Chapter II: Part 2

"After this I went in succession to the other seven tribes, and addressed them in the chiefs' houses. In each case I found the chief very kind and attentive in preparing his house and assembling his people. The smallest company I addressed was about fifty souls, and the largest about 200. Their obedience to my request about kneeling was universal, but in the house where there were over 200 some confusion took place, as they were sitting so close. However, when they heard me begin to pray, they were instantly silent. Thus the Lord helped me through. About 800 or 900 souls in all have heard me speak; and a great number of them, I feel certain, have understood the message. May the Lord make it the beginning of great good for this pitiable and long-lost people."

Mr. Duncan was now beginning to feel his way among the Indians, and the head chief, Legaic, having offered him the use of his house for a schoolroom, he opened school on June 28th. Twenty-six children attended in the morning, and fourteen or fifteen adults in the afternoon. The head chief and his wife took great interest, and assisted in every way they could. Their house was made clean, and a seat was placed upon a mat for Mr. Duncan. The children also came neat and clean; one boy only had nothing but a blanket to cover him, and in his case it was not poverty, but superstition, that prevented him from having a shirt on like the rest. This poor lad had been initiated into the mysteries of medicine in the previous winter, and so was forbidden by law to wear any thing over him except a blanket or a skin for one year. If he had put on a shirt, death would have been expected to ensue.

On Sunday, July 11th, God enabled him a second time to proclaim the Gospel in another carefully-written address. He went, as on the first occasion, to each of the nine tribes separately, and began and concluded with prayer. At the concluding prayer almost all knelt, or the exceptions were rare. One man, however, sullenly refused. It was Quthray, the chief of the cannibal gang, of whom we shall hear again.

After a few weeks the school was suspended, in consequence of the absence of the chief in whose house it was held. It had been used sufficiently long, however, to show that it was appreciated by both parents and children, and thus encouraged, Mr. Duncan determined to commence to build a school-house. The wood had arrived in a raft, and a number of Indians were engaged to assist in the building; but scarcely had they begun to carry the wood up the hill, when one of the Indians dropped dead. The news ran through the camp, and great alarm spread on all sides. Mr. Duncan at first feared that owing to the superstition of the Indians with regard to such events, the confidence which he had secured among the people would be greatly shaken, and his work amongst them retarded. But, through God's mercy, his fears were not realized. He deemed it prudent to suspend the work for a time, but, after repeated invitations from the Indians, he resumed it on Sept. 17th:--

"Yesterday I spoke to a few on the subject, and all seemed heartily glad. One old chief said to me, 'Cease being angry now,' thinking, I suppose, my delay was occasioned by anger. He assured me he would send his men to help. It was quite encouraging to see how earnestly they expressed their desire for me to proceed with the work, and I may safely say the feeling was universal. This morning I went to the raft at six a.m., but only one old man was there. In a little time came other two or three, then a few more, then two chiefs. By about half past six we mustered seven or eight workers on the raft, though several more came out and sat at their doors, Indian like, as though they wished only to look on. This seemed greatly in contrast with their expressions to me yesterday; but such is the Indian. I knew it was of no use to push, so I patiently waited. About half-past six one of the Indians on the raft sprang to his feet, gave the word of starting, which is a peculiar kind of whoop, and he, with the few so inadequate to the work, determined to begin. At this I proceeded up the beach to the place for building upon, but what was my surprise when, on returning, I met upwards of forty Indians carrying wood. They all seemed to have moved in an instant, and sprung to the work with one heart. The enthusiasm they manifested was truly gladdening, and almost alarming. Amongst the number were several old men, who were doing more with their spirited looks and words than with their muscles. The whole camp seemed now excited. Encouraging words and pleasant looks greeted me on every side. Every one seemed in earnest, and the heavy blocks and beams began to move up the hill with amazing rapidity. When the Fort bell rang for breakfast they proposed to keep on. One old man said he would not eat till the work was done. However, I did not think it good to sanction this enthusiasm thus far, but sent them off to their houses. By three o'clock p.m. all was over, for which I was very glad, for the constant whooping, groaning, and bawling of the Indians, together with the difficulties of the work, from the great weight of the pieces and the bad road, kept me in constant fear."

But no sooner had Mr. Duncan set up his school, and commenced work in it, than the opposition of the medicine men began. They saw that if the work progressed, "their craft was in danger of being set at nought." The chiefs of three tribes had already declared that they had made up their minds to abandon their sorceries.

