 
 
 of the water, and laid it on the beach, where I was told the 
 naked men would commence tearing it to pieces with their 
 teeth. The two bands of men immediately surrounded them, 
 and so hid their horrid work. In a few minutes the crowd 
 broke in two again, w^ien each of the naked cannibals 
 appeared with half of the body in their hands ; separating a 
 few yards, they commenced, amid horrid yells, their still more 
 horrid feast. The sight was too terrible to behold. The two 
 bands of savages alluded to belong to what white men term 
 ' Medicine Men.' The superstitions connected with this fearful 
 s)'stem are deeply rooted here ; and it is the admitting 
 and initiating of fresh pupils into these arts that employ 
 numbers and excite interest during all the winter months. 
 This year I think there mu.st have been eight or ten parties of 
 them, but each pai'.) has seldom more than one pupil at 
 t>nce. 
 
 '' Mach party has .some characteristics peculiar to itself, but, 
 in a more general sense, their divisions are but three, namely, 
 those who eat human bodies, the dog-eaters, and those who 
 have no custom of the kind. Of all these parties, none are .so 
 much dreaded as the cannibals. One morning I was called 
 to witness a stir in the camp which had been caused by this 
 set. When I reached the gallery, I saw hundreds of Tsim- 
 sheans sitting in their canoes, which the}' had just pushed away 
 from the beach. I was told the cannibal party were in search 
 of a body to devour, and if they failed to find a dead one, it 
 v/as probable they would seize the first living one that came in 
 their way ; so that all the people living near the cannibals' 
 house had taken to their canoes to escape being torn to pieces. 
 It is the custom among these Indians to burn their dead ; but 
 
124 
 
 Dayspring in the Far West. 
 
 ,«i 
 
 J .■ 
 
 I suppose for these occasions they take care to deposit a 
 corpse somewhere, in order to satisfy these inhuman 
 wretches. 
 
 " These, then, are some of the things and scenes which occur 
 in the day during the winter months, while the nights are 
 taken up with amusements— singing and dancing. Occasion- 
 ally the medicine parties invite people to their several houses, 
 and exhibit tricks before them of various kinds. Some of the 
 actors appear as bears, while others wear masks, the parts of 
 which arc moved by strings. The great feature in their 
 proceedings is to pretend to murder, and then to restore to 
 life, and so forth. The cannibal on such occasions is generally 
 supplied with two, three, or four human bodies, which he tears 
 to pieces before his audience. Several persons, either from 
 bravado or as a charm, present their arms for him to bite. I 
 have seen some whom he has thus bitten, and I hear two have 
 died from the effects." 
 
 Such were the people whom Mr. Duncan had come to 
 instruct, and as he gazed on these savage scenes, his heart was 
 stirred within him, and he longed for the time when he should 
 be able to tell them of Christ and His salvation. He at once 
 commenced the study of the Tsimshean language. With the 
 assistance of an Indian named Clah, the interpreter at the 
 Fort, he first went through an English dictionary, and taking 
 1500 of the most essential words, obtained the equivalents for 
 them. He next wrote down about 1 100 short sentences. 
 His Indian teacher took great interest in his progress, and the 
 Indians manifested much anxiety for the time when he should 
 be able to speak to them in their own language. Sometimes 
 a few would enter the room where he was at work, and take a 
 
 \ 
 
The North Pacific Mission, 
 
 12 
 
 which occur 
 
 nights are 
 
 Occasion- 
 
 eral houses, 
 
 5ome of the 
 
 he parts of 
 
 re in their 
 
 ) restore to 
 
 is generally 
 
 ich he tears 
 
 either from 
 
 to bite. I 
 
 ar two have 
 
 come to 
 
 is heart was 
 
 he should 
 
 -le at once 
 
 With the 
 
 ster at the 
 
 and taking 
 
 ivalents for 
 
 sentences. 
 
 ss, and the 
 
 1 he should 
 
 Sometimes 
 
 and take a 
 
 
 : 
 
 childish delight in helping to find out equivalents. At the 
 same time, he tried to win their confidence. In the month 
 of January, ICS58, he began to visit them in their houses, taking 
 Clah with him to interpret. The people received him on these 
 
 salutii 
 
 ith "Clah- 
 
 occasions in a friendly manner, 
 how-yah," the complimentary expression of welcome. This 
 would be repeated several times, then a general movement 
 and squatting would ensue, then a breathless silence, during 
 which all eyes were fixed on the visitor. After a time several 
 would begin nodding and smiling, at the same time reiterating 
 in a low tone, " Ahm, ahm ah ket, Ahm Shimauyet." (Good, 
 good person, good chief) In some houses he was made to 
 take the chief place by the fire, and a mat was put on a box 
 lor him to sit upon. From these visits Mr. Duncan found 
 that the people were anxious for instruction, and that they 
 believed the white man to possess some grand secret about 
 eternal things which they desired to know. Here was a 
 token of encouragement. By the month of May Mr. Duncan 
 had made so much progress in the Tsimshean language 
 as to enable him, with the assistance of Clah,to prepare a 
 written address. He then went round to all the chiefs, and 
 asked each one to allow him to use his house to address the 
 people. Each one consented. When the day fixed upon 
 arrived, it proved wet, and as the hour appointed for the gather- 
 ing drew near, it rained in torrents. Nevertheless, more than 
 a hundred men assembled. At the last moment Mr. Duncan's 
 heart failed him, and he asked his interpreter to speak for him, 
 while he read the paper ; to this proposal Clah demurred, and 
 Mr, Duncan saw he must do the best he could. Telling the 
 Indians to shut the door, he knelt down and prayed for God's 
 
 1 
 ii 
 
 •^1 
 
 V' 
 
« 
 
 
 i 
 
 V 1 
 
 i 
 
 126 
 
 Dayspring in the Far West, 
 
 help. Then he read his address. Perfect silence prevailed, 
 and the Indians showed by their looks that they understood 
 what was said. After the address, he desired the Indians to 
 kneel down while he prayed in English. They at once com- 
 plied. He then went to the next chief's house, where all was 
 in readiness; a canoe sail had been spread out for Mr. Duncan 
 to stand upon, and a box covered with a mat placed for a seat. 
 About 150 persons were present. Again all were attentive, 
 and all knelt during prayer. This was the house of the head 
 chief, a very wicked man, but he was present. Each of the 
 other seven divisions of the tribe were visited in succession. 
 The smallest congregation was fifty, the largest two hundred. 
 In all, about nine hundred persons heard for the first time the 
 message of salvation. Amongst these were some strangers 
 from surrounding tribes. One chief absented himself during 
 the time Mr. Duncan addressed the people in his house, though 
 he had cause d it to be neatly prepared ; he had a few days 
 before killed a slave to gratify his pride, and probably he was 
 ashamed to be present. Alarm was depicted on some of the 
 countenances of those who listened to Mr. Duncan's address, 
 as he warned them of sin and its consequences. A few days 
 after this first attempt to preach to the Indians, Mr. Duncan 
 took each of the chier3 a small present, as an acknowledgment 
 of the kindness they had shown him. These presents, though 
 trifling in value, were gratefully received, and much pleasure 
 was manifested on finding that Mr. Duncan appreciated the 
 assistance given him by the chiefs. One of the chiefs offered 
 Mr. Duncan the use of his house for a schoolroom. The offer 
 was accepted, and the school was commenced on June 28th ; 
 twenty-six children were present in the morning, and fifteen 
 
 ^* 
 
The North Pacific Mission. 
 
 127 
 
 : prevailed, 
 
 understood 
 
 Indians to 
 
 once coni- 
 
 cre all was 
 
 ir. Duncan 
 
 I for a seat. 
 
 I attentive, 
 
 •fthe head 
 
 ach of the 
 
 succession. 
 
 o hundred. 
 
 ■st time the 
 
 ; strangers 
 
 self during 
 
 ise, though 
 
 a few days 
 
 y he was 
 
 3me of the 
 
 address, 
 
 few days 
 
 . Duncan 
 
 /ledgment 
 
 s, though 
 
 pleasure 
 
 iated the 
 
 fs offered 
 
 The offer 
 
 ine 28th ; 
 
 id fifteen 
 
 ^ 
 
 adults in the afternoon. The children were with one excep- 
 tion neat and clean ; in the case of this one it was found that it 
 was superstition which prevented him wearing a shirt like the 
 rest ; he had been initiated into the medicine mysteries in the 
 previous winter, and to have worn anything but a blanket or 
 a skin during the next year would, it was imagined, cause some 
 terrible calamity to fall upon him. The children were atten- 
 tive and intelligent. With the adults, however, Mr. Duncan 
 did not succeed so well. The chief and his wife in whose 
 house the school was held placed themselves under instruction, 
 but they preferred attending with the children, saying they 
 wished to help to keep order. 
 
 But soon difficulties presented themselves. A party of 
 Indians from Queen Charlotte's Island arrived with lartre 
 quantities of food to trade. A quarrel took place, the strangers 
 were robbed, and one or two wounded and taken prisoners. 
 A second party coming a day or two afterwards were attacked, 
 their canoes plundered and broken up. One Tsimshean 
 espoused the cause of the islanders, great commotion ensued, 
 five tribes became involved in the fighting, and the noise and 
 confusion were such that it was almost impossible to continue 
 the school. After some days, however, a truce was agreed 
 upon, and all went on as before. The school prospered, and 
 the people became increasingly anxious for instruction. On 
 visiting a chief in his house, Mr. D'.ncan found him learning 
 the letters of the alphabet from a piece of board on which the 
 letters had been chalked out by his son, one of Mr. Duncan's 
 most promising scholars. 
 
 In July, Mr. Duncan again preached to the Indians in 
 Tsimshean ; as before, he went to each tribe separately. On 
 
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 Day spring hi the Far West. 
 
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 this occasion one man refused to kneel ; he sat still, a sullen 
 observer of the whole proceeding. He was the chief of the 
 cannibal gang, and probably, like Demetrius, the silversmith 
 of Ephesus, he saw that his " craft was in danger." This 
 chief's name was Quthray. 
 
 
CHAPTER XII. 
 
 • 
 
 ■ ) 
 
 THE METLAKATLAH SETTLEMENT. 
 
 Persecuted for the Work's sake.— Christmas Services.— Fort Simpson. — 
 Small-pox. — Death of Converts. 
 
 N September Mr. Duncan commenced the building 
 of a school-house. It was completed by the 1 7th of 
 November. The boards for the roof and the floor 
 were given by the Indians, some even took the boards 
 off their own roofs to give to Mr. Duncan, so warm was the 
 interest which they took in the erection of the school-house, 
 and the heart of the faithful Missionary was cheered by these 
 willing offerings. No sooner was the school opened than Mr. 
 Duncan's scholars hastened to the new building; one mounted 
 the platform and struck the steel which supplied the place of 
 a bell to summon his companions. Fifty adults and fifty 
 children assembled, and four of the five chiefs of the tribe 
 determined to give up their heathenish ceremonies, the time 
 for performing which had now arrived. Even amongst those 
 who still clung to their barbarous customs, the work was 
 carried on feebly. The little leaven which leaveneth the 
 whole lump was gradually spreading and permeating the 
 mass. 
 
 n 
 
 
 i ' 
 
I30 
 
 Dayspring in the Far West. 
 
 The number of scholars also increased, and fewer of them 
 appeared with their faces painted. 
 
 But it soon became evident that a storm was impending. 
 Rumours reached Mr. Duncan that the medicine men intended 
 to put a stop to the teaching ; Legaic, the head chief of the 
 Indians, complained that the children running past his house 
 to and from school interfered with him and his party in work- 
 ing their mysteries : he therefore requested that the school 
 might be closed for a month. This Mr. Duncan refused. He 
 then demanded that it should be closed for a fortnight ; this 
 also was refused, notwithstanding that Legaic accompanied 
 his demand by a threat to shoot any of the children who 
 continued to attend. At last Legaic asked four days' suspen- 
 sion of the school ; this also was refused. A few hours after- 
 wards, Legaic and his party of medicine men dressed in their 
 charms appeared at the door of the school. Legaic and seven 
 others entered the room ; the chief ordered the children to be 
 off. Mr. Duncan, seeing their object was to intimidate him, 
 spoke to them calmly, telling them they must not think they 
 could make him afraid, he must obey God rather than men. 
 The interview lasted an hour: Legaic, drawing his hand across 
 his throat, assured Mr. Duncan that he knew how to kill 
 men. 
 
 At length the chief, finding his efforts unavailing, went 
 away. It afterwards appeared that Mr. Duncan owed his life 
 on this occasion to his interpreter Clah. No sooner had 
 Legaic and his followers entered the school-house than Clah 
 also entered, not dressed as usual, with him, in European 
 costume, but in his blanket. Leaning against the wall just 
 inside the door, he calmly watched the proceedings, but 
 

 
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 2"//^ Metlakatlah Settlement. 
 
 131 
 
 Legale knew that the blanket concealed a revolver, he knew 
 also that Clah was a resolute man, and skilful in the use of 
 fire-arms, and that, moreover, he regarded Mr. Duncan as 
 under his protection, and that any injury done to Mr. Duncan 
 would be instantly revenged by his own death. Well might 
 Mr. Duncan record in his diary that night, " I bless the Lord 
 for His gracious care of me this day." The indignation of 
 the medicine men at being thus thwarted was very great, and 
 threats of violence to the scholars were again renewed ; so that 
 Mr. Duncan felt obliged to accept the offer of a chief to hold 
 the school in his house, where the children would not be 
 afraid to come. These events took place shortly before 
 Christmas, 1858. On Christmas Eve Mr. Duncan explained 
 to his scholars the meaning of the Christian festival, and 
 invited them to bring their friends the next day. No less than 
 200 assembled, and then for the first time Mr. Duncan 
 attempted an extemporaneous address in Tsimshean. He 
 told them of our lost condition, and of the pity and love of 
 God in giving His Son to die for us ; he exhorted them to 
 leave their sins and pray to Jesus, warning them of the conse- 
 quences if they refused, and telling them of the good which 
 would follow on obedience. As he enumerated the sins of 
 which they were guilty, he saw significant looks exchanged 
 with each other, which showed him that some realized the 
 truth of his words. After his address, Mr. Duncan questioned 
 the children on some simple Bible truths, and the service was 
 concluded by singing two hymns which he had previously 
 taught in the school. 
 
 The same plan was pursued every Sunday, simple hymns 
 were sung and repeated, a short address given, and the service 
 
 K 2 
 
 \ I 
 
 ^•1 
 
 u^ 
 
 '11 
 
 rs::uaa«pa 
 
132 
 
 Daysprin^ in the Far West. 
 
 concluded with singing and prayer. In these services the 
 Indians took much interest. 
 
 At the beginning of the year Mr. Duncan returned to his 
 school-house. The number of his scholars increased, and 
 many made considerable progress in learning to read, while 
 the improved conduct of some showed that Mr. Duncan's 
 teaching had not been in vain. This proved the quietest 
 winter Fort Simpson had ever known, not one murder having 
 been committed. 
 
 In March, 1859, the Indian school was visited by three of 
 the Hudson's Bay Company's Officers and the Rev. R. Dow- 
 son, Missionary of the S. R G. to the Indians on Vancouver's 
 Island. More than 300 persons were assembled in the school, 
 and the gentlemen expressed themselves surprised and 
 delighted at what they saw. 
 
 " It is truly wonderful," said Mr. Dawson. 
 
 About this time Mr. Duncan conceived the idea of forming 
 a separate Missionary settlement for the Christian natives, and 
 the need of an ordained Missionary to assist in the work was 
 very evident ; Mr. Duncan therefore earnestly requested the 
 Church Missionary Society to send him out a coadjutor at 
 once. 
 
 Towards the close of the year, 1859, he had a touching 
 proof that he had not laboured in vain, nor spent his strength 
 for nought. Ke was sent for to visit a young man v/ho was 
 dying of consumption. On entering the house he found some 
 twenty people assembled ; he rebuked the noise and tumult, 
 and directed the dying man to fix his heart on the Saviour. 
 "Oh yes, sir; oh yes, sir;" he replied. He begged Mr. 
 Duncan, with much earnestness, to continue to teach his little 
 
The Mctlakailak Settlement. 
 
 133 
 
 the 
 
 girl; he wanted her to be good. By the side of the dying man 
 sat a young woman, one of Mr. Duncan's most regular pupils, 
 remarkably intelligent, and attentive to instruction. With 
 tears in her eyes she begged him to give his heart to God, 
 and to pray to him. During his illness this young man never 
 permitted the medicine men to try their incantations upon 
 him. He died assuring the people of his happiness. 
 
 In this year Mr. Duncan printed in the native language a 
 small Church service, containing three hymns, and a prayer he 
 had himself composed. 
 
 He also drew up a short catechism, which he also printed, 
 and fifty-five texts of Scripture, arranged in three classes, the 
 first marking the difi"erencc between the good and the bad ; 
 the second referring to doctrines, and the third to practice. 
 He also prepared a series of reading lessons to be used by the 
 scholars at home. Before starting for the fishing grounds, the 
 chief sent a message to Mr. Duncan, to " speak strong " against 
 the bad ways of their people, promising that they would 
 second what he said with "strong speeches." Moreover 
 Legale sent word that he intended to come to school himself. 
 Evidently, Mr. Duncan's teaching had made an impression on 
 the Indians. The light was penetrating the darkness, and 
 hope and gratitude swelled the heart of the Missionary. 
 
 In August, i860, the Rev. L. S. Tugwell arrived from Eng- 
 land to co-operate with Mr. Duncan. At the time of Mr. 
 Tugwell's arrival Mr. Duncan was at Victoria, whither he had 
 gone at the request of the Governor of Vancouver's Isle to 
 assist in organizing plans for the benefit of the Indians in that 
 locality. On the 13th of August the two Missionaries set sail 
 in a steamer for Fort Simpson. On their way they touched 
 
 . ( 
 
 
 :' 
 
 
 ■sJU 
 
^\i 
 
 134 
 
 Dayspring in the Far West, 
 
 at Fort Rupert, where the Indians were loud in their com- 
 plaints of a white teacher not being sent to them, and earnestly 
 entreated that they might have a Missionary as early as 
 possible. 
 
 On arriving at Fort Simpson, and witnessing the work done 
 there, Mr. Tugwell thus wrote : — " How I wish the friends of 
 Missions in England could see Mr. Duncan's congregation on 
 Sunday. They v/ould, indeed, thank God, and take courage. 
 I have never seen an English congregation on Sunday more 
 orderly and attentive. With but few exceptions, both the 
 children and adults come clean and neatly dressed. The 
 children sing hymns very sweetly. A morning and evening 
 hymn, composed by Mr. Duncan, a hymn to our Saviour, and 
 another beginning, 'Jesus is my Saviour,' 'Here we suffer 
 grief and pain,' and some others in English, also one in 
 Tsimshean, composed by Mr. Duncan. The Indians all up 
 the coast are crying out for teachers ; * Come over and help 
 us.* Now seems the propitious moment ; soon hundreds, yea 
 thousands, will have perished." Mr. Duncan also wrote about 
 the same time earnestly begging for Missionaries to be sent 
 out, and suggesting that each clergyman should be accom- 
 panied by a schoolmaster, able to teach some industrial occu- 
 pation, with a view to finding employment for the Indians, 
 and thus keeping them from Victoria, which he described as a 
 " sink of corruption." " Here," says one, " is a large popula- 
 tion comprising representatives of almost every nation under 
 heaven, a population composed for the most part of waifs and 
 strays of humanity ; it is a very vortex of dissipation. The 
 Indians who visit Victoria return to their homes tainted by 
 the most degrading vices, and possessed with a craving for 
 
TJi Metlakatlah Settlement, 
 
 135 
 
 ardent spirits." Hence Mr. Duncan's earnest desire to provide 
 useful occupation for the Indians at home. 
 
 He now prepared to carry out his project of forming a new 
 settlement for the converts. The place selected was called 
 Metlakatlah, situated about twenty miles down the coast. 
 Here they would be removed from the contaminating influence 
 of contact with the white traders. It was proposed that Mr. 
 Tugwell should accompany the Christian Indians to their new 
 home. For taking this step the following reasons were given 
 by Mr. Duncan : — 
 
 1. The discovery of gold in the northern districts of British 
 Columbia, promised to attract a large mining population to 
 the neighbourhood of Fort Simpson. 
 
