burden of accumulated responsibilities which Mr. Duncan found himself
compelled to undertake. He was lay pastor and missionary, treasurer,
chief trader, clerk of the works, head schoolmaster, and the father and
friend of the people. In addition to this the Colonial Government
appointed him a magistrate, in order that he might have legal power to
dispense justice, not only at the Christian settlement, but along the
whole coast, wherever his influence extended. Thee village council and
constables referred to in the report already quoted (p. 4) were a great
assistance at Metlakahtla itself. But outside the settlement
magisterial duties brought sometimes a heavy burden of anxiety and
responsibility upon Mr. Duncan. In 1864, for instance, the authorities
desired him to arrest a smuggling vessel, from which some of the tribes
on the coast were obtaining spirits contrary to the law. He sent five
of his Indians to arrest the smuggler, but they failed in the attempt;
and not only so, but one of them was shot, and three others wounded. In
the following year a shocking incident occurred. The Indian camps at
that time were "deluged with fire-water," and Metlakahtla, because it
stood alone against "the universal tide of disorder," was threatened
with the vengeance of its heathen neighbours. A quantity of liquor was
landed there by a party of Kitahmaht Indians for sale. It was at once
seized. In revenge for this, they stole a little boy belonging to the
village while he was on a fishing expedition with his parents.
"Horrible to write, the poor little fellow was literally worried to
death, being torn to pieces by the mouths of a set of cannibals at a
great feast."
Nevertheless, Mr. Duncan's influence grew continually. In this very
case its power was, exhibited in his successfully interposing to allay
the exasperation of his people, and to prevent a war of extermination.
Even the white traders in fire-water themselves were sometimes touched.
The captain of one smuggling vessel, who was fined four hundred dollars
by Mr. Duncan in virtue of his magisterial authority, "afterwards
became one of his most active friends--a result partly due to the
impression created by what he saw at Metlakahtla, and partly to the
fact of Mr. Duncan having obtained restitution for him from the Indians
at Fort Simpson for injuries done to his vessel."
The moral influence exercised by the Mission is most strikingly
illustrated by an incident related by the Bishop of Columbia. In 1862,
H.M.S. "Devastation" sailed up the coast seeking the three Indian
murderers of the two white men: The Indians gave up two, but would not
surrender the third. Two lives for two lives was their notion of equal
justice. But as soon as the ship was out of sight, the murderer left
his tribe, went to Metlakahtla, and gave himself up to Mr. Duncan.
"Whatever you tell me to do," he said, "I will do. If you say I am to
go on board the gun-ship when she comes again, I will go." Six months
afterwards the "Devastation" again came up to Metlakahtla, and fired a
gun to announce her arrival. The murderer heard it. Had his resolution
broken down after so long an interval? He went straight to Mr. Duncan,
and said, "What am I to do?" "You must come with me a prisoner." He
went on board with the missionary, and delivered himself to the
captain. "Thus," justly observed Bishop Hills, "what the ship of war
with its guns and threats could not do for civilization, for protection
of life, for justice, the simple character and influence of one
missionary availed to accomplish." In due course this man was brought
to trial for his crime, when it came out that he had been an unwilling
participator, and he was pardoned. On his release he went back to
Metlakahtla, and was baptized by the Bishop in 1866.
A similar and very interesting case occurred in 1872. Some years
before, an Indian from a tribe living thirty miles off had come to Mr.
Duncan, and with great emotion confessed himself a murderer, saying
that having frequently attended the services, the burden of sin had
become "too heavy for him to carry," and some Christian relatives had
advised him to confess his crime and take the consequences. Mr. Duncan
sent word to the Government at Victoria, but they thought it best not
to prosecute the man for a crime which was not recent, and which had
been done under the orders of a powerful chief who was still at large.
No further steps, therefore, were taken. But at the beginning of 1872,
a magistrate who was visiting at Fort Simpson detected two men who had
been concerned in another murder, and the excitement caused by this led
to further inquiry about the Metlakahtla man's crime, and to the arrest
of both himself and his chief. The four Indians thus in custody made
severally a full confession of both crimes to Mr. Duncan and the other
magistrate, and they were sent to Victoria for trial. They were found
guilty, and, on being called upon to reply, made most affecting
speeches in court, acknowledging the sin, and their just liability to
punishment. Sentence of death was ordered to be recorded, but on the
recommendation of the judges, it was commuted to five years'
imprisonment (not confinement) at Metlakahtla.
