By Canoe And Dog-Train Part 2

For, like some white folks, they imagined the "black-coat" and his wife did not believe in laughter or pleasantry. However, we soon disabused their minds of those erroneous ideas, and before we reached Norway House we were on the best of terms with each other. We knew but little of their language, but some of them had a good idea of English, and, using these as our interpreters, we got along finely.

They were well furnished with Testaments and hymn-books, printed in the beautiful syllabic characters; and they used them well. This worshipping with a people who used to us an unknown tongue was at first rather novel; but it attracted and charmed us at once. We were forcibly struck with the reverential manner in which they conducted their devotions. No levity or indifference marred the solemnity of their religious services. They listened very attentively while one of their number read to them from the sacred Word, and gave the closest attention to what I had to say, through an interpreter.

Very sweetly and soothingly sounded the hymns of praise and adoration that welled up from their musical voices; and though we understood them not, yet in their earnest prayers there seemed to be so much that was real and genuine, as in pathetic tones they offered up their pet.i.tions, that we felt it to be a great privilege and a source of much blessing, when with them we bowed at the mercy-seat of our great loving Father, to Whom all languages of earth are known, and before Whom all hearts are open.

Very helpful at times to devout worship were our surroundings. As in the ancient days, when the vast mult.i.tudes gathered around Him on the seaside and were comforted and cheered by His presence, so we felt on these quiet sh.o.r.es of the lake that we were worshipping Him Who is always the same. At times delightful and suggestive were our environments. With Winnipeg's sunlit waves before us, the blue sky above us, the dark, deep, primeval forest as our background, and the ma.s.sive granite rocks beneath us, we often felt a nearness of access to Him, the Sovereign of the universe, Who "dwelleth not in temples made with hands,"--but "Who covereth Himself with light as with a garment; Who stretcheth out the heavens like a curtain; Who layeth the beams of His chambers in the waters; Who maketh the clouds his chariot; Who walketh upon the wings of the wind; Who laid the foundations of the earth, that it should not be removed for ever."

Our Sabbaths were days of rest. The Christian Indians had been taught by their faithful missionaries the fourth commandment, and they kept it well. Although far from their homes and their beloved sanctuary, they respected the day. When they camped on Sat.u.r.day night, all the necessary preparations were made for a quiet, restful Sabbath. All the wood that would be needed to cook the day's supplies was secured, and the food that required cooking was prepared. Guns were stowed away, and although sometimes ducks or other game would come near, they were not disturbed. Generally two religious services were held and enjoyed. The Testaments and hymn-books were well used throughout the day, and an atmosphere of "Paradise Regained" seemed to pervade the place.

At first, long years ago, the Hudson's Bay Company's officials bitterly opposed the observance of the Sabbath by their boatmen and tripmen; but the missionaries were true and firm, and although persecution for a time abounded, eventually right and truth prevailed, and our Christian Indians were left to keep the day without molestation. And, as has always been found to be the case in such instances, there was no loss, but rather gain. Our Christian Indians, who rested the Sabbath day, were never behindhand. On the long trips into the interior or down to York Factory or Hudson Bay, these Indian canoe brigades used to make better time, have better health, and bring up their boats and cargoes in better shape, than the Catholic Half-breeds or pagan Indians, who pushed on without any day of rest. Years of studying this question, judging from the standpoint of the work accomplished and its effects on men's physical const.i.tution, apart altogether from its moral and religious aspect, most conclusively taught me that the inst.i.tution of the one day in seven as a day of rest is for man's highest good.

Thus we journeyed on, meeting with various adventures by the way. One evening, rather than lose the advantage of a good wind, our party resolved to sail on throughout the night. We had no compa.s.s or chart, no moon or fickle Auroras lit up the watery waste. Clouds, dark and heavy, flitted by, obscuring the dim starlight, and adding to the risk and danger of our proceeding. On account of the gloom part of the crew were kept on the watch continually. The bowsman, with a long pole in his hands, sat in the prow of the boat, alert and watchful. For a long time I sat with the steersman in the stern of our little craft, enjoying this weird way of travelling. Out of the darkness behind us into the vague blackness before us we plunged. Sometimes through the darkness came the sullen roar and dash of waves against the rocky isles or dangerous sh.o.r.e near at hand, reminding us of the risks we were running, and what need there was of the greatest care.