 2. There was not room on the coast at Fort Simpson for 
 building new houses. 
 
 3. There was no available land for gardens. 
 
 4. The proposed settlement would be central for six tribes 
 of Indians speaking the Tsimshean tongue. 
 
 5. The Christian Indians were most anxious to escape from 
 the sights and thraldom of heathenism, and from the persecu- 
 tion they endured from having to live in the same houses with 
 heathen and drunkards. 
 
 6. School operations would be put on a more satisfactory 
 footing, as the imparting of secular knowledge would thus 
 be limited to those who had embraced the Gospel. " All we 
 want," wrote Mr. Duncan, " is God's favour and blessing," and 
 then we may hope to build up in His good time a model 
 Christian village, reflecting light and radiating heat to all the 
 spiritually dark and dead masses of humanity around us." 
 
 The following rules were drawn up by Mr. Duncan as indi- 
 
 I: 
 
 i- 
 
 "\\ 
 
 t V 1 
 
 
 ill 
 
'36 
 
 Day spring in the Far West, 
 
 \{ 
 
 II 
 
 I 
 
 eating the least he should expect from those who went to the 
 new settlement : — I. To give up their "Ahlied," or "Indian 
 devilry;" 2. To cease calling in conjurors when sick; 3. To 
 cease gambling ; 4. To cease giving away their property for 
 display; 5. To cease painting their faces; 6. To cease 
 drinking intoxicating drinks ; 7. To rest on the Sabbath ; 
 8. To attend religious instruction ; 9. To send their children 
 to school ; 10. To be cleanly ; li. To be industrious ; 12. To 
 be peaceful ; i3. To be liberal and honest in trade; 14. To 
 build neat houses ; 1$. To pay the village tax. 
 
 The proposed removal to Metlakatlah was, however, post- 
 poned to the spring of the following year. The damp climate 
 of Fort Simpson proved injurious to Mr. TugwcH's health, and 
 he was compelled to return to England, to the great disappoint- 
 ment of Mr. Duncan. 
 
 Early in May, 1862, preparations began to be made for 
 removing to the new settlement. The large school-house was 
 pulled down, the materials formed into a raft and sent off to 
 the new site. Two days after the raft had started a canoe 
 arrived from Victoria, bringing word that small-pox had broken 
 out among the Indians at Victoria, and that many Tsimsheans 
 had died. The next day other canoes arrived bringing 
 mournful particulars of the virulence of the disease. On the 
 27th, Mr. Duncan set sail with a party of fifty men, women 
 and children, in six canoes. "I'felt," said he, "that we were 
 beginning an eventful page in the history of this poor people, 
 and earnestly sighed to God for His help and blessing." By 
 two the next day the little fleet of canoes arrived safely at its 
 destination. They found the Indians, who had preceded them, 
 hard at work clearing the ground and sawing planks. They 
 
The Jlldiakailah Settlement. 
 
 ^11 
 
 had erected two temporary houses, and planted a quantity of 
 potatoes. For the next few days all were busy choosing the 
 sites for their houses and gardens, and preparing for building, 
 and every night they assembled, a happy family, for singing 
 and prayer, Mr. Duncan at the same time giving an address 
 on some portion of Scripture suggested by the events of 
 the day. On the 6th of June a fleet of thirty canoes arrived 
 from Fort Simpson, containing 300 souls, forming nearly the 
 whole of the tribe, called Keetlahn, with two of their chiefs. 
 
 A few days later news arrived that the small-pox had broken 
 out at Fort Simpson, and had taken fearful hold of their 
 camp. 
 
 " Some of the Indians sought refuge in their charms and 
 lying vanities. They dressed up their houses with feathers 
 and rind of bark, and the rattles of the conjurors were kept 
 constantly going, but all was of no avail ; several of the 
 charmers fell a prey to the disease, and death and desolation 
 spread far and wide. One of the tribes which had been fore- 
 most in resorting to heathenish charms went for a time 
 unscathed, which filled the conjurors with pride and boasting, 
 but when it did seize upon them, this tribe suffered more than 
 any other. In the whole camp the deaths were 500, more 
 than one-fifth of the whole. Many of the heathen fled to Mr. 
 Duncan in great fear ; amongst these was the head chief 
 Legaic. He left Fort Simpson and settled down at Metlakatlah 
 with his wife and daughter ; from this time he attached 
 himself to Mr. Duncan, and gave earnest attention to his 
 teaching. Only five fatal cases occurred amongst the Indians 
 who originally left Fort Simpson with Mr. Duncan, and three 
 of these were caused by attending sick relatives who went to 
 
 %s 
 
 •'1 
 It , 
 
138 
 
 Day Spring in the Far West. 
 
 the new village after taking the infection. One of those who 
 succumbed to the malady was Stephen Ryan, who was 
 baptized at Fort Simpson by Mr. Tugwell. " He died," says 
 Mr. Duncan, " in a most distressing condition, so far as the 
 body was concerned. Away from every one he loved, in a 
 little bark hut on the rocky beach just beyond reach of the 
 tide, which none of his friends dared to approach, except the 
 one who nursed him, in this damp, lowly, distressing state, 
 suffering from malignant small-pox, how cheering to receive 
 from him such words as the following : * I am quite happy, 
 I find my Saviour very near to me, I am not afraid to 
 die ; heaven is open to receive mc. Give my thanks to 
 Mr. Duncan : he told mc of Jesus, I have hold of the ladder 
 that reaches to heaven. All that Mr. Duncan told me I now 
 find to be true. Do not weep for me. You are poor, being 
 left ; I am not poor ; I am going to heaven. My Saviour is 
 very near to me ; do all of you follow me to heaven ; let 
 none of you be wanting. Tell my mother more clearly the 
 way of life : I am afraid she does not yet understand the way. 
 Tell her not to weep for me, but to get ready to die. Be all 
 of one heart, live in peace.' " This case was not a solitary 
 one; the hope of eternal life through faith in a crucified 
 Saviour shed light and joy around other dying beds. 
 
 Quthray, the cannibal chief, who was one of the principal 
 actors in the horrid scene witnessed by Mr. Duncan soon after 
 his arrival at Fort Simpson, also died in the faith of Christ. 
 Mr. Duncan visited him frequently during his illness. He had 
 long and earnestly desired baptism, and he expressed in such 
 clear terms his repentance for his sins, and his faith in the 
 Saviour of sinners, that Mr. Duncan deemed it right in the 
 
The Metlakatlah Settleme7it. 
 
 139 
 
 absence of any ordained minister, to admit this dying man into 
 the visible Church of Christ. Throughout his illness he 
 manifested resignation and peace, weeping for his sins, depend- 
 ing entirely on the Saviour, confident of pardon and rejoicing 
 in hope. " Glorious change !" says Mr. Duncan. " Once a 
 naked cannibal, sec him clothed and in his right mind, believing 
 in the Saviour and dying in peace." In these fruits of his 
 labours Mr. Duncan found his richest reward, and his heart 
 rose up in thankfulness to God who had used him as His 
 instrument to bring souls out of darkness into the glorious 
 light of the Gospel. 
 
 From four hundred to five hundred persons now attended 
 D'vine service on Sundays. Seventy adults and twenty 
 children were baptized. Two hundred children and adults 
 were under instruction in the school, while forty young men 
 had formed themselves into classes, and met for prayer and 
 exhortation. The instruments of the medicine men had found 
 their way into Mr. Duncan's house. Customs which form the 
 very foundation of the Indian government had been given up 
 because they were evil. Feasts began and ended with the 
 offering of thanks to the Giver of all good. Thus was 
 Metlakatlah a witness for the truth of the Gospel to the sur- 
 rounding tribes, who saw in it the good things which they and 
 their forefathers had sought and laboured for in vain, namely, 
 peace, security, order, honesty, and progress. Such were the 
 results of the Missionary's faithful and self-denying labours in 
 his Master's vineyard. 
 
 t 
 
 II 
 
 
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 fc^ 
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 M 
 
CHAPTER XIII. 
 
 PROGRESS AT METLAKATLAH. 
 
 Bishop of Columbia baptizes Converts. — Consistent Conduct of the bap- 
 tized. — Operations arc commenced at Naas River. 
 
 [HE new Missionary village was visited in April, 
 1863, by the Bishop of Columbia. On this occa- 
 sion, Mr. Duncan presented fifty-seven candidates 
 for baptism, of whom Legaic, the head chief, was 
 one. It was the height of the fishing season, when the bishop 
 arrived, and many of the candidates were absent at the fishing 
 grounds ; they immediately made arrangements to leave their 
 nets and travelled back to the village, a distance of eighty 
 miles, to meet the Bishop. The examination of the cate- 
 chumens lasted three days, and the answers given by each one 
 to the questions put to him by the Bishop proved that they 
 understood the great truths of the Bible, and looked to Christ 
 only for the pardon of their sins and the hope of eternal life. 
 A few only were deferred. The Bishop thus describes the 
 service held on the occasion when he admitted these wanderers 
 into the visible Church of Christ. : — 
 
 "The impressiveness of the occasion was manifest in the 
 devout and reverent manner of all present. There were no 
 
 id 
 
Progress at Metlakatlah, 
 
 141 
 
 external aids, sometimes thought necessary for the savage 
 mind to produce or increase the solemnity of the scene. The 
 building is a bare, unfinished octagon of logs and spars— a 
 mere barn, capable of holding 700 persons. A simple table 
 covered with a white cloth, upon which stood three hand- 
 basins of water; and I officiated in a surplice. Thus there 
 was nothing to impress the senses — no colour,'no ornament, or 
 church decoration, or music. The solemnity of the scene was 
 produced by the earnest sincerity and serious purpose with 
 which these children of the Far West were prepared to offer 
 themselves to God, and to renounce for ever the hateful sins 
 and cruel deeds of their heathenism ; and the solemn stillness 
 was broken only by the breath of prayer. The responses 
 wore made with earnestness and decision. Not one individual 
 was there whose lips did not utter in their own expressive 
 tongue their hearty readiness to believe and to serve God. 
 Fourteen children were also baptized on the same day. It 
 was pleasing to see the strong desire of the Christians for the 
 admission of their children to the same privilege as them- 
 selves." Children over seven were not admitted, the Bishop 
 thinking they might be imbued with heathen ideas, and should 
 be specially instructed preparatory to baptism. 
 
 At the close of the year 1863, the Rev. R. Dundas, of the 
 British Columbia Mission, visited Metlakatlah, when he 
 baptized a considerable number of converts. " It was a pretty 
 sight," he says, " to see the whole population, old and young, 
 at the sound of the bell thronging to worship God. No need 
 to lock doors, for there were no empty houses. Service began 
 with a Tsimshean hymn, then followed the prayers in Tsim- 
 shean, at the close of which all joined in the Lord's Prayer in 
 
142 
 
 Dayspring in the Far West. 
 
 English. Mr. Duncan^s address was upon the story of Martha 
 and Mary ; it lasted nearly an hour. The attention of the 
 people never seemed to flag throughout. The service was most 
 striking. It was hard to realize that three years ago, these 
 had all been sunk in the deepest heathenism, with all its 
 horrible practices. What hours, what nights of supplication 
 to God, must have been spent by this single-minded servant 
 of God, that he might 'see of the travail of his soul,' and 
 how has he been answered "i 'There is nothing too hard for 
 the Lord.* Fifty-two persons were baptized, on this occasion, 
 of whom thirty-nine were adults, the remaining thirteen being 
 infants. This interesting place," wrote Mr. Dundas, "now 
 takes its place as one of the civilized villages of British 
 Columbia. But it is more than that, it is the enduring witness 
 of the faith and patience of one unaided Christian teacher 
 whose sole reward (the only one he has ever coveted), is the 
 souls he has been the honoured instrument of bringing out of 
 darkness into light." 
 
 " The conduct of these converts when absent from the 
 settlement afforded satisfactory proof of the reality of the 
 change which had taken place in them. 'Wherever these 
 Indians go,' says Mr. Duncan, ' they always carry their religion 
 with them, assembling themselves together for worship on the 
 Sunday, and getting as many of the heathen to join them as 
 possible. An Indian of Fort Simpson who has received 
 instruction from one, though he is not a resident of our new 
 village, came here a few days ago, bringing seven young men 
 with him from one of the highest villages up the Naas River, 
 over 100 miles distant. He brought them that they might 
 witness for themselves the things of which they had heard 
 
Progress at Mctlakatlah. 
 
 143 
 
 I 
 
 him speak. He has been residinj^ at this village as a fur 
 trader, but he has diligently employed his talents for God, 
 setting forth the Gospel where it had not been preached before, 
 and has met with great encouragement and apparent success. 
 I had the whole party at my house last Wednesday evening, 
 when I endeavoured very solemnly to impress upon their 
 minds and hearts the first principles of the Gospel of Christ. 
 Though intending to return home on the following day, they 
 decided to remain over Sunday that they might receive 
 further instruction to carry back with them to their waiting 
 and thirsty tribe. They were anxious to carry back a 
 portion of God's Word, so I wrote out for each on a piece of 
 paper — ' This is a faithful saying, and worthy of all accepta- 
 tion, that Jesus Christ came into the world to save sinners.' 
 I also gave the Indian trader and teacher some instructions, and 
 pointed him out portions of Scripture suited to him and his flock." 
 During this year many plans had been set on foot by 
 Mr. Duncan for the benefit of the Indians. A new road had 
 been made round the village. Two good-sized houses had 
 been built for the accommodation of strange Indians coming 
 to trade. Rests had been fixed on the shore for canoes when 
 unemployed, and slides for moving them into the water at low 
 tides. Wells had been sunk, and a public playground laid 
 out. Thus profitable employment was found for the men at 
 home, and they were kept away from the labour markets, 
 where temptations presented themselves too strong for the 
 Indian in his then morally infantine condition to withstand. 
 The Indians were also encouraged to prepare articles for 
 exportation to Victoria, such as salt, smoked fish, fish grease, 
 dried berries, and furs. 
 
 . 
 
 Hi ' 
 
 Ml. M 
 
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 Is li I 
 
 1 
 
I 
 
 144 
 
 Dayspring in the Far West, 
 
 Another plan which Mr. Duncan had in view, and which he 
 ultimately carried out, was to purchase a schooner for the 
 purpose of trading to Victoria, in order to render the settle- 
 ment independent of the barbarous class of men employed in 
 running vessels up the coast, who by trading in intoxicating 
 drink were working most terrible mischief. "The visits of 
 these traders to the Indian camps were marked by murder 
 and the maddest riots." 
 
 The Dean of Victoria after visiting the village, wrote thus 
 respecting the trading operations : — "No step of a temporal 
 nature was more loudly demanded, or has conferred such 
 important benefits on the people of Metlakatlah in conducing 
 to their comfort and contentment in their new home. Instead 
 of having to go seventeen miles for supplies to a heathen 
 camp, they can procure them at their own doors at a cheaper 
 rate. Persons who come hither to trade carry away some 
 word or impression to affect their countrymen at home. 
 During my sojourn in the village there has not been a single 
 Sunday in which there have not bcfn hearers of this descrip- 
 tion, attendant on the Word of lite. This is one of those 
 branches of the work taken up by Mr. Duncan, simply because 
 it was forced on him by circumstances as necessary to his 
 entire success. 
 
 " The time has passed away when he felt himself humiliated 
 at being offered the sale of a fur. A striking benefit of the 
 trade is the disposition of the profits, for with a view of 
 transferring it when possible to other parties, he has always 
 conducted it on business principles, in order that the parties 
 assuming it might be able to live by it. Hitherto the profits 
 realized on this principle, absorbed by no personal benefits, 
 
 
Progress at Metlakatlah, 
 
 145 
 
 have been expended on objects conducive to the public 
 benefit, in the erection of public buildings, in subsidies to the 
 people in aid of improving their roads, and wharves for canoes, 
 in charity to the poor, and even in the redemption of slaves. 
 The sum of £600 has been already expended on such objects, 
 and ;^400 are in hand ready to be applied to similar uses. In 
 fact the only person who suffers is Mr. Duncan himself, who 
 has sacrificed his comfort, his repose, and almost his health 
 for the sole benefit of the people, but has been compensated 
 by the rich reward of feeling that God has owned and blessed 
 his sacrifice. Besides this, the trade affords industrial occu- 
 pations for the people, and thus aids them in a more steady 
 advancement in the comforts of civilized life. It is quite a 
 lively scene to witness the various parties of labourers en- 
 gaged, some in bringing the rough timber rafts from the 
 forest, others in sawing it into planks, others planing, and 
 others cutting shingles, others with nail and hammer erecting 
 the building — all devoting themselves to their daily task 
 rather with the constancy of the English labourer than with 
 the fitful disposition of the savage." 
 
 Such is the testimony of an eye-witness, who sojourned for 
 a time in the village. Let us set by the side of this testimony 
 the assertion of a recent traveller, that the Indian is so 
 absolutely indolent by nature that it is impossible to make 
 him work, and his extermination is therefore only a matter of 
 time, and we think our readers will admit that what civiliza- 
 tion alone failed to effect, the Gospel has accomplished. The 
 contact of the Indian with the civilized trader during centuries 
 left him only more degraded than before, for he added to his 
 vicesown those of the white man. But when earnest, self- 
 
 L 
 
 i\ 
 
 ! 
 
 ) 'I 
 
 i 
 
 
 jiir: 
 isi 
 
 j?f 
 
 |i 
 
146 
 
 Dayspring in the Far West. 
 
 1 
 
 denying men of God went forth and preached to those wild 
 men the glorious Gospel of our Lord Jesus Christ, the Indian 
 was transformed from the indolent savage to the industrious, 
 artisan and husbandman. Metlakatlah and the Missionary 
 village founded by Archdeacon Cockran at Red River, 
 are a standing testimony to what may be accomplished for 
 the Red man, which none can gainsay. The Spirit of God 
 touching the heart, and enlightening the understanding, has 
 raised the wild Indian out of the darkness of cruel supersti- 
 tion ; his home and his person no longer present the aspect 
 of misery, his countenance no longer indicates the savage 
 nature within ; instead of this, cleanliness and comfort prevail 
 in his cottage, intelligence beams in his eye, and as he labours 
 diligently at his daily work, and reverently worships God in 
 His house of prayer, the beholder may well say, "What hath 
 God done.?" "It is the Lord's doing, and it is marvellous 
 in our eyes." 
 
 In July, 1864, the Rev. A. R. Doolan arrived to assist Mr. 
 Duncan. It was at once arranged that he should take a 
 distinct work amongst the Indians on the Naas River, to 
 which district he proceeded, accompanied by Samuel Marsden, 
 a native catechist. These Indians belonged to a tribe called 
 Nishkah. They had been twice visited by Mr. Duncan, who 
 received from them a most friendly reception. "Pity us, 
 great Father in heaven, pity us," said a chief standing before 
 Mr. Duncan. "This chief," he continued, 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 
 forefathers thy will .-* No, no. But this chief has pitied us 
 and come. He has thy Book. We will hear. We will receive 
 
Progress at Metlakatlah. 
 
 147 
 
 thy word. We will obey." As the chief uttered the last 
 sentences, a voice said, "Your speech is good," They 
 assured Mr. Duncan that they wanted to cast away their 
 bad ways and be good. They told him they loved him, and 
 wanted him among them, seconding these assurances by 
 feasting him in their houses, and giving him presents of furs. 
 After he had preached to them about Christ, a chief said, 
 " We are not to call upor stones and stars now, but Jesus. 
 Jesus will hear. Jesus is our Saviour. Jesus ! Jesus ! Jesus I 
 Jesus Christ. Good news! good news! Listen all. Put 
 away your sins. God has sent his Word. Jesus is our Saviour. 
 Take away my sins, Jesus. Make me good, Jesus." Such 
 were the people amongst whom Mr. Doolan commenced his 
 Missionary labours. Thus "the grain of mustard seed which 
 a man sowed in his field " had grown up into a tree, and was 
 spreading around its branches, and the people sat under its 
 shadow with great delight. 
 
 tlfl 
 
 1 
 
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 i 
 
 1.3, 
 
 L 2 
 
 
CHAPTER XIV. 
 
 FURTHER PROGRESS. 
 
 Improvements in the Village. — Testimony of a Roman Catholic gentle- 
 man. — Visit of the Dean of Victoria. — Native Christians preach the 
 Gospel. — Mr. Duncan Icavesfor England. — He learns various trades. — 
 His return. — Erection of workshops and Church. — Kincolith. — Mis- 
 sionary preaching. 
 
