Metlakahtla and the North Pacific Mission of the Church Missionary Society Part 8

"I was very much shocked to find that a young man--a slave--had been accused by the medicine-men as having bewitched the chief and induced his sickness. In consequence of this he had been stripped, and bound hands and feet in an old outhouse, and thus kept for some days without food. I only learned this about one hour before the death of the chief, and it was well I heard it even then, as I learned that they had determined to shoot him, and a man had been told off who had his gun ready for the purpose. I lost no time in calling the chiefs and the friends of the deceased together, and showed them the wickedness and sinfulness of such proceedings, and how, by their thus acting, they had probably kept up a feeling of revenge in the mind of their friend who had just expired. They accepted my advice, and had him unbound, and he came to the Mission house to have his wounds dressed. His wrists were swollen to an immense size, and his back, from hip to shoulder, lacerated and burned to the bone by torches of pitch pine. He was deeply grateful to me for having saved him.

"The dead chief was laid out, and all those of his crest came from the opposite village, bringing a large quant.i.ty of swan's down, which they scattered over and around the corpse. At my suggestion, they departed from the usual custom of dressing and painting the dead, and, instead of placing the corpse in a sitting posture, they consented to place it on the back. The remains were decently interred, and I gave an address and prayed; thus their custom of placing the dead in hollowed poles, carved and erected near the houses, has been broken through, and since this occurred many of the remains which were thus placed have been buried."

The first Hydah to come out distinctly as a Christian was a chief named Cowhoe, concerning whom an interesting incident is related. One day he brought a book to Mr. Collison, saying it had been given him many years before by the captain of an English man-of-war, and asking what it was. It proved to be a Testament, with this inscription on the fly-leaf--"_From Capt. Prevost, H. M. S. 'Satellite,' trusting that the bread thus cast upon the waters may be found after many days._"

More than twenty years had pa.s.sed away, and now that prayer was answered, though not by the instrumentality of the gift that bore the record of it. Cowhoe became a regular attendant at Mr. Collison's services and school, and we are told that at a meeting held on the Day of Intercession for Missions, Nov. 30th, 1877, he "prayed very earnestly for the spread of the truth amongst his brethren." When Admiral Prevost visited the coast in the summer of 1878, Cowhoe and his father went to Metlakahtla in a canoe on purpose to see the benefactor of their race. Of this visit the Admiral gives the following account:--

"Edensaw, the chief of the Hydah nation, arrived with his son, Cowhoe, and Mr. Collison. They had heard of my visit, and were anxious, to see me "face to face." I knew him in 1853, when I first visited the Queen Charlotte Islands in command of H.M.S. _Virago_. An American schooner had been plundered and destroyed by the Islanders; my object was to punish the offenders, but, after a searching enquiry, I was not able to fix the guilt upon any particular tribe. Some portion of the property was restored, and no lives being lost, I was obliged to be satisfied by a.s.sembling together all the chiefs, and reminding them of the power I held to punish the guilty. In my own mind, I believe Edensaw was the guilty person. From that time up to this hour, he has "been halting between two opinions"--a proud man--he could not give up his power, his wealth and standing over the heathens, to follow the Lord G.o.d; still he knew the Missionary had brought something better than he had ever possessed in all his glory, and it was expedient for him to be friends with the white men. When Duncan first arrived at Fort Simpson, in 1857, he frequently entreated him to come over and teach the Hydahs, and when I met him again on board the _Satellite_ in 1859, he made a similar request to me. I may here remark that anxious as we were to establish a Mission amongst that fine race of Indians, it was not until October, 1876, the Committee of the C. M. S., were able to comply with their request. During that time hundreds, princ.i.p.ally females, had pa.s.sed into eternity through vice and disease contracted at Victoria.

"I may add, when I visited Ma.s.sett last October (1879) with Bishop Ridley, he left Cowhoe with Sneath to a.s.sist him during the winter, the first native teacher from the Hydahs. I trust the good seed has taken root in many hearts. "G.o.d moves in a mysterious way, His wonders to perform!" It was to show me this book, and to shake me by the hand, that the father and son came this long journey."

