James Evans : inventor of the syllabic system of the Cree language

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RkV. JAMES EVANS.

JAMES EVANS

INVENTOR OF THE SYLLABIC SYSTEM
OF THE CREE LANGUAGE.

JOHN McLEAN, M.A., PH.D.,

( ROBIN RUSTLER).

Author of "The Indians of Canada : Their Manners and Customs,
etc., etc.

TORONTO :

METHODIST MISSION ROOMS.
1890.

c a/

Entered according to Act of the Parliament of Canada, in the year one thousand
eight hundred and ninety, by WILLIAM BRIGGS, Book Steward of the
Methodist Book and Publishing House, Toronto, at the Department of
Agriculture.

TO THE MEMORY OF

flfeen anfc Women

WHO HAVE NOBLY TOILED AMONG

THE INDIAN TRIBES OF THE GREAT NORTH-WEST
THIS BOOK IS AFFECTIONATELY DEDICATED.

M223065

PREFACE.

LONG did we wait for a short biography of the man
who did so much for the Indian tribes of the great
North-West, but it came not. Much thought upon our
negligence in not doing something to remind the Christian
public of the heroism of a brave Canadian Missionary?
caused me to assume the responsibility, although other
minds and hearts could have done better in inditing a life
so full of devotion and courage. In the midst of other
duties these pages have been written, a few at a time, with
repeated interruptions. I hope that all the imperfections
will be overlooked in the sincere desire to do something
that may prove helpful to young and old, and to discharge
a duty incumbent upon all friends of Canadian Missions,
and more especially those belonging to the Methodist
Church.

JOHN McLEAN.

MOOSEJAW, ABSINIBOIA,

March 10th, 1890.

CONTENTS.

CHAPTER I.

PAQK

PARENTAGE AND YOUTH 13

CHAPTER II.
THE CANADIAN ABORIGINES 22

CHAPTER III.
BEGINNING OF INDIAN MISSIONS 37

CHAPTER IV.
EVANS' PREDECESSOR 56

CHAPTER V.
RICE LAKE 67

CHAPTER VI.
THE CREDIT 78

CHAPTER VII.
ST. CLAIR . . 83

Vlll CONTENTS.

CHAPTER VIII.

I'AGK

EVANS' MISSIONARY LITERATURE . MOti

CHAPTER IX.
LAKE SUPERIOR 119

CHAPTER X.
HUDSON'S BAY 145

CHAPTER XI.

THE SYLLABIC SYSTEM OF THE CREE LANGUAGE.. 160

•

CHAPTER XII.

ROSSVILLE AND BEYOND 175

CHAPTER XIII.
HOME AT LAST . 191

LIST OF ILLUSTRATIONS.

PAQK.

REV. JAMES EVANS Frontispiece.

INDIAN SUMMER DRESS 19

INDIAN OF THE CAMP 26

HALF-BREED 33

GEORGE McDooo ALL 44

BECOMING CIVILIZED 50

AN OLD-TIMER 59

NORTHERN RIVER 66

THE RAPIDS 76

DOG TRAIN SQUABBLE 82

THUNDER CAPE 92

OLD FORT GARRY 104

WINNIPEG IN 1871 118

WINNIPEG IN 1886 126

EDMONTON 138

TRAVELLING IN THE FAR NORTH 144

EGERTON R. YOUNG 150

NORWAY HOUSE FORT , 154

ROSSVILLE INDIAN MISSION IN 1854 159

INDIANS OF THE PRAIRIE 176

OXFORD HOUSE MISSION IN 1854 . . 190

THE RED RIVER VOYAGEUR.

Out and in the river is winding
The links of its long, red chain

Through belts of dusky pine-land
And gusty leagues of plain.

Only, at times, a smoke- wreath

With the drifting cloud-rack joins,

The smoke of the hunting-lodges
Of the wild Assiniboins !

Drearily blows the north-wind
From the land of ice and snow ;

The eyes that look are weary,
And heavy the hands that row.

And with one foot on the water,

And one upon the shore,
The Angel of Shadow gives warning

That day shall be no more.

Is it the clang of wild-geese 1

Is it the Indian's yell
That lends to the voice of the north- wind

The tones of a far-off bell 1

Xli THE RED RIVER VOYAGER.

The voyageur smiles as he listens
To the sound that grows apace ;

Well he knows the vesper ringing
Of the bells of St. Boniface.

The bells of the Roman Mission,
* That call from their turrets twain,
To the boatman on the river,
To the hunter on the plain !

Even so, in our mortal journey
The bitter north-winds blow,

And thus upon life's Red River
Our hearts, as oarsmen, row.

And when the Angel of Shadow
Rests his feet on wave and shore,

And our eyes grow dim with watching,
And our hearts faint at the oar.

Happy is he who heareth

The signal of his release
In the bells of the Holy City,

The chimes of eternal peace !

- Whittier

JAMES EVANS,
THE CANADIAN CADMUS.

CHAPTER I.

PARENTAGE AND YOUTH.

MASTER missionaries are born, not made.
Genius belongs not solely to the ranks of
literature, science and art ; but in the lower paths of
life there walk amongst us men worthy to rule by
right, who leave the impress of their thought upon the
hearts of their fellows, ever increasing in its produc
tive power, until it is recovered upon the other side
of life.

Literature, science and art may be called the higher
walks of life, but they are only so if they lead to
nobler living ; while the loftier paths are those that
direct to purity of life and development of character,
and of these none can boast of greater devotion,
purer thinking and living, and holier aims> than that
of missions. A missionary genius is Worthy our
most enthusiastic study and admiration, for the con-

14- ' • ;\ JAMES EVANS.

templation of such a life is fraught with good. Not
the life of a missionary merely, are we studying, but
that of a philologist, inventor, explorer and patriot,
whose noblest ambition was to live for his country,
humanity and God.

James Evans was born in Kingston-upon-Hull, Eng
land, on the eighteenth day of January, in the year
eighteen hundred and one. His father was a sailor,
and sailed in the year eighteen hundred as master of
a merchant vessel for Cronstadt, a Russian port in the
Baltic, and during his absence James was born. There
was trouble in Russia, and war was expected to be
declared against England, an embargo having been
laid upon all British%vessels, and the crews taken into
the interior of the country ; so Mary Evans, the mother
of James, felt afraid that her husband would never
return. The parents of the child were Wesleyan
Methodists, and the Christian mother took her babe
to the Carthruse Methodist Church in Hull, where he
was christened James, after his godly father in the
land of the Czar. The Emperor Paul having been
assassinated, the embargo was taken off the British
vessels, and the sailors returned to their island home,
amongst the number being Captain James Evans, who
was joyously welcomed by his wife, and the happy
father rejoiced in his infant boy. The boy grew up
buoyant in spirits, honest, fearless and intelligent

PARENTAGE AND YOUTH. 15

with a strong desire to follow his father's calling and
live at home upon the sea. The smell of the salt
water had great attractions for him, and when only
eight years of age he was a good swimmer, evidently
equipped for the hardships and daring of an old salt.
The sea-captain did not entertain the same opinions
as the youth, and determined to destroy his foolish
desires by taking him to sea, that he might prove the
folly of his choice. When only eight years of age, he
was taken by his father upon two voyages, one to
Dantzic, and the other to Copenhagen. He was sub
jected to very hard fare during these trial trips, and
whether or not they had the desired effect, at any rate
he was not destined to be a sailor, although the lessons
learned at this time proved to be of great service to
him in after life, as he labored amongst the Indian
tribes in the Dominion.