 UR space forbids us to dwell on the many interesting 
 details connected with the progress of this Mission ; 
 we pass on, therefore, to the year 1 867. The village 
 now presented a greatly improved aspect. The 
 profits arising from the trade carried on by the schooner pur- 
 chased by Mr. Duncan had been appropriated to the building 
 of a large market-house, a blacksmith's shop, and a saw-mill. 
 The octagon building, used as a church and school-house, had 
 also been improved. The market-house, erected on the shore, 
 near the upper end of a large jetty, had been divided into two 
 portions, the smaller designed for a court-house, the larger for 
 village assemblies and market-house, and for the accommo- 
 dation of strangers. By this arrangement strange Indians, 
 who often came in large numbers to trade, instead of being 
 scattered over the village, to the great discomfort and detri- 
 ment of the more civilized villagers, were hospitably enter- 
 tained, and frequent opportunities afforded of addressing large 
 
The 
 
i 
 
 t- 
 
 
 ^ 
 u 
 
 u 
 
 Id 
 
 X 
 h 
 
Further Progress. 
 
 149 
 
 bodies of heathen from the surrounding country. " The good 
 which the market-house is doing," wrote Mr. Duncan, "in 
 facilitating the preaching of the Gospel to our heathen neigh- 
 bours is very great, more than would, I think, arise from an 
 itinerating Missionary. It used to be almost impossible to 
 get strange Indians to assemble for any special effort in 
 instruction. Now all is changed. The men who come for 
 trade to us occupy this house, and are, in a sense, my guests, 
 and I can find them ready and happy to hear me, or the young 
 men of our village address them after the hum of trade has 
 ceased." 
 
 Many remained over the Sabbath, and attended the services 
 of the church. The advantages of the trade shop were great. 
 Instead of the savage altercations common to Indian trading, 
 quietness and courtesy prevailed. All goods required in civi- 
 lized life, and tending to elevate their tastes, and improve the 
 appearance of the people, could be obtained at a moderate 
 price. " My soap manufacture," says Mr. Duncan, " is quite 
 a success ; I can let the Indians have a bar of soap for sixpence ; 
 such a bar cost them a few years ago £2 in furs. Now that 
 their habits require more soap, here it is ready at hand, and 
 cheap." 
 
 By this time a Mission-house had been erected, con- 
 taining seven apartments on the ground floor and a spacious 
 dormitory upstairs, looking pleasantly out on the island of 
 gardens. 
 
 A Roman Catholic gentleman who visited Metlakatlah in 
 1866, thus describes the impression made upon him by what 
 he saw. " Being requested by several friends to give a sketch 
 of my three months' trip as far as the Russian possessions, I 
 
 1*1 
 
 I' 
 
 ■ I 
 
 aJl 
 
I50 
 
 Dayspring in the Far West. 
 
 comply cheerfully, my principal motive for so doing being the 
 vindication of the character of some noble and self-sacrificing 
 men in the Missionary cause from the scandalous aspersions 
 cast upon them by a portion of the press of the colony. I 
 could not but feel surprised and gratified at the vast improve- 
 ment in the condition of the Indians, both socially and 
 morally. At Metlakatlah this improvement was particularly 
 marked. The houses, numbering fifty, are nearly all of 
 uniform size, weather-boarded and shingled, glazed windows, 
 and having neat little gardens in front. The interior of the 
 houses did not belie the exterior. Everything was neat and 
 scrupulously clean. The inmates were well supplied with the 
 requisites to make life comfortable. Cooking stoves and 
 clocks were common to every dwelling, and in a few instances 
 pictures adorned the walls. The sight at church on Sabbath 
 morning was pleasant to behold. The congregation numbered 
 300, the females preponderating ; the major portion of the 
 males being at that time out fishing. They were all well clad, 
 the women in their cloth mantles and merino dresses, and 
 their heads gaily decked with the graceful bandanna ; the men 
 in substantial tweeds and broad-cloth suits, and having the 
 impress of good health and contentment on their intelligent 
 features. Their conduct during Divine service was strictly 
 exemplary. As a whole, Mr. Duncan's people are industrious 
 and sober ; they are courteous and hospitable to strangers, 
 and if properly protected by their government against the 
 poison vendors of this country, will in time become a numerous 
 and wealthy people." Commander R. C. Mayne says, " The 
 labours of men of Mr. Duncan's class among the distant 
 heathen are understood by the world, which refuses to credit 
 
igent 
 Lrictly 
 trious 
 
 lerous 
 The 
 
 istant 
 red it 
 
 Further Progress. 
 
 151 
 
 the fact that savages such as these coast Indians undoubtedly 
 are, can receive and return impressions so utterly at variance 
 with their nature and their habits." Such is the testimony of 
 men who have seen with their own eyes the work that has 
 been done and is still doing. 
 
 In August, 1867, the Dean of Victoria examined over a 
 hundred candidates for baptism. Of these, he baptized ninety- 
 six adults, besides eighteen children. " It was affecting," says 
 the Dean, "to hear these candidates state their reasons for 
 coming forward. One man, aged sixty-five, said, * I feel like 
 an infant, not able to say much, but I know my heart is turned 
 to God, and that He has given His Son to wash away my 
 sins in His blood.* A woman seventy-five said, ' My sins 
 have stood in my way, I wish to put them off. I believe in 
 Jesus.' Doubtless many of the Metlakatlah Christians are as 
 yet only babes in Christ, requiring the constant nurture of the 
 word, and the shepherd's watchful care ; yet we may indulge 
 the hope that God, having begun the good work in them, will 
 perform it unto the end. Signs of stability and self-reliance 
 are not wanting. They gather themselves together for prayer 
 at home and abroad ; they withstand the solicitations of their 
 heathen acquaintances. They are not now ashamed, for they 
 are the stronger party, feeling themselves belonging to Him 
 before whose word the strongholds of Satan have been com- 
 pelled to bow. There is growth, there is no retrogression, or 
 if an individual lapses, he finds himself in the wretched situa- 
 tion of possessing neither the confidence of the Church nor the 
 world. Thanks be to Him who, in His own time, has seen fit 
 to bring forth an elect remnant from a benighted people, to 
 the praise of the glory of His grace. There is, however, a 
 
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 i' 
 
 1 '. 
 
 i 
 
 
 
 1':; 
 
 t 
 
 
 % 
 
 > .tjl 
 
152 
 
 Dayspring m the Far West, 
 
 feature of the work of the Metlakatlah Mission which has 
 struck me forcibly, namely, the temporal elevation of the peo- 
 ple, and their advancement in civilization, results which are 
 not the products of chance, or the necessary fruit of the work, 
 but of deliberate arrangement and strenuous effort, even as 
 a vessel among the reefs and breakers is warped to bring 
 it out into the open sea." 
 
 The climate of Metlakatlah is damp, and corn will not ripen, 
 but vegetables grow well, the air is salubrious, and the scenery 
 around the village is very lovely. 
 
 In the early part of the year 1869 Mr. Duncan suggested 
 to a few of the native Christians to go and preach the Gospel 
 at Fort Simpson to each of the eight tribes there. Four 
 started off at once, and were well received, yet all has 
 not been unmixed success ; the faith and patience of the 
 Missionaries have been much tried. Some of the heathen 
 chiefs have done all in their power to restore heathenism, but 
 their efforts have proved futile. 
 
 In the spring of 1870 sickness visited the village, and num- 
 bers of Indians died. Ten Christians were called to their rest : 
 they died in the faith, manifesting no fear of death, and bearing 
 testimony to all around of the preciousness of Jesus in the 
 dying hour. 
 
 Early in this year Mr. Duncan sailed for England ; great 
 affection was manifested towards him by the people on his 
 departure. They collected in crowds on the shore, and after 
 he had said farewell and prayed with them on the beach, they 
 followed him in their canoes to the ship. 
 
 ]\Ir. Duncan's object in visiting England was to acquire a 
 knowledge of several simple trades, and to purchase machinery, 
 
Further Progress. 
 
 153 
 
 in order that he might on his return instruct his people in new 
 modes of industry, and so find useful employment for the 
 numbers of young men growing up in the village ; remunerative 
 occupation being thus found for them in the village, they 
 might be saved from the snares and temptations to which the 
 Indians are exposed when brought into contact with the white 
 men in the colony. For this purpose, Mr. Duncan visited 
 Yarmouth, where he learnt rope-making and twine-spinning ; 
 he also learnt weaving and brush-making. He made himself 
 master of the gamut of each instrument in a band of twenty- 
 one instruments : he also commenced a subscription for 
 defraying the expenses of some improvements which he 
 contemplated on his return. He wished to build a new 
 church and school, and he desired to assist the Indians to 
 rebuild their houses after a more substantial and permanent 
 model than had been possible on the first formation of the 
 village. For these purposes he calculated that £600 would 
 be required. Before he left England, he had received ;^400 
 towards the required sum. On the 14th of October Mr. Dun- 
 can reached San Francisco on his way back to his sphere of 
 labour, "very weary and dusty, having been a second-class 
 passenger, and therefore without sleeping accommodation 
 for over 2000 miles." Being delayed here three weeks, 
 he endeavoured to make the best use of his time by visiting 
 the mills and gaining useful information, which he might 
 afterwards turn to account. He also made new friends, who 
 promised to help him ; one of these made him a present of 
 shuttles, treddles, spindles, and carding materials. Arriving 
 at Victoria on the nth of November, he was compelled to 
 remain some weeks in order to carry out arrangements with 
 
 ... ,,, 
 
 h 
 
 I 
 
 ! I 
 
 U 
 
 m 
 
 <■ i 
 
154 
 
 Day spring in the Far West, 
 
 \ 
 
 the Government respecting the Indian reserves, and other 
 matters connected with the settlement. He obtained from 
 the Government power to allot to individual Indians a portion, 
 not exceeding ten acres, of the native reserves around Metla- 
 katlah, with the right for each one to clear, enclose, and 
 cultivate his own portion. The Government also gave Mr. 
 Duncan a donation of 500 dollars, to be spent upon the 
 constables and council of the village. His leisure Mr. Duncan 
 employed in practising on a band of brass instruments given 
 him in England, and in compiling new Indian services in 
 Tsimshean. He also purchased a steam-boiler and pipes to 
 carry out a new system of making the Oolachan oil so much 
 used by the Indians, their process of manufacturing which is 
 injurious to health. 
 
 On the 27th of February, 1871, Mr. Duncan arrived at 
 Metlakatlah, after an absence of thirteen months, six of which 
 he spent in England. It was Sunday afternoon when he 
 arrived at the landing-place ; the news of his arrival spread 
 quickly, and on the following morning a large canoe arrived at 
 the ship to convey him home. The happy crew gave him a 
 warm welcome. With a favouring breeze and two sails 
 hoisted, the canoe dashed merrily through the boiling waves 
 to the shore, where the Indians in crowds were waiting to 
 welcome their benefactor. As Mr. Duncan stepped on shore 
 a salute was fired, and the chief men with hats off advanced 
 and gave him a welcome as heartfelt as it was respectful. 
 Then the constables discharged their muskets, and a general 
 rush to seize Mr. Duncan's hand took place. Deeply moved 
 by these tokens of their love for him, Mr. Duncan pressed on to 
 his house, where the people poured in, in such crowds that he 
 
Further Progress. 
 
 155 
 
 ordered the church bell to be rung. At once they all hurried 
 to the church, and when Mr. Duncan entered it was full. 
 For a few moments all was silence, and then the whole 
 congregation joined in hearty thanksgiving to God, after 
 which Mr. Duncan addressed the assembly for twenty minutes. 
 This :ludcd, he went to visit the sick and the aged. Very 
 touching were the scenes that followed, and many were the 
 assurances he received of the earnest desires of the aged men 
 to see him once more. Returning to his house it was again 
 crowded, and Mr. Duncan sat down with fifty for a general 
 talk, when he gave them the messages he had written down in 
 his note-book from Christian friends in England, and so they 
 remained talking till midnight. Even then the village was 
 lighted up, and many did not go to bed all night, but sat up 
 talking over what they had heard from their dearly-loved 
 friend. How different this reception from that accorded to 
 Mr. Duncan on his first arrival at Fort Simpson fourteen 
 years ago ! Then he was regarded with suspicion and contempt. 
 Love had now taken the place of fear, light the place of dark- 
 ness, and hundreds now joined in prayer and praise to the 
 God and Father of our Lord Jesus Christ whom but a few 
 short years before they knew not. 
 
 No time was lost by Mr. Duncan in setting on foot his 
 plans for the benefit of the Indians. Large and commodious 
 workshops have been erected. These shops are lighted by 
 thirty windows, and are much admired by the Indians. A 
 rope-walk has also been made. In a letter dated May 3rd, 
 1873, Mr. Duncan says, "My work is increasing in every 
 department, and our new church building absorbs much of my 
 time, for having none but Indians to help me, I am obliged 
 
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 ill 
 
 ■:l 
 
 .1 L 
 
«S6 
 
 Dayspring in the Far West. 
 
 to be both architect and master builder." This church will be 
 capable of holding a thousand persons. But while there is 
 much to encourage, there are also difficulties to be en- 
 countered. At Fort Simpson heathenism has made a dying 
 efifort to regain its lost ground. The cannibal party at- 
 tempted a renewal of their orgies, which are now, howev^er, 
 put down by law. Mr. Duncan, who is invested with the 
 powers of a magistrate, arrested the old chief who was the 
 principal actor, and rather than suffer himself to be im- 
 prisoned, he publicly declared his intention of abandoning 
 his detestable work for ever. These summary measures 
 had the desired effect ; others, hearing what had been done, 
 waited on Mr. Duncan, acknowledged their wickedness, and 
 promised to abandon their cannibal and dog-eating orgies 
 with all their degrading and abominable ceremonies. 
 
 The Mission commenced by Mr. Doolan at Naas River is 
 carried on by the Rev. R. Tomlinson, who joined the Mission 
 in 1867. Kincolith is the Mission Station: "it stands on a 
 spit of land formed by the junction of the Kincolith and Naas 
 Rivers. It is not an exclusively Christian village; all Indians 
 are welcome to come and live there so long as they are willing 
 to submit to the rules of order, sobriety, and morality which 
 govern the village." Kincolith is distant from Metlakatlah 
 about fifty miles. Thousands of Indians from the surrounding 
 country, and from distant islands in the Pacific, flock every 
 year to the banks of the Naas River, attracted thither by the 
 vast multitudes of fish which frequent the river in the month 
 of March. Multitudes are thus brought within reach of the 
 Missionary, and carry back with them to their homes the 
 things which they have heard. This Mission has had to 
 
 ',H 
 
I'i 
 
 Further Progress, 
 
 157 
 
 encounter a most furious opposition from the heathen Nishkah 
 Indians, who openly declared their determination to disperse 
 the little community. Three of the converts were enticed 
 into evil-doing, and others showed signs of wavering. " Day 
 after day only brought fresh tidings of new victories for the 
 enemies of the truth," and the heart of the Missionary fainted 
 within him, yet he persevered, and determined as were his 
 opponents, he was not to be deterred from carrying his message 
 to the heathen around, and it has been given him to see that 
 his labour is not in vain. Steady progress is at present the 
 chief feature of the Mission; the services in the church are 
 well attended, and so also are the schools. The following 
 account of a service held by Mr. Tomlinson amongst a heathen 
 tribe displays the contrast between the work of a minister 
 of the Gospel in our now happy land and that of the Mis- 
 sionary amongst savages. 
 
 "Imagine," he says, "a shed about thirty feet by ninety 
 feet with 1 passage down the centre, and a row of fires on 
 each side. Overhead and about five feet from the ground 
 were thin poles, on which were hanging salmon, around each 
 fire a knot of people, and here, there, and everywhere mats, 
 pillows, boxes of food, &c. The salmon were taken off four 
 or five of the poles, and a small place cleared for me to stand. 
 As we had no lamp oil, we borrowed an old pan, into this 
 we poured some grease, and dropped in some red-hot cinders : 
 this made a fine light. I had a set of large calico prints of the 
 Pilgrim's Progress, these hung from two bent pins and a piece 
 of twine ; meanwhile the men, women, and children, gathered 
 as close as possible. The smoke was very thick in the build- 
 ing, and the sticks over my head were so low that I was 
 
 
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 f 
 
 iu 
 
 I 'lis 
 
 U 
 
158 
 
 Dayspring in the Far West, 
 
 4 
 
 unable to stand upright ; but position, smoke, and every 
 other drawback vanished when I looked round on those grim 
 faces lighted up with interest. My heart burned within me ; 
 one thought absorbed my whole soul. Those before me were 
 immortal souls gathered to hear the Word of Life. I began, 
 and such was the interest evinced by those around that two 
 hours had come to a close before I drew up. I told them I 
 was afraid I should tire them, but that I would go on if they 
 wished to hear more. With one voice they said, 'Go on.' 
 Throughout the discourse I laid stress on the fact that we 
 had not come to the end, so they were expecting something 
 great. Imagine their disappointment, when on disclosing the 
 picture of Christian and Hopeful at the River, I told them 
 there is the end of the way, a cold dark river. They looked 
 from one to the other, and then at me. The end of the 
 Christian's way, and the end of your own ways ! But beyond 
 the river — and here I pointed out where the difference lay. 
 It was midnight when I ceased, but I was too happy to sleep 
 for some time. I was refreshed and strengthened in myself, 
 and it was granted me to see early fruit in one whom I had 
 brought with me. The thought of his sinfulness and his 
 Saviour's love made him weep all night. He took fast hold 
 of a crucified Saviour, and has since been one of the most 
 earnest, humble followers of his Lord." 
 
 " Shores of the utmost West, 
 Ye that have waited long, 
 Unvisited, unblest, 
 
 Break forth to swelling song ; 
 High raise the note that Jesus died. 
 Yet lives and reigns, the Crucified." 
 
 I. 
 
Recent Intelligence from Metlakatlah. 159 
 
 Recent Intelligence. 
 
 Those of our readers who have followed the histoiy of the 
 Metlakatlah Mission with interest will rejoice to learn that the 
 latest accounts from the Mission show that it both grows and 
 prospers. Mr. Duncan thus writes, January 29, 1874: — "In 
 no year during the existence of the Mission have God's mercies 
 been more abundantly showered upon us than during the year 
 that is past." Sickness seems scarcely to have visited the settle- 
 ment ; the number of deaths registered during the year being 
 only twelve, and these chiefly infants, or invalids from Fort 
 Simpson. At the date of Mr. Duncan's letter the Indians were 
 engaged in erecting a new church, under his direction ; so great 
 is the interest they take in it, that they have contributed £\^^ 
 towards it. " I wish," says our Missionary, " that our Chris- 
 tian friends in England could witness with how much joy 
 these poor people come and cast down their blanket, gun, 
 shirt, or elk skin, upon the general pile, to help in building 
 the house of God." 
 
 The Mission has also been strengthened by the arrival of 
 Mr. W. H. Collison and Mrs. CoUison, who, in the true 
 Missionary spirit, at once entered energetically on their work, 
 acquiring the language, and aiding Mr. Duncan in his plans 
 for the benefit of the community to the utmost of their power. 
 
 The corps of volunteer constables, now increased to thirty, 
 is more than ever efficient, while the population of the settle- 
 ment has received numerous additions from the surrounding 
 tribes. It has, in consequence, been decided to lay out a 
 new town, with roads running at right angles to the coast 
 line, and capable of accommodating two hundred houses 
 
 It. . 
 
 (5 
 
 k 
 
 Si 
 
 ■I? 
 
 ■f 
 
 U< 1 
 
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 Dayspring in the Far West. 
 
 each with a garden in front. The new dwellings about to 
 be erected will combine the accommodation necessary for the 
 Indian as a Christian, without interfering with his love of 
 hospitality. Drunkenness is unheard of except in the vicinity 
 of white men. " What a glorious change," writes Mr. Duncan, 
 "from the days of fiendish revel which I have witnessed!" 
 
 So expert have the Metlakatlah carpenters and sawyers 
 become, that Admiral Cockrane, of H.M.S. "Boxer," who paid 
 an unlooked-for visit to the settlement last summer, on walk- 
 ing into the work-sheds, and seeing the Indians at their work- 
 benches, mistook them for Europeans, not thinking it possible 
 that Indians could ever become the clever, industrious artisans 
 whom he saw before him. The admiral was greeted with 
 roars of laughter when Mr. Duncan explained to them the 
 mistake he had made. 
 