In the autumn of 1878, some touching evidences of the Spirit's work gladdened the missionary's heart. On October 26th he wrote:--

"Not a few are enquiring earnestly for the way of life. At a little social meeting which I had a few days past, the princ.i.p.al chief said: 'I was careless and unconcerned about the message which the white chief brought us, but I can be so no longer. Even at night, when I lie awake on my bed, I cry to G.o.d to pardon my many sins and save me. I know now it is true--all true, and I want to be safe in the Ark, even in Jesus the Saviour'; and he continued at some length exhorting the others to receive the Word.

"Another chief also spoke with intense earnestness and feeling. He said, 'A short time since I was blind, and knew nothing of these great things. But Jesus has opened my eyes, and now I see. Jesus is the way, and I am in that way now. I am happy, very happy; but one thing keeps me back, and when that is over, I will seek to be baptized, and live only for G.o.d.'

"This one thing referred to is a giving away of property on account of a deceased brother whose effects he took charge of, and promised to give away property, and put up a carved pole to his memory. As he has already promised, and given notice to the tribe, he does not wish to draw back.

"Another--a young man--is already obeying the injunction, 'Let him that heareth say, Come'; and at the salmon fishing and elsewhere has endeavoured to gather his friends together for prayer and praise."

And on March 20th, 1879, reviewing the winter's work, Mr. Collison again wrote:--

"In October last, having mastered the difficulties of the language, I was induced to commence a weekly prayer-meeting. At this meeting we opened with a hymn, after which I prayed, and then delivered a short Gospel address, at the close of which I invited those of them who understood the solemnity and responsibility of prayer, and to whom G.o.d had given hearts to pray, to lead briefly and successively in audible prayer.

"This mode of conducting the prayer-meeting was attended with good results, as it united those who were in earnest, and who had received the truth into their hearts, more closely together, and led several of those who were halting between heathenism and the truth to decide for the latter.

"Thus a band was formed (amongst whom were several of the chiefs and princ.i.p.al men) which confronted the heathen customs on the one hand, and drunkenness and gambling on the other, and, having come out boldly on the side of the truth, their influence was soon perceptible.

"I dare not attempt to convey to you in words the intense earnestness and fervour of the pet.i.tions which they offered up on behalf of themselves, their families, and the surrounding villages; whilst, at the same time, there was nothing like excitement, but rather a calm solemnity and quiet earnestness prevailed amongst all.

"And surely our united pet.i.tions were graciously answered, and a great change was soon apparent.

"The Lord's Day was observed by the majority, and the services of the day attended by almost all encamped, as well as by a number from the opposite village, which is about three miles off.

"The flag which I received from the Missionary Leaves a.s.sociation, to hoist on Sundays, in order to acquaint them of the weekly return of the day of rest, now no longer hangs alone; but nine of the princ.i.p.al men now follow the example shown by the Mission, and have set up their banners also."

"Dancing has been abandoned and the medicine work is almost overthrown, and, in pa.s.sing along the village after dark, my ear is now often greeted with the Christian hymn or the song of praise where formerly the noise of the heathen dance, or the frantic orgies of the medicine man drowned all other sounds. Thus a change has been effected during the past three years, in the contemplation of which I can only exclaim, 'What hath G.o.d wrought!'"

Even the chief medicine man himself abandoned his sorceries, and came forward as an inquirer--

"The charms and rattles of the leading medicine man are now in our possession, he having given them up, and he is now an earnest inquirer after the truth and is always present at the services. He was first brought into contact with the truth shortly before Christmas last in the following manner.

"A young man was brought home very sick, and I went to see him and found him suffering from a severe attack of 'brain fever', brought on by his swimming for some time in the cold salt water, in order to cure a severe headache which he had.

"I did all I could to alleviate his sufferings, and instructed his relatives as to how they should nurse him. This resulted in his resting more easily and in his obtaining some sleep, to which he had been a stranger for several nights.

"Not satisfied, however, with this, they sent off for the medicine-man, who was encamped up the inlet. He arrived at midnight, and at once commenced his whooping and rattling. This he continued at intervals, until the following day, when I paid him a visit.

