Chapter Eight.
Nelson River—A demonstrative welcome—First religious service—A four hours’ sermon—The chief’s eloquent reply—The old man with grandchildren in his wigwam—“Our Father”—“Then we are brothers”—“Yes”—“Then why is the white brother so long time in coming with the Gospel to his red brother?”—Glorious successes.
It was at my second visit to Nelson River that the work really commenced. Through some unforeseen difficulty at the first visit, many of the natives were away. Hunting is even at the best a precarious mode of obtaining a livelihood. Then, as the movements of the herds of deer, upon the flesh of which many of these Indians subsist for the greater part of the year, are very erratic, it is often difficult to arrange for a place of meeting, where food can be obtained in sufficient abundance while the religious services are being held.
It used to be very discouraging, after having travelled for several days together, either by canoe in summer, or dog-trains in winter, to reach a certain place which had been arranged for meeting, and find very few present. The deer, and other animals on which they had expected to live, had gone in another direction, and the Indians had been obliged to follow them.
Everything, however, favoured us on our second visit. We found over fifty families camped at the place of meeting, and full of curiosity to see the Missionary. They had all sorts of strange notions in their minds. When Mr Rundle, of the English Wesleyan Church, first went among some of the wild tribes of the great Saskatchewan country, with his open Bible, preaching the
wonderful Gospel truths, great was the excitement of the people to know where this strange man had come from. So a great council was summoned, and the conjurers were ordered to find out all about it. After a great deal of drumming and dreaming and conjuring, they gravely reported that this strange man with his wonderful book had been wrapped up in an envelope, and had come down from the Great Spirit on a rainbow!
The Nelson River Indians welcomed me very cordially, and were much more demonstrative in their greetings than were any of the other tribes I had visited, although I had had my share of strange welcomes. Here the custom of handshaking was but little known, but the more ancient one of kissing prevailed. Great indeed was my amazement when I found myself surrounded by two hundred and fifty or three hundred wild Indians, men, women, and children, whose faces seemed in blissful ignorance of soap and water, but all waiting to kiss me. I felt unable to stand the ordeal, and so I managed to put them off with a shake of the hand, and a kind word or two.
At eight o’clock the next morning we called the Indians together for the first public religious service which most of them had ever attended. They were intensely interested. My Christian Indians from Norway House aided me in the opening services, and, being sweet singers, added very much to the interest. We sang several hymns, read a couple of lessons from the Bible, and engaged in prayer. At about nine o’clock I read as my text those sublime words: “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
They listened with the most enrapt attention, while for four hours I talked to them of some of the truths of this glorious verse. They had never heard a sermon before; they were ignorant of the simplest truths of our blessed Christianity; and so I had to make everything plain and clear as I went along. I could not take anything for granted with that audience. So I had to take them back to the Creation and Fall. Then I spoke of God’s love in providence and grace; and of His greatest act of love, the gift of His only begotten beloved Son, the Lord Jesus Christ, Who died that we might live. I dwelt on the benefits which come to us from the personal acceptance of this Saviour. I tried hard to show how we, who had wandered so far away, were invited back to actual adoption into God’s great family, as a conscious reality. I spoke of the universality and impartiality of God’s love; of His willingness to receive all, to fill our hearts with joy and peace, to comfort us all through life, to sustain us in death, and then to take us to everlasting life in a world of light and glory.
The ever-blessed Spirit most graciously applied the truth, as I tried, in the simplest and plainest way, to bring it down to their comprehension. The attention they gave showed that my words were being understood. Their bright eyes glistened and at times were suffused with tears, and as I closed the long-pent-up silence gave place to loud exclamations of delight.
Then we translated into their language and sang part of the good old hymn:—
“O for a thousand tongues to sing
My great Redeemer’s praise,
The glories of my God and King,
The triumphs of His grace!”
Again we bowed in prayer, and, at my request, they repeated after me all the petitions which in short easy sentences we offered up to Him Who is the Hearer and Answerer of prayer. A spirit of awe and solemnity seemed to rest upon us. It was the first time the great majority had ever attempted to pray in the Name of Jesus, and I felt a sweet assurance that those simple petitions, from the hearts and lips of those poor Indians, were not despised by Him Whose great heart of love beats so true to all. After prayer I requested them all to again seat themselves on the ground, as I wished to hear from them about these great truths which I had come so far to tell them of. I wanted to know what were their wishes and determinations about becoming Christians. When I had finished, every eye turned towards the principal chief, as these Indians, like the other tribes, have their unwritten laws of precedence. He rose up from his place among his people, and, coming near me on my right hand, he made one of the most thrilling addresses I ever heard. Years have passed away since that hour, and yet the memory of that tall, straight, impassioned Indian is as vivid as ever. His actions were many, but all were graceful. His voice was particularly fine and full of pathos, for he spoke from his heart. Here is the bare outline of his speech, as, with my interpreter to aid me, I shortly afterwards wrote it down.