 The school register shows a list of 300 scholars ; of these, 
 eighty-five are children between the ages of five and twelve ; 
 104 are women and girls who attend school in the afternoon, 
 and the remaining iii are men and boys attending the night 
 school. Mr. CoUison teaches in English, while Mr. Duncan 
 gives religious instruction, singing, and geography lessons in 
 Tsimshean. The services on the Lord's day are well attended 
 by reverent and devout worshippers. On the 3rd of Decem- 
 ber, the day of prayer for Missions, a special piayer-meeting 
 was held ; Mr. Tomlinson and Mr. Collison prayed in English, 
 while four natives prayed in Tsimshean. At Fort Simpson 
 the preaching of the Gospel by the Metlakatlah Indians has 
 produced a marked change for the better. A select body of 
 teachers take the Sunday by turns ; two proceeding every 
 Saturday to Fort Simpson, staying over the Sunday, and 
 
returning to Mctlakatlah on the Monday. They meet the 
 Indians in a chief's house ; this chief has lately joined the 
 
 :ttli 
 
 standi 
 
 Fort Si 
 
 :ment, but he left his hou.^ 
 serve the purposes of these meetings. On Friday evenings 
 Duncan spends some time with the teachers who are 
 
 Mr. 
 
 going to Fort Simpson, assisting them with the subjects they 
 have chosen to preach upon. He says of thern, ** The spirit 
 of wisdom and devotedness to the work which the teachers 
 manifest is indeed gratifying ; they receive no remuneration, 
 though they are often four or five days away, whilst the 
 severity of the weather often severely tests their devotion and 
 endurance." 
 
 At Christmas the heathen customs at Fort Simpson were, 
 for the first time, generally disregarded. In order to encourage 
 Christian customs in their place, all the congregation at Fort 
 Simpson were invited to spend the festival of Christmas at Mct- 
 lakatlah, that they might benefit by a series of special services, 
 and be preserved from falling into those excesses which might 
 possibly have followed, had they been left to spend Christmas 
 by themselves. Two hundred and fifty accepted the invita- 
 tion ; they arrived at Metlakatlah on Christmas Eve in twenty- 
 one canoes, with their flags flying. They all assembled in the 
 market-house, at that time used for the church services. After 
 they were seated Mr. Duncan gave them a short address ; 
 prayer followed, after which Mr. and Mrs. CoUison and Mr. 
 Duncan shook hands with them all. They were then quartered 
 round the village, and, says Mr. Duncan, " 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 
 
 M 
 
 
 i| 
 
 ii 
 
l62 
 
 Dayspring in the Far West, 
 
 I! 
 
 guest, while others had got more than their share, so I sent 
 two constables round the village to readjust the distribution 
 of our new friends." 
 
 Christmas Eve was spent in practising, with a band of twenty- 
 young men, a new Christmas hymn in Tsimshean. At i. ,0 
 a.m., Mr. Duncan and his band of young men reassembled, 
 and, accompanied by Mr. Collison, they set out to sing round 
 the village. The village was illuminated, and the singing 
 hearty and solemn. This was the first attempt of the Indians 
 at part-singing in their own tongue. 
 
 On Christmas Day the houses were all decorated with ever- 
 greens, flags waved in the breeze, and the constable and 
 village council went from house to house in their uniforms 
 greeting the inmates. "Everywhere friends were shaking 
 hands, everybody greeted everybody, no one thought of any- 
 thing but scattering smiles \nd greetings," till at length the 
 church bell was heard, and then all assembled in the house of 
 prayer to worship God. So great was the crowd of wor- 
 shippers that it was necessary to assemble the children in the 
 school-house, where a separate service wai held for them. 
 Even then the meeting-house was crowded to excess ; at least 
 700 persons were present. Well might Mr. Duncan's heart 
 overflow with joy. " What a sight ! " says he. " 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, on earth 
 peace, good will toward men." After service all the Indians 
 
Recent Intelligence from Mctlakatlah, 163 
 
 I sent 
 bution 
 
 ;wcnty 
 t i.-o 
 nibled, 
 round 
 linging 
 ndians 
 
 li cver- 
 le and 
 liforms 
 baking 
 )f any- 
 th the 
 ouse of 
 wor- 
 in the 
 them, 
 t least 
 heart 
 ny one 
 welve 
 )n this 
 nfused 
 an, his 
 might 
 earth 
 ndians 
 
 collected near the Mission-house to greet the Missionaries ; 
 they were admitted by fifties at a time ; to each company Mr. 
 Duncan gave a short address, and then he and Mr. Collison 
 shook hands with all. It was 3 p.m. before the proceedings 
 terminated. The following day the young men engaged in 
 the game of football, and all the people turned out to witness 
 the sport. After the game was over, a marriage took place. 
 A young woman 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 called on Mr. Duncan and con- 
 fessed a crime of theft which he had committed a year and a 
 half previously. In the evening divine service was held. 
 Some little time after its conclusion the bugle sounded, " Go 
 to bed." 
 
 During the time the Fort Simpson people remained in the 
 village, Mr. Duncan held special services every night. The 
 following were the subjects on which he addressed them, viz. : 
 " Thou shalt call His name Jesus I " " Thy Avord is a lamp," 
 &c. " Understand est thou what thou readest.?" "Ye must 
 be bom 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 you like 
 men." On New Year's Eve a midnight service was held. On 
 every occasion the people attended and listened with eagerness 
 to the word preached. On one evening, before the service, Mr. 
 Duncan exhibited a magic-lantern to the Fort Simpson people, 
 showing them scriptural views and the sufferings of martyrs. 
 
 On New Year's Day, according to the usual custom, a 
 general meeting was held for the transaction of village busi- 
 
 M 2 
 
 . t 
 
1 64 
 
 Dayspring in the Far West, 
 
 l! 
 1 
 
 
 ness. All the males are expected to attend on these occasions, 
 and only three or four were absent. The ten companies into 
 which the males are divided, were first examined, after which 
 Mr. Duncan addressed them on the affairs of the past year, 
 and introduced the new settlers, who were seated in the middle 
 of the room ; each one then came forward and made a decla- 
 ration in the presence of the assembly to be a faithful member 
 of the community, after which he was registered. Speeches 
 were then made by some members of the village council, and 
 then twenty of the Fort Simpson Indians made very interest- 
 ing speeches, expressive of the new feelings which animated 
 them, and the line of conduct which, with God's help, they 
 meant to pursue for the future. The meeting was concluded 
 by another address from Mr. Duncan. The assembly then 
 adjourned to the open ground in front of the Mission-house. 
 They stood in two companies, two cannons were fired, and 
 then, with hats off, notwithstanding that it snowed hard, they 
 sang "God save the Queen;" after which they dispersed. 
 On the 2nd of January the Fort Simpson Indians took their 
 departure. When they were ready to start, the church bell 
 rang, and they paddled their canoes to the meeting-house 
 which stands on the beach. Leaving their canoes, they 
 listened to a short address and a concluding prayer. Then 
 once more embarking in their canoes, they pushed off from 
 the beach, a cannon was fired, and amid the ringing cheers of 
 hundreds of voices they dashed off, paddling with all their 
 iright. In a few seconds they simultaneously halted, and 
 returned as hearty cheers as they were receiving. The air 
 rang with the double cheering ; caps, handkerchiefs, and flags 
 waving, the guests departed. 
 
Recent Intelligence from Aletlakatlah, 165 
 
 Contrasting this scene with the one witnessed by Mr. 
 Duncan soon after his arrival at Fort Simpson in 1857, how 
 truly wonderful is the change effected. What a marvellous 
 testimony is this little Christian community to the power of 
 the Gospel ! Well may the labourers in the mission field take 
 courage and press on with renewed zeal, assured that their 
 labour shall not be in vain. 
 
 " Be strong, O Zerubbabel, saith the Lord ; and be strong, 
 O Joshua, son of Josedech, the high priest, and be strong, all 
 ye people of the land, saith the Lord, and work, for I am with 
 you, saith the Lord of Hosts. My Spirit remaincth among 
 you, fear not." 
 
 I 
 
 -li 
 
CHAPTER XV. 
 
 ; 
 
 f 
 
 THE GARDEN RIVER MISSION. 
 
 Garden River Mission. — *• Little Pine's" anxiety to see the Gospel 
 preached to his tribe, Uving under British rule. 
 
 N 1868, the Church Missionary Society commenced 
 a Mission amongst the Chippeways in Canada 
 proper ; the charge of this Mission was entrusted 
 to the Rev. Edward Wilson, grandson of the late 
 Bishop of Calcutta. The Mission Station was fixed at Sarnia, 
 on the St. Clair River, which connects Lake Huron with Lake 
 Erie. Commenced at first in the obscurity of a log hut, with 
 but a scanty attendance of Indians, it progressed, until in 
 1870 a neat little wooden church rose on the banks of the St. 
 Clair, whose clear-toned bell summoned the Indians every 
 Sabbath to worship the Lord in His House. The congregation 
 then numbered fifty, while twenty Indian children attcided 
 the Sunday School, held between the services. It was hoped 
 that from this point a chain of Missions might in time extend 
 along the northern shores of Lakes Huron and Superior, thus 
 connecting Canada with the Mission Stations of James' Bay. 
 
 The Mission has since been transferred from Sarnia to Garden 
 River, at the east end of Lake Superior. This is an excellent 
 situation from whence to extend Mission work among the 
 
The Garden River Mission. 
 
 167 
 
 surrounding heathen, for it is the centre of the district occupied 
 by the Chipneways, and in summer there is railway coivmuni- 
 cation with all parts of the two great lakes, Huron and 
 Superior. 
 
 Sarnia and its out-station. Kettle Point, have been placed 
 under the charge of a native pastor, the Rev. John Jacobs, 
 who labours faithfully among the people. A new brick 
 church has taken the place of the former wooden one, which 
 now serves the purpose of a school, in the management of 
 which Mr. Jacobs is aided by his sister. This church was 
 opened for Divine worship by Bishop Hellmuth in September, 
 1871. 
 
 The Indian village connected with the Mission at Garden 
 River is situated at the fork of the two rivers, St. Marie and 
 Garden River, and is about twelve miles distant from Sault 
 St. Marie, a white settlement of some 300 people. Here there 
 is a nice little church, but no clergyman ; Mr. Wilson therefore 
 holds a Sunday service there for the benefit of the white 
 people, in addition to his two services for the Indians and 
 half-breeds at Gar Jen River. The Indian and half-breed 
 population at Garden River numbers between 300 and 400 ; 
 of these one half are under the influence of the Jesuit priests, 
 while the other half are attached to the Church of England. 
 They seem to be earnest-minded, and fully alive to the 
 blessings attendant on Christianity. There are full congre- 
 gations every Sunday, and a regular attendance at the Holy 
 Communion. 
 
 Garden River is 300 miles north of Sarnia, and during the 
 winter is bound in with ice and snow, but in the summer 
 Mr. Wilson hopes to pay periodical visits to his old flock. 
 
 I r 
 i I 
 
 
 ^;1| 
 
 'I 
 
 if 
 
i6S 
 
 Day spring in the Far West, 
 
 A Mission was commenced at Garden River some twenty- 
 years ago by the New England Company ; when they relin- 
 quished the Mission, it was taken up by the Church Mis- 
 sionary Society, on account of its being the very centre of the 
 district occupied by the Chippeways. There is a nice little 
 parsonage — a log building erected by the Indians themselves 
 when Mr. Chance, their former Missionary, first went to live 
 among them. It has hops clambering up the verandah, and quite 
 a pretty little garden, with heartsease, roses, and polyanthus 
 in front. The church st: nds close beside it — a whitewashed 
 log building with good seats and fittings, though it possesses 
 neither font nor Communion service. An ordinary basin placed 
 on the Communion table is used for the baptisms. 
 
 The Indians have set apart land for a Mission farm, and 
 they are anxious to have an Industrial Institution, where 
 their own children, and the children of other Indians on the 
 lake may be taught and trained. 
 
 With the view of promoting this step, the worthy old Chief 
 of the Chippeways, "Little Pine," accompanied Mr. Wilson to 
 Toronto in the summer of 187 1. 
 
 There he had opportunity afforded him of telling his own 
 story at several public meetings, and about £60 was collected 
 towards the establishment of the Institution. 
 
 The account of this visit we will give in "Little Pine's" 
 own words. Before doing so, let us describe him. He has a 
 tall and dignified mien, and considerable physical energy, 
 although he is approaching the venerable age of threescore 
 and ten. Arrayed in his native costume, his head encircled 
 with the skin of some wild animal, adorned with eagle's feathers, 
 a white blouse, leather gaiters, reaching to his knees, fastened 
 
! 
 
 twenty 
 y relin- 
 :h Mis- 
 ^ of the 
 :e little 
 uselves 
 to live 
 d quite 
 anthus 
 vashed 
 ssesses 
 placed 
 
 ,1 
 
 \ 
 
 
 n, and 
 where 
 m the 
 
 H 
 
 Chief 
 son to 
 
 5 own 
 lected 
 
 ine's" 
 bas a 
 
 ergy, 
 score 
 rcled 
 :hers, 
 ened 
 
 *• : 1 
 i. 
 
 % I j 
 
\i\ 
 
 CHIEI-' " LITTLE I'lNE. 
 
The Garden River Mission. 
 
 169 
 
 
 round the legs with beaded bands, moccasins, and two large 
 medals suspended from his neck, one bearing the effigy of 
 George III., the other that of Queen Victoria on the one 
 side, and the royal coat of arms on the other ; such is " Little 
 Pine," the son of " Great Pine," — once a famous warrior of the 
 Chippeway tribe. And the following is his story, as related 
 in his own words : — 
 
 "It was when the sucker moon rose ""ebruary), that 
 the bad news came to us that our black-coat (Missionary 
 was to be taken from us. I called our people together 
 in the teaching wigwam, both men and women, and 
 for a long time we sat and consulted what was to be 
 done. It seemed a sad thing to us to lose our black- 
 coat, who for many years had laboured faithfully among us, 
 and had been as a father to us. We all said, ' It must not be ; 
 our black-coat must not leave us ;' and we wrote a letter to 
 the great black-coat (the Bishop) who lives in the big town 
 (Toronto), and petitioned him to let our beloved minister stay 
 and labour amongst us. The great black-coat wrote us back, 
 answering that he was willing our pastor should remain, but 
 he could not tell us for certain whether it would be so or not. 
 
 "The weeks passed on, the day of prayer came round many 
 times, and now the moon of flowers (May) rose, the winter was 
 past, and spring had arrived. Our black-coat now told us 
 that the time had come for him to leave us ; that there were 
 other Indians, the Mohawks, away south on the Grand River, 
 who called him to come and teach them, and he must now go. 
 We were all very sad when he told us this, for we loved him 
 much ; we loved his wife ; we loved his children, who were 
 born on our land and had grown up together with our 
 
 •i 
 
I 70 
 
 Day spring in the Far West. 
 
 III 
 
 M 
 
 % 
 
 children. Wc could not bear to part with him ; but he told us 
 he was called away, and that however much he might himself 
 wish it, still he could not stay, and he hoped another Mis- 
 sionary would soon be found to take his place. 
 
 " At length one morning the fire ship (steamboat) arrived, 
 and we assembled on the wharf to bid him farewell ; the young 
 men fired their guns, and he departed from us. 
 
 "Then we were sad in our hearts. When we met in the 
 prayer wigwam (church) the next Sunday, there was no 
 black-coat to teach us. One of our young men read prayers, 
 another read from God's book, we sung hymns, and then my 
 brother chief, Pahgudgcnene (Man of the Desert), stood up to 
 exhort the congregation. But his heart was full, he could 
 not speak ; he only uttered a few words, and then his voice 
 choked him. He sat down, and buried his face in his hands. 
 Wc all wept. We were overcome with grief. And we had 
 no teaching that prayer-day. 
 
 " A few days after this we saw a sail-boat approach ; it came 
 fast over the waters of the river. 
 
 "We were indeed glad when we learned that a black-coat was 
 on board. We knew who it was, for he had already visited us 
 in passing. His English name was Wilson, but the Chippe- 
 ways of Ahmujewunoong (Sarnia), with whom he lived as their 
 minister, called him Puhkukahbun (Clear Daylight). He 
 landed, and our young men helped him to carry his things 
 up to the house. His wife was with him, and at this we were 
 glad also. We hoped he had come to stop with us altogether, 
 but he said * No,* he could not promise to do that ; he was 
 only travelling from place to place, among the Indians, so he 
 could not stay long. . . - . . . 
 
 '1 
 
The Garden River Mission. 
 
 171 
 
 " At length the time drew near for him to leave us. The 
 raspberry moon had already risen, and was now fifteen days 
 old (July 15th), and Wilson said he must go at once. 
 
 " One day, while I was working in the bush, preparing bark 
 troughs for next year's sugar-making, many thoughts were in 
 my breast. All seemed gloomy and uncertain. This black-coat, 
 Puhkukahbun, could make us no promise to remain with us ; 
 he had been with us a short time, and now he was away again. 
 I felt gloomy and without hope. 
 
 " Suddenly, like the lightning darting across the sky, there 
 came a thought into my breast. I thought, * I also will go 
 with him ; I will journey with this black-coat to where he is 
 going ; I will see the great black-coat myself, and ask that 
 Wilson may come and be our teacher ; and I will ask the 
 great black-coat also to send us more teachers to the shores 
 of the Great Chippeway Lake ; for why indeed are my poor 
 brethren left so long in ignorance and darkness, with no one 
 to instruct them .-^ Is it that Christ loves us less than His 
 white children .'* or is it that the Church is sleeping "i Perhaps 
 I may arouse them ; perhaps I may stir them up to send us 
 more help, so that the Gospel may be preached to my poor 
 pagan brethren.* So I resolved to go. I did not think it 
 necessary to call a council and irf jrm my people that I was 
 going ; I only just told my wife and a few friends of my 
 intention. I felt that the Great Spirit had called me to go^ 
 and even though I was poor, and had but a few dollars in my 
 pocket, still I knew that the Great God in heaven, to whom 
 forty years ago I yielded myself up, would not let me want ; I 
 felt sure that He would provide for my necessities. 
 
 "So when Puhkukahbun and his wife stepped on board 
 
 ]l 
 
172 
 
 Dayspj'lng i,i the Far West, 
 
 ill: 
 
 m 
 
 BiR, 
 
 the great fire ship, I stepped on also. I had not told him 
 as yet what was my object in going, and at first he left me to 
 myself, thinking, I suppose, that I was going on my own 
 business. I was - stranger on board; no one knew me, no 
 one seemed to care for me. I paid four dollars for my passage, 
 but they gave me no food, not even a bed to lie upon. I felt 
 cold in my heart at being treated so ; but I knew it was for 
 my people that I had come, and I felt content, even though 
 obliged to pass thirty hours without any food at all. 
 
 " When we arrived at Sarnia, the fire waggons (railway cars) 
 were almost ready to start ; so I still had to fast ; and not 
 until we had started on our way to London (in Canada) did 
 the black-coat know that I had been all that time without 
 food. Then he was very sorry indeed, and from that time 
 began to take great care of me, and I told him plainly what 
 was my object in coming with him. 
 
 " We arrived at Toronto on the sixth day of the week, when 
 the raspberry moon was twenty-two days old. I was glad 
 to see the great city again, for I had seen it first many years 
 ago, when it was like a papoose (a baby), and had but few 
 houses and streets. We went at once to the place where 
 Wilson had agreed ^o meet the black-coats who have authority 
 over the Indian Missions. 
 
 " They all shook hands wi th me, and gave me a seat by the 
 table. They talked a long time^ and wrote a good deal on 
 paper ; and I was glad to see them writing on paper, for now 
 I thought something would be settled, and my journey will 
 not have been in vain ; I was still more when they told me 
 that they thought Wilson would come and be our Missionary 
 and live among us, I said to them, ' Thank you, thank you 
 
 
The Garden River Mission. 
 
 ^73 
 
 greatly ! This is the reason for wliich I came. I thank you 
 for giving me so good an answer, and now I am prepared to 
 return again to my people.' 
 