On November 19th the new school was opened, and it was soon attended by one hundred and forty children and fifty adults; but on December 1st Mr. Duncan was told by the manager of the Fort that the head chief, Legaic, was going to ask him to give up the school for about a month during the medicine season. Shortly afterwards he was told that they would be content if he would stay school for a fortnight, and after that they would all come to be taught; but if he did not comply, they intended stopping him by force, and had determined to shoot at the pupils as they came to the school. Mr. Duncan had a long talk to two of the officers about the matter, giving them plainly to understand that he did not intend in the least degree to heed the threats of the Indians. "Go on with my work I would, in spite of all. I told them Satan had reigned long enough here; it was high time his rule should be disturbed (as it is)." On December 20th he wrote:--

"This day has been a great day here. I have heartily to thank that all -seeing Father who has covered me and supported me to-day. The devil and wicked men leagued to overthrow me this day, but the Lord would not have it so. I am still alive. This morning the medicine party, who are carrying on their work near to the school, broke out with renewed fury. On going to school, I observed a crowd of these wretched men in a house that I was approaching. As soon as I got into the school, the wife of the head chief came to beg me to give up school for a little time. She was certainly very modest in her manner and request, but altogether unsuccessful. I spoke to her a little, and then she said (what I knew to be false) that neither she nor her husband desired to go on with the medicine-work, for, they often cried to see the state of things, but it was the tribe that urged them to do what they were doing. When she saw she could prevail nothing, not even so much as to prevent striking the steel (used as a bell), which they have a peculiar hatred for, she left me. I then went up the ladder and struck the steel myself, as I did not like to send a boy up. Very soon about eighty pupils were in the school, and we went on as usual.

"This afternoon a boy ran to strike the steel, and not many seconds elapsed before I saw the head chief (Legaic) approaching, and a whole gang of medicine men after him, dressed up in their usual charms. The chief looked very angry, and bade the boy cease. I waited at the door until he came up. His first effort was to rid the school of the few pupils that had just come in. He shouted at the top of his voice, and bade them he off. I immediately accosted him, and demanded to know what he intended or expected to do. His gang stood about the door, and I think seven came in. I saw their point: it was to intimidate me by their strength and frightful appearance; and I perceived the chief, too, was somewhat under the influence of rum. But the Lord enabled me to stand calm, and, without the slightest fear, to address them with far more fluency, in their tongue, than I could have imagined possible --to tell them of their sin faithfully--to vindicate my conduct--to exhort them to leave their bad ways, and also to tell them they must not think to make me afraid. I told them that God was my Master, and I must obey Him rather than them, and that the devil had taught their fathers what they were practising, and it was bad, but what I was teaching now was God's way, and it was good. Our meeting lasted for more than an hour. I saw a great many people at a distance looking anxiously at our proceedings, the school door being open. The chief expressed himself very passionately, now and then breaking out into furious language, and showing off his savage nature by his gestures. Towards the close of the scene, two of the confederates, vile-looking fellows, went and whispered something to him, upon which he got up from a seat he had just sat down upon, stamped his feet on the floor, raised his voice as high as he could, and exhibited all the rage and defiance and boldness that he could. This was all done, I knew, to intimidate me, but, blessed be God, he did not succeed. Finding his efforts unavailing, he went off.

"The leading topics of the chiefs angry conversation were as follows-- He requested four days' suspension of the school, he promised that, if I complied, he and his people would then come to school, but threatened if my pupils continued to come on the following days, he would shoot at them, lastly, he pleaded, that if the school went on during the time he specified, then some medicine men, whom he expected on a visit shortly from a distant tribe, would shame, and, perhaps, kill him. Some of his sayings during his fits of rage were, that he understood how to kill people, occasionally drawing his hand across his throat to show me what he meant, that when he died he knew he should go down, he could not change, he could not be good, or, if I made him good, why, then, he supposed he should go to a different place from his forefathers, this he did not desire to do. On one occasion, whilst he was talking, he looked at two men, one of them a regular pupil of mine, and the other a medicine-man, and said, 'I am a murderer, and so are you, and you' (pointing to each of these men), 'and what good is it for us to come to school?' Here I broke in, and blessed be God, it gave me an opportunity of telling the three murderers that pardon was now offered to them if they would repent, and amend, and go to Jesus our Saviour."

It was afterwards found out that Legaic, at the moment of his most violent fury, had caught sight of Clah (who, unknown to Mr. Duncan, was watching over him with a revolver), and knew that, if he touched the missionary, it would be at the risk of his life. So it ever is: "in some way or other, the Lord will provide!"

This conduct on the part of Legaic was the more discouraging, inasmuch as he had, in the first instance, as we have seen, given up his own house for the school. So persistent, however, was his hostility at this time, and so great were the difficulties in the way of attending school, that Mr. Duncan was at length obliged to close the new building, and another chief having offered him the use of his house for a school, where the children and others would not be afraid to come, he readily availed himself of his kindness, and was soon able to report the steady progress of the work. On Christmas Day he wrote:--

"Yesterday I told my scholars to bring their friends and relatives to school to-day, as I wanted to tell them something new. We numbered over 200 souls. I tried to make them understand why we distinguished this day from others. After this I questioned the children a little, and then we sang two hymns, which we also translated. While the hymns were being sung, I felt I must try to do something more, although the language seemed to defy me. I never experienced such an inward burning to speak before, and therefore I determined to try an extemporaneous address in Tsimshean. The Lord helped me: a great stillness prevailed, and, I think, a great deal was understood of what I said. I told them of our condition, the pity and love of God, the death of the Son of God on our account, and the benefits arising to us therefrom; and exhorted them to leave their sins and pray to Jesus. On my enumerating the sins of which they are guilty, I saw some look at each other with those significant looks which betokened their assent to what I said. I tried to impress upon them the certain ruin which awaits them if they proceed in their present vices. Very remarkably, an illustration corroborating what I said was before their eyes. A poor woman was taken sick, not four yards from where I stood, and right before the eyes of my audience. She was groaning under a frightful affliction, the effect of her vices."