His father took command of a transport and troop
ship named the Triton, and sailed for the Mediter
ranean, where the mother of James and his youngest
brother joined the ship. James and his brother Eph-
raim — now the Rev. Dr. Ephraim Evans, of London,
Ontario — were sent to a boarding school in Lincoln
shire, to continue their studies during the absence of
their parents, and at this school James remained until
he was fifteen years old.

He was afterwards apprenticed to a grocer, that he

16 JAMES EVANS.

might learn the trade, and with his employer he
boarded during his short apprenticeship. His em
ployer was an office-bearer in the Wesleyan Methodist
Church, and he had, therefore, an opportunity of at
tending all the services, besides being expected to
do so.

The famous Gideon Ouseley, the Irish missionary
of evangelistic renown, was at this time travelling
through England, preaching and lecturing on behalf
of the Irish Churches under his care ; and wherever
he went he not only collected funds, but won souls for
his Master. James Evans, attracted by the fame of
this mighty preacher of righteousness, listened to the
truth as it fell from his lips, and was smitten with
sorrow. The saddened heart soon arose from the dust,
for the joys of the Calvary cross and the glory of the
celestial land streamed gently down upon him, and he
sang with quivering lip and glowing faith,

"My God is reconciled,

His pardoning voice I hear,
He owns me for His child,

I can no longer fear.
With confidence I now draw nigh,
And Father, Abba, Father, cry. "

It was Dr. Chalmers, the eminent Presbyterian di
vine, who said that " Methodism is Christianity in
earnest;" and true to her origin and doctrines, the

PARENTAGE AND YOUTH. 17

young convert was taught how to work, by lisping
tongue and gentle life. He was placed on the "plan"
among the prayer-leaders, and initiated into the band
of earnest toilers who have done so much in the Old
World and the New to introduce and maintain the
polity and power of the Methodist Church. Shortly
afterward he was drafted into the ranks of the faithful
men — the local preachers — who sang and prayed with
loosened tongues,

" Happy if with my latest breath

I may but speak His name,
Preach Him to all, and cry in death,
Behold ! behold the Lamb !"

Such a happy life and such training failed not to
bring their reward in the development of the powers,
intellectual and spiritual, of the young man ; and in a
short space of time he was preaching earnest and
acceptable sermons to the dwellers in the towns and
villages around his home.

The Evans family emigrated to Canada, and settled
at Lachute, in the Province of Quebec. James was at
this time engaged in a large glass and crockery estab
lishment in London, and came not with the family,
but remained for about the space of two years, and
then came to Canada, where he joined his parents and
friends in their new home.

City life to a young man is fraugbt with many
2

INDIAN'S SUMMER DRESS,

PARENTAGE AND YOUTH. 19

temptations, especially directed against a life of earn
est religion; and during the years spent in London
the young convert lost his quickened interest and holy
zeal in matters relating to the heart and life, so that
he no longer claimed his position as a member of the
Methodist Church. His love for the Church itself was
not, however, quenched, as he admired her doctrines
and polity, and believed in all the fundamental truths
of our common Christianity.

A few months after his arrival in Canada he began
the profession of school-teaching, which, in those days,
had not become so fully developed as to be worthy
the name of a profession in the colony. Knowledge
sufficient for his pupils and aptitude to teach were all
that were needed to secure a position. The rigid ex
aminations of Boards of Examiners, Normal training,
and certificates from Boards of Education were un
necessary things for the young teacher, who had
oftentimes to " board around " amongst the parents of
his pupils, and engage in " odd kinds of work," in
order that he might eke out an existence. A school
was soon opened near L'Orignal, where young Evans
taught, and during this period of intellectual life and
labor, he became susceptible to the gentler influences
of love. It was here that he met Miss Mary Blithe
Smith, and was charmed by her attractions. The
friendship thus begun soon ripened into love, and the

20 JAMES EVANS.

marriage was consummated about 1823. Life was
freighted with responsibilities that aforetime he knew
nothing of, but the new relation into which he had
entered secured for him a companion of his joys and
sorrows, a worthy fellow burden bearer, and one well
qualified for all the serious duties of a missionary life,
upon which very soon both should enter. Two years
of married life were spent in Lower Canada, and then,
about the year 1825, they removed to Upper Canada,
guided by the hand of Providence to spheres of use
fulness, where they unitedly might receive inspiration
for earnest, holy toil, by hearing the voice of the Man
of Nazareth calling them from sin and world-likeness
to lives of intense devotion to God and man. Appar
ently drifting westward, yet certainly guided in a
definite course, they settled in their new home, and
not long afterwards a camp-meeting was held at
Augusta, which they attended, and there James Evans
felt anew the kindlings of God's love. The consecra
tion of the physical, intellectual and spiritual natures
of the man was complete ; the baptism of the Spirit
gave full attestation of the acceptation of the sacri
fice, and immediately there arose duties and responsi
bilities, aspirations and aims, which filled his life with
a deeper sacredness and a holier meaning, and the joy
of doing good became his hope and reward. His wife
bowed at the altar of mercy, seeking pardon and

PARENTAGE AND YOUTH. 21

purity, and as she wept at the Cross of the Crucified,
the Master smiled and gently sent her on her way,'
rejoicing in the consciousness of sins forgiven.

Husband and wife were henceforth partners in one
glorious hope, united in a common cause, toiling to
gether for the weal of humanity, and ever striving
with all their consecrated powers to lead men into
paths of usefulness, where God would be their guide
and friend. The great Master of life was preparing
them for their life-work, by the impartation of a new
affection, and the imposing of a burden for soul-saving
upon their hearts. Young, ardent and hopeful, their
hearts filled with love to God and man, they were well
adapted to win souls for Christ, and to lead that
others might follow them in the paths of truth and
peace.

CHAPTER II.

THE CANADIAN ABORIGINES.