“Missionary, I have long lost faith in our old paganism.” Then pointing down to the outer edge of the audience, where some old conjurers and medicine men were seated, he said, “They know I have not cared for our old religion. I have neglected it. And I will tell you, Missionary, why I have not believed in our old paganism for a long time. I hear God in the thunder, in the tempest, and in the storm; I see His power in the lightning that shivers the tree into kindling wood; I see His goodness in giving us the moose, the reindeer, the beaver, and the bear; I see His loving-kindness in giving us, when the south winds blow, the ducks and geese; and when the snow and ice melt away, and our lakes and rivers are open again, I see how He fills them with fish. I have watched these things for years, and I see how during every moon of the year He gives us something; and so He has arranged it, that if we are only industrious and careful, we can always have something to eat. So thinking about these things which I had observed, I made up my mind years ago, that this Great Spirit, so kind and so watchful and so loving, did not care for the beating of the conjurer’s drum, or the shaking of the rattle of the medicine man. So I for years have had no religion.”
Then turning towards me and looking me in the face, he said, in tones that thrilled me, “Missionary, what you have said to-day fills up my heart and satisfies all its longings. It is just what I have been expecting to hear about the Great Spirit. I am so glad you have come with this wonderful story. Stay as long as you can; and when you have to go away, do not forget us, but come again as soon as you can.”
Loud expressions of approval greeted these words of the chief. When he had finished, I said, “I want to hear from others, and I want your own views on these important things.” Many responded to my request, and, with the exception of an old conjurer or two, who feared for their occupation, all spoke in the same strain as did the head chief. The last to speak was an old man with grizzly hair, and wild, excited movements. He was a queer, savage-looking man, and came from the rear of the company to the front with strange springy movements. His hair was braided, and reached to his knees. Threading his way through the audience, he came up close to me, and then, pushing his fingers into his hair as far as its braided condition would allow, he exclaimed in a tone full of earnestness, “Missionary, once my hair was as black as a crow’s wing, now it is getting white. Grey hairs here, and grandchildren in the wigwam, tell me that I am getting to be an old man; and yet I never before heard such things as you have told us to-day. I am so glad I did not die before I heard this wonderful story. Yet I am getting old. Grey hairs here, and grandchildren yonder, tell the story. Stay as long as you can, Missionary, tell us much of these things, and when you have to go away, come back soon, for I have grandchildren, and I have grey hairs, and may not live many winters more. Do come back soon.”
He turned as though he would go back to his place and sit down; but he only went a step or two ere he turned round and faced me, and said, “Missionary, may I say more?”
“Talk on,” I said. “I am here now to listen.”
“You said just now, ‘Notawenan.’” (“Our Father.”)
“Yes,” I said, “I did say, ‘Our Father.’”
“That is very new and sweet to us,” he said. “We never thought of the Great Spirit as Father: we heard Him in the thunder, and saw Him in the lightning, and tempest; and blizzard, and we were afraid. So, when you tell us of the Great Spirit as Father, that is very beautiful to us.”
Hesitating a moment, he stood there, a wild, picturesque Indian, yet my heart had strangely gone out in loving interest and sympathy to him.
Lifting up his eyes to mine, again he said, “May I say more?”
“Yes,” I answered, “say on.”
“You say, ‘Notawenan’.” (“Our Father”). “He is your Father?”
“Yes, He is my Father.”
Then he said, while his eyes and voice yearned for the answer, “Does it mean He is my Father—poor Indian’s Father?”
“Yes, O yes!” I exclaimed. “He is your Father too.”
“Your Father—missionary’s Father, and Indian’s Father, too!” he repeated.
“Yes, that is true,” I answered.
“Then we are brothers?” he almost shouted out.
“Yes, we are brothers,” I replied. The excitement in the audience had become something wonderful. When our conversation with the old man had reached this point, and in such an unexpected, and yet dramatic manner, had so clearly brought out, not only the Fatherhood of God, but the oneness of the human family, the people could hardly restrain their expressions of delight. The old man, however, had not yet finished, and so, quietly restraining the most demonstrative ones, he again turned to me, and said,—
“May I say more?”
“Yes, say on; say all that is in your heart.”
Never can I forget his answer.
“Well, I do not want to be rude, but it does seem to me that you, my white brother, have been a long time in coming with that great Book and its wonderful story, to tell it to your red brothers in the woods.”
This question thrilled me, and I found it hard to answer. This is the question that millions of weary, longing, waiting souls, dissatisfied with their false religions, and craving for that soul rest which only can be found in the hearty acceptance of the glorious Gospel of the Son of God, are asking. I tried to apologise for the slowness of the advancement of the Redeemer’s kingdom, and the apathy of those who, while acknowledging the brotherhood of humanity, so often forget that they are their brother’s keeper.