IV.

FIRST FRUITS.

From the extract last given we can gather that, notwithstanding the opposition of some, and the frightful depravity of all, Mr. Duncan seemed to be gaining the ear of the people just in proportion as he advanced in fluency of speech in their mother tongue. And during the following year, 1859, not a few tokens for good were granted him. In some parts of the camp open drunkenness and profligacy were diminishing, and the comparative quiet and decorum consequent on this made a great impression on the rest. In March a meeting of chiefs was held at Legaic's house, at which Mr. Duncan's arguments against many of their most degrading customs were discussed, and generally approved; and a message was sent to him that they wished him to "speak strong" against the "bad ways" of their people. On April 6th, Legaic himself appeared at the school, not now to intimidate the missionary, but to sit at his feet as a learner. Others followed his example; and when, in August, one notoriously bad character, named Cushwaht, broke into the school with a hatchet, intending to shoot Mr. Duncan, and, not finding him there, smashed all the windows, the greatest indignation was expressed on every side, and Mr. Duncan had to implore the people not to shed the offender's blood.

Nor were only outward changes visible. It was soon manifest that the Spirit of God was at work in the hearts of some. On October 10th a most encouraging incident occurred:--

"I was informed, on coming out of the school this afternoon, that a young man, who has been a long time suffering in consumption (brought on by a severe cold), and whom I have visited several times, was dying; so, after a little reflection, some misgiving, and prayer, I started off to see him. I found him, as his wife had said, dying. Over twenty people were about him; some were crying, and two, I am sorry to say, were partly intoxicated. I looked on for some time in silent sorrow. When I wished to speak, silence immediately ensued. I rebuked the noise and tumult, and directed the dying man to fix his heart on the Saviour Jesus, to forget the things about him, and spend his little remaining time in praying in his heart to God to save him. His reply was, 'O yes, sir; O yes, sir;' and for some moments he would close his eyes, and seemed absorbed in prayer. He begged me, with much earnestness, to continue to teach his little girl. He wanted her to be good. This little girl is about seven years old: her name is Cathi. She has been very regular at school since I commenced, and has made nice progress. Much to my comfort, a young woman sat by his side, who has been one of my most regular pupils. She is in the first class, and can read portions of the Bible. Her intelligence is remarkable, and I have observed her to be always listening to religious instruction. Thus, here was one sitting close to the dying man who could tell him, much more accurately than I, the few directions I desired to utter. What a remarkable providence it seemed to me! With tears in her eyes, she begged him to give his heart to God and to pray to Him. I longed to pray with him, and watched anxiously a long time for the opportunity. The opportunity came, and the strength came with it. I knelt down by his side. All was hushed, and I prayed from a full heart to the Lord our God to have mercy upon the poor soul about to come into His presence, for the sake of His dear Son Jesus. I felt sure that the Lord heard my prayer, and I can indulge a hope for this poor man's salvation."

There was much in the case of this young man which encouraged Mr. Duncan in the hope that he was a true believer in Christ. He understood the main and leading truths of the Gospel, and he frequently prayed much to God. Daring his sickness, he never permitted the medicine folks to operate upon him; and this of itself showed a wonderful change in him. He died the following night, having reassured the people around him of his safety, and had a very solemn parting from his little girl.

Thus, just two years after the solitary Missionary had landed on the coast as a stranger, the first fully ripened fruit of his labours was gathered into the heavenly garner.

In January, 1860, the first Bishop of Columbia, Dr. Hills, arrived at Victoria. Observing the deplorable condition into which the Indians fell who flocked thither, and thus came into contact with the vices of an outlying colonial settlement, the Bishop invited Mr. Duncan to come down and organise some Christian work amongst them. He accordingly spent two or three months in the summer there, holding Tsimshean services, and opening a school. A good work was thus set on foot, which has since been successfully carried on by others.

At this time Captain Prevost returned to England, and as a specimen of the results so far of the Mission which his own loving zeal had originated, brought home with him a little journal kept, during Mr. Duncan's absence at Victoria, by one of the Tsimshean boys at Fort Simpson. Here are some fragments of it:--

"_Tuesday, April_ 4_th_, 1860.--If will die my father, then will very poor my heart 4 my brother all die; only one Shooquanahts save, and two my uncle save. I will try to make all things. I want to be good, and I want to much work hard. When we have done work, then will please, Sir, Mr. Duncan, will you give me a little any thing when you come back."

