The Missionaries had every reason to be grateful for these acts of kindness, and they both felt and expressed their gratitude. Their object, however, in coming to the country was to serve God, not the Hudson's Bay Company; and they proceeded to discharge their duty in the manner their conscience approved, instructing and enlightening the natives with the zeal and perseverance for which their sect is so eminently distinguished. The good fruits were soon apparent; in some parts of the country successful attempts were made to collect the natives: they were taught to cultivate the soil, to husband their produce, so as to render them less dependent on fortuitous circumstances for a living; they were taught to read and write, and to worship God "in spirit and in truth," and numbers "were daily added to the Church;" when, lo! it was discovered that the time devoted to religious exercises, and other duties arising out of the altered circumstances of the converts, was so much time lost to the fur-hunt; and from the moment this discovery was made, no further encouragement was given to the innovators. Their labours were strictly confined to the stations they originally occupied, and every obstacle was thrown in the way of extending their missions. Even after some of them had travelled into the remotest parts, and opened up an amicable intercourse with the natives, they were told that collecting the Indians into villages was a measure not to be thought of, as the habitual indolence of the natives precluded the idea of their being induced to cultivate the soil; that even if they were so inclined, the country presented few localities fit for the purpose, &c.
Notwithstanding the high authority whence these allegations emanated, I think I can show the reader that they are in a great measure without foundation.
Here (in lat. 61° north)[2] we raise crops of barley and potatoes—the former in abundance every year,—the latter, however, are sometimes cut off by the frosts; but this is no more than happens in Canada, and many parts of the United States. The fact is, that there are many favourable situations for agriculture to be found in every district of the Company's territories, except perhaps one or two on the shores of Hudson's Bay. The banks of the Athabasca, Peace, Slave, and McKenzie rivers present many localities fit for farming operations; and in the more southern districts they are, of course, far more frequent.
Footnote 2: [(return) ]
On the banks of the McKenzie River.
Had the Protestant ministers been allowed a free scope, and the encouragement they at first received been continued, they would ere now have had Missions established in many districts; and there can hardly be a doubt that they would have succeeded here, as elsewhere, in overcoming the natural sloth of the natives. Their good intentions, however, have been frustrated, and they have now the additional mortification of finding themselves supplanted by Romish priests, who, no later than last year, were allowed a free passage in the Company's craft, even to a district where a Protestant Missionary had been settled for several years previously, and had made considerable progress in converting the natives. Not only was he allowed a passage to the district, but he was lodged and entertained in the Company's establishment.
The consequences of this strange procedure are obvious: the poor ignorant natives, hearing such conflicting doctrines, are at a loss what to think or what to believe; and, naturally enough, conclude that both are alike impostors, and therefore in many cases decline their instructions. It must be acknowledged, however, that the Romish priest is often more successful than the Protestant missionary, and that for obvious reasons. With the former, the Indian needs only profess a desire to become a Christian, and he is forthwith baptized; whereas with the latter, a probationary course—a trial of the proselyte's sincerity—is deemed indispensable. The peculiar dress, moreover, of the Romish ministers, and their imposing ritual, make a great impression on the senses of a barbarous people.
"He indeed," say the Indians, when speaking of the priest, "he indeed looks like a great 'man of medicine;' but these others are just like our traders; we can see no difference."
The fact, too, need not be disguised, that we ourselves find the priests far more accommodating than these meddling parsons. The priests, for instance, allow us to amuse ourselves in any manner we think fit, week-day or Sunday; and far from finding fault, ten to one if they don't join in the sport; the Protestant minister, on the contrary, never allows a violation of the sacred day to pass unnoticed, nor fails to warn the delinquent of the consequences. The priest connives at the Indian's hunting on Sunday—the minister strictly forbids it: the priests are single—the ministers are generally married, and their maintenance of course involves a far heavier expense. Considering these things, no reasonable person can surely find fault with us for preferring those who allow us to put what construction we please on the moral law, and at the same time oppose no obstacles to the advancement of our temporal interests.
And here I cannot but express my regret that our Protestant churches should have so long neglected the cultivation of a field that promised such rich harvests as the interior of America. The superstitions of the aborigines scattered through the Hudson's Bay Company's territories are so gross, and so inconsistent with unsophisticated common sense; and their prejudices in favour of them have been so much shaken by their intercourse with the gentlemen of the trading posts and the other Europeans, whom they are accustomed to look up to as beings of a superior race, that there could be but little difficulty in removing what remains of these prejudices; and thus one of the greatest obstacles to the success of a Missionary in other parts of the heathen world, can scarcely be said to exist among them.