Our camp bed had been spread on some boards in the hinder part of our little boat; and here Mrs Young, who for a time had enjoyed the exciting voyage, was now fast asleep. I remained up with "Big Tom"

until after midnight; and then, having exhausted my stock of Indian words in conversation with him, and becoming weary, I wrapped a blanket around myself and lay down to rest. Hardly had I reached the land of dreams, when I was suddenly awakened by being most unceremoniously thrown, with wife, bedding, bales, boxes, and some drowsy Indians, on one side of the boat. We scrambled up as well as we could, and endeavoured to take in our situation. The darkness was intense, but we could easily make out the fact that our boat was stuck fast. The wind whistled around us, and bore with such power upon our big sail that the wonder was that it did not snap the mast or ropes. The sail was quickly lowered, a lantern was lit, but its flickering light showed no land in view.

We had run upon a submerged rock, and there we were held fast. In vain the Indians, using their big oars as poles, endeavoured to push the boat back into deep water. Finding this impossible, some of them sprang out into the water which threatened to engulf them; but, with the precarious footing the submerged rock gave them, they pushed and shouted, when, being aided by a giant wave, the boat at last was pushed over into the deep water beyond. At considerable risk and thoroughly drenched, the brave fellows scrambled on board; the sail was again hoisted, and away we sped through the gloom and darkness.

CHAPTER THREE.

ARRIVAL AT NORWAY HOUSE--OUR NEW HOME--REVEREND CHARLES STRINGFELLOW-- THUNDERSTORM--REVEREND JAMES EVANS--SYLLABIC CHARACTERS INVENTED-- DIFFICULTIES OVERCOME--HELP FROM ENGLISH WESLEYAN MISSIONARY SOCIETY-- EXTENSIVE USE OF THE SYLLABIC CHARACTERS--OUR PEOPLE, CHRISTIAN AND PAGAN--LEARNING LESSONS BY DEAR EXPERIENCE--THE HUNGRY WOMAN--THE MAN WITH THE TWO DUCKS--THE FIRST SABBATH IN OUR NEW FIELD--SUNDAY SCHOOL AND SABBATH SERVICES--FAMILY ALTARS.

We reached Norway House on the afternoon of the 29th of July, 1868, and received a very cordial welcome from James Stewart, Esquire, the gentleman in charge of this Hudson's Bay post. This is one of the most important establishments of this wealthy fur-trading Company. For many years it was the capital, at which the different officers and other officials from the different districts of this vast country were in the habit of meeting annually for the purpose of arranging the various matters in connection with their prosecution of the fur trade. Here Sir George Simpson, for many years the energetic and despotic Governor, used to come to meet these officials, travelling by birch canoe, manned by his matchless crew of Iroquois Indians, all the way from Montreal, a distance of several thousand miles. Here immense quant.i.ties of furs were collected from the different trading posts, and then shipped to England by way of Hudson's Bay.

The sight of this well-kept establishment, and the courtesy and cordial welcome extended to us, were very pleasing after our long toilsome voyage up Lake Winnipeg. But still we were two miles and a half from our Indian Mission, and so we were full of anxiety to reach the end of our journey. Mr Stewart, however, insisted on our remaining to tea with him, and then took us over to the Indian village in his own row- boat, manned by four st.u.r.dy Highlanders. Ere we reached the sh.o.r.e, sweet sounds of melody fell upon our ears. The Wednesday evening service was being held, and songs of praise were being sung by the Indian congregation, the notes of which reached us as we neared the margin and landed upon the rocky beach. We welcomed this as a pleasing omen, and rejoiced at it as one of the grand evidences of the Gospel's power to change. Not many years ago the horrid yells of the conjurer, and the whoops of the savage Indians, were here the only familiar sounds. Now the sweet songs of Zion are heard, and G.o.d's praises are sung by a people whose lives attest the genuineness of the work accomplished.

We were cordially welcomed by Mrs Stringfellow in the Mission house, and were soon afterwards joined by her husband, who had been conducting the religious services in the church. Very thankful were we that after our long and adventurous journeyings for two months and eighteen days, by land and water, through the good providence of G.o.d we had reached our field of toil among the Cree Indians, where for years we were to be permitted to labour.

Mr and Mrs Stringfellow remained with us for a few days ere they set out on their return trip to the province of Ontario. We took sweet counsel together, and I received a great deal of valuable information in reference to the prosecution of our work among these Red men. For eleven years the missionary and his wife had toiled and suffered in this northern land. A goodly degree of success had attended their efforts, and we were much pleased with the state in which we found everything connected with the Mission.

While we were at family prayers the first evening after our arrival, there came up one of the most terrific thunderstorms we ever experienced. The heavy Mission house, although built of logs, and well mudded and clap-boarded, shook so much while we were on our knees that several large pictures fell from the walls; one of which, tumbling on Brother Stringfellow's head, put a very sudden termination to his evening devotions.