"_April_ 17: _School, Fort Simpson_.--Shooquanahts not two hearts--always one my heart. Some boys always two hearts. Only one Shooquanahts--not two heart, no. If I steal any thing then God will see. Bad people no care about Son of God: when will come troubled hearts, foolish people. Then he will very much cry. What good cry? Nothing. No care about our Saviour; always forget. By and by will understand about the Son of God."

"_May_ 17.--I do not understand some prayers, only few prayers I understand; not all I understand, no. I wish to understand all prayers. When I understand all prayers, then I always prayer our Saviour Jesus Christ. I want to learn to prayer to Jesus Christ our Saviour: by and by I understand all about our Saviour Christ: when I understand all what about our Saviour, then I will happy when I die. If I do not learn about our Saviour Jesus, then I will very troubled my heart when I die. It is good for us when we learn about our Saviour Jesus. When I understand about our Saviour Jesus, then I will very happy when I die."

Another encouraging case is that of an old man, of whom Mr. Duncan wrote:--

"One night, when I was encamping out, after a weary day, the supper and the little instruction being over, my crew of Indians, excepting one old man, quickly spread their mats near the fire, and lay down to sleep in pairs, each sharing his fellow's blanket. The one old man sat near the fire smoking his pipe. I crept into my little tent, but, after some time, came out again to see that all was right. The old man was just making his bed (a thin bark mat on the ground, a little box of grease, and a few dry salmon for his pillow--a shirt on, and a blanket round him--another bark mat over all, his head too, formed his bed in the open air, during a cold, dark night in April). When everything was adjusted, he put his pipe down, and offered up, in his own tongue, this simple little prayer, 'Be merciful to me, Jesus.' Then he drew up his feet, and was soon lost to view."

Mr. Duncan had now the joy of welcoming a fellow-labourer. The Rev. L. S. Tugwell, who had been allotted by the Society to a Mission which looked so hopeful, arrived with Mrs. Tugwell in August, and at once threw himself with the utmost earnestness into the work of preparation for future usefulness. But to his keen disappointment the health of both entirely broke down in the damp climate, where sometimes the rain falls for ten months out of the twelve, and he was obliged to return to England after fourteen months' residence on the coast.

Before leaving, however, Mr. Tugwell had the high privilege of admitting into the visible Church its first Tsimshean members. On July 26th, 1861, fourteen men, five women, and four children were baptized. Others were deterred by heathen relatives. Some candidates were not passed. But of these, Mr. Duncan wrote, "We truly hope they are indeed children of God."

But other fruit, though not so ripe, was now plainly visible, and had begun to attract public attention. In January, 1860, Mr. Duncan received a letter from the Rev. E. Cridge, the English chaplain at Victoria, conveying a message from the Governor, Sir James Douglas:--

"I am requested by his Excellency the Governor to express to you the great gratification he has received from conversing with several of the Indians who have been under your instruction at Fort Simpson, and who are now at Victoria; and his pleasure at witnessing the great improvement in manners, bearing, and religion which you have succeeded in effecting in their condition. His Excellency trusts you will continue to show the same energy, perseverance, and zeal which he is sure you must already have applied to the work, and that your labour will be rewarded by a still larger measure of success. His Excellency also wishes me to say that he would feel obliged by your reporting to him from time to time on the progress of your Mission. Any suggestions you may make with regard to measures which may occur to you as likely to prove beneficial to the Indians under your care, such as settling them in any particular locality, or setting apart a reserve of land for their use, will receive his Excellency's best attention; who will also, if necessary, represent any such measures, with his favourable recommendation to her Majesty's Government."

Commander Mayne, R.N., mentions in his interesting book, _Four Years in British Columbia_ (p. 212), that Captain G. Y. H. Richards, of H. M. S. _Hecate_, who was in command on the coast at this time, was so much struck by Mr. Duncan's success, that he said to him, "Why do not more men come out? Or, if the missionary societies cannot afford them, why does not Government send out fifty, and place them up the coast at once? Surely it would not be difficult to find fifty good men in England willing to engage in such a work; and their expenses would be almost nothing compared with the cost which the country must sustain to subdue the Indians by force of arms. And such," adds Commander Mayne, "are the sentiments of myself--in common, I believe, with all my brother officers--after nearly five years' constant and close intercourse with the Natives of Vancouver's Island and the coast."

V.

THE NEW SETTLEMENT.

As early as July, 1859, Mr. Duncan had foreseen the necessity, if the Mission were not only to save individual souls from sin, but to exercise a wholesome influence upon the Indian tribes generally, of fixing its head-quarters at some place removed from the contamination of ungodly white men. "What," he wrote, "is to become of children and young people under instruction when temporal need compels them to leave school? If they are permitted to slip away from me into the gulf of vice and misery which everywhere surrounds them, then the fate of these tribes is sealed." What that fate would be may be gathered from one of Bishop Hills' first letters in 1860. He found that of one tribe more than half had been cut off in a dozen years by drink and dissolute habits; and the traffic in Indian females for immoral purposes was openly carried on, from L40 to L60 per head being paid for them. "Victoria," wrote Mr. Duncan, "although it is 500 miles from Fort Simpson, will always prove the place of attraction to these tribes, and to many even further away. There they become demoralised and filled with disease; and from thence they return, laden with rum, to spread scenes of horror too awful to describe."

