The Moravians in Labrador

by Anonymous

The repeated distressing accounts from the brethren of the apparently insurmountable obstacles with which they had to struggle in attempting the conversion of the heathen, gave occasion to the venerable Bishop Spangenberg to write an impressive letter to the believing Esquimaux. This letter was translated into their language, and read to the baptized and the candidates for baptism at all the stations.

Particularly anxious to root out these heathenish weeds which were chocking the growth of the good seed, Superintendant Rose, in 1787, inspected Hopedale, where they appeared most thickly scattered, and producing the most baneful effects. He spoke to every member of the congregation separately; and when they had given their assent to the contents of the letter, he made them, in a fellowship meeting, solemnly promise to give up their feasts with their heathen neighbours, and withdraw from the government of Kapik, a powerful Angekok in Avertok. This sorcerer, whenever he chose, seduced the Esquimaux to commit the greatest enormities, by threatening to kill them through the power of Torngak, if they did not obey his commands. But coming soon after to Hopedale, the missionary spoke seriously with him, and extorted a reluctant promise from him to renounce his usurped authority over the believers.

Although the journies to the south were a great hindrance to the collecting of congregations, yet in all the three settlements some were almost yearly added to the Christian church by baptism; and the number of baptized, and candidates for baptism, in the year 1789, amounted to about eighty. Yet, alas! even with the baptized little fortitude and growth in grace could be observed—many deviated grievously from the right path. In Nain, Nathaniel, a baptized Esquimaux, had taken a baptized woman for a second wife and had gone with her to the heathen, with whom a plurality of wives is very common, and is considered as a mark of superiority; he being considered a great man who possesses two or three wives, and as soon as any one possesses a European boat he is, according to the opinion of the country, in circumstances to have at least four helpmates. Even Peter had so far again sunk into heathenism, that he had taken several, and among others, a mother and her daughter. Bishop Spangenberg was so touched with the case of this poor wanderer that he wrote him, representing the nature of his conduct in the most affectionate manner, and earnestly exhorting him to return. When the letter was read to him at Nain, 1779, he said Joseph has spoken pure truth, and I love him for it; his words are right, but I require the women for my boat and I cannot send them away. He was again put in remembrance of the letter in the following year, when he assured the brethren it had made such an impression on him that he could not sleep for three nights; but he continued in his evil course of conduct, and still kept the mother and the daughter among his wives. He went afterwards to the south, where he remained two or three winters, but whether he ever obtained repentance must remain a secret till "that day."

Reports of many horrible murders committed in the north in the year 1790 having reached the brethren, they were not a little comforted by the remark of an Esquimaux living at one of the settlements, "As many murders," said he, "would have been committed here if you had not come and brought us the good word of our Creator becoming our Redeemer, of his great love to us, and of our duty to love him and our neighbour."

A strong desire to travel to the south became again prevalent among the Esquimaux in the summer of 1791; they said one could get a large boat there for a small price, and plenty to eat, as the Europeans caught the seals in nets and gave away the flesh for nothing, and they gave them also bread and rum at a low rate, and all this was good for the Innuit. A hundred persons, of whom fifteen were baptized, and three candidates for baptism, went from Nain and Okkak in eleven boats. The sad experience of former years had shewn the brethren the destructive effects that the frequent dispersion, and the constant intercourse with their heathen countrymen and careless Europeans, had in bewildering the Esquimaux, and erasing all their religion; they therefore determined at parting to give them a serious and affectionate admonition. In this they reminded them that the members of the congregation, in going away, were departing from what they had heard of the Saviour, and what they had promised at their baptism, and from what the ordinance of the holy supper required them to be. That they—the missionaries—ever since the time of their backsliding, had never ceased to cry to the Saviour, as they well knew that he was merciful and gracious, and would again receive repenting sinners; that though they would not now follow the counsel of their teachers, and would separate from them, yet it might be, that when they were in necessity or affliction, they might think on what they had heard of Jesus, and take refuge in him; and then, though their bodies should return to the dust, their souls, purchased by his precious blood, would be saved. One of the baptized replied that he knew all that, and understood it quite well, but he must be allowed to follow his own discretion. He promised, however, at parting, that he would continue to love his teachers—would think on their words, and if he should die in the south, he would order that his baptized children should be sent back to the congregation and put under their care.