THE native Canadians were a numerous people
when Jacques Cartier and his French cour
tiers were visited upon Canadian soil by Donnacona,
the Lord of Canada, and in the simplicity and honesty
of the forest red man, they accepted without fear the
hospitality of their brother in white. The bold and
warlike Iroquois first listened to the sound of the
Gospel from the lips of the Jesuit missionaries, who
followed them from camp to camp, dreading not the
hardships of the journey, the privations of savage life,
or the warrior's scalping-knife, if only they might
baptize a few children or win some of their dusky
friends into the path of light. Brebeuf and Jogues
led the way through martyrdom into the homes and
hearts of the savage tribes, and with cross and rosary,
enthusiastic men followed, counting not their lives
dear, that they might enjoy the opportunity of point
ing the dying warrior to the Christ of Calvary. The
French occupation of Canada gave the Jesuits the first
opportunity, which they embraced, of preaching to
the Indians. The fall of Quebec, and the subsequent

THE CANADIAN ABORIGINES. 23

events of that period, prepared the way for the evan
gelization of the tribes inhabiting Ontario, western
and north-western Canada. There were living in
western Canada bands and tribes belonging to the
Lenni-Lenape, Algonquin, and Iroquois confederacies,
who had never seen a missionary or heard the sound
of Jesus' name. Chippewa, Mississauga, Oneida, Mo
hawk, Cayuga, Seneca, Onondaga, Tuscarora, Muncey,
Delaware, Shawnee and Pottawatomie Indians dwelt
in the forests and along the rivers, worshipping the
creatures of their own imagination or following the
doctrines taught by their fathers in their native reli
gious system. They painted their bodies in the most
grotesque fashion, kept up their religious festivals,
danced at their feasts in accordance with their mar
riage, war or social customs, and thought little of the
morrow. Every crag, rapid, or strangely shaped tree
had its familiar spirit, which haunted the spot and
demanded a sacrifice. Superstition filled the hearts
of the people with fear, and through war, jealousy,
famine, disease and superstitious dread, they seldom
enjoyed peace, and placid, permanent joy was a
stranger to the wigwam or lodge of the red man.
At the beginning of the present century, Methodism
was seeking a resting-place in Canada, and occasion
ally the preacher, with his saddle-bags, made his
appearance, stopping at the door of the small log

24 JAMES EVANS.

cabin, seeking a congregation, addressing the master
of the habitation in a straightforward manner, ""I
have come to talk to you about religion, and to pray
with you. If you are willing to receive me for this
purpose, I will stop ; if not, I will go on." The men
who visited these humble dwellings in the interests of
religion were shrewd and intelligent, and in not a few
instances educated and refined. Inspired by the love
of God, and yearning for the salvation of their fel
lows, they left the college campus, with all its hal
lowed associations ; the homes of their childhood, so
full of endearing memories ; the populated village,
town or city, with the refining influences of cultured
society, and into the wilds of the west they went,
happy in the consciousness of sins forgiven, preaching
Christ the crucified, and a hope of heaven.

Happy days were these, so full of hardship and
toil, but blessed in results. One of the most notable
of the early Methodist preachers who visited Canada,
and spent some years there, was Nathan Bangs, whose
memory is precious to all Methodists in Canada, and
is treasured in the literature of United States Method
ism. He came as a young surveyor in 1799 to Canada
to practise his profession, and whilst living with his
pious sister and her husband, he gave his life to God.
He was sent out to preach in 1802, remained a few
years in the country, returned to the United States,

THE CANADIAN ABORIGINES. 25

held important positions in the Church, and became
honored in literature as the historian of Methodism.

Mr. Bangs passed through some strange experiences
in the country, which he afterwards related with much
zest. On his way to one of his preaching places, he
was detained by a broken bridge and a dangerous
creek, so he found shelter in the home of an Indian
trader, where a dance was going on. After having
danced till near midnight, the people were still deter
mined to continue, but the young preacher was anxious
to have them desist, and he tells us the result of his
stay in that home in the following language :

" I then said to the chief trader, who had become
very friendly with me, ' With your permission I will
address a few words to the people.' He assented, and
requested them to give attention. I arose and ad
dressed them in substance as follows : 'It is now
midnight, and the holy Sabbath is begun. You have
amused yourselves with dancing, I think, long enough
to satisfy you, if not to fatigue you ; and if you con
tinue it any longer you will not only be transgressing
the law of God, but likewise the law of your country.
I advise you, therefore, to desist, and to retire to rest/
They complied so far as to cease dancing. But the
Indian trader came to me and said, ' The Indians are
encamped a short distance from us, and they expect a
dance here, as I have promised them one.' He asked

26

JAMES EVANS.

my permission to let them have it. I replied I had no
control over his house or the Indians, but if he would
dispense with the revel he would highly gratify me,
and, I doubted not, please God. He rejoined that, as
he had promised them the dance, they would expect

INDIAN OF THE CAMP.

it. He then went to the door, and gave the Indian
whoop, and down came the savages and began an
Indian dance, which, with their drumming on an old
pan, their frequent yells, their stamping and bodily
distortions, presented a spectacle fit for pandemonium.

THE CANADIAN ABORIGINES. 27

I requested the trader to assist me in conversing with
them. To this he assented, when the chief of the
Indians presented himself before me with great dig
nity and gravity. I asked him if he knew whence he
had descended. He replied, " Yes ; the Great Spirit
at first made one man and one woman, placed them
on an island an acre in size ; thence they were driven
out, for an act of disobedience, to the continent, and
from them they were descended." I then gave him
an account of the creation of the world, of man in
particular, of his fall and its consequences. I asked
him if he had ever heard of Jesus Christ. He replied,
" No." I then gave him an account of our Lord's
birth, His life, miracles and teachings, His sufferings
and death. While describing the death of Christ, the
chief pointed to his heart and lifted his eyes and
hands towards heaven, apparently filled with amaze
ment. When I had concluded, he clasped me in his
arms, kissed me, and called me father, and entreated
me to come and live with him and be the teacher of
his people. After assuring him of my affection for
them, and the deep interest I felt in their eternal wel
fare, I told him that I could not comply with his
request, but that the time was not far distant when a
Christian teacher should be sent to them. They then
retired to their encampment. But the worst of this
strange night was still to come. There were two

28 JAMES EVANS.

traders present, one of whom, the head man, had be
come intoxicated, and still wanted more liquor. The
other refused to let him have it. The dispute ran
high, and the drunken trader raised his fist to strike
the other, when I stepped in and arrested the blow.
He then swore that if he was not allowed more whis
key, he would call the Indians and fall upon and mur
der us all. He accordingly went to the door, and
gave the murderous " whoop," and the Indians came
rushing to the house. Meantime, those within armed
themselves as well as they could with sticks and
clubs, determined to defend themselves to the utmost.
I shuddered for the consequences. The enraged man
then said, " Here are my guards at the door ; if you
will give me more whiskey, well ; if you will not,
they shall fall upon you, and we will murder you all."
" Will you ? " the other exclaimed, and lifted his hand
to strike him down. I again stepped between them,
and placing my hand upon the drunken man's shoul
der, said, ' Come, my friend, let us go to sleep. If you
will be my friend, I will be yours.' He consented.
We laid down upon a bed, and in a few minutes he
was asleep. I then arose. The Indians had retired
to their camp, and at dawn I started on my way,
persuading two men to accompany me to the creek
and help me over by laying logs on the broken bridge.
I passed on, praising God for delivering me from the

THE CANADIAN ABORIGINES. 29

perils of this dismal night, and for enabling me to
prevent the shedding of blood, as well as for the
pleasing interview I had with the Indian chief."