 " The black-coats then invited me to tell them all I had to 
 say ; so I opened my heart to them and divulged its secrets. 
 I said that at Ketcgannesebc (Garden River) we were well 
 content, for we had had the Gospel preached to us now for 
 forty winters, and I felt that our religious wants had been 
 well attended to ; but when I considered how great and how 
 powerful are the English people, how rapid their advance, and 
 how great their success in every work to which they put their 
 hands, I wondered often in my mind, and my people wondered 
 too, why the Christian religion had halted so long at Garden 
 River, just at the entrance to the Great Lake of the Chippe- 
 ways ; and how it was that forty winters had passed away, and 
 yet religion slept, and the poor Indians of the Great Chippeway 
 Lake pleaded in vain for teachers to be sent to them. 
 
 " I said that we Indians know our Great Mother, the Queen 
 of the English nation, is strong, and we cannot keep back her 
 power, any more than we can stop the rising sun. She is 
 strong ; her people are great and strong ; but my people are 
 weak. Why do you not help us } It is not good. I told the 
 black-coats I hoped that before I died I should see a bigteaching 
 wigwam built on Garden River, where children from the Great 
 Chippeway Lake would be received and clothed and fed, and 
 taught how to read and how to write ; and also how to farm and 
 build houses, and make clothing ; so that by and by they might 
 go back and teach their owr people. I said I thought Garden 
 River ought to be made the chief place from which religion 
 might gradually go on, and increase, and extend year by year, 
 
 i 
 
174 
 
 Dayspriug in the Far West. 
 
 until all the poor i^niorant Indians, in the great hur.tinj^ 
 grounds of the Chippeways, should enjoy the blessings of 
 Christianity. 
 
 " The black-coats listened to what I said, and they replied 
 that their wish was the same as mine ; and they hoped that in 
 due time I should see my desire efifected. 
 
 " Many were the thoughts that filled my mind at that 
 time. As I walked along the streets of Toronto, and looked 
 at the fine buildings, and stores full of wonderful and expen- 
 sive things, the thought came into my breast, * How rich and 
 how powerful are the English people ! Why is it that their 
 religion does not go on and increase faster ? Surely they 
 behave as though they were a poor people. When I entered 
 the place where the speaking paper (newspaper) is made, I 
 saw the great machines by which it is done, and the man who 
 accompanied us pointed to a machine for folding up the papers, 
 and said, ' This is a new machine ; it has not long been in- 
 vented !' and I thought then, 'Ah, that is how it is with the 
 English nation ; every day they get more wise ; every day 
 they find out something new. The Great Spirit blesses them, 
 and teaches them all these things because they are Christians, 
 and follow the true religion. Would that my people were 
 enlightened and blessed in the same way !' 
 
 •* The next day was the day of prayer, and I went to the 
 big wigwam, where the children assemble to be taught (the 
 Sunday School). I stood up and spoke to the children, and 
 told them how much I desired that my children should be 
 taught in the same way, and have such a beautiful wigwam to 
 assemble in, where they might hear about God and His Son 
 Jesus. Christ It rejoiced my heart to hear them sing, and I 
 
The Garden River Mission, 
 
 175 
 
 the 
 
 (the 
 
 and 
 
 be 
 
 to 
 
 iSon 
 
 id I 
 
 wislicd that my children could learn to sinj; hymns in the 
 same manner. 
 
 " After this I entered the ^reat house of prayer (the 
 Cathedral). I feel much reverence for that sacred buiidin*;. 
 I was in Toronto when the first one was there. Since that 
 time it has been burnt down, and rebuilt, and then all burnt 
 down again ; and yet now it stands here larger and grander 
 than before. 'The white people,' I said to myself, * have plenty 
 of money to build this great house of prayer for themselves. 
 If they knew how poor my people arc, surely they would give 
 more of their money to build a house for us, where our 
 children may be taught.' I felt at home in this great house of 
 prayer, though it is so large and so fine ; for the great white 
 chief used to worship there, and I regarded it as the Queen's 
 prayertwigwam. I could not understand the words of the 
 service, but my heart was full of thoughts on God ; and I 
 thought how good a thing it was to be a Christian, and I 
 rejoiced that I was a member of the Queen's Church, and had 
 heard from its teachers of the love of Christ, who died for His 
 red children as well as for the pale faces ; for He is not 
 ashamed, as we know now, to call us brothers. 
 
 " In the evening the man who writes for the .peaking paper 
 (the Toronto Telegraph reporter) came to see me. He said 
 he was going to write about me in his paper, so that every- 
 body might know who I was, and What I had come for. I 
 thought this was good, for I wished everybody to know my 
 . reason in coming to Toronto, so that they might be stirred up 
 to send help to my poor neglected brethren. This writing 
 man put a great many questions to me. He asked me about 
 , my medals, and about our customs before I became a Christian, 
 
 \\ 
 
 U 
 
 •.« 
 
 iii 
 
176 
 
 Daysprin^ in the Far West, 
 
 and what I thought of the recent Indian outbreaks in the 
 country of the Long-knives (the States). I thought many of 
 his questions were not to the point, and I told him so. I said 
 to him, ' When the white people read about me in your paper, 
 I think they will say I am a fool.' 
 
 " During the few days we remained in Toronto I was out 
 nearly all the time with Puhkukahbun (Mr. Wilson), collect- 
 ing money at the people's wigwams. It was he who proposed 
 that we should do this. He said to me, * You want to see the 
 Christian religion increase, and the pagan Indians on the 
 Great Chippeway Lake to have school-houses and teachers. 
 This cannot be done without money, so we must set *^o work 
 and collect some.* I am an old man of seventy winters, and 
 cannot walk about as much as I could when I was a young 
 brave, so he got such a waggon as the rich people go about in 
 there, and we drove from house to house. I thought some of 
 the people were very good ; one woman gave us ten dollars, 
 and several men also gave us ten dollars ; but many of the 
 people gave us very little, and some would not give us any 
 at all. 
 
 " One evening the people of the big town assembled together 
 in their great teaching wigwam to hear me speak. There 
 were several bbck-coats on the platform, and Robinson was 
 the leader (chairman). I told the people all that was in my 
 heart, and appealed to them to help us. At the close of the 
 meeting, the men took plates round for money. I watched 
 the people giving ; the women gave the most. I think that 
 women have more love for religion than men. They told me 
 that the collection amounted to twenty-one dollars. I did 
 not say anything, but the thought in my breast was, * This is 
 
The Garden River Mission. 
 
 ^n 
 
 ither 
 
 'here 
 
 was 
 
 my 
 
 If the 
 
 Iched 
 
 that 
 
 me 
 
 did 
 
 lis is 
 
 too little ; this is not enough to make religion increase.* I 
 thought, ' This is a big city ; there are plenty of rich people ; 
 on all sides are beautiful houses ; they have good and 
 abundant food, — surely there must be a great deal of money 
 in this big city.* " 
 
 We here interrupt " Little Pine's " story in order to give his 
 speech at the Toronto Missionary meeting, as taken down at 
 the time by the reporter of the Toronto Daily Telegraph. 
 
 " The chief, coming forward, said : * Chairman, how do you 
 do } Ladies and gentlemen, I am glad to see you all. My 
 friends, and you women, I am very glad to see you all. I 
 have come to sec you in order to say something to you. 
 Nobody has employed me to come. I, although I am but a 
 poor man, and the chief of the Chippeways, have come here 
 on behalf of my people. I suppose you are all Christians, but 
 I hope you all belong to the Queen's Church, and if you do, 
 you will all do what is right. 
 
 " First I will tell you how it was with me. When I was a 
 little boy, when I was young, I never saw any Englishmen, 
 only Indians. I think it was in this very moon forty-two years 
 ago that I first saw a white man. I never saw a Christian till 
 then. 1 grew up to be quite religious. By and by I had two 
 children. At that time I first saw a clergyman ; he belonged 
 to the Big-knives (Americans). He took the people and put 
 them into the water. By and by there came along a Ft ench 
 priest who baptized all the people he could, and said they 
 would go to heaven. Three winters after that a Methodist 
 preacher came along, and he seemed to worship God with all 
 his heart. One year after that there arrived another preacher, 
 and he said that he was a Church of England minister. He 
 
 N 
 
 
': 
 
 178 
 
 Dayspring in the Far West. 
 
 came from Toronto. He remained one year, and he baptized 
 the people, the same as the French priest. I was with him at 
 church one Sunday, and after church he went away across the 
 river. I thought a great deal of the white man. About a 
 month after this, my father, who was chief at that time, said, 
 " What shall we do about this religion ? We will go to 
 Toronto, and see about it," and I immediately replied, " I will 
 go with you." When we had gone so far as we could with our 
 birch-bark canoes, we had to walk the rest of the way to 
 Toronto. When we met Sir John Colborne, he said to my 
 father and ^o me — " I am a Christian after the religion in the 
 old country. Now you Chippeways, you follow the same 
 religion as I follow." It is about forty years since these things 
 happened. A young man was standing there beside us ; his 
 name was McMurray. Sir John Colborne said that Mr. 
 McMurray ought to become a Missionary. He did so, and he 
 told us about the great God in heaven who watches over us 
 and takes care of us. I am perfectly satisfied with the work 
 that is going on at Garden River. I ask you, is not your 
 Queen a great queen, and is not your country a great country, 
 and your government a great government t Then why does 
 not the religious work increase as the other things do } My 
 friends, and my women, many years ago I was not the same 
 man that I am now. I w?s in ignorance and poverty, bjt I 
 have hunted, and I am now doing better. You, too, my 
 friends, were many years ago in the same condition as I. 
 Now see your great houses, and the fire waggons (railway 
 trains). Why is not the Chippeway taught as you have been.^ 
 Why is he not led in the same paths that you have been led ? 
 I have come before you to plead the cause of my people, to 
 
The Garden River Mission. 
 
 179 
 
 ask you to give money to help us, that the Christian religion 
 may spread away further to where the sun sets. This is the 
 thought which is now in my breast, and which has led me to 
 come before you to-night. The English are a great people. 
 I feel satisfied about that. I have watched their progress 
 ever since I was a young man, and I see how great they arc ; 
 and now I turn to these black-coats, and I ask, why does not 
 the Christian religion increase as well as other things around 
 me } I could talk to you all night, but I think I have said 
 enough, and so I will now leave you.' " 
 
 Before resuming " Little Pine's Journal," we will place 
 before our readers another address delivered by " Little Pine " 
 at Hamilton, as he was returning to Garden River. 
 
 " I have not much to say. The newspapers will have told 
 you all. I look around me and see many women and children, 
 but few men. I think it is because the women love me best. I 
 think it is only 400 years ago when the Indians owned all this 
 land. When the first white man came here, the Indian was 
 spread all over the country. When the white man came, he 
 carried a cup of fire-water with him. Those Indians who 
 inherited the land when the white man first came, lived on 
 the shores of the great sea ; I live on the inland sea. When 
 the white man came the Indian had plenty to eat ; the rivers 
 were full of fish ; the white man seized on all ; he tcok our 
 fish ; he took our land and drove us back. My people are 
 getting less and less every year, and what is the reason "i 
 The white man has carried the fire-water among us and we 
 are becoming less and less every year. If the white man, 
 instead of carrying the cup of fire-water in his hand, had 
 carried his book (the Bible), he would have done well. Let 
 
 N 2 
 
 ^^mir- 
 
i8o 
 
 
 Dayspring in the Far West. 
 
 me tell you about myself. The first Missionary I ever saw 
 was when I was thirty years of age. He was an American. 
 It is now about forty years since I went to Toronto with my 
 father. My reason for coming was to inquire about religion. 
 We wanted to see Sir John Colborne, to ask him what we were 
 to do about religion. We came also to see the wonderful 
 works of the white people — how they built their cities, towns, 
 and houses. I am a member of the Church of England ; I 
 think it right to belong to the Queen's Church, and I ask 
 myself why they do not go on and build more churches. 
 This thought entered into my breast. My desire was to see 
 the Queen's Church carried on amongst my people. That was 
 the reason of my coming here. The clergyman, who you 
 know, Dr. McMurray, was the first who told me about Jesus 
 coming on earth. He told me for the first time that the Son 
 of God was called Jesus — that He came from heaven to save 
 the Indian as well as the white man, if they would believe in 
 Him. You who are Christians and work for the Church, I 
 appeal to you to help me and my people, so that the Church 
 may increase. I think of my poor children far away up in the 
 north and west. I appeal to you as Christians, and because 
 you now own the land that belonged to my fathers, and I have a 
 right to ask you to help me in this cause. You children, boys 
 and girls, who I see around me, you have been well taught. 
 Think of my children and send help to them. Already I have 
 said in Toronto that I hold the English in veneration. I will 
 say more : mark well, I say now, the Indian land that once 
 belonged to us, now belongs to the English, and is English 
 land. Wherever I go, in travelling about, I see the Queen's 
 flag, and I think how strong is the Queen of England and the 
 
The Garden River Mission, 
 
 i8i 
 
 ish 
 n's 
 ;he 
 
 English nation. I feel how strong is the English nation — no 
 other nation has power to do anything against them. It is 
 because you are so strong as a nation that I have a right to 
 appeal to you to help me. This book I hold in my hand, I 
 cannot read it. I cannot speak English. I hope the children 
 before me will not be kept in ignorance like me. Englishmen 
 and Englishwomen, if you have understood what I have said 
 to-night, I am glad ; I shall feel I have not come in vain and 
 visited you. This is the reason I left my home to visit 
 Toronto and here, and am now on my way back to Garden 
 River. This is the last time I shall have the opportunity to 
 speak to my white brethren ; I go home, and shall only see 
 my own people. We are one, my friends, in religion. God is 
 God of the Indian as well as of the white man ; we are all 
 made one in the Christian religion. Now, before I go, it is 
 my desire that some of you should say a few words to me, so 
 that I can carry them to my people at Garden River. This is 
 all I have to say, and I ask you sometimes to think of me and 
 of my people. Before I sit down, I speak the last words to 
 you children on both sides of me. The last word I can say to 
 them is that they may be well educated, and the last thing I 
 do is to leave the beaver-skin to lie here in this school-house, 
 so that you will remember me." It need scarcely be said that 
 " Little Pine " exerts himself in every possible way to spread 
 amongst his people the knowledge of that Saviour whom he 
 loves, and to whom (to use his own words) "he yielded 
 himself up forty years ago." 
 
 After his address, " Little Pine " was asked to explain the 
 meaning of the feathers on his head. He replied : " I also 
 will ask you one question. Why were these medals " (pointing 
 
'I ; 
 
 : I 
 
 182 
 
 Daysprttig in the Far Went. 
 
 to those on his breast) " given to me ? I know very we'll. One 
 the Queen's son gave me at Sarnia ; what it was given to me 
 for I don't know. You ask me why I wear these feathers ? 
 It is that I am a Chippeway chief! The feathers I wear on 
 my head denote the number of warriors my father killed ; 
 the skunk skin I wear round my head, I wear in defiance of 
 my enemies, and where is the man who will pluck it from me } 
 You all know the stone column at Queenstown (meaning Brock's 
 monument) ; my father fought with Sir Isaac Brock,, and this 
 medal was given to him for bravery in battle." " Little Pine " 
 further explained on this occasion, that he did not appeal on 
 behalf of the whole tribe, but only for those of his people who 
 were living under the flag of England. In the justice of this 
 appeal, we think our readers will concur. 
 
 And now we resume "Little Pine's" own account of his visit 
 Toronto. 
 
 "I was very anxious to sec McMurray, the black-coat 
 who first taught our people the Christian religion many 
 winters ago. So the day after the meeting we crossed the 
 lake to Niagara, and I was rejoiced in my heart to see him once 
 more, and to shake hands with him and with his wife, who is 
 one of our nation ; and now I had only one thing more to do 
 before I returned again to my own wigwam at Garden River, 
 and that was to visit our black-coat Chance on the river of the 
 Mohawks. I wished to shake hands with him, and I wished 
 to see hif: wigwam, and mark the spot in my mind, so that I 
 should be able to find him if at any future day I might want 
 to see .him. I told the black-coat McMurray what my 
 desire was, and then he and Wilson talked together in the 
 English tongue, and presently McMurray said to me, * The 
 
the 
 
 hed 
 
 It I 
 
 /ant 
 
 my 
 
 the 
 
 ■The 
 
 black-coat Wilson thinks it is not good for you to go home 
 too fast. Between this place and Chance's wigwam there are 
 two big towns which you must pass through, and the black- 
 coat Wilson wishes you to stop a day or two at each, so that 
 you may speak to the people and rouse them up, and collect 
 a little more money. I also think myself that the plan is 
 good, and advise you to listen to his words.' 
 
 " I replied ' c my reason for wishing to hasten home was 
 that I might cut the hay, so that my cows might have food to 
 eat in winter, and I feared it might be too late if I delayed 
 much longer ; still, if it was necessary for me to do so, I would 
 consent. So, instead of going at once to see the black-coat 
 Chance, we journeyed a short distance only, and arrived at 
 an inland town (St. Catherine's), where was a spade-dug 
 river (the Wellond Canal), and plenty of sail ships and fire 
 ships. 
 
 "At the feeding wigwams (hotels) in this town they did not 
 seem to like us very well, and from two of thenx we were 
 turned away. I did not know the reason, but I thought in 
 my mind, * These people are not the right sort of Christians, 
 or they would not refuse us shelter.' 
 
 " The black-coat in this town (Rev. H. Holland) was very 
 good to us indeed. We were, both of us, strangers to him, 
 and yet he received us as if we were old friends. He invited 
 us to his wigwam, and we drank tea with his wife and 
 daughters. 
 
 " This black-coat's wife seemed to me to be a very good 
 woman, and full of love. She told me that she came from a 
 far country, many days' journey distant to the South, beyond 
 the Big-knives' land, where the sun is very hot, and the land 
 
1 84 
 
 Dayspring itt the Far West. 
 
 inhabited by strange Indians. I thought it was because she 
 came from this far country that she was different from the 
 women who hved here, and perhaps it was her having known 
 these strange Indians long ago that made her so good to me 
 now. She gave me money to buy a shawl for my wife, and 
 my heart warmed towards her ; I tried to think what present 
 I could make to her, and I told her I had a beaver-skin with 
 me, which I always carried to put under my feet when I sat, 
 or to lie upon at night. This I wished to give her if she would 
 accept it, but she would not take it. She said that I should 
 want it, and although I pressed her again to have it, still she 
 refused. 
 
 " The day after ot • arrival at the inland town, where sail ships 
 and fire ships are plenty, we hired a little Avaggon, and went 
 from wigwam to wigwam, asking the white people for money 
 to help Christianity to spread on the shores of the Chippeway 
 Lake. Some opened their purses and gave us a little money, 
 but most of the people seemed too busy with their buying and 
 selling, and other employments, to listen to us ; and even 
 though they belonged to the Queen's Church, still they did 
 not seem to care much about our poor Indians in the far 
 North. One selling wigwam, especially, I remember, into 
 which we entered three times, and each time waited a long 
 time to be heard, and saw much money thrown into a money- 
 box, and yet, after all our waiting, they would only give half 
 a dollar X.^ help Christianity to spread on the shores of the 
 Chippeway Lake. 
 
 " In the evening of the same day the white people gathered 
 together in the teaching wigwam to hear what I had to say to 
 them. After the meeting a collection was made, but it was 
 
The Garden River Mission. 
 
 185 
 
 too little money. There were several plates, but they only 
 contained twelve dollars. 
 
 " If Jesus loves His red children as you say and believe He 
 loves the white people, did He not give His life for them ; and 
 is that all that they will give to help to tell our poor Indian 
 people, away on the Great Chippeway Lake, of His love } 
 Religion will not increase unless the white people give more. 
 
 " On the second day of the week, early in the morning, we 
 entered the fire waggon to go to the river of the Mohawks. 
 The black-coat Wilson said he must leave me now, and go 
 straight to Ahmujewunoong ; and that after I had visited 
 Chance in his wigwam, I must follow and meet him again. 
 So when we came to a place where there were many fire 
 waggons (Paris), the black-coat led me to another fire waggon, 
 which stood there, and told me that it was going to the great 
 river of the Mohawks, and then he left me to go on my way 
 alone. 
 