The Tsimsheans who had come under Mr. Duncan's influence, themselves implored him to devise some way of escape from the ruin they saw impending on their nation. And he laid before the Society a plan for establishing a colony, where well-disposed Indians might be gathered together. His objects are thus succinctly stated in an official report presented by him to the Canadian Government some years afterwards:--

"1st. To place all the Indians, when they became wishful to be taught Christianity, out of the miasma of heathen life, and away from the deadening and enthralling influence of heathen customs.

"2nd. To establish the Mission where we could effectively shut out intoxicating liquors, and keep liquor vendors at bay.

"3rd. To enable us to raise a barrier against the Indians visiting Victoria, excepting on lawful business.

"4th. That we might be able to assist the people thus gathered out to develop into a model community, and raise a Christian village, from which the native evangelist might go forth, and Christian truth radiate to every tribe around.

"5th. That we might gather such a community around us, whose moral and religious training and bent of life might render it safe and proper to impart secular instruction.

"6th. That we might be able to break up all tribal distinctions and animosities, and cement all who came to us, from whatever tribe, into one common brotherhood.

"7th. That we might place ourselves in a position to set up and establish the supremacy of the law, teach loyalty to the Queen, conserve the peace of the country around, and ultimately develope our settlement into a municipality with its native corporation."

The Indians themselves pointed out the locality for such a settlement, a place called METLAKAHTLA, [Footnote: Metlakahtla = the inlet of Kahtla, Kahtla was the name of the tribe formerly settled there.] occupying a beautiful situation on the coast, seventeen miles from Fort Simpson. It had formerly been their own home; but they had removed their tents to Fort Simpson twenty years before for convenience of trade. Here they would be free from the influences of the Fort, which were decidedly adverse to the well-being of the Mission; they would have more opportunity of social improvement; they would have plenty of beach room for their canoes; and they would have plenty of land suitable for gardens, which they did not possess at their present station, and a channel always smooth, and abounding with salmon and shell-fish, while its beauty formed a striking contrast to the dreary country around.

The project met with the entire approval of the Governor, and the winter was occupied in preparing wood for the buildings, in the expectation that the removal would be effected in the spring. But the departure of Mr. Tugwell delayed the accomplishment of the scheme, and it was not until the summer of 1862 that Mr. Duncan found himself able to carry it out.

On May 18th, 1862, he began taking down the large temporary school which had been put up at Fort Simpson, and three days later its materials were rafted, and were on their way to the new site. Just then a message from God of a most solemn kind came to the coast tribes. Only two days after the raft had gone away, canoes from Victoria arrived with the news that the smallpox had broken out among the Indians there; and, worse still, it immediately became evident that the canoes had brought the fell disease with them. "It was," wrote Mr. Duncan, "evidently my duty immediately to see and warn the Indians. I had previously determined to do this in a farewell visit to each tribe before my departure from Fort Simpson, but I now felt doubly pressed to call upon all quickly to surrender themselves to God. I therefore spent the next few days in assembling and addressing each tribe (nine in all) separately. Thus all in the camp again heard a warning voice; many, alas! for the last time, as it proved. Sad to relate, hundreds of those who heard me were soon and suddenly swept into eternity."

Even at that moment of alarm very few of the Indians could make up their minds, when the time for departure came, to throw in their lot with the new colony. Nor can we be surprised at this, when we read the rules Mr. Duncan had framed for its guidance, admirable in themselves, and now abundantly justified by their signal success, but still involving a radical change in the habits of the Indians, and the abandonment of some of their most cherished practices. They were fifteen in number:--

1. To give up their "Ahhed," 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 drink;
7. To rest on the Sabbath;
8. To attend religious instruction;
9. To send their children to school;
10. To be clean;
11. To be industrious;
12. To be peaceful;
13. To be liberal and honest in trade;
14. To build neat houses;
15. To pay the village tax.

Nevertheless, when the day of removal came, fifty Indians accompanied Mr. Duncan to Metlakahtla:--

"On the 27th May, in the afternoon, we started off. All that were ready to go with me occupied six canoes, and we numbered about fifty souls--men, women, and children. Many Indians were seated on the beach, watching our departure with solemn and anxious faces; and some promised to follow us in a few days. The party with me seemed filled with solemn joy as we pushed off, feeling that their long-looked-for flit had actually commenced. I felt we were beginning an eventful page in the history of this poor people, and earnestly sighed to God for His help and blessing.

"The next day, the 28th May, we arrived at our new home about two p.m. The Indians I had sent on before me with the raft I found hard at work, clearing ground and sawing plank. They had carried all the raft up from the beach, excepting a few heavy beams; erected two temporary houses; and had planted about four bushels of potatoes for me.