The interest manifested by Dr. Bangs, when a young
man, in the native tribes, of Canada, continued through
out his scholarly life after his departure to the United
States, and upon several occasions was he able to
render very efficient and acceptable help to the mis
sionaries laboring for the elevation of the Red Race.
In the early years of the present century there was
little interest showrn in the religious welfare of the
Indians of Ontario, and the scientific study of the
literature, languages and customs of the Indians had
not yet begun. Occasionally a traveller, more observ
ant than his fellows, noticed the marks of native cul
ture in the relics of the people, and being favorably
impressed with what he saw, wrote for the benefit of
others the results of his study and travel. One of
these studious travellers was the Rev. Dr. Reed, whose
records illustrative of Canadian Indian life are worthy
of perusal and preservation. " At the head of Lake
Ontario there is a considerable body of water, separ
ated from the lake by a sandy beach about five miles
in length, and from eighty to one hundred yards in
width. The water thus separated from the lake is
called Burlington Bay, at the upper end of which
now stands the city of Hamilton. The outlet of the

30 JAMES EVANS.

bay into the lake is near the north end of the beach,
and is celebrated as a famous fishing place. The In
dians have some curious traditions concerning this
particular region, to which I will presently refer. I
noticed, in passing over this beach, singular excava
tions at regular intervals about midway between the
lake and the bay. They were about twenty or thirty
rods apart, originally of a square form, and measuring
from ten to fifteen yards on a side. They were evi
dently artificial, and of a very ancient date, as in
some instances old trees were growing within them,
and the Indians had no tradition of their origin or
design. I judge that they must have been intended
for military use. At the north end of the beach, on
the main land, beautifully situated near the lake
shore, was the elegant residence of Colonel Brant,
son of the old chief of revolutionary celebrity. The
Colonel was an educated and well-bred gentleman,
and with his family associated with the higher classes
of society. In this immediate vicinity the soil was
mingled with vast quantities of human bones, stones,
arrow-heads, hatchets, etc., the weapons of ancient
Indian warfare. In sight of the mansion, and in plain
view of the road, was a large mound of earth filled
with human bones. One or two others stood near,
but had been demolished. In several instances, I was
informed, stone hatchets and arrow-heads had been

THE CANADIAN ABOKIGINES. 31

found firmly fixed in skulls, plainly indicating that
the victims had fallen in some hostile encounter.

The Indian traditions respecting these bones is as
follows : " The Chippewas once had undivided posses
sion of this region of country, and for many years
enjoyed the monopoly of its fine hunting grounds and
fishing places. The Mohawks on the east of the lakes,
in what is now Western New York, had long coveted
this territory, and finally resolved upon an attempt to
conquer it and dispossess its rightful owners. Ac
cordingly they crossed the Niagara River, marched up
the lake to the bay, fought their way across the beach,
and on the main land, where now lay the bones of
slaughtered thousands, fought a long, terrible, and
final battle.

"The Mohawks say they defeated and scattered the
Chippewas ; and, among the rest, the Rev. John Sun
day, a chief of that nation, says that they successfully
repelled the Mohawk invasion. And this version is
supported by their keeping possession of the grounds,
the Mohawks of the Grand River being deported to
this country by the British Government, at the close
of the Revolutionary War, and not originally indi
genous to the soil."

Dr. Reed was not versed in Indian lore, and conse
quently was unable to give accurately, in detail, the
records of traditional battles, migrations and customs,

32 JAMES EVANS.

still these jottings reveal the occasional sympathetic
student, anxious to aid the Indians, the man of science
and the missionary in his toil. There were some per
sons interested in the aborigines, but it was a matter
of pecuniary self-interest. The native hunters and
trappers had furs to sell, and they required some of
the necessaries of life, so traders were induced to go
amongst the tribes buying and selling, and invariably
making their homes with them. The traders were
generally men of small capital, who saw that they
could easily make money through a system of Indian
merchandise. Accordingly, they purchased a small
supply of goods, amongst which were generally some
kegs of whiskey, and proceeding to the Indian camp
they carried on their " trades " by means of barter.
Some of these traders visited these camps at stated
periods and then left, but others built houses, lived
with the Indians, and marrying some of the dusky
maidens, spent their lives in the vicinity of the camps.
Sometimes there were found men of intelligence, de
scended from an ancient and honorable stock, acting
as Indian traders. Lured by the hope of gain, or
thrown by fickle fortune upon the mercies of a cold
and cruel world, they had drifted toward the red
man's refuge. In general, the life of an Indian trader
was one of debauchery, immorality and pain. Whis
key demoralized the Indians, and the trader then took

THE CANADIAN ABORIGINES.

33

advantage of them to increase his wealth by fair
means or foul. A few of the traders engaged in their
business in an honorable way, refusing to sell whiskey,
and seeking to deal honestly ; they felt that the na
tives had souls, and were entitled to respect and love.

HALF-BREED.

The settlements of the white people in the country
being new, and the settlers poor, the ministers who
carried the Gospel to them were compelled to live on
scanty fare, dress in the plainest fashion, ride long
distances between the preaching places, and perform
missionary toil, as difficult, and more uninviting than
3

34 JAMES EVANS.

is be found in China, India, Africa or Japan. There
were severe hardships, and small salary, hard work
and little rest. The days of Indian missions had not
arrived, for the ministers were few, and all their time
was fully occupied with the missions to the white
people. The Indians might attend the services held
on these missions, but they seldom understood the
language of the descendants of the white conquerors,
and they felt their inferior position, arising from
drunkenness, disease and poverty, so they sought not
the teachings of the Nazarene. The Man of Nazareth
was nothing to them, believing as they did and cherish
ing deeply their native religion. Lack of men and
funds prevented anything being done on their behalf,
but there were many persons interested in their wel
fare, temporal and spiritual, who sought to help them
toward a better life. About the year eighteen hun
dred and twenty, there arose a keen and abiding
manifeststion of sympathy and love toward these
neglected children of the forest, which was felt in the
Christian communities and ultimately resulted in the
organization of missions and schools. The Rev.
William Case had been touched by the wretchedness
which he witnessed in the Indian camps, as he rode to
the white settlements, and he desired earnestly to
lead these people in the way of peace and light and
truth. The desire begotten in his breast increased,

