The growth of the settlement naturally added greatly to the heavy 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.