"So," wrote Mr. Duncan six months afterwards, "they are now with us,
and all behaving very well. The proud chief has become very docile and
happy, and he and all declare it their intention to remain at
Metlakahtla till death. Several of the foremost Christians make it
their duty occasionally to visit them, and instruct and encourage them.
Thus can God bring good out of evil."
The charge of the Chief Justice, Sir Matthew Begbie, at this trial is
a most remarkable document, and must be printed here _in extenso_.
Had the white man always treated the red man in such a spirit, what
results might we not have seen. [Footnote: Admiral Prevost writes to us
respecting another judge in the colony--'Some time ago a right minded
judge, beloved and respected, both by Indians and white men, had to
settle a dispute between two persons--as to the equal division of some
land. In the presence of both he selected one to go and measure the
land, so as to divide it into two equal portions, at the same time
telling him (the one sent) the other would have the first choice when
he had made the division Of course, the division was made as fairly as
it could be.']
_Charge of the Chief Justice._
REGINA v SEBASSA AND THRACKET
REGINA v NEESKA AND SIMON JOHNSON
"Many years ago there were some poor white men on the sea. Men on the
sea are always in danger from the wind and the waves, but these men
trusted in God, who rules the winds and waves, and they were not
afraid. Neither were they afraid of the men whom they might meet, for
they did not intend to hurt anybody, and they were ready to do good.
And, indeed, if the white men intended to do harm to the Indians, the
whites could destroy them off the face of the earth. The whites could
send up one man-of-war, which could easily, and without landing a man,
destroy all their houses and canoes and property, and drive them naked
and helpless into the woods to starve. No canoe could venture to go
fishing. In one year the white men could destroy all the Indians on the
coast without losing a man. One of our cannon could swallow up all the
muskets of your tribe.
"Now these poor white men on the sea met with some Indians. The
Indians said they were hungry, and the white men gave them bread. Was
that the act of a friend or an enemy? Then, when the Indians saw that
the white men were good and confiding, and saw a little bread, and a
saw and some tools, and a musket and a pistol, the devil came to them
and said, 'Kill these white men, do not stop because they gave you
bread when you were hungry; kill them, and take the saw and the musket
and the bread.' These things the devil put on his hook with which he
was fishing for the souls of the Indians, as men put a small fish on a
hook to catch salmon and halibut. And the Indians listened to the voice
of the devil, and slew these men, who were not fighting, nor had either
they or the Indians declared war or anger at all. They slew these men
while the bread of charity was still in their mouths. This is treachery
and murder. All people hate murder, all people seek to have revenge for
murder. This is the law among Indians also. If a white man kill an
Indian, the Indians desire that white man to be put to death. Now my
people come to me and ask for satisfaction. The law among the whites is
that they cannot have revenge unless I permit it. Now my people come
and ask me for revenge. But many snows have fallen upon this blood, and
they hide it from my sight. Many snows have fallen also on my head; my
head is very white, and I have seen many things. When the head is
white, the heart ought to be prudent and moderate. I will not therefore
take the lives of these Indians now before me, though they are all in
my hand, and if I close it, it will strangle them all. My head is
white, but my hand is strong, and my heart is not weak. If I punish
them less than by killing them, it is not because I am weak, nor
because I am afraid. But I want to do good to these Indians. What good
would their lives do me! Their lives are of no use to me to take at
present. But I wish to preserve their lives, and to change their lives.