 " When I arrived at the river of the Mohawks (Brantford), I 
 felt strange and puzzled, having no one now to guide me, and 
 I saw no face that I knew, neither could I speak English. 
 But Wilson had given me a paper with words written on it ; 
 and this I showed to two men upon the road. They beckoned 
 me to come with them, but I thought they had been drinking, 
 and I walked away. Then I saw a woman sitting alone in a 
 waggon, and I showed her my paper. She was very good to 
 me, and told me to get in, and she drove me to the house of 
 the black-coat who is the teacher of the Indian people on the 
 river of the Mohawks. The black-coat (Rev. A. Nelles) was 
 very good to me, and gave me food ; and after about two 
 hours he told me to get into the waggon, and a man got in 
 
1 86 
 
 Dayspring in the Far West. 
 
 too, and drove me to Chance's wigwam. It was a long way, 
 and the man did not seem to know well which way to go, for 
 he kept stopping and speaking to the people all the time. 
 When we got to the wirwam I knocked at the door, and 
 knockea again several times. At length the black-coat 
 Chance heard me, and came to open the door, and I was 
 greatly rejoiced to see him again once more, and his wife and 
 children. 
 
 "When the day came for me to leave, the blc..ck-coat Chance 
 took me in his waggon to the place where the fire waggons 
 start, and sent a wire message to Wilson to be ready to meet 
 me when I arrived. I sat in the fire waggon and smoked my 
 pipe, and rejoiced in my mind that my work was now over, 
 and I should soon return to my people. For many hours I 
 travelled, and the sun had already sunk in the West, and I 
 thought I must be nearly arrived at Ahmujewuhnoong, when 
 the fire waggon chief came to look at my little paper ; and 
 then he looked at me and shook his head, and I understood 
 I had come the wrong way. Presently the five waggon 
 stopped, and the chief beckoned me to get out, and he pointed 
 to the West, and made signs, by which I understood that I 
 must now wait for the fire waggons going towards sun-rising, 
 and in them return part of the way back. By and by the 
 fire waggons approached, coming from where the sun had set, 
 and a man told me to get in. It was midnight when I reached 
 London, and they let me go into the wire-house and lie down 
 to sleep. I slept well all night, and early in the morning a 
 man beckoned to me that the fire waggons were ready ^o start 
 to Sarnia, and showed me which way to go. 
 
 " Thus I at lengtii got back to Sarnia, and was glad to lie 
 
The Garden River Mission. 
 
 1S7 
 
 down and rest in Wilson's wigwam ; and now I am waiting 
 for the fire ship to come, and as soon as it comes I shall go on 
 board, and return straiglit back to my people. The black- 
 coat Wilson has asked mc to let him write down ;;11 this that 
 I have told him, so that it may be made into a book, and be 
 read by everybody. And I hope that by and by all the 
 white people will see this book, and that their hearts will be 
 warmed towards the poor ignorant Indians who live on the 
 shores of the Great Chippeway Lake. 
 
 " We have collected 300 dollars, but 300d jllars is not enough 
 to make religion increase. If we had but the worth of one of 
 those big wigwams of which we saw so many in Toronto, I 
 think it would be enough to build a big teaching wigwam at 
 Garden River, in which the children would be taught and 
 clothed and fed, and enough to send teachers also to the 
 shores of the Great Chippeway Lake. I must have some- 
 thing done for my people before I die ; and if I cannot get 
 what I feel we ought to have from the great chiefs in this 
 country, I am determined to go to the far distant land across 
 the sea, and talk to the son of our great mother, the Prince of 
 Wales, who became my friend when he gave me my medal, 
 and I believe will still befriend me if I tell him what my 
 people need." 
 
 This resolution " Little Pine," as many of our readers arc 
 aware, has carried out ; he came to England with Mr. Wilson 
 in 1872, and was greatly encouraged by his success in obtain- 
 ing £741 out of the ;{J"iooo required to start the Industrial 
 Institution. He sailed from our shores confidently hoping 
 that God will open the hearts of the English people to supply 
 the needful funds. 
 
 I ; 
 
1 88 
 
 Dayspring in the Far West. 
 
 The Church Missionary Society have since deemed it right 
 to withdraw from this Mission, but pecuniary aid was not 
 withdrawn until funds had been raised from other sources for 
 tile continuance of the work. Mr. Wilson, at the urgent 
 sohcitation of "Little Pine," and acting on the advice of 
 many friends, decided to remain at his post, believing, as he 
 says, ** If we work faithfully, and take all prudent steps for 
 securing our ends, at the same time prayerfully waiting on 
 God, the way will gradually open out clearly." 
 
 Nor did Mr. Wilson and the Chippeway Chief work and 
 wait in vain ; the necessary funds were rr'sed, the industrial 
 school was built, and on September 22nd, 1873, it was opened. 
 Fifteen children were admitted, and eight more were shortly 
 expected ; but five days later, a terrible calamity occurred. On 
 the night of Saturday, September 27th, Mr. Wilson and his 
 family were awakened by a cry of fire ; Mr. and Mrs. Wilson, 
 with their servants and four children wrapped in blankets, took 
 refuge in the church. Mr. Wilson rang the church bell to arouse 
 the Indians ; by the time help came, the church was in danger ; 
 so once more taking up the children, Mr. and Mrs. Wilson fled 
 to the Roman Catholic Mission House ; the priest received 
 them hospitably, and kindly supplied their wants. Returning 
 to the scene of the disaster, Mr. Wilson counted the Indian 
 children : all were safe. The Garden River children were sent 
 home, while the others found shelter in a neighbouring house- 
 The church was saved, but the Mission House and industrial 
 school, with its boot-making and carpentering shop, and all 
 the furniture, clothing, and library, a piano also and har- 
 monium, the gifts of friends, were burnt. On the Monday 
 following, the Indians held a council, when they asked Mr. 
 
The Garden River Mission. 
 
 189 
 
 Wilson " whether he felt weak or strong about it, whether he 
 could collect money to rebuild, or whether he should give up 
 the Mission ?" He replied that " he would wait on God till he 
 saw the way," and the way was made plain. Fresh efforts 
 were made, and the God in whom the Missionary trusted 
 crowned those efforts with success. 
 
 Intcliij^^cnce has just reached England that Lord Dufferin, 
 the Governor-General of the Dominion of Canada, laid the 
 foundation stone of a new industrial home on the 30th of July, 
 1874. The home now in course of erection is intended to 
 accommodate eighty children, who, besides receiving Christian 
 instruction, will be brought up to useful trades. The out- 
 buildings and a commodious workshop are already completed, 
 and are being used until the house is ready to receive its 
 inmates. 
 
 It is hoped that, before the winter sets in, the home will be 
 opened. Garden River is now included in the recently formed 
 diocese of Algoma in the Dominion of Canada, and an earnest 
 desire is manifested by the Canadians to fulfil the obligations 
 which the white man owes to the Indian. In the speech 
 made by Lord Dufferin on the occasion of laying the founda- 
 tion stone of the industrial home, he spoke thus : " We arc 
 bound to remember that we are under the very gravest 
 obligations towards our Indian fellow-subjects. In entering 
 their country, and requiring them to change their aboriginal 
 mode of life, we incur the duty of providing for their future 
 welfare, and of taking care that, in no respect whatsoever, are 
 their circumstances deteriorated by changes which are thus 
 superinduced." "The erection of this Missionary Diocese," 
 says the Church Herald, a Canadian paper, "has not been 
 
190 
 
 Dayspring in the Far West. 
 
 made a day too soon : icttlements are forming throughout this 
 vast region which ought to be occupied at once, but men and 
 means are wanting. The Bishop therefore should devote the 
 winter to visiting the towns and villages of the Dominion, and 
 by his Christian advocacy and personal influence, open foun- 
 tains of beneficence that would prove a source of support to 
 his Missions for years to come." 
 
 The Chippeway Indians of North -West Canada are in a 
 degree civilized ; they know something of the Gospel of 
 Christ, but they still need to be watched over and cared for, 
 and taught to help themselves, and to be helped in building 
 up their native church, and let us not withhold the bread of 
 life from those wiio are hungering for it. 
 
 " Freely we have received, let us freely give." 
 
 " Large, England, is the debt 
 Thou owest to heathendom ; 
 All seas have seen thy red-cross flag 
 In war triumphantly display'd ; 
 Late only hast thou set thy standard up 
 On pagan shores in peace." 
 
 Southeys Ode to Bishop Heber. 
 
CHAPTER XVI. 
 
 CONCLUSION. 
 
 of 
 
 |ND now our pleasant task is ended. We have en- 
 deavoured to place before our readers a picture of 
 Missionary work in British North America. Vast 
 as is the territory, and small as is the number of 
 labourers in the field, much has I cen accomplished ; from the 
 shores of Lake Superior on the South, to the Arctic Ocean on 
 the North — from Hudson's Bay on the East, to the Pacific on 
 the West, a network of Missions extends. Little communities 
 of Christian Indians are found here and there scattered over 
 the continent ; no longer living in heathen darkness and 
 degradation, they are rising into the enjoyment of the com- 
 forts of civilized life. Formerly they carried the ravages of 
 war into each other's territories ; now they live in peace. 
 Once they were addicted to every kind of cruelty ; now they 
 abound in acts of tenderness and affection. Once they were 
 indolent ; now they are active and industrious. At one time 
 they were lawless; now they live in subordination to authority. 
 Once their lands were uncultivated, and yielded not their 
 produce; now they smile with plenty. The once sullen 
 features of the savage now beam with intelligence and joy ; 
 
 ! 
 
 • ^ 
 
192 
 
 Dayspring in the Far West. 
 
 the hand that held the murderous weapon now grasps the 
 Bible ; the arms once stretched forth in violence are now 
 extended in the attitude of supplication to God ; the voice 
 that uttered frantic wailings for the dead, or joined in the 
 hideous war cry, now sings of redeeming love, and tells of joys 
 begun on earth to be completed in heaven. The heart, once 
 the stronghold of superstition and fear, is now inspired with 
 hope and filled with gladness ; death is no longer the object 
 of terror; it is regarded as the passage to glory. What a 
 triumphant proof do these things afford of the redeeming 
 power of the Gospel, and its heavenly origin. How does it 
 carry forward our thoughts to the time when mankind shall 
 have become one vast brotherhood ; one in heart, one in faith, 
 one in hope, separated from each other in body, not in affec- 
 tion, by the rivers and mountains, oceans and seas, which lie 
 between them. When the worship of idols shall perish and 
 be forgotten, the hymn of praise shall be wafted to heaven on 
 the breezes of the ocean, and rise from the solitude of the 
 desert. Then shall the Sabbath be everywhere solemnized, 
 and the name of Jesus everywhere adored. The commerce of 
 the nations shall be holiness to the Lord, Sin shall be 
 subdued, error banished. The countless millions of the 
 world's ransomed population shall worship at the Saviour's 
 feet ; their joyful song shall rise in strains of melody. There 
 shall be " Glory to God in the highest, peace on earth, and 
 goodwill towards men." 
 
 Yet how much remains to be done ; " the fields are white 
 unto the harvest, but the labourers are few." It must, we 
 think, be admitted that England has not, as a nation, been 
 faithful to her trust. How large a debt of gratitude does she 
 
Conclusion, 
 
 93 
 
 not owe to the Church Missionary Society, in having se'.t the 
 Gospel to the distant lands that own her sway, and from 
 which she draws a vast amount of wealth ? And not only has 
 the Gospel been carried to the heathen by this agency, but 
 the means of grace have been placed within the reach of 
 multitudes who have already gone forth, or are even now 
 going forth, to found homes and make fortunes in the " Far 
 West." As the Indian retreats before the advancing tide of 
 emigration, the churches originally erected for the use of the 
 natives have passed on to English congregations, and have 
 become part of the church organization of the colony. The 
 establishment of Sees, thus providing chief pastors to preside 
 over the flocks scattered over British territory, who may 
 direct, counsel, and aid the ministers of the Church of 
 England, is largely due to the Church Missionary Society. 
 But for the efforts which it has put forth, that fine territory, so 
 soon to be peopled with our own race, would still be lying in 
 heathen darkness : the settlers now going forth would have 
 no church in which to worship the God of their fathers — no 
 Christian minister to visit and console the sick and the dying ; 
 none of those privileges, alas ! so little valued in our own land, 
 and yet so sorely missed by the sons and daughters of 
 England who, leaving behind them Christian homes, find 
 themselves in a land where Satan still holds undisputed sway, 
 and where the minds of their children are liable to be con- 
 taminated by intercourse with heathen servants. Is it not an 
 inestimable blessing. Christian parents, to know that in sending 
 forth those very dear to you, they go to a land over which the 
 light of the Gospel has shed its cheering rays, where the sound 
 of the church-going bell will remind them of the sacred 
 
 
 
194 
 
 Dayspring in the Far West. 
 
 i 
 
 obligations of the Sabbath ? where the minister of Christ may 
 perchance speak some word in season to one unspeakably 
 precious to you, over whom your heart yearns, and for whose 
 spiritual welfare you pour out supplications to God ? If such 
 are our obligations, shall we be slow to acknowledge them ? 
 or give with a niggard hand ? Is it not a glorious privilege 
 to aid in extending the kingdom of our Lord and Master ? 
 " Cast thy bread upon the waters, and thou shalt find it after 
 many days." Perchance it may be found where least expected. 
 Alone in a distant land, an English youth lay dying ; no kind 
 relative was near to minister tenderly to his wants, to breathe 
 into his ear precious words of hope and consolation. The 
 tidings of his death, under circumstances so sad and 
 solitary, filled the hearts of loving friends with deep sorrow. 
 How grievous was it to them to think that one so dear had 
 passed away, with none to tell of the love of Jesus, and to 
 soothe his dying moments with hopes of heaven ; but he was 
 not so left. Ere long, tidings reached them that one had 
 ministered by that dying bed. The message, " God so loved 
 the world, that He gave His only begotten Son, that whoso- 
 ever believeth in Him should not perish, but have everlasting 
 life," had fall with sweet and soothing influence on the heart 
 of him so so .o pass through the gate of death, and lit up 
 his eye with i bright gleam of hope, as he beheld through the 
 eye of faith the home prepared for all who, believing in the 
 Lord Jesus Christ, bring the burden of their sin and guilt to 
 " the fountain opened for sin and uncleanness." He who thus 
 ministered the word of life by that dying bed was a little boy, 
 once a ragged wayfarer in the streets : rescued by the hand of 
 benevolence, trained to habits of industry, instructed in the 
 
Conclusion. 
 
 195 
 
 Word of God, he was sent forth to earn an honourable living ; 
 he proved to be indeed a son of consolation ; he held up 
 Christ to his dying master, and the dawn of heaven's morning 
 shone through the gloom of the shadow of death. Truly the 
 bread cast upon the waters was found, and is it to be doubted 
 that in some such manner the seed sown in the hearts of the 
 heathen in distant lands does often return in blessing to 
 the sower ? Only in the last Great Day will it be known in 
 how large a measure the Lord returns the blessing to the 
 giver. Great will be the joy and wonder of the faithful 
 steward when he shall recognize how graciously the Master 
 whom he served has acknowledged and rewarded his service. 
 All, even the youngest and the poorest, in whose heart glows 
 the love of Christ, have it in their power to help in this 
 glorious work. Think not, dear reader, it is money alone 
 which is needed ; your prayers are needed. In this way all 
 can help : the invalid on her couch of suffering, debarred from 
 active service, may bring down s'lowers of blessing on the 
 labours of the devoted men who go forth to bear the toil and 
 heat of the day in the Master's vineyard. The little child at 
 its mother's knee, looking up in loving confidence to its Father 
 in heaven, and asking Him to bless those dearest to it on 
 earth, may also ask a blessing for the little ones not yet 
 gathered into the fold of the Good Shepherd, but who shall 
 one day shine in the diadem of the Redeemer. 
 
 Some can give more than this — their time, or some portion 
 of it ; willing fingers may work, loving hearts may plan some 
 device by which they may lend a helping hand, and thus 
 manifest by deeds that they do truly love the Lord who 
 bought them with His blood. 
 
 O 2 
 
196 
 
 Dayspring in the Far West. 
 
 In a former chapter it was observed that the Mission on the 
 Pacific Coast completes the zone of Missions with which the 
 Church Missionary Society has now encircled the world; from 
 Japan, in the extreme east, to the Pacific Ocean on the west, 
 the joyful sound of the Gospel has reached. " This Gospel of 
 the kingdom shall be preached in all the world for a witness 
 unto all nations, and then shall the end come." And in this 
 fulfilment of our Lord's words, the loving disciple of the 
 Master cannot fail to find a powerful incentive to increased 
 exertion. 
 
 Have we received the Gospel into our hearts } have we felt 
 the blessedness of guilt removed ? of fear swallowed up in 
 love } Is God our reconciled Father in Christ } Does the peace 
 of God which passeth understanding dwell in our hearts } Is 
 the Holy Spirit our Abiding Comforter, the Sanctifier of our 
 hearts } Do we look for an abundant entraace into the many 
 mansions prepared for believers, when death shall summon us 
 hence .•* Do we look for a glorious resurrection, when the 
 body, clothed in immortal beauty, shall be reunited with the 
 seraphic spirit } Do we hope to share the eternal and blissful 
 communion of the redeemed } Do we long to behold the 
 Saviour in the unveiled Majesty of His person, and think with 
 eager and earnest expectation on the bliss of yielding to Him 
 a sinless service throughout the countless ages of eternity .^ 
 And can we, knowing that the time is short, slumber on the 
 battle-field } " Let us not sleep as do others." Unseen 
 powers are marshalling their array ; already the conflict has 
 begun, which shall end in the glorious triumph of the 
 Redeemer. 
 
 And blessed are they who, fighting under His banner, shall 
 
Conclusion. 
 
 197 
 
 be found faithful unto the end. " Their eyes shall see the 
 King in His beauty ; they shall behold the land that is very 
 far off." Who can form even a faint conception of the rapture 
 which shall swell the hearts of the great multitude, which no 
 man can number, of all nations, and kindreds, and people, 
 and tongues, who shall stand before the Lamb, clothed with 
 white robes, and palms in their hands ? For " eye hath not 
 seen, nor ear heard, neither hath it entered into the heart of 
 man, the things which God hath prepared for them that love 
 Him." 
 
 " Where are the soldiers of the Cross, 
 Sworn to be faithful to their Lord .'' 
 Why do they not count all things loss, 
 Go boldly forth, and preach the Word ? 
 
 " Lord, shalt Thou call for help in vain ? 
 * Who will go for me } * dost Thou cry ? 
 Oh ! let me hear Thy voice again . 
 Tell me, my Saviour, is it I .-' 
 
 " Must I arise, must I gird on 
 The Missionary sword and shield ? 
 Must I, the frail and fearful one, 
 Go forth to such a battle-field ? 
 
 the 
 
 seen 
 
 has 
 
 the 
 
 hall 
 
 " Yes, I must sacrifice repose 
 To His command who reigns above, 
 And labour for the souls of those 
 Who have not known His dying love I 
 
 " My friends and home I leave behind, 
 And nature's tenderest ties arc riven ; 
 I hope a better home to find. 
 And friends to meet again in heaven. 
 
198 
 
 Bayspring in the Far West. 
 
 " Only Thy Spirit, Lord, impart, 
 And let Thy presence with me go ; 
 Then confidence shall fill my heart ; 
 And banish fear of all below." 
 
APPENDIX I. 
 
 PRESENT STATE OF THE NORTH-WEST 
 AMERICAN MISSIONS. 
 
 The vast territories over which the North- West A .;n' i Mission 
 Stations of the Church Missionary Society, referred f m t' foregoing 
 pages, are scatter .1, are now divided into four diocc ,;. . V\ e therefore 
 arrange them accordingly in the following brief state, ci-t i their present 
 position. 
 
 [N.B. Mctlakatlah and Kincolith, in th Mo-?se of British 
 Columbia, are not included in this enumcrauon ; they belong 
 to the " North Pacific Mission," and the latest intelligence 
 respecting them has been already given. Garden River, in 
 the diocese of Algoma, has ceased to be connected with the 
 Church Missionary Society, as already stated.] 
 
 I. DIOCESE OF RUPERT'S LAND. 
 
 The old " Red River" district, now the Province of Manitoba, is rapidly 
 becoming a well-peopled and civilized colony. The four Church Mission- 
 ary Society stations are regularly organized parishes of Christian Indians 
 and half-breeds, who, to a considerable extent, support their own parochial 
 institutions ; and ere long these will be doubtless absorbed into the 
 Colonial Church, which is growing and prospering under the zealous care 
 of the excellent Bishop of Rupert's Land, Dr. Machray. St. Clement's, 
 Mapleton, is still under the charge of Archdeacon Cowley, the oldest of 
 the Missionaries, and Senior Secretary of the whole Mission ; St. Peter's, 
 Indian Settlement, of the Rev. John Mackay (who has just exchanged 
 with the Rev. H. Cochrane) ; and St. Mary's, La Prairie, of the Rev. 
 Henry George. The fourth, St. Andrew's, has been, up to this time, 
 served by the Rev. John Grisdale ; but he has just been appointed by the 
 
200 
 
 Appendix. 
 