"Every night we assembled, a happy family, for singing and prayer. I gave an address on each occasion from one portion of Scriptural truth suggested to me by the events of the day."

And a much larger number were not long in following. On June 6th a fleet of thirty canoes arrived from Fort Simpson, bringing nearly three hundred souls; in fact nearly the whole of one tribe, the Keetlahn, with two chiefs. Not many days, however, elapsed before the dreaded cloud overshadowed the coast. Small-pox broke out at Fort Simpson, and seized upon the Indians; and although for awhile they were content to ward it off, as they thought, by incessant conjuring, yet when some of the leading medicine men themselves fell victims to the disease, a great fear fell upon all, and they fled in all directions, but only spread the fatal scourge more widely by so doing. Many came to Metlakahtla, and though Mr. Duncan refused to receive some, he could not refuse all. "For the temporal and spiritual welfare of my own people," he wrote, "who now clung to me like timid children, I was kept in constant labour and pressing anxiety. Death stared us in the face on every hand. But God remembered us in the day of our calamity;" and of the original settlers only five were cut off. One of these was Stephen Ryan, one of the first group baptized by Mr. Tugwell in the preceding year. A touching account is given of his end:

"He died in a most distressing condition, so far as the body is concerned. A way from everyone whom he loved, in a little bark hut on a rocky beach just beyond the reach of the tide, which no one of his relatives or friends dared to approach except the one who nursed him; in this damp, lowly, distressing state, suffering from the malignant disease of small-pox, how cheering to receive such words as the following from him: 'I am quite happy. I find my Saviour very near to me. I am not afraid to die; heaven is open to receive me. Give my thanks to Mr. Duncan: he told me of Jesus. I have hold of the ladder that reaches to heaven. All Mr. Duncan taught me I now feel to be true.' Then, saying that he wished to be carried to his relatives, his words were, '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 not one 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 and live in peace.'"

Notwithstanding this heavy trial, the infant settlement grew and prospered; and in the following March, 1863, Mr. Duncan, in a letter to the Society, summed up the results of the Mission so far in these remarkable words:--

"The Lord has sustained His work, and given marked evidence of His presence and blessing. Above one-fourth of the Tsimsheans from Fort Simpson, a few Tongass, Nishkah, Keethrathla, and Keetsahlass Indians (which tribes occupy a circle of about seventy miles round Fort Simpson), have been gathered out from the heathen, and have gone through much labour, trial, and persecution, to come on the Lord's side. About 400 to 600 souls attend Divine service on Sundays, and are being governed by Christian and civilized laws. About seventy adults and twenty children are already baptized, or are only waiting for a minister to come and baptize them. About 100 children are attending the day schools, and 100 adults the evening school. About forty of the young men have formed themselves into two classes, and meet for prayer and exhorting each other. The instruments of the medicine-men, which have spell-bound their nation for ages, have found their way into my house, and are most willingly and cheerfully given up. The dark and cruel mantle of heathenism has been rent so that it cannot be healed. Numbers are escaping from under its deadly embrace. Customs, which form the very foundation of Indian government, and lie nearest the Indian's heart, have been given up, because they have an evil tendency. Feasts are now characterized by order and good will, and begin and end with the offering of thanks to the Giver of all good. Thus the surrounding tribes have now a model village before them, acting as a powerful witness for the truth of the Gospel, shaming and correcting, yet still captivating them; for in it they see those good things which they and their forefathers have sought and laboured for in vain, viz., peace, security, order, honesty, and progress. To God be all the praise and glory! Amen and amen."

To this may be added some extracts from a formal report which he sent to the Governor at the same time, and which gives a most interesting account of the material prospects of the settlement:--

"_Metlahkatlah, 6th March, 1863._,

"Sir,--The Tsimshean Indians, who have lately removed from Fort Simpson under my superintendence and settled here, are very anxious to tender your Excellency their warmest thanks for the liberal and timely aid which you have rendered them in building their new village. The 150 window-sashes and 600lbs. of nails, which came of your bounty of L50, arrived quite safely in September last by the Hudson Bay Company's steamer 'Labouchere,' and have been duly distributed and appropriated as follows:--To thirty-five houses (averaging about 34 feet by 18) four window-sashes and 13lbs. of nails each; and to two smaller houses two window-sashes and 6lbs. of nails each. Five window-sashes and about 130lbs. of nails remain.

"In obedience to your Excellency's kind wish, I will proceed to lay before you a few particulars respecting our new Indian Mission settlement.