I wish to change their hearts, and to let them see that our laws are
good and our hearts are good, and that we do not kill, even when we
have a right to kill, and when we have the power to kill. There is a
rock at Metlakatlah, and a rock at Victoria, upon which their old canoe
has split. Now I offer them a new canoe. When men are sailing in an old
broken canoe, and have with difficulty got to shore, and made a small
camp, if anybody offer them a fine new canoe with which to continue the
voyage of life, they should accept the offer gladly. Now there is a
much better canoe, as they may see, at Metlakatlah. I wish them to sail
in such a canoe for the future, and to adopt a better rule of life, and
a better law of religion. They must at present go back to prison until
I speak with the other great chiefs of my people, and see what is best
for them to be done. I shall try and persuade the other chiefs to send
them away to Metlakatlah, to do what Mr. Duncan shall tell them, and to
live as they shall direct. And so long as they live well and quietly,
and learn and labour truly to get their own living, I shall not
remember the blood which they have spilt.
"The prisoners themselves may see that our law is a better law than
theirs. For two whole days I have been sitting here listening to the
voice of my people, complaining of murders and of violence, and of
robbery and oppression. Whoever has suffered, he comes freely and
complains to me. Now the prisoners have been in court all this time,
and they have seen Indians accused, and Chinamen, but they have seen no
white man accused.
"Yet there are some bad white men, who would, perhaps, steal or commit
violence, if they were not afraid. They are afraid of our law, which
fills me and gives me strength, so that if I fall on a man I break him
to pieces. But even bad white men, through fear, are restrained. Now,
therefore, I think that it will much more restrain Indians who are
inclined to do evil, and support and guide those who are inclined to do
well.
"If the other chiefs listen to my voice, and the prisoners behave well
at Metlakatlah, it shall be well. But if they do that which is wrong,
my anger will burn up again very fiercely, and it will melt the snows
which cover the blood of the men whom they have killed, and I shall see
the blood and be very angry, and will burn them all up in my anger.
"Let them cease to believe in sorcerers, who have now no strength
since Christianity is established. Let them become Christians, and so
their hearts will be made really and permanently good."
A touching illustration of the reputation of Metlakahtla, as a refuge
for the suffering and oppressed, occurs in a letter of Mr. Duncan's,
dated March, 1876:--
"A poor slave woman, still young in years, who had been stolen away
when a child, and carried to distant tribes in Alaska territory, where
she had suffered many cruelties, fled from her oppressors last summer,
and, though ill at the time, took to the sea in a canoe all alone, and
determined to reached Metlakahtla or perish in the attempt. On her way
(and she had upwards of one hundred and fifty miles to travel), she was
seen and taken by a party of Port Simpson Indians, who would no doubt
have been glad to hand her back to her pursuers for gain, but on
hearing of her case, I demanded her freedom, and finally she was
received into a Christian family here, and tenderly cared for. Both the
man and his wife who received her into their home had themselves been
slaves years ago. They understood her language, sympathised deeply with
her, and laboured hard to impart to her the knowledge of the Saviour of
sinners. After about three months her cruel master with his party came
here to recapture her, but they had to return home unsuccessful. In
three months more her strength succumbed to the disease which had been
brought on her by cruelty and hardship. She was a great sufferer during
the last few weeks of her life, but she died expressing her faith in
the Saviour, and rejoicing that she had been led here to end her days."
Once during the twenty-three years which have passed away since the
North Pacific Mission, as it is now called, was begun, has Mr. Duncan
come back to his mother country; and this visit may most conveniently
be noticed now. He was only absent a year. He left Metlakahtla, took
the long journey home, stayed six months, and went all the way back
again to Victoria, within the year 1870. During his brief stay in
England, he chiefly occupied his time in learning various trades, and
purchasing machinery, etc., for the settlement. He went to Yarmouth
purposely to learn rope-making and twine-spinning; at another place he
acquired the art of weaving: at a third, that of brush-making; at a
fourth, "the gamut of each instrument in a band of twenty-one
instruments." On his way back he stayed two or three months at
Victoria, arranging with the Government for the allotment of reserve
lands to the Indians of the settlement, which they might clear,
enclose, and cultivate for themselves. The Governor entered warmly into
his plans, and presented $500 himself to the Mission, to be laid out in
village improvements. At length he set sail again, and on February
27th, 1871, landed once more at Metlakahtla. His reception must be
related in his own words.--
"The steamer in which I was conveyed over the last 600 miles of my
journey had on board a crowd of miners, bound for the newly-discovered
gold-fields of Omineca, in the interior of British Columbia. These had
to be landed at the mouth of the Skeena River, about ten miles before
we came to Metlakahtla. It was Sunday afternoon when we arrived at the
landing, and though the weather was very stormy--snowing and blowing
hard--yet I could scarcely restrain myself from attempting to finish
the remaining ten miles of my voyage in a canoe, and thus take my
people by surprise, and be able to join them in their evening service.