During the winters 1796 and 1797, an infectious disease visited all the settlements, a violent cough, accompanied with fever and pleurisy; it attacked both Europeans and Esquimaux, but proved fatal chiefly to the latter, and lasted for about two months; at Nain it was so universal, that when they met together they could not proceed, as the coughing rendered the service altogether unintelligible. When an Esquimaux is taken ill, he expects, from any medicine that may be prescribed, an immediate cure, and if this does not take place grows dejected; and now, fears at the thoughts of death, which are deeply rivetted, shewed themselves even in believers. The missionaries were assiduous in their attendance, and in using every means they possessed for their cure; but learned, to their inexpressible grief, that the impatience of some also who had received the gospel, led them to follow the old superstitious ways of the sorcerers to procure relief, and this at the very time when they were professing to follow implicitly the prescriptions of the brethren. They were very cautious, however, lest it should reach the missionaries' ears; nor do the latter seem to have been aware of it, till one of the communicants at Okkak, constrained by uneasiness of mind, confessed the whole with many tears, saving that he had grievously sinned against the Lord. The hypocrisy and equivocation which many, of whom they had hoped better things, evinced, added greatly to the anguish of the missionaries; but they had great consolation in the death of others, who departed happy in the faith to their Saviour. Among these was Daniel, a communicant; he said in his last illness, "All the things I had confidence in are now in the depths of the sea, my only refuge is the Saviour; all my thoughts rest on him." The widow Esther, however, deserves particular notice; she was bred at Kilanok north from Okkak, and when a child came on a visit to Nain in 1773, where she and her countrymen heard for the first time the missionaries speak of the Creator and Redeemer of men; this made a great impression upon her, and though a child, and surrounded only by the heathen, it constantly occurred to her mind, "It is he who made all things and knows all things; he, therefore, knows me and can help me." Often she told the missionaries, that when she was at Kilanok, she would go out to a mountain and weep and pray to Jesus, particularly when any thing painful happened to her. After her father's death a man took her for his third wife, which placed her in the most painful circumstances, as he was a rude wicked wretch, a sorcerer, and a murderer. In the year 1787 he died, and she was left with two children completely destitute, for every one hated them on his account. Her children were so dreadfully beaten that they both died in consequence; but though they were thus cruelly treated in her presence she durst not interfere, as the savages in ridicule pretended it was the Torngak that bid them, and threatened her also with death. At last Rebecca, one of the baptized, had compassion on her in this disconsolate situation, and brought her to Okkak. Here the missionaries soon perceived such an earnest desire after salvation as they say they had never before seen in any Esquimaux, though she at first spoke but little. In 1789, she was baptized, and soon after was a partaker of the holy supper. She lived in constant communion with her Saviour, for she had learned to know him as her comforter, her counsellor and help, and often said, "He is indeed my Father; wherever I go, and wherever I am, he is with me, and I can tell him every thing." Esther was the first converted person among the Esquimaux who continued faithful unto the end, without allowing herself in any thing sinful, and though often asked in marriage by unbelievers, so far was she from listening to such proposals, that her reply was, "I would not disturb my present enjoyment even to marry a believer." For had she married, she must have gone in summer with the other Esquimaux to the distant places where they procured their furs and skins, while in her present state she could always remain at the settlement, and enjoy the privileges of a Christian church. She learned to read and write, so that she wrote letters with her own hand to the sisters at Nain. In June 1792, when she was taken ill, she sweetly repeated, "Whether I live I am the Saviour's, whether I die I am the Saviour's—living or dying I am the Saviour's! Yes! he hath bought me with his blood, and he will take me to himself!" She died after three days illness, aged thirty years.