THE CANADIAN ABORIGINES. 35

until it burned as the ruling passion of his life for
thirty years. He became the presiding genius of the
Indian work in the country, the Canadian Apostle of
the Indians, seeking and finding men and money for
sending the Gospel to these people, training teachers
and preachers, educating the Indian youth, superin
tending translations of hymns, portions of the Bible,
and other kinds of literature, and caring for the
manual training of the Indians. It was he who dis
covered and trained James Evans, inventor of the
Cree Syllabic system ; George McDougall, the mission
ary martyr of the Saskatchewan; Henry B. Steinhauer,
who translated the greater part of the Bible into the
Cree language, Kahkewayquonaby — Peter Jones —
native preacher, translator and author ; Shawundais —
John Sunday — the Indian chief, orator and missionary,
and a host of others who have devoted time, energy,
talent and wealth for the salvation of the Indian race.
Christianize and then civilize the Indians, was his
motto. Still he did not perform mission work and
neglect the civilization, for he toiled amid innumer
able difficulties that he might teach the people the art
of self-support, and on his mission at Alderville, the
Manual Labor School was part of the religious life of
the Indian youth. Dr. Reed mentions an instance of
Case's work amongst the Indians before the era of
Indian missions in Upper Canada had dawned. " An

36 JAMES EVANS.

instance of the happy illustration of the truth : he
was preaching once to a company of Indians, and en
deavoring to impress them with the idea of the great
love of God in giving His Son to die for the world.
They shook their heads and murmured their dislike
of the idea that an innocent being should be made to
die for the guilty. Perceiving this, he related to them
the story of Pocahontas and Captain Smith, of which
they had traditional knowledge. He told them how
the king's daughter threw herself upon the body of
the victim whom her father had abandoned to death,
and declared they might kill her, but they must not
kill the white man, and thus, for her sake, his life was
saved. Immediately the Indians showed the most
lively and intense interest, and seemed to comprehend
and approve the plan of salvation by the death of
Christ." The enthusiasm existing in the breasts of a
few men in the work of Christianizing the Indians
rapidly spread, and the scattered bands heard with
joy the good news of salvation through the Great
Master of Life, Jesus Christ.

CHAPTER III.

BEGINNINGS OF INDIAN MISSIONS.

CANADIAN Protestant Indian Missions began
about the year eighteen hundred and twenty.
Previous to that time David Zeisberger had fled
to Canada with his Christian Wyandots and estab
lished an Indian mission, which was cared for by
this faithful man of God, and his fellow Moravian
missionaries, but all other attempts were lacking in
organization and failed. A wave of Christian influ
ences seemed to have been borne westward about this
period, and blessed results followed.

Roman Catholic Indian mission work originated
with Las Casas, whose zeal and love manifested among
the Indians in Mexico, begat animosity and strife, and
the Spanish conquerors detested the faithful priest
who dared to care for the Indians' souls, and confront
the selfish interests of his own countrymen. The story
of his devotion, sufferings and perseverance have
blessed the toilers among men in many lands.

David Zeisberger labored for sixty years as a mis
sionary to the red men, and the records of his life
contain grammars, dictionaries, hymn-books, portions

38 JAMES EVANS.

of the Scriptures, and books of various kinds, trans
lated or prepared in the Delaware and other Indian
languages. John Eliot toiled amid the opposition of
the colonists among the Indians, teaching, farming,
building, preaching and translating ; and strange sen
sations take possession of us as we gaze upon his
translation of the Bible, and learn that there are only
eight copies of the book in existence, one scholar alone
in the world able to read it, and not a single descen
dant living of the people for whom this translation
was made. David Brainerd spent four successful
years amongst the Dela wares, and rejoiced in seeing
hundreds converted to the Christian faith. John B.
Finlay among the Wyandots, and other faithful men
in the camps by the rivers, in the forests and upon
the prairies, told the story of redeeming love, and the
painted savages forsook the scalp-dance and heathen
feasts for the forest temple where God was praised.
Many of the red men laid aside the scalp-lock, carried
the beautiful white wampum belts with the design of
the cross neatly inwrought with shells, symbolical of
the Christian faith, buried the hatchet, and became
teachers of righteousness. In Great Britain, United
States and Canada there sprang up, at once in the
breasts of Christian people, intense sympathy for the
Indians. The missionary zeal spread, and men
travelled independently to the camps to tell " the old,

BEGINNING OF INDIAN MISSIONS. 39

old story " to painted, eager listeners. In the home
circle, at social gatherings, and church conferences, the
clergy and laity spake of sending the Gospel to the
Indians. In Ontario, the English Church and the
Methodist Church contemplated sending missionaries
to the wigwams ; and in the Red River Settlement,
westward toward the fertile lands of Manitoba and
the North-West Territories, the Rev. John West, in
eighteen hundred and twenty, began his labors among
the white settlers and Indians. For several years
William Case had been seeking to help the Indians,
having witnessed the degradation of the Mississaugas
around Burlington Bay, and the need of the Six
Nations for some power stronger than they possessed
to elevate them intellectually and spiritually, being
anxious to lead men to God. The report of successful
labor among the Wyandots in the United States gave
a fresh impetus to his zeal, so that he was ever urging
his people to remember in their prayers the native
tribes of Canada.

At the Conference held in July, eighteen hundred
and twenty-one, William Case and Henry Ryan, with
three other gentlemen, were appointed a " Committee
on Indian Affairs," and during this year matters had
progressed so favorably that an opening was effected
for beginning missionary work on a systematic plan.
Whilst William Case was meditating upon these

40 JAMES EVANS.

things, and urging people to care for the Indians, there
went on a visit to the Six Nation Indians at Grand
River the Rev. Alvin Torry, who became deeply im
pressed that something should be done for the spiritual
welfare of the people. Torry related the events of
his visit to William Case, and mutual was the surprise,
for financial help had been promised Case to send a
man, and he found the missionary needed in Alvin
Torry, who became the first Indian missionary of the
Methodist Church in the Dominion. At the same
time there went from Saratoga, N.Y., Seth Crawford,
a young man anxious to learn the language of the
people that he might win their souls for God, and on
the Grand River Mission he labored as a school teacher,
boarding with the Indians and rejoicing in successful
toil.