After due reflection, however, I decided to remain in the steamer, and
go in her to Metlakahtla on the morrow. In the meantime, the news of my
arrival travelled to Metlakahtla, and on the following morning a large
canoe arrived from thence to fetch me home. The happy crew, whose
hearts seemed brim full of joy at seeing me back, gave me a very warm
welcome. I at once decided to leave my luggage and the steamer, and
proceed at once to Metlakahtla with my Indian friends, who assured me
that the village was in a great state of excitement at the prospect of
my return. We were favoured with a strong, fair wind, and with two
sails up we dashed along merrily through a boiling sea. I now felt I
was indeed homeward bound. My happy friends, having nothing to do but
to watch the sails and sit still, could give free vent to their long
pent-up feelings, and so they poured out one piece of news after
another in rapid succession, and without any regard to order, or the
changes their reports produced upon my feelings: thus we had good and
bad, solemn and frivolous news, all mixed indiscriminately.
"On sighting the village, in accordance with a preconcerted
arrangement, a flag was hoisted over our canoe, as a signal to the
villagers that I was on board. Very soon we could discern quite a
number of flags flying over the village, and the Indians hurrying
towards the place of landing. Before we reached the beach large crowds
had assembled to greet me. On my stepping out of the canoe, bang went a
cannon, and when fairly on my feet bang went another. Then some of the
principal people stepped away from the groups, and came forward, hats
off, and saluted me very warmly. On my advancing, the corps of
constables discharged their muskets, then all hats were doffed, and a
general rush to seize my hand ensued. I was now hemmed in with the
crowds of solemn faces, many exhibiting intense emotion, and eyes
glistening with tears of joy. In struggling my way to the Mission
house, I had nearly overlooked the schoolchildren. The dear little ones
had been posted in order on one side, and were all standing in mute
expectation of a recognition. I patted a few on the head, and then with
feelings almost overcome, I pressed my way to my house. How sweet it
was to find myself again in my own little room, and sweeter still to
thank God for all His preserving care over me. As numbers of the people
were pressing into and crowding my house, I ordered the church bell to
be rung. At once they hurried to the church, and when I entered it was
full. Such a sight! After a few minutes silence we joined in
thanksgiving to God, after which I addressed the assembly for about
twenty minutes. This concluded, I set off, accompanied by several
leading Christian men to visit the sick and the very aged, whom I was
told were anxiously begging to see me. The scenes that followed were
very affecting. Many assured me that they had constantly prayed to God
to be spared to see me once again, and God had answered their prayers
and revived their hearts, after much weeping. On finishing my visit I
made up doses of medicine for several of the sick, and then sat down
for a little refreshment. Again my house becoming crowded, I sat down
with about fifty for a general talk. I gave them the special messages
from Christian friends which I had down in my note book, told them how
much we were prayed for by many Christians in England, and scanned over
the principal events of my voyage and doings in England. We sat till
midnight, but even then the village was lighted up, and the people all
waiting to hear from the favoured fifty what I had communicated. Many
did not go to bed at all, but sat up all night talking over what they
had heard.