"The house was full, and the patient evidently much worse. The medicine man, or 'Scahaga,' as he is called in their own tongue, had just finished another performance, and sat down exhausted as I entered.

"All appeared surprised at my intrusion, but I knelt down beside the sick man, and took his hand to feel his pulse. I shook my head, and then informed them that he was much worse. The medicine-man then answered in his own defence, and commenced by informing me that he had found out the cause of his sickness. A man from the other village had caused it by s.n.a.t.c.hing the cap from the head of the sick man when up the inlet together, which had led to his being smitten or bewitched by a land otter. To this statement several agreed, as they stated the nervous twitches and convulsive movements of the sick man were exactly similar to the movements of the above-mentioned animal.

"I then addressed them all on the power of G.o.d and His dealings with man, and how that He alone bringeth down and raiseth up. I then called upon all to join with me in prayer for themselves and also on behalf of the sick man. The medicine-man was evidently humbled and discomfited, though ashamed to acknowledge it before so many. Shortly afterwards the young man died, and I attended his funeral, and gave an address and prayed, according to portions of the Burial Service. The medicine-man was present, and most attentive.

"From that time he appears to have lost faith in his profession, though he informed me that the 'Scahnawah,' or spirit, appeared to him, and advised him to continue his medicine work, which would be a source of great gain to him; but that he had replied, saying G.o.d's Word had come, and he was determined to give up his practice, and seek the salvation of his own soul. His long hair, which has never been cut, and which folded up serves him for a pillow at night, he speaks of having cut off as soon as he can do so with safety to his health. When I see him sitting at our services, clothed and in his right mind, I am reminded that the Gospel is now as ever 'the power of G.o.d unto salvation.'"

At Christmas (1878), when the Indians from other villages came in canoes to Ma.s.sett, the usual festive custom of "dancing with painted faces, and naked slaves with their bodies blackened," was dispensed with, and in lieu of it the visitors were received by a choir of a hundred Hydahs, children and adults, chanting the anthem, "How beautiful upon the mountains." "The unanimous opinion of all was that the new and Christian welcome was far superior to the old heathen one."

In the same letter Mr. Collison mentions his translations, in which he had succeeded beyond his expectations. Portions of Scripture, a simple catechism, the Commandments, the Lord's Prayer, the General Confession and Thanksgiving, several collects, ten hymns, and a series of "Short Addresses on Great Subjects," had been produced by him in the Hydah language.

Mr. Collison had visited several tribes at a distance, both on the islands more to the south, and on the coast of Alaska to the north. At Skidegate Inlet, which divides the two princ.i.p.al of the Queen Charlotte Islands, he had a particularly warm reception.

In a letter, dated March 21st, 1879, he wrote that he had thirty names on the list of catechumens, most of them heads of families.

Mr. Collison has since removed to Metlakahtla, to undertake the pastoral and school-work there. His place at Ma.s.sett has been taken by Mr. G. Sneath, a zealous young missionary artizan, who twice went to East Africa to join the Victoria Nyanza Mission, and twice was ordered home by the consular surgeon at Zanzibar, and who has now essayed missionary service in a colder climate.

XI.

OUTLYING MISSIONS. III.--FORT RUPERT.

Fort Rupert is a trading post at the northern end of Vancouver's Island, some three hundred miles south of Metlakahtla. In that neighbourhood are found the Quoquolt Indians, and among them a Mission has lately been begun. This is, however, but a tardy response to their repeated entreaties for a teacher. It has always been a problem beyond their power to solve, why, when Mr. Duncan first arrived on the coast, he actually sailed past them on his voyage from Victoria, and went first to the Tsimsheans, who were so much further off; and on one occasion they stoutly remonstrated with the captain of a man-of-war, sent to punish them for marauding on the territory of another tribe, that they were left without a teacher, and were only visited when they had done wrong.

In due time teachers did appear, in the shape of a party of Roman Catholic priests; and Mr. Duncan, stopping at the Fort when on a voyage to Victoria in 1860, found that two of them had been there and had taught some of the Indians "a hymn to the Virgin Mary in the trading jargon." "I told them," he adds, "of Jesus the true and only Saviour, which the priests had neglected to do." These Romish Missionaries held their ground for eleven years, and then abandoned the Quoquolts as hopeless. As will be seen however, their hopes revived when at length a Protestant Missionary was found to be gaining an influence over the tribe.