Among the Six Nation Indians at Grand River there
officiated occasionally, in the old Mohawk Church on
the Reservation, an English Church clergyman from
one of the neighboring settlements, and an Indian
chief performed the duties of catechist. The Mohawk
Church was the oldest Protestant Church in Ontario.
The Grand River Mission, begun by Alvin Torry and
Seth Crawford, under the direction of William Case,
was the first Methodist Indian Mission in the Dominion.
Amongst the first converts of this mission were Peter
Jones and his sister Kahkewayquonaby — Peter

BEGINNING OF INDIAN MISSIONS. 41

Jones — became deeply serious on religious matters,
through associating with Seth Crawford and listening
to the sermons preached by Alvin Torry, Edmund
Stoney, and other preachers of the Gospel. At a
camp-meeting held in the township of Ancaster, when
William Case requested all who had been converted to
stand, Peter Jones and his sister arose ; and then, as
Elder Case recognized the young man in the group of
those standing, he exclaimed, " Glory to God, there
stands a son of Augustus Jones, of the Grand River,
amongst the converts ; now is the door opened for the
work of conversion among his nation ! " And so it
proved, for Peter Jones became a zealous and success
ful missionary, through whose efforts John Sunday
and thousands of Indians belonging to the Ojibway,
Six Nation and other Indian tribes were led to Christ.
The missionaries to the white settlers visited the
Indian camps when their time and pressing duties per
mitted ; but there were so many difficulties connected
with Indian missionary work that it seemed hopeless
in the beginning. Drunkenness prevailed to such an
extent among the tribes, that men of faith and zeal
doubted the propriety of engaging in missionary work
amongst them. Torry says, that he " was accustomed
to cross the Grand River within a few miles of the
Mohawk tribe, and frequently met with groups of
them here and there, and not unfrequently saw them

42 JAMES EVANS.

lying drunk around huckster shops kept by white
people for the purpose of getting the Indians drunk,
and then robbing them of all that was of use to them.
But it had never occurred to me that the Gospel of
Christ could be the power of God to the salvation of
the Indians." Peter Jones states : " Shortly after this
we removed from the head of the lake to the Grand
River, and settled among the Mohawk Indians.
These people were professedly members of the Church
of England, and had an old church — the oldest in the
Province — -where a number assembled every Sabbath
to hear the prayers read by one of the chiefs, named
Henry Aaron Hill. They were also visited occasionally
by ministers of the Church of England. I regret to
state that the Gospel preached among them seemed to
have little or no effect upon their moral conduct. In
this respect they were no better than their pagan
brethren. Drunkenness, quarrelling and fighting were
the prevailing vices of the Six Nations of Indians.
They were also much given to fiddling and dancing.
In all these things, I believe the Mohawks excelled
the other tribes." The Indians were deeply attached
to their native religion and delighted in the feasts,
sacrifices, amulets, and other religious beliefs and
customs. Gospel influences, introduced by the mis
sionaries, however, soon wrought decided changes
among them, so that in a short time they rejoiced in

BEGINNING OF INDIAN MISSIONS. 43

their new-found joy, and the hearts of the men who
had begun to toil amongst them were strangely
warmed and encouraged to go on in the path of Indian
evangelization.

William Case saw the divine guidance in the work
in which he had so earnestly engaged, and he writes to
the Methodist Magazine, published in New York, on
the 27th of August, 1823 : " To the friends of Zion it
will be a matter of joy to hear that a fine work of
religion is progressing among the Indians on Grand
River. Last Sabbath several of them attended our
quarterly meeting at Long Point, and in love-feast
they spoke in an impressive manner of their late con
version, and the exercise of grace on their hearts.
One of them said he had been desirous of knowing
the way of peace for thirty years, but had not found
it till lately Jesus gave him peace. The work is pre
vailing in the north part of the reservation, where a
few of different tribes are settled together. This we
think to be a favorable circumstance in the providence
of God, for the instruction of the other tribes. Their
meetings are powerful, and some overwhelming, and
it is a most affecting scene to hear these children of
the forest, in their native Mohawk and Mississauga,
weeping for their sins, or giving glory to God for
redemption through the Saviour. About twelve or
fourteen have obtained a joyful hope ; some are now

GEORGE McDOFGALL.

BEGINNING OF INDIAN MISSIONS. 45

under awakening ; and others are coming to inquire
what these strange things mean ! Their meetings are
remarkably solemn, and they vent their feelings with
abundance of tears. Amonir the converted are men

^

who had long drank the poisonous fire of ardent
spirits from the hands of pernicious white men. They
are now sober and watchful Christians, taking only
' the cup of salvation, and calling on the name of the
Lord.' "

The good work of grace so auspiciously begun con
tinued to grow, until the men forsook the cup and
dance, and learned to toil in hope for their daily
bread. The women revealed to the world the power
and value of the religion of the Christ by cleanlier
homes and holier lives. Some very striking instances
of conversion took place, notably among the women
in the wigwams. Two women became deeply con
cerned about the salvation of their souls, one of whom
had in former years been a happy follower of Christ,
but yielding to temptation, she had lost her peace of
mind and hope of eternal life. When she found anew
the Redeemer of men, she began to toil for souls. The
other was a poor sufferer in body, and, added to her
personal physical affliction, many heavy trials had
befallen her family which had weighed heavily upon
her spirit. The happy convert urged her to pray,
tha.t relief might come to body and soul. As she

46 JAMES EVANS.

went to the spring for water, she turned aside several
times to pray, and at last became insensible. Upon
recovering, she returned home and earnestly continued
her supplications, with her children gathered around
her. Her eldest daughter became deeply impressed,
and besought pardon upon her knees. Soon she was
rejoicing in the possession of that " peace of God
which passeth all understanding," and then the
youngest, aged four years, began to say to the mother,
" Send for the minister." The light soon dawned
upon the darkened, weary soul, and joy unspeakable
chased the grief away.

Seth Crawford, while laboring among these people
at Grand River in 1823, mentions a meeting held on
the last Sabbath of July, which was remarkable for
its results. " During singing and prayer there was
much melting of heart and fervency throughout the
assembly. Some trembled and wept, others sunk on
the floor, arid there was a great cry for mercy through
out the congregation. Some cried in Mississauga,
' Chemenito ! Kitta maugesse, chemuch nene,' etc., i.e.,
' Great Good Spirit ! I arn poor and evil/ etc. Others,
in Mohawk, prayed, ' Oh Sayaner, souahhaah sadoeyn
Roewaye, Jesus Christ, tandakweanderhek,' that is,
' 0 Lord, the only begotten Son, Jesus Christ, have
mercy on us.' Others were encouraging the penitents
to cast their burdens on the Lord. Others, again, were

BEGINNING OF INDIAN MISSIONS. 47

rejoicing over their converted friends and converted
neighbors. In this manner the meetings continued
throughout the day. While these exercises were
going on, a little girl ran home to call her mother,
who came directly over to the meeting. On entering
the room where the people were praying, she was
smitten with conviction and fell down, crying for
mercy. While in this distress, her husband was
troubled lest his wife should die, but was happily dis
appointed when, a few hours after, her sorrows were
turned into joy, and she arose praising the Lord.
From this time the husband set out to serve the Lord,
and the next day he also found peace to his soul, as I
will hereafter relate. During the day several found
the Saviour's love, and retired with great peace and
comfort; while others, with heavy hearts, wept and
prayed as they returned comfortless to their habita
tions. The next day I visited them, when they wel
comed me with much affection, delcaring what peace
and happiness they felt since their late conversion. A
number soon came together, among whom was the
Indian who, the day before, was so concerned for his
wife. His convictions for sin appeared deep, and his
mind was in much distress. We joined in prayer for
him ; when I had closed, an Indian woman prayed in
Mohawk. While she was, with great earnestness, pre
senting to the Lord the case of this broken-hearted