About this time the hearts of the missionaries were revived by the joyful news, that Tuglavina had begun to think about his soul, and seemed in earnest. This furious savage, by strength, courage, and activity, had procured a commanding influence among his countrymen; who so highly dreaded him as a chief, and trembled at his supernatural powers as an Angekok, that his word was a law; and he had only to signify to them his pleasure as a revelation from Torngak, when it was instantly executed. Whoever he pointed out as a victim, his deluded followers were ready to sacrifice. Besides the numerous murders thus perpetrated, he committed many with his own hands; nor was there any method of controlling or bringing him to an account. He had, however, at first, and upon many occasions, been of essential service to the mission; and entertained a peculiar respect for the missionaries, particularly "little Jans," of which a striking instance is narrated in the journals. At one time, when he returned from the south from Chateau Bay, where he had purchased a two masted shallop, arms and ammunition, &c. he presented himself before Haven dressed in an English officer's old uniform, swaggering with a cocked hat, and sword by his side. Haven, with a grave aspect looking him in the face, asked, "What do you want here, Kablunat?" "Do you not know me?" replied the other, "I am Tuglavina." "Art thou Tuglavina?" retorted Jans, "then set off this moment, I have nothing to say to you in that attire; but put on thy own dress, and come again and act like a rational Esquimaux, and I will speak to you." Tuglavina, confounded, made no reply, but left the room; and without regarding the pitiful figure he was about to cut before his countrymen, laid aside his splendid apparel, resumed his seal skin clothes, and returned to the missionaries. These holy men, who neglected no opportunity of representing to him the guilt of his crimes, now pointed out the atrocity of the murders he had committed, or occasioned, and sharply reproved him for seducing the baptized to participate with him in his heathenish abominations. Tuglavina trembled, grew pale, and confessed he was an horrible sinner; but, like some men who call themselves Christians, excused himself on the ground of necessity. "I must sin," said he, "for Torngak drives me to it." He frequently repeated this confession of his sins; but dazzled by the respect in which he was held by his countrymen, it was extremely difficult for him to think of relinquishing this flattering distinction, and humble himself under the mighty hand of God. But at length the time came when this once dreaded chieftain must lose his influence. His bodily vigour began to decline, and he saw and feared an enemy in every one of those whose relations he had murdered. He began to grow poor, and his numerous wives either deserted him or were carried away by force; of the whole number one only clave to him in his adversity. Amid this extraordinary change of circumstances conscience awoke, and in his desolate state he had nothing with which to still its voice—his sins and his evil deeds stood in array before him, and he resorted to the brethren for consolation. He declared his resolution now cordially to renounce heathenism; and in October 1793, was permitted, with his wife and children, to reside at Nain.

Though he experienced many changes, yet at last the grace of God triumphed over this great sinner, and he remained firmly opposed to all the importunities of his friends, who, upon his returning prosperity, used every artifice to decoy him to another southern journey. Formerly, when living in the south, he had a dangerous illness; and, at the request of the governor of Chateau Bay, he had been baptized by an English minister and got the name of William. On Christmas-day he was received into the brethren's congregation; and on the 2d of April 1795, admitted as a communicant to the Lord's table. His conduct after this, and his expressions of gratitude for the mercy bestowed on him by the Lord, who had forgiven him his sins and received him graciously, proved very pleasing and encouraging to the brethren. But afterwards they perceived, with grief, that he began to entertain high thoughts of himself, which made them apprehend some lurking deviation. And so it proved; for being led into temptation, he conducted himself in such a manner as obliged them to exclude him from the holy communion. But he soon acknowledged it with deep contrition, and sought and found forgiveness with the Saviour, and was then re-admitted to the Lord's supper. He now took every opportunity of telling his countrymen what Jesus had done for him; "because," said he, "I am anxious that many more should he converted to him."

On the 29th September 1799, he returned home from a rein-deer hunt sick of a pleurisy; and the disorder increased on the following day so much, that all the remedies applied were in vain. From the very first the brethren suspected that his illness would end in his dissolution, and mentioned to him their fears without reserve; on which he declared that he was ready to go to Jesus, and hoped his Saviour would not despise him. One of the brethren was constantly with him; and, at his request, sung verses expressive of the change in view, in which he joined as long as he was able. He frequently testified that he was happy, and put all his confidence in our Saviour alone; "and we," say the missionaries, "felt the peace of God attending his sick-bed." He breathed his last, October 4th, in the most gentle manner, while the waiting brother was engaged in prayer. "A singular object," says the missionary diary, "of the mercy of our Saviour, who followed him through all his perverse and wicked ways with infinite patience and long-suffering, until at last he drew him to himself. He was sixty years of age."

Before this Mikak died. She had resided chiefly in the south since the year 1783, and thus lost the advantage of hearing the gospel, which she seemed latterly to view with indifference. But on the approach of death her impressions revived. The last two days of her life she spent at Nain. Immediately on her arrival, being very ill, she sent to Brother Burghardt, to request assistance and advice. He found her extremely weak, and apparently without hopes of recovery. However, after giving her some medicine, he took occasion to speak seriously with her concerning the state of her soul, advising her to return to Jesus Christ as a repentant sinner, who will surely receive all poor prodigals, if with their hearts they confess their deviations; and he also reminded her of the promises she had formerly made to devote her whole heart to him. She assented to the truth of all he said, and exclaimed, "Ah! I have behaved very bad, and am grieved on that account; but what shall I do? I cannot find Jesus again!" Brother Burghardt exhorted her not to desist from crying to him for mercy, for he came to seek and save the lost, and would not cast her out. In the following days she seemed to receive these admonitions with eagerness, and declared that she had not forgotten what she had heard of her Saviour in former days, nor what she had promised when she became a candidate for baptism. She departed this life Oct 1; and was buried in the brethren's burying ground; and they were willing to entertain the hope that this straying sheep had found mercy at last.