 [i 
 
 IJishop I'rofcssor of Systematic Theology in St. John's College, to which 
 office is attached a canonry in the cp'.hedral. He will thus have an 
 i nportant share in the training ot native Clergy and Catechists for the 
 North-West American Missions generally ; and, being resident at Winni- 
 ])cg, he will also conduct those secretarial duties for the Church Mis- 
 sionary Society which arc most conveniently performed at the capital of 
 the province. The Rev. R. Young, late C. M. S. Association Secretary 
 in Yorkshire, will shortly go out to take charge of St. Andrew's. 
 
 .Scanterbury is again under the charge of the Rev. J. Settee, Native 
 I'asior, who was absent for a time, endeavouring to establish a Mission at 
 Nelson River. 
 
 In the eastern part of the diocese, the Rev. Baptiste Spcnce, Native 
 Pastor, is still at Islington ; and a Native Catechist at Lansdowne. 
 The Rev. K. Phair, who formerly worked in this district, has lately gone 
 out again to establish a new Mission somewhat further eastward, at Fort 
 F'rancis, in the Rainy Lake district, midway between Red River and Lake 
 Superior. There are a good many Indians yet unevangelized in this 
 neighbourhood, although it is actually the nearest part of Rupert's Land 
 to Canada. 
 
 Westward from Red River, in the Swan River district, the Rev. George 
 Bruce, a native Clergyman, continues at Fairford, and one or two 
 Catechists occupy the out-stations. Touchwood Hills station, the centre 
 of a considerable wandering Indian population, has just been reoccupied, 
 the Rev. J. Reader having arrived from England for that purpose. 
 
 Turning northward we come to Devon, the centre of the Cumberland 
 district, where the veteran native Missionary, the Rev. Henry Budd, is 
 still faithfully labouring, and still further to the north, to the English 
 River district, where the Rev. Henry Cochrane is now stationed, having 
 exchanged posts with the Rev. John Mackay. 
 
 The last returns for the above-named Mission-stations, give the number 
 of native Christians in connexion with them as follows : — 
 
 Red River and adjoining Districts :— 
 
 Native Christians 3114 
 
 Communicants 728 
 
 Cumberland and English River Districts : — 
 
 Native Christians 950 
 
 Communicants 271 
 
Present State of the Missions. 
 
 201 
 
 II. DIOCESE OF SASKATCHEWAN. 
 
 The vact territory extendinjr westward from the Province of Manitoba 
 to the Rocky Mountains, which is watered by the two groat rivers, tiic 
 North and South Saskatchewan, has lately been formed into a separate 
 diocese, of which Archdeacon McLean, who was for some time Warden of 
 St. John's College, at Winnipeg, is the first Bishop. Much yet remains 
 to be done for the evangelization of the Indian tribes in this diocese. 
 The only existing C. M. S. station is at Nepowewin, at the junction of the 
 two rivers, of which the Rev. Luke Caldwell, native pastor, is in charge. 
 An English lay agent, Mr. T. Hines, however, has recently been located 
 at Green Lake, in the northern part of the country, with a view to making 
 known the Gospel among the Plain Indians there, who are among the 
 least settled and most demoralized in the whole continent. 
 
 The Native Christians connected with Nepowewin station are included 
 in the Red River statistics given above. 
 
 III. DIOCESE OF MOOSONEE. 
 
 This diocese comprises the wide and thinly-popu»ated territories 
 encircling Hudson's Bay. Bishop Horden is at his old sUition, Moose 
 Factory, at the aouthern extremity of James' Bay. The out-stations, 
 Brunswick, Flying Post, Matawakumme, Matachewan, Rupert's House, 
 East Main, Little Whale River, and Nitchikwun, are ministered to by 
 native Catechists. 
 
 At Albany, the next principal station on the coast to the north-west, 
 the Rev. T. Vincent, a country-born Clergyman, continues his labours ; 
 and he, from time to time, visits some of the above-named out-stations of 
 Moose. 
 
 The Rev. W. W. Kirkby is at York Factory, still further north ; and 
 the most remote of all the stations in this diocese. Fort Churchill, is 
 visited by him in alternate years with the inland station of Trout Lake. 
 
 The last figures for this diocese are, — 
 
 James' Bay District:— 
 
 Native Christians 19S5 
 
 Communicants 239 
 
 York Factory District:— 
 
 Native Christians 170 
 
 Communicants 61 
 
202 
 
 Appendix. 
 
 IV. DIOCESE OF ATHABASCA. 
 
 The vast country stretching from English River northward to the Polar 
 Sea, comprising the immense basin of the Mackenzie River, and an 
 extensive district beyond the Rocky Mountains, fwrms this new diocese, 
 for which the Rev. W. C. Bompas, whose Missionary journeys are 
 described at some length in the present volume, has lately been conse- 
 crated the first Bishop. In the early part of this year (1874), only two 
 Clergymen could be found in this enormous area, viz., the Rev. R. 
 McIJonald at Fort Youcon, the most distant of all the Missionary stations, 
 and the Rev. W. D. Reeve at Fort Simpson, which will be the head 
 quarters of the diocese. But Bishop Bompas hjis now returned thither, 
 taking with him the Rev. A. J. Shaw, who will be stationed at Fort 
 Vermilion, on the Peace River ; and five or six Catechists and School- 
 masters, trained at St. John's College, Winnipeg, are to be located at 
 various central points convenient for gathering the scattered Indians 
 together, but at great distances apart. 
 
 Statistics of the Mackenzie River District: — 
 
 Native Christians 
 
 Communicants 
 
 732 
 40 
 
Polar 
 J <in 
 cese, 
 arc 
 ansc- 
 r two 
 V. R. 
 ions, 
 head 
 ther, 
 Fort 
 ^lool- 
 :d at 
 lians 
 
 APPENDIX II. 
 
 CHRONOLOGICAL TABLE OF EVENTS 
 
 CONNECTKn WITH 
 
 THE CHURCH MISSIONARY SOCIETY'S MISSIONS IN 
 
 NORTH-WEST AMERICA. 
 
 RED RIVER. 
 
 1820. Rev. J. West sent o»it as chaplain to the Hiulson's Ray Company with iiMtructionx to act 
 
 also as a Missionary amnnKst the Red Inilians, 
 Two native boys entrusted to Mr. West to he educated at Red River. 
 
 1821. Mr. West commenced the formation of an establishment for the oducatitm of native youths. 
 1882. The Church Missionary Society decided to commence a Mission at Red River, and 
 
 appointed the Rev. David Jones to go out to the settlement. 
 
 1823. Rev. D. Tones arrived at Red River. 
 Rev. J. West returned to England. 
 A .small wooden church erected, afterwards called the Upper Church. 
 
 1825. A second church erected by Mr. Jonei lo miles lower down the River, afterwards called 
 
 the Middle Church. 
 The Rev. W. and Mrs. Cockrnti joined the Mis.sion. 
 Severe famine in the settlement. 
 
 1826. Great flood, partially destroyed the Mission buildings. 
 
 1829. Mr. Cockran settled at the Grand Rapids 15 miles below the Upper Church. 
 
 1831. Mr. Cockran erected a church at the Grand Rapids. 
 
 1832. The Communicants in this year numbered 148. 
 
 1833. Mr. Cockran commenced the formation of an Indian Missionary village 13 miles below the 
 
 Grand Rapids. 
 
 1837. A church erected at the Missionary village, capable of holding 200 persons. 
 
 1838. Mr. Jones returned to Engl.ind in broken health. 
 
 1839- Rev. J. Smithurst arrived in the settlement, and took charge of the Missionary village. 
 
 1840> A new Mission commenced at Cumberland Lake. Henry Budd, one of the two boys 
 entrusted to Mr. West in 1820, sent to establish the Mission. 
 
 1842. Mr. Smithurst visited Cumberland and baptized 87 adults and their children. 
 
 Rev. A. and Mrs. Cowley commenced the Mission at Manitoba, now called F.tirford. 
 In this y«' , 1790 attendants on public worship, of whom 456 were communicants. 
 
 1843. Oppositioi. f Romish priest at Cumberland. Mr. Mudd's converts remained steadfast. 
 
 1844. Rev. J. and Mrs. Hunter joined the Mission at Cumberland. 31 adults and 37 children 
 
 baptized by Mr. Hunter. _ 
 The Bishop of Montreal visited the Mission at Red River, and held confirmations at each 
 of the four churches. 
 
 1845. Mr. Cockran commenced the erection of a stone church at the Grand Rapi>.^s to accom- 
 
 modate the increased congregation. 
 
 1846. Mr. Cockran compelled by failing health to retire lor a time from the Mii.s' n. 
 
 The Rev. R. and Mrs. James jomed the Mission and took charge of Mr wockran's con- 
 gregation at the Grand Rapids. 
 A noted conjurer and his wife, from Lac-!a-Ronge, baptized by Mr. Hurt:..- .< Cumberlan 1. 
 
204 
 
 Appendix. 
 
 1847. Ml" Cockran accepted an invitation from the Hudson's Bay Company to act as chaplain to 
 the Upper Church. 
 Missionary meeting held in the church at the Grand Rapids, the first public meeting ever 
 held in Rupert's Land. 
 
 1849. Rupert's Land formed into a diocese. The Rev. D. Andersen appointed Bishop. He 
 
 arrived at Red River in October, accompanied by Rev. J. and Mrs. Hunt and Mr. 
 Chapman. The Bishop fix;d his residence in the Upper Settlement, now the City 
 of Winnipeg, and undertook the superintendence of the school for native boys. 
 
 The Bishop consecrated the new churih of St. Andrew's at the tlrand Rapids. 
 
 Mr. Chapman ordained by Bishop Anderson in St. Andrew's Church on Dec. 23. 
 
 Mr. Chapman appointed to the Middle Church. 
 
 1850. A Missionary meeting held at the Grand Rapids, and a Church Missi' nary Association for 
 
 Rupert's Land organized. 
 The Bishop held a confirmation : nearly 400 persons confirmed. 
 Henry Budd ordained by Bishop Anderson at the Upper Church on Dec. 22. Mr. 
 
 Chapman and Mr. Taylor, who had recently joined the Mission, were ordained priests 
 
 at the same time. 
 On Christmas Day, the Rev. H. Budd, the first ordain-.-d native of Rupert's Land, preached 
 
 his first sermon in Indian. 
 
 1 
 
 RED RIVER, &c. 
 
 1850. Moose I-ikc placed in charge of Native 
 
 catechi.st, John Umfreville. 
 
 1851. The Rev. R. James commeticed a 
 
 Mission at Chien Blanc, or Islington. 
 
 A Christian Indian placed in charge 
 
 of the Mission. 
 The Rev. W. Cockran commenced a 
 
 Mi.ssion at Prairie-La-Portage on the 
 
 Assiniboine River. 
 Rev. R. James returned to England on 
 
 account of the failure of his health. 
 The Rev J. Hunter appointed to charge 
 
 of the Grand Rapids. 
 A Mission commenced at Kort Pelly 
 
 on the A.ssiniboine. Charles Pratt, 
 
 n.ative catechist, placed in charge. 
 Rev. C. Hillyer arrived at Red River 
 
 in September. 
 Rev. W. Cockran commenced a Mission 
 
 at Broken Head River, to which the 
 
 name of Scanterbury was given. 
 
 1852. A schoolroim built and village com- 
 
 menced at Scanterbury. 
 
 A new .stone church erected at the 
 Indian Settlement, the Indians contri- 
 buting towards the e.xpense. 
 
 Rev. J. Hunter returned to Cumber- 
 land : he completed the translation of 
 the Gospel of St. Matthew and of the 
 Acts of the Apostles. 
 
 Mr. W. VV. Kirkby arrived at Red 
 River, appointed to the Mastership 
 of the Model Training School. 
 
 Great Flood at Red River, and great 
 distress in con.seq lence. 
 
 Alarm felt in *he Settlement on account 
 of the warlike demonstrations of ^he 
 Sioux Indians. 
 
 Rev. H. Budd commenced a Mission \\. 
 Nepowewin. 
 
 A Romish Bishop and Priest arrived at 
 Isle d la Crosse. 
 
 HUDSON'S B.\Y. 
 
 Mr. John Horden arrived at Moose Fort to 
 take up the Mission which the Wesleyans 
 had vacated. 
 
 1 
 
 Bi.shop Anderson visited Moose Fo-t, confirmed 
 105 Indians, and ordained Mr. Horden. 
 
 Rev. E. A. Watkins and Mrs. Watki-is arrived 
 from England and proceeded to Fort George, 
 where they commenced a Mission. The 
 Gc .pel eagerly received by the Indians. 
 
 II 
 
Chronological Table of Events. 
 
 205 
 
 iplain to 
 ing ever 
 
 p. He 
 nd Mr. 
 he City 
 
 ttion for 
 
 !. Mr 
 J priestN 
 
 reached 
 
 Fort to 
 sleyans 
 
 finned 
 n. 
 
 irrived 
 ieorge, 
 the 
 
 RED RIVER, &c. 
 
 1852. Rev. R. Hunt visited English River. 
 Rev. A. (Jowley visited Fort Pcily. 
 Rev. C. Hillyer appointed to Fort Pelly. 
 Mr. Macdonald ordained by Bishop 
 
 Anderson. Ninety persons confirmed 
 
 by the Hishop. 
 Bishop Anderson visited Cumberland 
 
 and English Rivers, 
 650 communicants in this Mission. 
 
 1853. Indians at Portage-la Prairie petitioned 
 
 the C.M.S. for a Missionary. 
 
 Rev. R. Hunt transferred the Mission 
 at L^c-la-Ronge to English River. 
 
 Mr. James Settee, Native Catechist, 
 ord.iined. 
 
 Rev. J. Hunter returned to England. 
 
 Rev. H. Budd took charge of Cumber- 
 land. 
 
 Archdeacon Cockran took charge of the 
 pariah of St. Andrew's. 
 
 1854. Rev. W. and Mrs. Stagg joined the 
 
 Fairford Mission. 
 
 Rev. A. Cowley transferred to the 
 Indian Settlement. 
 
 Rev. C. Hillyer itinerated in the country 
 around Fort Pelly. 
 
 Rev. W. Cockran organized the 
 " Indian Home," at the (liand R.ipid^, 
 for Indmn orphans, and for children 
 given up by heathen parents for Chris- 
 tian education. 
 
 Mr. Stagg's residence at Fairford des- 
 troyed by fire ; much sympathy shown 
 by the Indians. 
 
 Bishop Anderson visited Fairford. 
 
 Rev. H. Budd baptized the Chief 
 Mahnsuk and his wife, who bitterly 
 opposed Mr. Budd when he commenced 
 the Mission at Nepowewin. 
 
 Mr. W. W. Kirkby ordained by Bishop 
 Anderson on Dec. 24. 
 
 1855. Archdeacon Hunter returned to Red 
 
 River. 
 
 Archdeacon Cockran went to La 
 Prairie and erected a substantial oak 
 church, the Indians giving their labour, 
 and the remainder of the cost beiiitj 
 defrayed by voluntary gifts from the 
 Governor, and Bishop of Rupert's 
 Land, and friends at Red River. 
 
 Rev. A. Cowley itinerated in the plains 
 south of the Saskatchewan, visiting 
 Qu'Appelle .and Beaver Creek. 
 
 The Rev. H. George commenced a 
 Mission at Fort Alexander. 
 
 The Rev. R. Macdonald appointed 
 to the Mission at Chien Blanc 
 (Islington). 
 
 Rev. W. Stagg and Luke Caldwell 
 visited Fort Pelly and the Touchwood 
 Hills. 
 
 HUDSON'S BAY, 
 
 The Rev. E. A. VVatkins preached his 
 sermon in the Crec tongue. 
 
 fir^t 
 
 Mr. W. Mason ord.ained by Bishop Anderson 
 
 in June. 
 Rev. W. Ma.son commenced a Mission .at York 
 
 Fort on Hudson's B;iy. 
 Dr. Rae visited the .Mission at York Fort on 
 
 his return from his last Arctic expedition. 
 A printing press sent from England to the Rev. 
 
 J. Horden at Moose Fort, by means uf whi. h 
 
 he printed during the winter 1600 books .n 
 
 three dialects. 
 
 The Rev. E. A. Watkins translated the Gosp. k 
 of St. John and St. Luke into the dialect uf 
 the Indians at Fort George. 
 
 Bi.shop Anderson visited Moose Fort a second 
 time. 
 
206 
 
 Appendix. 
 
 1856. 
 
 1857. 
 
 RED RIVER. &c. 
 
 Rev. J. Settee joined the Mission at 
 Fau-ford. 
 
 Rev. C. Hillyer returned to England 
 on account of health. 
 
 Rev. H. George appointed to Cumber- 
 land. 
 
 Rev. A, Cowley returned to the Indian 
 Settlement, and w.is affectionately 
 welcomed by the Indians. 
 
 Bishop Anderson returned to England 
 for a time. 
 
 Archdeacon Cockran took charge of La 
 
 Prairie. 
 Mr. C. R. Mayhew succeeded Mr. 
 
 Kirkby in the Mastership of St. 
 
 Andrew's Model School. 
 Bishop Anderson returned to Red River. 
 Rev. J. Settee transferred to P'ort Pelly. 
 Mr. H. Cochrane, a native, ordained by 
 
 Bishop Anderson. 
 Bishop Anderson confirmed thirty-nine 
 
 persons at Fairford. 
 
 HUDSON'S BAY. 
 
 1858. 
 
 Great priv.itions endured by Rev. 
 
 "ish Kivt 
 
 1859. 
 
 R. 
 
 Hunt and family at English River in 
 consequence of the non-arrival of the 
 annual supplies. 
 Some of the Christian Indians at 
 English River were guilty of heathen 
 practices ; a day of humiliation and 
 prayer set apart by Mr. Hunt. 
 
 Mr. C. B. Mayhew returned to Eng- 
 land. 
 
 Rev. H. George commenced a Mission 
 at the White Mud River, to which 
 the name of Westbourne was given. 
 
 1860. Loyal addre..s.^s to the Prince of Wales 
 
 from the c.ergy and laity of Red 
 River pre>cnted by Bishop Anderson 
 and graciously accepted by the 
 Prince. 
 
 Great privations experienced by Rev. 
 E. A. Watkins at Cumberland in 
 consecjuence of the loss of the ship 
 " Kitty " with the Mission supplies. 
 
 Rev. T. T. Smith joined the Rev. R. 
 Hunt at English River. The name 
 of .Stanley given to this Mission by 
 Bishop Anderson. 
 
 1861. Tlie week of prayer observed at Red 
 
 River. 
 
 Three n.ntives, Mr. J. M.ickay, Mr. H. 
 Budd, and Mr, Cook ordained by 
 Bishop Anders'jn. 
 
 Rev. 1. C'jok appointed to Cumber- 
 land 
 
 Rev. \V. Stagg itinerated amongst the 
 J'iain Crees and vi^itcd Fort Pelly 
 and the Touchwuod Hills. 
 
 Rev. T. Fleming joined the Mission. 
 
 The Hudson's Bay Company having abandoned 
 their station at Fort George, the Mission was 
 relinquished and the Rev. E. A. Watkins 
 removed to Cumberland Station. 
 
 The Rev. W. Mason returned to England to 
 superintend the printing of the New Testa- 
 ment in the Cree dialect and in syllabic cha- 
 racters. 
 
 The Rev. J. P. Gardiner took charge of the 
 Mission at York Fort. Mr. W. Vincent 
 joined the MifaU>n. 
 
 The Rev. J. liiorden printed the four Gospels 
 
 in Cree. 
 The Rev. W. and Mrs. Mason completed inc 
 
 translation of the whole Bible into Cree. 
 Rev. T. Fleming accomplished a journey of 5015 
 
 miles on snow-shoes to visit the Esqumiaux. 
 
 Bishop Anderson visited Moose Fort, held ,1 
 confirnialiou, and ordained Mr. I'. Vincent. 
 