"Your Excellency is aware of the dreadful plague of the small-pox with which it pleased Almighty God to visit the Indians of this coast last year, and by which many thousands of them were swept away. Though no fewer than 500, or one-fifth of the Tsimsheans at Fort Simpson, have fallen, I have gratefully to acknowledge God's sparing mercy to us as a village. We had only five fatal cases amongst those who originally left Fort Simpson with me, and three of these deaths were caused by attending to sick relatives who came to us after taking the disease. Yet so fearful was the amount of death and desolation on every side of us till about the end of September, that the Indians had but little spirit left for building, or even for the gathering necessary food for the winter. Thus it was that they found inclement weather upon them long before they were properly housed. In addition to the great amount of labour and trouble attendant upon moving and building new houses, we have had to encounter great opposition from many of the Indians from Fort Simpson, who, in spite of the great warnings they have had, continue still to be steeped in drunkenness and heathenism. Nor has the conflict been one wholly outward, if indeed mainly so. For to many who have joined me, the surrendering their national and heathen customs performed over the sick--ceasing to give away, tear up, or receive blankets, etc., for display, dropping precipitately their demoniacal rites, which have hitherto and for ages filled up their time and engrossed all their care during the months of winter--laying aside gambling, and ceasing to paint their faces--had been like cutting off the right hand and plucking out the right eye. Yet I am thankful to tell you that these sacrifices have been made; and had your Excellency heard the speeches made by the chiefs and some of the principal men at our Christmas evening meeting, alluding to these and other matters, you would, I am sure, have rejoiced.

"On New Year's Day the male adult settlers came cheerfully forward to pay the village tax, which I had previously proposed to levy yearly, viz., one blanket, or two and a half dollars of such as have attained manhood, and one shirt or one dollar of such as are approaching manhood. Out of 130 amenable we had only ten defaulters, and these were excused on account of poverty. Our revenue for this year, thus gathered, amounts to 1 green, 1 blue, and 94 white blankets, 1 pair of white trousers, 1 dressed elk skin, 17 shirts, and 7 dollars. The half of this property I propose to divide among the three chiefs who are with us, in recognition of stated services which they will he required to render to the settlement and the other half to spend on public works.

"As to our government, all disputes and difficulties are settled by myself and ten constables, but I occasionally call in the chiefs, and intend to do so more and more, and when they become sufficiently instructed, trustworthy and influential, I shall leave civil matters in their hands. I find the Indians very obedient, and comparatively easy to manage, since I allow no intoxicating drinks to come into our village. Though we are continually hearing of the drunken festivals of the surrounding tribes, I am happy to tell you that Metlahkatlah has not yet witnessed a case of drunkenness since we have settled here--a period of ten months. Still, not all with me are true men. Some few, on their visits to Fort Simpson, have fallen, and two, whose cases were clearly proved and admitted of no extenuation, I have banished from our midst.

"On Sabbath days labour is laid aside, a solemn quiet presides, and the best clothing is in use. Scarcely a soul remains away from Divine Service, excepting the sick and their nurses. Evening family devotions are common to almost every house, and, better than all, I have a hope that many have experienced a real change of heart. To God be all the praise and glory!

"We have succeeded in erecting a strong and useful building, capable of containing at least 600 people, which we use as church and school. We held our first meeting in this building on the night it was finished, the 20th December last. I have about 100 children, who attend morning and afternoon, and about 100 adults (often more) in the evening. I occupy the principal part of the time in the adult school, in giving simple lectures on geography, astronomy, natural history, and morals. These lectures the Indians greatly prize.

"On the 6th February we commenced our first works, viz., making a road round the village. This will take us some time to complete, as the ground is very uneven, and much of it wooded. I propose, after the road is conveniently finished, to set about building, out of our public fund, two good sized houses for the accommodation of strange Indians when they come to trade with us, and thus prevent the interference to domestic comfort and improvement arising to the villagers from these visits under the old system. I have other public works in view, such as fixing proper rests for canoes when unemployed, laying slides for moving canoes on the beach and into the water at low tides, also sinking wells and procuring pumps for public use, etc., etc.

"I feel, also, that it is of vast importance to seek out profitable employment for those with me, and thus keep them away from those labour markets which exhibit temptations too strong and vices too fascinating for the Indian, in his present morally infantile condition, to withstand. Hence, I have already measured out and registered over 100 plots of ground for gardens, situated in various parts of the channel in which we are settled. These, the Indians are anxious to cultivate. I have also desired them to prepare salt and smoked fish, fish grease and dried berries, which, with furs, will form our first articles of exportation. Other branches of labour will arise in due course. But in order to set about thus much, we need seed (especially the potato), salt, direct means of communication with Victoria, and an agent there.

"I am anxious that even the trading vessel should be in our own hands, first, because the Indians would, on that account, feel a deeper interest in her, and exert themselves the more to keep her well and profitably employed, secondly, the profits of the vessel would redound to the village, and, thirdly, it is necessary to avoid having intercourse with that barbarous class of men who are employed in running the small vessels up the coast, which, by trading in intoxicating drink, are all doing a work not easily described, and not readily believed by those who do not witness it. Their visits to the Indian camps are invariably marked by murder, and the very maddest riots. To purchase the vessel we need, I suppose from L100 to L150 will be required. I therefore propose that 100 Indians shall subscribe L1 or L1 10s, or the equivalent in furs. The Indians are willing to do their utmost, and I expect to have to render them little help, beyond seeking out the vessel, and I do not intend to give them any pecuniary aid, except to procure such things as, through ignorance or inexperience, they despise, but such as are, nevertheless, essential to their well-being and prosperity.