Rossville Mission, Norway House, was commenced by the Reverend James Evans in the year 1840. It has been, and still is, one of the most successful Indian Missions in America. Here Mr Evans invented the syllabic characters, by which an intelligent Indian can learn to read the Word of G.o.d in ten days or two weeks. Earnestly desirous to devise some method by which the wandering Indians could acquire the art of reading in a more expeditious manner than by the use of the English alphabet, he invented these characters, each of which stands for a syllable. He carved his first type with his pocket-knife, and procured the lead for the purpose from the tea-chests of the Hudson's Bay Company's post. His first ink he made out of the soot from the chimney, and his first paper was birch bark. Great was the excitement among the Indians when he had perfected his invention, and had begun printing in their own language. The conjurers, and other pagan Indians, were very much alarmed, when, as they expressed it, they found the "bark of the tree was beginning to talk."

The English Wesleyan Missionary Society was early impressed with the advantage of this wonderful invention, and the great help it would be in carrying on the blessed work. At great expense they sent out a printing press, with a large quant.i.ty of type, which they had had specially cast.

Abundance of paper, and everything else essential, were furnished. For years portions of the Word of G.o.d, and a goodly number of hymns translated into the Cree language, were printed, and incalculable good resulted.

Other missionary organisations at work in the country quickly saw the advantage of using these syllabic characters, and were not slow to avail themselves of them. While all lovers of Missions rejoice at this, it is to be regretted that some, from whom better things might have been expected, were anxious to take the credit of the invention, instead of giving it to its rightful claimant, the Reverend James Evans. It is a remarkable fact, that so perfectly did Mr Evans do his work, that no improvement has been made as regards the use of these characters among the Cree Indians.

Other missionaries have introduced them among other tribes, with additions to meet the sounds used in those tribes which are not found among the Crees. They have even been successfully utilised by the Moravians among the Esquimaux.

On our arrival at Rossville the Indians crowded in to see the new missionary and his wife, and were very cordial in their greetings. Even some pagan Indians, dressed up in their wild picturesque costumes, came to see us, and were very friendly.

As quickly as possible we settled down to our work, and tried to grasp its possibilities. We saw many pleasing evidences of what had been accomplished by faithful predecessors, and were soon convinced of the greatness of the work yet to be done. For, while from our church, and the houses of our Christian people, the songs of Zion were heard, our eyes were saluted by the shouts and yells of old Indian conjurers and medicine-men, added to the monotonous sounds of their drums, which came to us nightly from almost every point in the compa.s.s, from islands and headlands not far away.

Our first Sabbath was naturally a very interesting day. Our own curiosity to see our people was doubtless equalled by that of the people to see their new missionary. Pagans flocked in with Christians, until the church was crowded. We were very much pleased with their respectful demeanour in the house of G.o.d. There was no laughing or frivolity in the sanctuary. With their moccasined feet and cat-like tread, several hundred Indians did not make one quarter the noise often heard in Christian lands, made by audiences one-tenth the size. We were much delighted with their singing. There is a peculiar plaintive sweetness about Indian singing that has for me a special attractiveness. Scores of them brought their Bibles to the church. When I announced the lessons for the day, the quickness with which they found the places showed their familiarity with the sacred volume. During prayers they were old-fashioned Methodists enough to kneel down while the Sovereign of the universe was being addressed. They sincerely and literally entered into the spirit of the Psalmist when he said: "O come, let us worship and bow down: let us kneel before the Lord our Maker."

I was fortunate in securing for my interpreter a thoroughly good Indian by the name of Timothy Bear. He was of an emotional nature, and rendered good service to the cause of Christ. Sometimes, when interpreting for me the blessed truths of the Gospel, his heart would get fired up, and he would become so absorbed in his theme that he would in a most eloquent way beseech and plead with the people to accept this wonderful salvation.

As the days rolled by, and we went in and out among them, and contrasted the pagan with the Christian Indian, we saw many evidences that the Gospel is still the power of G.o.d unto salvation, and that, whenever accepted in its fulness, it brings not only peace and joy to the heart, but is attended by the secondary blessings of civilisation. The Christian Indians could easily be picked out by the improved appearance of their homes, as well as by the marvellous change in their lives and actions.

We found out, before we had been there many days, that we had much to learn about Indian customs and habits and modes of thought. For example: the day after Mr and Mrs Stringfellow had left us, a poor woman came in, and by the sign language let Mrs Young know that she was very hungry. On the table were a large loaf of bread, a large piece of corned beef, and a dish of vegetables, left over from our boat supplies.