We closed the service for a brief period, and then, as soon as a hurried dinner had been eaten, we all assembled again for the afternoon service. This second service lasted for five hours. After singing and prayer, I read the beautiful story of the Ethiopian eunuch, and the Baptismal Service. I endeavoured to explain what we meant by becoming Christians, and stated that I was willing to baptize all who would renounce their paganism, with its polygamy, conjuring, gambling, and other vices, and from that time begin to worship the true God. Polygamy was the greatest stumbling-block among them, as some of them had three or four wives. Intemperance here is but little known, on account perhaps of the great difficulty of importing liquor into a region so remote from civilisation.
After I had spent a long time in making clear the doctrines or the blessed Book, and had answered many questions, I invited all who were willing to comply with these conditions, and desired baptism, to come to the front of the audience, where I was standing.
About forty men and women immediately responded, and came forward and seated themselves at my feet. Some were trembling, others were weeping: all seemed deeply moved. Then I read the beautiful Scripture lessons in connection with the baptismal service for children, and dwelt upon the love of Jesus for children, and His willingness to receive them. I invited the parents to consecrate their children to God, even if they themselves were as yet undecided. We had a solemn and impressive time.
All desired new names, and for the great majority I had to make the selection. While baptizing them and selecting Christian names as additions to their generally poetic and expressive Indian names, my constant prayer was, that they might “see His face, and His name” be Written “in their foreheads.”
Still there was some opposition. Satan would not thus easily be dispossessed or driven out. Old conjurers and medicine men, faithful followers of the enemy, quickly began their opposition. Their selfish natures were aroused. They were shrewd enough to see that if I succeeded, as I was likely to do, they, like Demetrius, the shrine-maker of Diana, would soon be without an occupation. So at this afternoon gathering they were there to oppose. But they were in such a helpless minority that they dared do no worse than storm and threaten. One savage old conjurer rushed up to me, just as I was about to baptize his wife, who, with many others, had come for this sign and seal of her acceptance of Christ. Before I had perceived his purpose, or had power to stop him, he seized and shook her roughly, and, looking at me, in his impotent wrath, said in an insulting manner,—
“Call her Atim,” (“dog”).
“No,” I said, looking kindly at the poor trembling woman, “I will do nothing of the kind; but I will give her the sweetest name ever borne by woman, for it was the name of the mother of Jesus.”
So I baptized her Mary.
We spent several days in giving lessons in the Syllabic characters between the religious services, three of which we endeavoured to hold each day. Sometimes we assembled all the people together, and, with these characters marked on the side of a rock with a burnt stick, we taught them as best we could. At other times we went from tent to tent, and gave them lessons, and had religious conversation and prayer.
It was on one of these rounds of wigwam visitations that I came across Pe-pe-qua-na-pua, or Sandy Harte, the story of whose life and conversion has been so widely circulated. Several acquired such a knowledge of these characters that, by persevering for a few weeks, they were able to read very nicely in the blessed Book.
I left with them several dozen copies of the New Testament, Hymn-books, and Catechisms, in their own language.
So great was their anxiety for religious instruction, that many of them remained for three days after they had eaten all of their provisions. When I first heard this, I could hardly credit it, but found out by personal investigation that it was the actual fact. With tears in their eyes they bade me farewell, and said, that on account of their famishing children they must start off for their fishing and hunting grounds. But they added, “What we have heard from you will make us glad and thankful all the time.”
With my faithful travelling companions, I made a trip out from Nelson River to another small band about thirty miles away. We spent the Sabbath in a miserable wigwam, where the snow and sleet dashed in upon us, making us shiver in spite of all we could do. Still, as the poor Indians were anxious to hear the Gospel, we soon forgot our physical discomforts in the joy of preaching this great salvation. Nineteen of them accepted Christ as their Saviour, and were baptized. We held a meeting for the purpose of hearing them tell of their wishes as to this blessed religion. Many very interesting things were said. We here record only one.
A fine-looking man said, “What has fully decided me to endeavour to be a good Christian all my days is this. The Missionary has told us many reasons, all sufficient to decide us; but the one that came very near to my heart was, that all the little children who have died have been taken to that better land, and there they are with the loving Saviour in heaven. My little ones have passed away, leaving my heart sore and bleeding. I yearn after them; I long to meet them again. So I want so to live that when I die Jesus will permit me to embrace them, and never be separated from them again.”
On this trip, we found at another small encampment a young girl, about twelve years of age, dying of consumption. I talked to her of Jesus and heaven, and prayed with her several times. When the closing scene drew near, she said to her sorrowing mother, “I am glad the praying man has told me such words of comfort. I have lost that dread of death I had. I believe that dear Jesus will take me to that better land; but, mother, when you come, will you look for me until you find me? for I do wish to see you again.”
Is it any wonder that I became deeply attached to these Nelson River Indians? I visited them twice a year, and by pen and voice pleaded for them until my heart’s desire was obtained, and a brother beloved volunteered to go and live among them. Of him with joy I write.