"Such is a brief account of my reception at Metlakahtla. I could not
but reflect how different this to the reception I had among the same
people in 1857. Then they were all superstitiously afraid of me, and
regarded with dread suspicion my every act It was with feelings of fear
or contempt they approached me to hear God's word, and when I prayed
amongst them I prayed alone, none understood, none responded. Now how
things have changed! Love has taken the place of fear, and light the
place of darkness, and hundreds are intelligently able and devoutly
willing to join me in prayer and praise to Almighty God. To God be
_all_ the praise and glory. Amen"
The troubles and difficulties on the coast, which so often added to
Mr. Duncan's burdens, were not always the fault of the Indians. As
often as not they were due to the recklessness of unscrupulous and
drunken white men. In 1872, a party going up to the gold mines on the
Skeena River burned an Indian village. This brought the Governor of
British Columbia, J. W. Trutch, Esq., up the coast with two ships of
war, the "Scout" and the "Boxer." A deputation of Tsimsheans Christians
was sent to propitiate the injured tribe, and invite them to meet the
Governor at Metlakahtla; and there, as on common ground which both
parties could trust, peace was solemnly made, the Government paying six
hundred dollars as compensation.
On this occasion the Governor laid the first stone of a new church,
upon which Mr. Duncan and the Indians alike had set their hearts, as a
visible crown of the work. The ceremony took place on August 6th, in
the presence of the whole community and of the officers of the ships.
But laying the stone was one thing; building the church was another.
The Governor and Captain Cator saw lying on the ground huge timbers to
be used in its erection, but how these were to be reared up was not
apparent. Very kindly they gave Mr. Duncan a quantity of ropes, blocks,
etc., but even then they sailed away in considerable scepticism as to
the possibility of unskilled red men raising a large and lofty church.
In January, 1874, Mr. Duncan wrote:--
"The massive timbers for framing, which Governor Trutch and Captain
Cator, of H. M. S. 'Scout,' saw on the ground last year, and doubted of
our ability to raise, are, I am happy to say, now fixed, and fixed
well, in their places, and all by Indian labour. Especially am I
thankful to report that, though the work is attended with no little
danger, particularly to inexperienced hands, as we all are, yet have we
hitherto been graciously preserved from all accidents.
"The Indians are delighted with the appearance the building has
already assumed, and you may gather from the amount of their
contributions (L176) how much they appreciate the work. They propose
again subscribing during the coming spring, and I only wish our
Christian friends in England could witness the exciting scene of a
contributing day, with how much joy the poor people come forward and
cast down their blanket or blankets, gun, shirt, or elk skin, upon the
general pile 'to help in building the house of God.'"
By the end of that year the church was finished, and on Christmas Day
it was opened for the service of God. "We had indeed," wrote Mr.
Duncan, "a great struggle to finish it by that time--the tower and
spire presenting very difficult and dangerous work for our unskilled
hands--yet, by God's protecting care, we completed the work without a
single accident. Over seven hundred Indians were present at our opening
services. Could it be that this concourse of well-dressed people, in
their new and beautiful church, but a few years ago made up the
fiendish assemblies at Fort Simpson! Could it be that those voices, now
engaged in solemn prayer and thrilling songs of praise to Almighty God,
are the very voices I once heard yelling and whooping at heathen orgies
on dismal winter nights!"
The progress in building operations and the secular affairs of the
settlement generally at this time are succinctly described in an
official Report, prepared by Mr. Duncan, and presented to the Minister
of the Interior of the Dominion of Canada, in May, 1875. The occasion
of this important document being drawn up was the occurrence of some
conflict of opinion between the Provincial Government of British
Columbia at Victoria and the Dominion Government of Ottawa, respecting
the Indian Land Question. The same thorny problems that have so often
given trouble in South Africa and New Zealand had presented themselves,
and the local authorities at Victoria were anxious that the liberal
treatment of the Indians on the coast, which had marked their own
dealings with them while the Colony was independent of Canada, should
be still pursued now that British Columbia was incorporated in the
Dominion Confederation. But even the liberal plans of the Victoria
Government had, to a large extent, failed in their object of
ameliorating the Indians, and Metlakahtla still remained almost the
only example of success upon the coast. To us it is, of course, obvious
that the cause of this success was simply its being based on the
foundation of Christian teaching and Christian life; and Mr. Duncan
made no secret of this in his Report. He gave a description of the
Indians as he found them, and a full narrative of the Mission from the
first. That part of the Report, however, it is needless to print here.
It only recapitulates what we have already told in greater detail. The
opening and closing paragraphs we subjoin:--
_Report presented by Mr. W. Duncan to the Government of Canada._