48 JAMES EVANS.

sinner, the Lord set his soul at liberty. Himself and
family have since appeared much devoted to the ser
vice of the Lord. The next morning, assisted by an
interpreter, I again preached to the Indians. After
the meeting, observing a man leaning on the fence
weeping; I invited him to a neighboring thicket, where
I sung and prayed with him. I then called on him
to pray ; he began, and cried aloud for mercy with
much contrition of spirit ; but his tone was soon
changed from prayer to praise. The work is spread
ing into a number of families. Sometimes the parents,
sometimes the children, are first brought under concern.
Without delay they fly to God by prayer, and gener
ally they do not long mourn before their souls are at
liberty. The change which has taken place among
these people appears very great, and, I doubt not, will
do honor to the cause of religion, and thereby glorify
God, who has promised to give the Gentiles for the
inheritance of His Son."

The subject of Canadian Indian missions began to
attract seriously the attention of Christian people,
and at the missionary meetings it was the theme of
the ablest speakers. At the first anniversary of the
Canada Conference Missionary Society, held on Sep
tember, 1825, at the Fifty Mile Creek, Peter Jones
and others attended the meeting, which was addressed
by the eloquent and dignified Mohawk chief, Thomas

BEGINNING OF INDIAN MISSIONS. 49

Davis. He was an able and useful man, of whom it
has been written, " As an orator, he would have graced
any of our legislative halls, and he far exceeded many
who hold themselves up as patterns in that art."
Bishop Hedding listened to his relation of Christian
experience in his native Mohawk at this missionary
meeting, and said, " I have seen many who professed
to know the rules of elocution, and those who carried
their principles out in practice, but never before did
I see a perfect orator." In the United States William
Case introduced the subject at the missionary meet
ings, and the audiences were thrilled and melted to
tears with his narration of the progress of the Gospel
among the sons of the forest.

During a visit paid to his friends in the interests of
the Canadian Indians, he addressed the Conference
Missionary Meeting held at Lansing, N.Y., on August
17th, 1825, in which he is reported to have said many
touching and attractive things about the Indians on
the Grand River Mission. The people bordering on the
reservation were deeply anxious on religious matters,
and while the minds of Christian people were engaged
in meditating on schemes for sending the Gospel to
these Indians, generous donors came forward with
help, and God touched the hearts of Crawford, Torry
and others, compelling them by the Divine power of
love to go forth to toil for the souls of these people.
4

50

JAMES EVANS.

Blessed results had followed the establishment of the
mission, and the ministrations of these faithful men.
" The effects of the Gospel have been great and salu
tary. Many converts might be named; I will mention
only a few. A principal chief in the Mohawk nation

BECOMING CIVILIZED.

was a sedate and steady man before, but it was not
till he heard the Gospel in its power that he experi
enced a gracious change. This laid the foundation of
that burning zeal for his people, that he exhorts them
deeply ; and to encourage a school for the youth and

BEGINNING OF INDIAN MISSIONS. 51

children, gave up his own house and retired for the
winter to his cabin in the woods. Another had been
a great prodigal, having expended in gambling and
drunkenness a considerable estate left him by his
father. But he had spent all, and was a poor unhappy
sinner when he was brought to consider his condition
and seek the Saviour. He is now a new man and a
happy Christian, and is employed in teaching a school
of Indian children among his people.

" The last I shall mention is Peter Jones, of whom
mention has been made in the reports and magazines.
This youth is a Chippawa (Mississauga) of some
education, and of hope and promise to his nation
and the Church. Soon after his conversion he com
menced a school in his father's house, where he
brought the orphans whom he gathered up, and taught
them to read, and also taught them the way to heaven.
He is now a good exhorter, and speaks his own lan
guage and the English fluently. Peter now traverses
the forest in search of the wild men of his nation —
talks to them of Jesus and the great, good Spirit.
By this means a number have been brought to God,
among whom is a principal chief who has pitched his
tent at the Mission House, and who, with a number of
his family, have become members of the Church.
This work has now been going on for two years, and
such has been the depth and stability of the work,

52 JAMES EVANS.

that rarely an instance has occurred of intemperance.
The Mississaugas, the most besotted for intoxication,
have renounced strong drink altogether. They are
now commencing improvements in civilized life, and
are very desirous to have their children learn to read
the good book. The translation of the Scriptures is
going forward in the Mohawk, and the Gospel of St.
Luke is now ready for the press. As a further evi
dence that this work is of God, the converts love one
another ; they love their enemies ; they love their
neighbors as themselves. Some centuries ago, the
Mohawks, the Cayugas, and other Confederate nations,
pitched their tents on the banks of these lakes, where
you are now encamped. They made war on the great
Chippawa nation, of the northern lakes. Thousands
fell, of whose tombs hundreds are now to be seen at
the head of Ontario. These wars had created a hatred
which ages have not been able to wear away, till
lately. The pious Mohawks, who inhabit the richest
lands, have said to the Chippawas, ' Come and plant
corn on our lands, and send your children to our
schools.' And the converted Chippawas, forgetting
their former animosity to the Mohawks, are now
enjoying the fruits of their fields, and the benefit of
the school."

Some of the young men on the Indian reserves,
whose hearts the Lord had touched, were accustomed

BEGINNING OF INDIAN MISSIONS. 53

to repair to the woods at sunrise, and there pour out
their complaints to God. When the missionaries
visited some of these reserves which were under the
direction of a school teacher, the people flocked to the
place of meeting at the sound of the shell or horn.
As regularly as the hour of nine in the morning ar
rived, one of the Indians blew the horn to call the
people to service, and eagerly they responded. Sol
emnly they knelt in prayer, asking God's blessing
upon the service, and in response to a hymn named
by the leader or missionary, they sang sweetly in
their native Mohawk, Ojibway or Delaware. The
missionary sometimes preached through an inter
preter, a few sentences being given and then inter
preted, but there were occasions on which an Indian
of rare intelligence was found able to listen to the
entire discourse, and then translate the whole rapidly,
without losing a single idea. I have read of instances,
which I seriously doubt, of Indians translating a dis
course of twenty or thirty minutes' duration, after it
had been delivered, without missing a single word or
in any way changing the form of a single sentence.
From my own experience with interpreters, and my
knowledge of the difference in construction between
the Indian and English languages, I consider this to
be an impossibility, unless a man were gifted with the
memory of a Richard Parson. After the missionary's

54 JAMES EVANS.

discourse some of the Indians in the audience gave
exhortations to the people, and others related their
Christian experience, the whole service concluding
with prayer by the Indians.