 The Rev. T. Vincent established a Mission at 
 Albany. 
 
 Mr. J. A. Mackay, Native catechist, joined 
 the Mission at ^Ioose Fort. 
 
 The Rev. J. P. Gardiner visited Churchill. 
 
Chronological Table of Events, 
 
 207 
 
 MACKENZIE RIVER. &c. 
 
 NORTH PACIFIC. 
 
 andoned 
 sion was 
 Walking 
 
 Mr. \y. Duncan arrived at Fort Simpson in 
 British Columbia, and commenced a Mission 
 ougsi the Tsimshean Indians. 
 
 ;lan{l to 
 k' Testa 
 )ic cha- 
 
 of the 
 Vincent 
 
 Archdeacon Hunter commenced an itineratiiiK 
 Mission amongst th » Tinne tribes around 
 Fort Simpson on the Mackenzie. 
 
 In June Mr. Dunca preached his first sermon 
 
 m Tsimshean. 
 Commenced school in tlie house of a chief. 
 Opposed by the head chief. 
 
 Go.spels 
 
 ted ine 
 
 L"e. 
 
 y' of so<i 
 
 imaux. 
 
 held .1 
 ncent 
 sion at 
 
 joined 
 
 Archdeacon Hunter returned to Red River. 
 
 Rev. W. \V. Kirkby appointed to the per- 
 manent charge of the Sluckenzie River dis- 
 trict. 
 
 Mr. Duncan made his first attempt at printing 
 in the Tsimshean language. 
 
 Mr, Duncan visited the Nishkah Indians on 
 
 the Naas River. 
 The Rev. L. S, Tugwell joined the Mission. 
 
 Mr Tugwell baptized 19 converts and their 
 
 children. 
 Mr. Tugwell compelled to withdraw from th- 
 
 Mi.ssion in consequence of the failure of his 
 
 health. 
 
208 
 
 Appendix. 
 
 RED RIVER. &c. 
 
 1862. Mr. John Mackay ordained by Dishnp 
 AndcrNon. 
 
 Gre.Tit progress at the Westbouriie 
 Mission. 
 
 Alarm excited at Westbourne by the 
 warlike denionstr.ition.s of the Sioux. 
 
 Excitement at Red River occasioned 
 by the Sioux wars. 
 
 Bisnop Anderson confirmed seventy- 
 nine persons at the Indian Settlement 
 in June. 
 
 Fairford visited by Bishop Anderson 
 and twenty-three persons confirmed. 
 
 Discouraging aspect of F'airford Mission 
 in consequence of the sale of spirits 
 to the Indians by the free traders, 
 
 (Jrcat temptations put in the way of the 
 Christian Indians at Cumberland by 
 the free traders, who exchanged rum 
 for furs. The chief men amongst the 
 Indians held a council and signed an 
 agreement refusing to barter furs for 
 spirils. 
 
 Rev. K. A. Walkins compiled a Crcc 
 Di( tionary, and visited the Mis.sionsat 
 Neuowcvvin, Moose L.ike, and Cum- 
 berland. 
 
 The Rev. R. Hunt left English River 
 in June, to return to England. 'J'his 
 Mission also suffered from the inroads 
 of the free traders, the Indians being 
 dispersed in consequence and few 
 visiting the Mission. 
 
 The Rev. T. Smith took charge of 
 English River, and formed an advanced 
 post in the Chipewvan country, at the 
 earnest request of" the Chipewyans, 
 who were eager for religious instruc- 
 tion. 
 
 Two new churclics erected at La Prairie 
 by Archdeacon Cockran. 
 
 Rev. J. Settee and Rev. W. Stagg 
 itinerated amongst the Plain Crees. 
 Frefpient wars between the Crees and 
 Hlackfeet rendered the.se journeys 
 dangerous. 
 
 Archdeacon Hunter vi.sited Fort Alex- 
 ander. Much progre>« at this Mis- 
 sion. A Mission Hou.se erected pnd 
 Indian farms commenced. 
 
 Native Communicants at Red River 
 numbered 1019. 
 
 A new cathedral church (St. John's) 
 erected at Red River at the expense 
 of the Colony. 
 
 A party of Sioux in warlike costume, 
 and fully armed, vi.sited Bishop Ander- 
 son's residence. The Bisnop ad- 
 dressed them through an interpreter. 
 
 T?'e ^'iv J. Mackay, native pastor, 
 ;.'ii~'' iu'ed fj Cumberland in the 
 a' -.tr.i."^ of ti.v Rev. E A. Watkins, 
 WHO '.»d returned to England. 
 
 HUDSON'S BAY. 
 
 The Rev. W. Mason arrived at York Factory 
 in August, on his return from England, re- 
 ceived a warm welcome from the Christian 
 Indians. A church built by the Hudson'; 
 B.iy Company at York F'ort. 
 
 Mr. J. Mackay left for Red River. 
 
 Rev. J. P. Gardiner removed to Churchill. 
 
Chronological Table of Events. 
 
 209 
 
 MACKENZIE RIVER. 
 
 Rev. W. W. Kirkby crossed the northern spurs 
 
 of the Rocky Mountains, and preached to the 
 
 tribes around Fort Youcon. 
 Rev. R. Macdonnld arrived in the Youcon 
 
 district, to take permanent charge of the 
 
 Youcon Mission. 
 
 NORTH PACIFIC, 
 Mr. Duncan removed his converts to Metla- 
 katlah, and commenced the formation of a 
 model village. 
 
2IO 
 
 Appendix. 
 
 RED RIVER, &c. 
 
 1863. Fugitive Sioux from the United States 
 sought refuse at Ked River, and tilled 
 the settlement with consternation. 
 
 Fires raged in the woods in the English 
 River district, which frightened the 
 animals away and cut oflTthe means 
 of obtaining food. 
 
 The Indians at Touchwood Hills con- 
 tributed £,(11 3*. 6</. towards the 
 erection of their church. 
 
 1864. 
 
 Rev. R. Phair joined the Mission, and 
 appointed to the charge of Fort 
 Alexander (Lansdowne) and Islington, 
 taking the oversight also of Lac Seul. 
 
 Luke Caldwell, native catechist, sta- 
 tioned at Fort Pelly. 
 
 Rev. J. A. Mackay, native pastor at 
 Cumberland, enlarged the Mission 
 farm_ with a view to making the 
 Mission .self-supporting ; ho was en- 
 gaged at the same time in translating 
 (Xxendcn's " Pathway of Safety" fur 
 the use of the Indians when absent on 
 their hunting trip.i. 
 
 Bishop Anderson resigned '.lie diocese 
 of Rupert's Land. 
 
 Native Christians at Fort Pclly, on 
 Christmas l^^y, presented to their 
 catechist Luke C.lclweli, £,■] 2s. 6ti, as 
 a token of their gratitude to him. 
 
 1865. 
 
 Eng- 
 
 Rev. J. P. Gardiner returned to Red 
 
 River. 
 Archdeacon Hunter returned to 
 
 land. 
 Archdeacon Cockran diet' at Portage-la- 
 
 Prairie, having laboured exactly forty 
 
 years at Red River. Great grief 
 
 manifested by the ludians .it his deatli, 
 
 Rev. _ H. George took charge of La 
 
 Prairie. 
 Dr. Machrav, the newly-appointed 
 
 Bishop of Rupert's Land, arrived at 
 
 Red River in October. 
 Rev. R, Phair took chi--'e of St. 
 
 Andrew's parish. 
 Great improvement amongst Europeans 
 
 at Fort Carlton, in cousevincnce of Mr. 
 
 Uudd's preaching. 
 Rev. W. Stage returneo to England on 
 
 account of health. Rev. J. Settee 
 
 took charge of Fairford Mission. 
 Rev. J. A. Mackay appointed to the 
 
 Stanley Mission on English River. 
 
 1866. Rev. H. Cochrane, native pastor, ap- 
 
 pointed to the Indian Settlement. 
 The Chief of the Indians at Lans 
 
 downe baptized with his wife and 
 
 child. 
 Rev. T. T. Smith removed to Devon. 
 
 1867. Red River visited by flood. 
 
 Locusts, famine, and sickness of in 
 
 HUDSON'S HAY. 
 
 A church erected by Rev. W, Viacaut at 
 
 Albany. 
 Great anxiety at York Fort on account of the 
 
 non-arrival of the " Ocean Nymph" with the 
 
 Mi.ssion supplies. 
 Rev. J. P. Gardiner returned to England. 
 
 The Salteaux Indians of Lac-la-Pluic began to 
 teach each other to read the syllabic cha- 
 racters. 
 
 The Hudson's Bay Company erected a new 
 church at Moose Fort, 
 
 The Rev. J. Horden returned to England. 
 
 The native pastor, Rev. W. Vincent, took 
 
 churge of the Mission at Moose Fort during 
 
 Mr. Horden's absence. 
 Indians commenced evangelistic cftorts among 
 
 their uountrymcn. 
 
 Bi.shop Machray vi.sited York Fort, confirmed 
 fifty-one Indians and four Europeans. 
 
 The Rev. W. Mason visited Churchill, and 
 instructed the Chipewyan Indian., and Es 
 quimaux, who frequent the Fort during the 
 summer. 
 
 The Rev. J. Horden returned to Moose Fort. 
 1000 Native Christians in this Mission 
 
Chronological Table of Events. 
 
 211 
 
 MACKENZIE RIVER, &c. 
 
 Kcv. R. Macdonald itinerated amongst the 
 Tukiithe tribes on the banks of tlie Youcon. 
 
 NORTH PACIFIC. 
 
 The Bishop of Columbia visited the Mission, 
 and jjaptized a hirge number of persons. 
 
 Rev. R. J. Dunda.s visited Metlakatlah, and 
 baf)tizc(f thirty-eight adults, and thirtcon 
 chilUrcu. 
 
 A chief of the Tukuthe died in the faith of 
 Chri.st, exhorting his people to become Chris- 
 
 tr.tns. 
 
 Some of the Christian Indians visited Foit 
 Simpson, and ])rcachcd to their countrymen. 
 
 J'he Rev. A. R. Duolan joined the ^li^.liion, 
 and commenced a Mission on the Naas 
 River. 
 
 Rev. W. C. Bompas joined the Mucken2ie 
 Ri'vcr Mission. 
 
 Rev. W. C. Dnmpas itinerated amongst the 
 trilies scattered around the shores of Great 
 Hear Lake, and Slave Lake, 
 
 The Bishop of Columbia visited the Mission a 
 second time, and b.-ipii/ed sixty-tive adults. 
 
 ISO persons br^ptizcd during the year, and the 
 same number of candidates preparing for 
 baptism 
 
 The Governor of British 
 Metlakatlah. 
 
 Columbia visited 
 
 r 2 
 
212 
 
 Appendix, 
 
 RED RIVKR, &c. 
 
 cpitlemio diameter. Hishop Machray 
 confirmed ninety purscins at tliu Indian 
 Settlcinent. 
 
 The lieathcn Saiilleaux attacked the 
 Sioux, who had taken refuge in the 
 La Prairie district, killed some and 
 ate them, after which the Satiheaiix 
 fled from La Prairie fearing the ven- 
 geaitce of the Sioux. 
 
 The Rev. J. Settee appointed to Scan- 
 terbury. 
 
 The Rev. H. Budd transferred to 
 Devon. 
 
 Mr. Jfohn Sincl.iir, native catechist, 
 jpointed to the charge of the Nepo- 
 ■~ ewin under the superintendence of 
 Mr. Budd. 
 
 Mr. G. Hruce, native, ordained by 
 Bishop Machray at St. John's Cathe- 
 dral. 
 
 Mr. D. B. Hale ordained by Itishop 
 Machray, and appointed to the Fair- 
 ford Mission. 
 
 Fairford Mis.sion languished in conse- 
 quence of the introduction of intoxi- 
 cating drinks by the free traders. The 
 Mission House was broken into by 
 drunken men, and much damage done, 
 scenes of riot prevailed and Mission 
 work was almoKt suspended. 
 
 1868. Great destitution .-it Fairford in conse- 
 
 quence of the 'drunkenness and prodi- 
 gality which had been general for sunic 
 months. 
 
 Some of the Christians at Fairford took 
 part in the performance of heathen 
 ceremonies. 
 
 Towards the c'o.se of the year the 
 prospects of t!i«.: Mission improved. 
 
 Mr. B. .Spence, native catechist, or- 
 dained by Bishop Machray. 
 
 Lansdowne Mission suffered from the 
 sale of intoxicating drinks. 
 
 A Mission commenced at Garden River, 
 Ontario, by Rev. E. F. Wilson. 
 
 1869. Insurrection at Red River. The 
 
 Christian Indians remained loyal and 
 rendered every assistance to the troops 
 sent from England to suppress the 
 rebellion. 
 
 Death of the Rev. D. B. Hale, October. 
 
 Bishop Machray confirmed ithirty-six 
 persons at Stanley. 
 
 Rev. G. Bruce appointed to succeed 
 Mr. Hale at Fairford. 
 
 1870. Red River .'innexed to the Dominion of 
 Canada, and under the name of 
 
 Winnepeg constituted the capital of 
 ilic newly-formed province of Mani 
 toba. 
 
 HUDSON'S BAY. 
 
 Bishop Machray visited Moose Fort and its 
 outstations, examined and confirmed eighty- 
 seven persons at Rupert's Hou.se, eighty- 
 five at Albany and forty-three at ^Ioose 
 Fort. He also licensed as lay readers two 
 natives, who offered their gratuitous services 
 to as.sist Mr. Horden and NIr. Vincent. 
 
 Great scarcity prevailed at Moose. 
 
 Indians contributed towards self-supporting 
 Mission Fund. 
 
 Churches erected at Rupert's House and at 
 Matawakumme, and a school-house at Moose 
 Fort, chiefly at the expense of the Indians. 
 
 The Rev. T. Vincent, a native pastor, itinerated 
 in the surrounding country. 
 
 The Rev. \V. Mason returned to England. 
 
 The Rev. W. W. Kirkby having arrived at 
 Red River on his return from England, and 
 being too late for the Mackenzie River boats, 
 proceeded to York Fort to take charge of the 
 Mission in Mr. Mason's absence. 
 
Chronological Table of Events. 
 
 2\\ 
 
 MACKENZIE RIVER, &c. 
 
 NORTH PACIFIC. 
 
 The Rev. R. Tomlinson joined the Mission. 
 
 The Rev. A. R. Doolan withdrew from ihi- 
 Mission. 
 
 300 baptized Christians, and 400 other atten- 
 dants on public worship. 
 
 Rev. W. C. nompas went to Fort Vermilion, 
 
 on Peace River, no Missionary having viaited 
 
 the place for twenty years. 
 Rev. W. W. Kirkby retunied to England to 
 
 recruit his health. Rev. W. C. Bompas took 
 
 up the work at Fort Simpson. 
 
 The Rev. W. D. Reeve arrived at Fort Simp 
 son. Opposed by Romish priests. 
 
 Rev. W. C. Hompas visited the Esquimaux at 
 
 the Mouth of the Mackenzie. 
 Rev. R. Macdonald itinerated amongst the 
 
 tribes around Fort St. Midu-iel on Norton 
 
 Soufaij, t^tao miles from Red River, and was 
 
 kindly re' eived by the Indians. 
 
 Mr. Duncan returned to England in order 
 to learn various trades, and to oht.iin addi 
 tionai means for carrying on indu!>trial pur 
 suits among the Indians. 
 
214 
 
 Appendix. 
 
 RKD RIVER, &c. 
 
 1871. I'like Caldwell ordaiiivd at the Indirn 
 Settlement by liishup Machray, July 
 
 25- 
 
 HUDSON'S HAY. 
 
 The Rev. J. Horden visited Rupert's House, 
 East Mam, Fort George, Great Whale River, 
 Little Whale River. 
 
 Rev. \/. W. Kirkby visited Churchill and in- 
 structed the Chipewyans and Esquimaux 
 who congregate at the Fort. 
 
 1872. 
 
 Great progress at Lansdowne. 
 Rev. J. Cirisdale joined the Mission, 
 
 and appointed to St. Andrew's parish. 
 Rev. J. F. and Mrs. Gardiner returned 
 
 to F'ngland. 
 Garden Kiver Mission transferred to the 
 
 Church orcanization of the Dominion 
 
 of Canada. 
 
 1878. 
 
 1874. 
 
 Archdeacon McLean consecrated at 
 Lambeth to the newly-formed Diocese 
 of Saskatchewan. 
 
 Mr. J. Reader joined the Mission, 
 and appointed to the Touchwood HilLs, 
 
 -Mr. J. Hincs joined the Mission and 
 appointed to the Green Lake in the 
 Saskatchewan Plain, where it is pro- 
 posed to form an agricultural .settle- 
 ment for the Plain Indians. 
 
 Rev. R. and Mrs. Phair returned to Red 
 River and appointed to commence 
 a Mission at Fort Francis on Rainy 
 Lake. 
 
 Mr. J. Reader and Mr. A. J. Shaw 
 ordained at Winnipeg by Bishop 
 Machray, June ii. 
 
 Rev. Henry Cochrane, Native Pastor, of 
 the Indian Settlement, Red Rivtr, 
 appointed to English River ; and 
 Rev. J. AMackay, of English River, 
 to the Indian Settlement. 
 
 Rev. J. Grisdale appointed Professor of 
 .Systematic 'I'heology at St. John's 
 College, Winnipeg. 
 
 Rev. R. Young appointed to St. An- 
 drew's, Grand Rapids, in succession 
 to Mr. Grisdale. 
 
 Rev. J. Horden visited Matawakumme. Great 
 progress at this Mission. Much assistance 
 rendered to the Mi.ssion by Mr. Richards, 
 the Hudson's Hay Officer in charge. 
 
 The Rev. J. Horden rct\irned to England, and 
 was consecrated to the diocese of Moosonee 
 on December 15th. 
 
 The Rev. W. W. Kirkby visited Trout L.-»ke 
 and Severn, and baptized 104 adults and 
 children, and placed a native catechist 
 (John Harper) in charge of Trout Lake. 
 
 Grc.1t progress at Trout L.ike, the Indians 
 contributine out of their poverty to the 
 support of tne Mi.ssion. 
 
 The Rev. W. W. Kirkby visited Churchill, 
 remaining nearly four months, instructing the 
 Chipewyans, translating two Gospels, ten 
 hymns, the Litany, the Morning Service, 
 the Commtmion, Haptismal, Marriage and 
 lUirial .Services, into the Chipewyan dialect 
 
 nishop Horden returned to Moose Fort and 
 confirmed thirty-six persons in Septemljer. 
 
 The Rev. T. Vmcent visited Mistasinee and 
 Rupert's House, warmly welcomed at both 
 places by native Christians. 
 
Chronological Table of Events, 
 
 215 
 
 MACKENZIE RIVER, &c. 
 
 ev. R. Macdonald returned to Red River on 
 leave of absence to recniit his health. 
 
 NORTH PACIFIC 
 
 Mr. Duncan returned to Mctl.ik.itl.th after an 
 absence of thirteen months, and was Joyfully 
 welcomed by the Indians. 
 
 A hospital opened by Mr. Tuintinson at Kin- 
 eolith on the Naas River. 
 
 Mr. Duncan commenced buildiiiK a nt-vv chtircli 
 and large and commodious workshoi)-.. 
 
 Rcv.W. C. Bompas carried on the itinerating 
 work in the Voucon district. The Gospel 
 joyfully received by the Youcon Indiaiui. 
 
 750 Native Christians. 
 
 Rev. R. Macdonald returned to Fort Youcon. 
 
 Mr. W. H. Collison joined the Mission. Mr 
 Duncan commenced laying out a new anil 
 enlarged town, to accommodate the increas- 
 ing population. 
 
 Dec. 3rd. The day of prayer for Missions 
 observed at Metlakatlah. 
 
 The heathen customs at Fort Simpson fur the 
 first time generally disregarded, in consc 
 quence of the evangelistic labours of tliu 
 Christian Indians at Metlakatlah. 
 
 Rev. W. C. Bompas returned to England, and 
 consecrated ' o the Bishopric of Athabasca on 
 May 3rd. 
 
 Bishop Hompas returned to the Mackenzie 
 River district, accompanied by Mr. A. J. 
 Shaw, to be stationed at Fort Vermilion on 
 Peace River ; Mr. Shaw being ordained at 
 Winnipeg en route. 
 
 For last Statistical Returns , see pages 200—202.