My good wife's sympathies were aroused at the poor woman's story, and, cutting off a generous supply of meat and bread, and adding thereto a large quant.i.ty of the vegetables and a quart of tea, she seated the woman at the table before the hearty meal. Without any trouble the guest disposed of the whole, and then, to our amazement, began pulling up the skirt of her dress at the side till she had formed a capacious pocket. Reaching over, she seized the meat, and put it in this large receptacle, the loaf of bread quickly followed, and lastly, the dish of vegetables. Then, getting up from her chair, she turned towards us, saying, "Na-nas-koo-moo-wi-nah," which is the Cree for thanksgiving.

She gracefully backed out of the dining-room, holding carefully onto her supplies. Mrs Young and I looked in astonishment, but said nothing till she had gone out. We could not help laughing at the queer sight, although the food which had disappeared in this unexpected way was what was to have been our princ.i.p.al support for two or three days, until our supplies should have arrived. Afterwards, when expressing our astonishment at what looked like the greediness of this woman, we learned that she had only complied with the strict etiquette of her tribe. It seems it is their habit, when they make a feast for anybody, or give them a dinner, if fortunate enough to have abundance of food, to put a large quant.i.ty before them. The invited guest is expected to eat all he can, and then to carry the rest away. This was exactly what the poor woman did. From this lesson of experience we learnt just to place before them what we felt our limited abilities enabled us to give at the time.

One day a fine-looking Indian came in with a couple of fat ducks. As our supplies were low, we were glad to see them; and in taking them I asked him what I should give him for them. His answer was, "O, nothing; they are a _present_ for the missionary and his wife." Of course I was delighted at this exhibition of generosity on the part of this entire stranger to us so soon after our arrival in this wild land. The Indian at once made himself at home with us, and kept us busy answering questions and explaining to him everything that excited his curiosity.

Mrs Young had to leave her work to play for his edification on the little melodeon. He remained to dinner, and ate one of the ducks, while Mrs Young and I had the other. He hung around all the afternoon, and did ample justice to a supper out of our supplies. He tarried with us until near the hour for retiring, when I gently hinted to him that I thought it was about time he went to see if his wigwam was where he left it.

"O," he exclaimed, "I am only waiting."

"Waiting?" I said; "for what are you waiting?"

"I am waiting for the _present_ you are going to give me for the _present_ I gave you."

I at once took in the situation, and went off and got him something worth half-a-dozen times as much as his ducks, and he went off very happy.

When he was gone, my good wife and I sat down, and we said, "Here is lesson number _two_. Perhaps, after we have been here a while, we shall know something about the Indians."

After that we accepted of no presents from them, but insisted on paying a reasonable price for everything we needed which they had to sell.

Our Sunday's work began with the Sunday School at nine o'clock. All the boys and girls attended, and often there were present many of the adults. The children were attentive and respectful, and many of them were able to repeat large portions of Scripture from memory. A goodly number studied the Catechism translated into their own Language. They sang the hymns sweetly, and joined with us in repeating the Lord's Prayer.

The public service followed at half-past ten o'clock. This morning service was always in English, although the hymns, lessons, and text would be announced in the two languages. The Hudson's Bay officials who might be at the Fort two miles away, and all their _employes_, regularly attended this morning service. Then, as many of the Indians understood English, and our object was ever to get them all to know more and more about it, this service usually was largely attended by the people. The great Indian service was held in the afternoon. It was all their own, and was very much prized by them. At the morning service they were very dignified and reserved; at the afternoon they sang with an enthusiasm that was delightful, and were not afraid, if their hearts prompted them to it, to come out with a glad "Amen!"

They bring with them to the sanctuary their Bibles, and very sweet to my ears was the rustle of many leaves as they rapidly turned to the Lessons of the day in the Old or New Testament. Sermons were never considered too long. Very quietly and reverently did the people come into the house of G.o.d, and with equal respect for the place, and for Him Whom there they had worshipped, did they depart. Dr Taylor, one of our missionary secretaries, when visiting us, said at the close of one of these hallowed afternoon services, "Mr Young, if the good people who help us to support Missions and missionaries could see what my eyes have beheld to-day, they would most cheerfully and gladly give us ten thousand dollars a year more for our Indian Missions."

Every Sunday evening I went over to the Fort, by canoe in summer, and dog-train in winter, and held service there. A little chapel had been specially fitted up for these evening services. Another service was also held in the church at the Mission by the Indians themselves. There were among them several who could preach very acceptable sermons, and others who, with a burning eloquence, could tell, like Paul, the story of their own conversion, and beseech others to be likewise reconciled to G.o.d.