"Trusting, by God's blessing upon us, we shall go on improving, and continue to merit your Excellency's favour and good-will,

"I have the honour to remain, with warmest gratitude,

"Your Excellency's humble and obedient Servant,

"W. DUNCAN.

_"To His Excellency, James Douglas, Esq., C. B,

"Governor of Vancouver's Island and British Columbia."_

VI.

METLAKAHTLA--SPIRITUAL RESULTS.

While the work at Metlakahtla was thus prospering materially, and increasing in general moral influence, under the blessing of Him without whom nothing is strong, nothing is holy, higher spiritual blessings were not withheld. Fresh classes of candidates for baptism had been formed during the last winter at Fort Simpson, and were continued diligently at the new settlement; and in April, 1862, the Bishop of Columbia, at Mr. Duncan's request, took the journey to Metlakahtla to baptize as many as might be found ready. But before this, one of the most interesting converts, a miracle of grace indeed, had been baptized, in the urgency of his special case, by Mr. Duncan himself. This was Quthray, a cannibal chief, one of the two men whose horrible orgies had met the eye of the newly-arrived missionary, at Fort Simpson, four years and a half before, and who has also been already mentioned as the one man who sullenly refused to kneel at Mr. Duncan's second service. He had, however, become one of the most regular and earnest attendants at the services and classes, and gave unmistakable evidence that Divine grace had indeed changed his heart. He joined the Metlakahtla party, but had not been there long before he fell ill. In October he passed away, a ransomed soul, to be a jewel in His crown who came to seek and to save the lost:--

"_Saturday, 18th October, 1862_.--Just as I was rising this morning I received intelligence that poor Quthray, the young cannibal chief, was dying. I have frequently visited him during his illness, and was with him for a long time a few nights ago. As he has long and earnestly desired baptism, and expressed in such clear terms his repentance for his sins, and his faith in the Saviour of sinners, I told him that I would myself baptize him before he died, unless a minister from Victoria arrived in time to do it. He always appeared most thankful for my visits, and, with the greatest force he could command, thanked me for my promise. Accordingly this morning I proceeded to the solemn work of admitting a brand plucked from the burning into the visible Church of Christ by baptism. Though I was not sent here to baptize, but to preach the Gospel, yet I had no fear but that I was doing what was pleasing to God in administering that sacred rite to the poor dying man, as an officially appointed person was not within several hundred miles of him. I found the sufferer apparently on the very verge of eternity, but quite sensible, supported by his wife on one side, and another woman on the other, in a sitting posture on his lowly couch spread upon the ground. I addressed him at once, reminding him of the promise I had made to him, and why I also spoke some words of advice to him, to which he paid most earnest attention, though his cough would scarcely permit him to have a moment's rest. A person near expressed a fear that he did not understand what I said, being so weak and near death, but he quickly, and with great emphasis, exclaimed, '_I hear, I understand_' While I was praying his expression of countenance was most lovely. With his face turned upward, he seemed to be deeply engaged in prayer. I baptized him, and gave him the name of Philip Atkinson. I earnestly besought the Lord to ratify in heaven what He had permitted me to do in His name, and to receive the soul of the poor dying penitent before Him. He had the same resignation and peace which he has evinced throughout his sickness, weeping for his sins, depending all upon the Saviour, confident of pardon, and rejoicing in hope.

"This is the man of whom I have had to write more than once to the Society. Oh the dreadful and revolting things I have witnessed him do! He was one of the two principal actors in the first horrid scene I saw at Fort Simpson about four and a half years ago, an account of which I sent home, namely, that of a poor slave woman being murdered in cold blood, thrown on the beach, and then torn to pieces and eaten by two naked savages, who were supported by a crew of singers and the noise of drums. This man was one of those naked cannibals. Glorious change! See him clothed and in his right mind, weeping--weeping sore for his sins-- expressing to all around his firm belief in the Saviour, and dying in peace. Bless the Lord for all His goodness."

It was on April 21st, 1863, that the Bishop baptized at Metlakahtla fifty-nine adults and some children. On the 19th, Sunday, he landed from the "Devastation;" and for two days he was incessantly occupied in examining the candidates. His account is deeply interesting:--

"We were met by the whole village, who stood on the bank, in a long line--as fine a set of men and as well-dressed as could anywhere be seen where men live by their daily toil--certainly no country village in England would turn out so well-clad an assemblage.

"At three the bell was rung, and almost instantly the whole population were wending their way to church. There were hymns and prayers in Tsimshean. They repeated the answers to a catechism in Tsimshean. I addressed them, and offered prayers in English, which were interpreted by Mr. Duncan. There was much earnest response. The service lasted one hour and three quarters. There was an evidence of devotion. Mr. Duncan plays the accordion.