Metlakahtla and the North Pacific Mission of the Church Missionary Society. Eugene Stock
of Christian and moral instruction, they feel it to be their duty to endeavour to introduce among them the knowledge of the Gospel of Christ, under the conviction that it would prove the surest and most fruitful source of social improvement and civilization, as well as of spiritual blessings infinitely more valuable, and would be found the only effectual antidote to the contaminating vices which a rapidly-increasing trade, especially with California and Oregon, is bringing in its train.
"There is much in the character of the Natives to encourage missionary effort. They are not idolaters: they believe in the existence of two great Spirits—the one benevolent, and the other malignant; and in two separate places of reward and punishment in another world. They are by no means bigoted. They manifest a great desire and aptitude to acquire the knowledge and arts of civilized life; and, although they are addicted to some of the vices generally prevalent amongst savages, they yet possess some virtues rarely displayed by them. Some of the servants of the Hudson's Bay Company, who have married Native women, bear the highest testimony to their characters as wives and mothers, and to the manner in which they fulfil all their domestic relationships. Drunkenness was almost wholly unknown, until lately introduced by increasing intercourse with Europeans; but it is now spreading with rapid and destructive effect among the tribes. Loss of chastity in females was considered an indelible disgrace to the family in which it occurred, and was consequently uncommon. But here, again, European influence has made itself felt, and this is now far from being the case. Persons who are acquainted both with this people and with the New Zealanders, are of opinion that the former are mentally and physically equal, if not superior, to the latter; and that, were like measures taken to convert and civilize them, they would be attended by similarly happy results. As to the medium of communication, although the number and variety of languages is very great, yet the necessities of trade have given rise to a patois generally understood, and easily acquired, which might be made available for missionary purposes, at least as far as oral teaching is concerned.
"The expense of establishing and supporting a Mission would not, it is hoped, prove large. Fish and game are extremely cheap. Fuel, both coal and wood, is cheap and abundant. It is proposed that the first missionary station should be at Fort Simpson, on the mainland, as it offers many advantages for prosecuting the objects of the Mission. There the Missionaries would enjoy the protection, and, it is hoped, the cordial co-operation, of the Hudson's Bay Company; and, in return, the Company's servants would receive the benefit of the ministrations of the members of the Mission. The position is central to all the most populous villages; and here, in the spring of each year, a kind of great national fair is held, where the tribes from the most distant parts of the coast and interior assemble, to the number of about 15,000, and receive the commodities of the Company in exchange for the skins collected during the preceding season. On these occasions valuable opportunities would be afforded to the missionaries of conversing with the natives, and giving them religions instruction. Here, too, a school might be opened for the Native children, where they would receive an industrial as well as religious and secular education, and be secluded from the prejudicial influence of their adult relatives."
This earnest appeal was not long in eliciting a response. Shortly afterwards, in the list of contributions published monthly by the Society, appeared the following entry:—
Two Friends, for Vancouver's Island, £500.
Still the Committee hesitated; but two or three months afterwards, Capt. Prevost came to them again with the news that he was re-appointed to the same naval station, and was to proceed thither immediately in command of H.M.S. Satellite; and, with the sanction of the Admiralty, he offered a free passage by her to any missionary the Society could send out.
Here was the opening, here were the means; but where was the man to go? There did not seem to be anyone available; but, at length, only ten days before the "Satellite" was to sail, a student, then under training, was thought of. Who was this?
A few years before, one of the Society's Missionaries had addressed a village meeting in the Midland Counties. It was a very wet night, and but a handful of people attended. The Vicar proposed to postpone the meeting; but the missionary urged that the few who had come were entitled to hear the information they were expecting, and proceeded to deliver a long and earnest speech. Among the listeners were three young men, and the heart of one of these was deeply touched that night. He subsequently offered himself to the Society, and was sent to the (then existing) Highbury Training College to be trained as a school master, under the Rev. C. R. Alford, afterwards Bishop of Victoria, Hong Kong. That young man's name was WILLIAM DUNCAN, and it was he to whom now came the call of the Committee to start in ten days for British Columbia.
William Duncan was ready. On December 19th, 1856, he took leave of the Committee, and on the 23rd, he sailed with Capt. Prevost from Plymouth in the Satellite. [Footnote: An interesting notice of Captain Prevost's offer, and of the valedictory dismissal of Mr. Duncan, appears in the recently published "Memoir of Henry Venn" p. 137.]
The voyage to Vancouver's Island took nearly six months. It was on June 13th, 1857, that the Satellite cast anchor in Esquimault Harbour, Victoria. But Mr. Duncan had still five hundred miles to go. His mission was to the Tsimsheans, and for them Fort Simpson was the point to aim at. Unable, however, to obtain a passage thither at once, he remained at Victoria three months, patiently preparing for future work by studying the language. Meanwhile the officers of the Hudson's Bay Company raised some objections to his settling at Fort Simpson. The Indians, they said, could not be allowed to come into the fort to him, and it would be quite unsafe for him to venture outside; and they recommended him to turn his attention to the tribes of Vancouver's Island, who, having been brought more into contact with white men, were presumed to be on that account more accessible to Christian influence. Mr. Duncan, however, justly felt that the advantage was rather the other way; besides which to Fort Simpson he was appointed, and to Fort Simpson he would go. The Governor of the Colony warmly entered into his views, and gave him letters to the officer in charge, directing that accommodation was to be found for him, and all facilities given him for the prosecution of his work.
III.
BEGINNING WORK.
On the night of October 1st Mr. Duncan landed at the Fort. Like other Hudson's Bay Company trading posts, this "Fort" consisted of a few houses, stores, and workshops, surrounded by a palisade twenty feet high, formed of trunks of trees. Close by was the Tsimshean village, comprising some two hundred and fifty wooden houses, well-built, and several of them of considerable size. A day or two after his arrival, Mr. Duncan had a significant glimpse of the kind of savages to whom he was presently to proclaim the Gospel of Peace:—
"The other day we were called upon to witness a terrible scene: An old chief, in cool blood, ordered a slave to be dragged to the beach, murdered, and thrown into the water. His orders were quickly obeyed. The victim was a poor woman. Two or three reasons are assigned for this foul act: one is, that it is to take away the disgrace attached to his daughter, who has been suffering some time from a ball wound in the arm. Another report is, that he does not expect his daughter to recover, so he has killed this slave in order that she may prepare for the coming of his daughter into the unseen world. I think the former reason is the most probable. I did not see the murder, but, immediately after, I saw crowds of people running out of those houses near to where the corpse was thrown, and forming themselves into groups at a good distance away. This, I learnt, was from fear of what was to follow. Presently two bands of furious wretches appeared, each headed by a man in a state of nudity. They gave vent to the most unearthly sounds, and the two naked men made themselves look as unearthly as possible, proceeding in a creeping kind of stoop, and stepping like two proud horses, at the same time shooting forward each arm alternately, which they held out at full length for a little time in the most defiant manner. Besides this, the continual jerking of their heads back, causing their long black hair to twist about, added much to their savage appearance. For some time they pretended to be seeking the body, and the instant they came where it lay they commenced screaming and rushing round it like so many angry wolves. Finally they seized it, dragged it