northern island, Graham Island. Here Mr. and Mrs. Collison, with their
two little children, landed on November 1st, 1876--
"On our arrival I had intended to have wintered in one of the Indian
houses, as the winter season was too far advanced for building, but Mr.
Offut, the officer in charge of the H. B. Co.'s post on the island,
kindly offered us a small house, in which goods had been stored, and as
it was within 100 yards of the Indian encampment, I gladly accepted the
offer. This I immediately put under repair, covering it with barks
outside, and putting up a stove inside. The house was very small,
measuring eighteen feet by twelve, and, in order to secure a little
privacy, I partitioned off eight feet, leaving for all purposes an
apartment ten feet by twelve. This has usually been well filled with
Indians, sitting almost on each other, and as we were both to entertain
such numbers at meals, we have often had to remain without food all
day. Of course this, with many other difficulties, will be overcome by
a command of their language, but any attempt to carry out order without
a fair knowledge of their tongue might only insult and estrange them."
To the privations thus endured were soon added those attendant on
sickness First, their eldest child was attacked by fever, and for some
weeks his life was despaired of, and then Mr. Collison himself was
struck down and brought nigh unto death Both, we need not say, were
tenderly nursed by the wife and mother, and both, by the mercy of God,
were raised up again.
In the same letter Mr. Collison describes a remarkable peculiarity of
the Hydah villages--
"In approaching a Hydah village from a distance one is reminded of a
harbour with a number of ships at anchor, owing to the great number of
poles of all sizes erected in front of every house. These are carved
very well, with all kinds of figures, many of them unintelligible to
visitors or strangers, but fraught with meaning to the people
themselves. In fact, they have a legend in connection with almost every
figure. It is in the erection of these that so much property is given
away. They value them very highly, as was instanced lately on the
occasion of the Governor-General's visit. He was most anxious to
purchase one, but they would not consent to it at any price."
Patiently and prayerfully for the next two years and a half, with one
or two intervals for visits to Metlakahtla, did Mr. Collison labour
among the Hydahs, on the same lines as Mr. Duncan had done originally
among the Tsimsheans; first, diligently trying to pick up their
language, and making himself known as their friend; then opening a
school; then seeking to win them from some of their most degrading
customs. Very quickly he gained a remarkable influence over them, and
though the medicine-men were, of course, bitterly hostile, greater was
He who was with the Missionary than those that were with his opponents;
and the tokens of the working of the Holy Ghost were manifested sooner
than even an ardent faith might have anticipated.
During the winter of 1877-8, school was conducted daily, women and
children attending in the morning, and men in the evening, and the
Sunday services were generally attended by three hundred and fifty
Indians. Gambling, heathen dances, and the manufacture of "fire-water"
from molasses, began gradually to diminish; and Mr. Collison's growing
influence was well tested on the occasion of the death of a principal
chief:--
"I visited him during his illness, and held service in his house
weekly for the five weeks preceding his death. On the morning of the
day on which be died I visited him, and found him surrounded by the men
of his tribe and the principal medicine-man, who kept up his
incantations and charms to the last. He was sitting up, and appeared
glad to see me, and, in answer to my inquiries, he informed me that he
was very low indeed and his heart weak. I directed him to withdraw his
mind from everything, and look only to Jesus, who alone could help him.
He thanked me again and again whilst I instructed him, and when I asked
him if he would like me to pray with him he replied that he would very
much. I then called upon all to kneel, and, with bowed head, he
followed my petitions earnestly. He informed me that, had he been
spared, he would have been one of the first in the way of God, but I
endeavoured to show him that even then he might be so by faith in the
Lord Jesus Christ. Afterwards I sent Mrs. Collison to prepare some food
for him, and make him comfortable, and about mid day he sent for me
again, but why he sent for me, or what he wanted to say to me, I never
learned, as before I reached his house he expired.
"His death was announced by the firing of several cannon which they
have in the village. On my entering the house, the scene which
presented itself was indescribable--shrieking, dancing, tearing and
burning their hair in the fire, whilst the father of the deceased, who
had just been pulled out of the fire, rushed to it again and threw
himself upon it. He was with difficulty removed, and I directed two men
to hold him whilst I endeavoured to calm the tumult.
"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 quantity 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 passed 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 assembling 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 God; 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, principally
females, had passed into eternity through vice and disease contracted
at Victoria.
"I may add, when I visited Massett last October (1879) with Bishop
Ridley, he left Cowhoe with Sneath to assist him during the winter, the
first native teacher from the Hydahs. I trust the good seed has taken
root in many hearts. "God 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 principal 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 God 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 God.'
"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 God
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
principal 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 petitions 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 petitions 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 Association, 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 principal 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 passing 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 God 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 snatching 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 God 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 God'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 God unto
salvation.'"
At Christmas (1878), when the Indians from other villages came in
canoes to Massett, 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 principal 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 Massett 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 assembly 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 buttons. 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
God'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 superstitiously 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 God will give them His Holy Spirit,
and that they may be turned from darkness to serve the living and true
God?