In October, 1875, the head chief at Fort Rupert took the three hundred miles journey to visit Metlakahtla, and once more preferred his request. He addressed the Christians of the settlement, and said that "a rope had been thrown out from Metlakahtla, which was encircling and drawing together all the Indian tribes into one common brotherhood."

Mr. Duncan planned to go and begin a Quoquolt mission himself; but it proved quite impossible for him to leave his multifarious work at the settlement, and ultimately the Rev. A. J. Hall, who was sent out in 1877, volunteered to go.

It was on March 12th, 1878, that Mr. Hall landed at Fort Rupert, and was kindly received by the Hudson's Bay Company's officer in charge. A large Indian house was purchased for the price of sixty blankets, and a school at once opened. On June 11th, Mr. Hall wrote:--

"I have taught them one English hymn, 'Jesus loves me, this I know,'

and three simple chants in their own language; also three prayers--one the Lord's Prayer, four texts which they read from the black board, and a catechism, arranged and taught by Mr. Duncan at Fort Simpson. All this instruction has been given in their own tongue, translated to me by Mr. Hunt's son, who acts also as my interpreter at the Sunday services.

"I have been able to hold two services every Sunday since I first came, and sometimes I have had perhaps eighty attend. Many are away from the village now, trading and visiting other tribes, so that my congregation is reduced. I have felt it a great privilege to stand up before this dusky a.s.sembly and open up to them the Word of Life. They are all clothed in blankets, some of them highly ornamented with needle -work and pearl b.u.t.tons. When they enter the building, the men take off the bandannah handkerchiefs which are tied round their heads, and squat all around me. The men sit on one side, and the women on the other, as a rule. This fact is in consequence of the inferior position of the women, and because they are not allowed to attend the meetings which the men constantly hold to talk over the affairs of the camp. At first my congregations came with painted faces, and were little inclined to stand when we sang. They are now, however, more clean in their appearance, and, with few exceptions, rise when I play the tune on my English concertina.

"I have almost exclusively spoken to them from the Book of Genesis, and have brought in the work of our Lord from these lessons, e.g., when speaking on sacrifices, the offering of Isaac, and the life of Joseph.

These narratives in Genesis have attracted them very much, and they listened very attentively to my interpreter. All my addresses are written before I enter my church, and read to the interpreter, and therefore, I believe, they are already acquainted with many truths from G.o.d's Word, which do strike against the immorality in which they are living. Sometimes, when I speak in the church, they talk among themselves, either approving what is said, but more often because the truth spoken is a rebuke to some of them."

In a later letter, dated March 1st, 1879, Mr. Hall further describes his interesting congregation;--

"The Indians did not rush to my services at first, and then drop off.

No! a few came at first, and they have gradually increased, and on the Sunday before they all went to Alert Bay there were probably eighty at my first service, the majority being men--men who have frequently committed murder, and who have bitten each other from their youth upwards in the winter dances. Medicine-men were present who have often eaten the bodies of dead men, exhumed from their graves, and who to this day are dreaded by all the people, because there is not an Indian in the camp but that superst.i.tiously believes these doctors can kill them by their sorcery. I cannot tell you yet that these wicked men who come to my services are earnestly seeking a better way. I cannot tell you yet that I can see any change in them. I know that some of them hate me and my message, and speak against it; but they come and hear the truth; and who can say but that G.o.d will give them His Holy Spirit, and that they may be turned from darkness to serve the living and true G.o.d?

"My congregation will not sit upon the forms I have had made; they prefer to draw their dirty blankets tightly round them, and to squat on the floor. When I am speaking, they generally rest their heads upon their bent knees, and fix their eyes upon the floor. Not a muscle seems to move, and they appear to drink in every word that is spoken to them, as if they thirsted for the truth. In teaching these people I treat them as children, but I know they have nothing of the gentleness and simplicity of children; they are cunning, 'deceitful above all things, and desperately wicked.'"