We were surprised at times by seeing companies of pagan Indians stalk into the church during the services, not always acting in a way becoming to the house or day. At first it was a matter of surprise to me that our Christian Indians put up with some of these irregularities. I was very much astounded one day by the entrance of an old Indian called Tapastonum, who, rattling his ornaments, and crying, "Ho! Ho!" came into the church in a sort of trot, and gravely kissed several of the men and women. As my Christian Indians seemed to stand the interruption, I felt that I could. Soon he sat down, at the invitation of Big Tom, and listened to me. He was grotesquely dressed, and had a good-sized looking-gla.s.s hanging on his breast, kept in its place by a string hung around his neck. To aid himself in listening, he lit his big pipe and smoked through the rest of the service. When I spoke to the people afterwards about the conduct of this man, so opposite to their quiet, respectful demeanour in the house of G.o.d, their expressive, charitable answer was: "Such were we once, as ignorant as Tapastonum is now. Let us have patience with him, and perhaps he, too, will soon decide to give his heart to G.o.d. Let him come; he will get quiet when he gets the light."

The week evenings were nearly all filled up with services of one kind or another, and were well attended, or otherwise, according as the Indians might be present at the village, or away hunting, or fishing, or "tripping" for the Hudson's Bay Company. What pleased us very much was the fact that in the homes of the people there were so many family altars. It was very delightful to take a quiet walk in the gloaming through the village, and hear from so many little homes the voice of the head of the family reading the precious volume, or the sounds of prayer and praise. Those were times when in every professed Christian home in the village there was a family altar.

CHAPTER FOUR.

CONSTANT PROGRESS--WOMAN'S SAD CONDITION IN PAGANISM--ILl.u.s.tRATIONS-- WONDROUS CHANGES PRODUCED BY CHRISTIANITY--ILl.u.s.tRATIONS--NEW YEAR'S DAY CHRISTIAN FESTIVAL--THE AGED AND FEEBLE ONES FIRST REMEMBERED--CLOSING THANKSGIVING SERVICES.

We found ourselves in a Christian village surrounded by paganism. The contrast between the two cla.s.ses was very evident.

Our Christians, as fast as they were able to build, were living in comfortable houses, and earnestly endeavouring to lift themselves up in the social circle. Their personal appearance was better, and cleanliness was accepted as next to G.o.dliness. On the Sabbaths they were well dressed, and presented such a respectable and devout appearance in the sanctuary as to win the admiration of all who visited us. The great majority of those who made a profession of faith lived honest, sober, and consistent lives, and thus showed the genuineness of the change wrought in them by the glorious Gospel of the Son of G.o.d.

One of the most delightful and tangible evidences of the thoroughness and genuineness of the change was seen in the improvement in the family life. Such a thing as genuine home life, with mutual love and sympathy existing among the different members of the family, was unknown in their pagan state. The men, and even boys, considered it a sign of courage and manliness to despise and shamefully treat their mothers, wives, or sisters. Christianity changed all this; and we were constant witnesses of the genuineness of the change wrought in the hearts and lives of this people by the preaching of the Gospel, by seeing how woman was uplifted from her degraded position to her true place in the household.

My heart was often pained at what I saw among some of the wild savage bands around us. When, by canoe in summer, or dog-train in winter, I have visited these wild men, I have seen the proud, lazy hunter come stalking into the camp with his gun on his shoulder, and in loud, imperative tones shout out to his poor wife, who was busily engaged in cutting wood, "Get up there, you dog, my squaw, and go back on my tracks in the woods, and bring in the deer I have shot; and hurry, for I want my food!" To quicken her steps, although she was hurrying as rapidly as possible, a stick was thrown at her, which fortunately she was able to dodge.

Seizing the long carrying strap, which is a piece of leather several feet in length, and wide at the middle, where it rests against the forehead when in use, she rapidly glides away on the trail made by her husband's snow-shoes, it may be for miles, to the spot where lies the deer he has shot. Fastening one end of the strap to the haunches of the deer, and the other around its neck, after a good deal of effort and ingenuity, she succeeds at length in getting the animal, which may weigh from a hundred and fifty to two hundred pounds, upon her back, supported by the strap across her forehead. Panting with fatigue, she comes in with her heavy burden, and as she throws it down she is met with a sharp stern command from the lips of the despot called her husband, who has thought it beneath his dignity to carry in the deer himself, but who imagines it to be a sign of his being a great brave thus to treat his wife. The gun was enough for him to carry. Without giving the poor tired creature a moment's rest, he shouts out again for her to hurry up and be quick; he is hungry, and wants his dinner.