Late in December, 1823, the Rev. James B. Finley,
the famous Wyandot missionary, left his home in the
Sandusky Mission, in Ohio, and accompanied by three
converted Wyandots from the mission, crossed the river
Detroit, landing at a camp of the Wyandots on the
Canard river, a few miles from the town of Amherst-
burg, where he intended spending Christmas with the
Indians. The Indians preached to their friends, and
then the missionary preached for three hours, through
an interpreter. Having finished his sermon, he formed
those who were desirous of being Christians into a
class, of whom twelve signified their intention ; and
with a leader, this constituted the second Methodist
Indian Society in Canada, which was instrumental in
doing good to these Indians. The members of the
Legislature having heard of the success of the Gospel
among the Indians on the Grand River reservation,
extended the Common School Act to Indian schools,
by which they could participate in Government grants.
Torry and Crawford, who had toiled so hard and so
effectively among the Mohawks, were at last induced,
by home influences and other circumstances, to leave
the Indian mission field. Seth Crawford labored for

BEGINNING OF INDIAN MISSIONS. 55

two years among the Mohawks, studying their
language, living with them, working as a farmer,
teacher and missionary, and very many were led
through his devoted example to abandon their
heathenism and follow the Master, Christ.

Alvin Torry labored for five years among the Mo
hawks, and from his lips the Mississaugas and Muncey
Indians heard the Gospel. Receiving an appointment
in the Genesee Conference, he went there, thus becom
ing separated from the work which he had begun.
The origin of Indian missionary work in Upper
Canada must ever have associated with it the names
of the pious shoemaker, Edmund Stoney, Alvin Torry,
Seth Crawford, William Case and Peter Jones.

These early workers were loved, trusted, and
mourned for by the Indians who forsook drunkenness
and debauchery through their faithful ministrations.
The present condition of the Six Nation Indians as
farmers, enjoying excellent social advantages, schools
and churches, and surrounded with all the political
privileges and discoveries of science and art of the
closing years of the nineteenth century, presents a
striking contrast to the dawn of the century, when
superstition, vice and degradation ruled supreme
among the wigwams of the land.

CHAPTER IV.

EVANS' PKEDECESSOR.

PETER JONES was a worthy pioneer in the
Indian work, striving for the amelioration of
the red race, and the glory of his Master. Born at
the heights of Burlington Bay, his father, an American
of Welsh extraction, and his mother, the daughter of a
Mississauga chief, he was trained in all the mysterious
lore of the lodges, and spoke with greater fluency the
language of the Indians, than that of the other highly
favored race. Converted while yet a youth, he began
to exercise his talents in teaching school and preaching,
and great was the success crowning his efforts in lead
ing men to follow Christ. His soul burned with
enthusiasm to tell the depraved dwellers in the wig
wams of light and life through the wondrous revela
tion given to man. He travelled over the province
and beyond, organizing camp-meetings, preaching to
the Indians in the deep recesses of the forest or in the
woods that skirt the lakes. The Indians flocked to
hear him in large numbers, and the poor benighted
pagan sot forsook his cup and danc^ rejoicing in salva
tion through the atoning sacrifice of Christ.

EVANS' PREDECESSOR. 57

A request came from an earnest young man who had
located among the Muncey Indians, teaching their
children, that Peter Jones would pay a visit to these
people. This young man, John Carey, had witnessed
the degraded condition of these Delaware Indians, and
went amongst them to lead them in the path of truth
and peace. Many years before this time the ancestors
of this people had listened to the preaching of David
Brainerd, and when persecuted they had sought a
refuge in Canada. Jones and his companions made
two visits to the Indian camps, and were gratified at
seeing success.

In 1825, the first report of the Methodist Missionary
Society was issued, which dealt with the work and
its needs. Missionary labor was confined to the
needy white settlers and the Indian tribes. Deep in
terest had been taken in the Six Nations and Ojib-
way Indians, and the report deals principally with
the native religious ideas and customs, and the origin,
progress and successes of the missions.

Many souls had been won for the Master, and the
power of the new ideas had been witnessed in the
birth of a true and ennobling civilization. Christianity,
preceding civilization, had produced it. And so soon
as the impulse of a new affection had been felt, the
people asked for schools and teachers that their chil
dren might be educated, and sternly opposed vice,
drunkenness, and superstition in all its forms.

58 JAMES EVANS.

These were the ever-recurring effects of Christianity
among the Indians on the reservations, and stronger
proofs than these were not needed to convince the
red men of the genuineness and blessedness of the
Christian religion. Better clothing and consequent
self-respect, neater and more comfortable buildings,
kindlier treatment of the young and the women in
the camps, and the absence of war between the tribes
were some of the fruits of the seed sown.

Dr. A. Hill, an educated Mohawk chief, translated
the four Gospels into the Mohawk tongue, and an
intelligent young lady, daughter of one of the chiefs,
the Acts of the Apostles.

In February, 1826, William Case and Peter Jones
went on a missionary tour to the Bay of Quinte
Indians, and held a meeting in Belleville attended by
white people and Indians. The morning service was
well attended, and in the evening Jones discoursed to
a large concourse of Indians on " The Two Ways."
Two Indians unable to get inside the church in the
morning sat outside, but found in the evening a place
with the worshippers. The arrow of conviction pierced
their hearts, but peace came not to their minds until
in May following they heard again the truth, and were
raised from depths of degradation to rejoice in purity
and dignity of character and life.

Shawundais, better known amongst the white

EVANS' PREDECESSOR.

59

people as John Sunday, after having learned to read
and write, narrated the circumstance described, when
he and Moses listened intensely to the discourse of
Peter Jones. John Sunday became a zealous mission
ary to his own people, and by his quaint methods of

AN OLD-TIMER.

speech and forcible manner of expressing himself, he
was able to lead many to the Saviour's side. Dark
and benighted child of the woods, nursed in the lap of
superstition, haunted by the spirits of the rapids, rocks
and trees, debauched by immoral white men, or taunted

60 JAMES EVANS.

by his own people, he found at last life, and in that
life there came blessed toil which brought salvation
for his body and intellect.

Sunday and Jones together toiled and rejoiced in
the fruit of their labors.

A great camp-meeting was held at Adolphustown,
where nearly one hundred Indians professed conver
sion.

Sunday and several other Indian exhorters were
there, telling in accents of new-found love the story
of the Calvary Cross. It was a wonderful story and
a strange meeting. The Indians knew only one tune
and a single hymn, but that one the song of mission
ary lands.

" Oh for a thousand tongues to sing
My great Redeemer's praise."

Over and over again they sang it, with increased fer
vor and hope, until souls were ushered into the king
dom by the power of the Gospel in song.

The Conference of 1826 was held on the Cobourg
Circuit, presided over by Bishop George, and blessed
with the presence of Dr. Bangs. The Indians flocked to
the Conference to hear greater things concerning God's
love to man ; but anxious to receive all the blessings
possible for them to enjoy, they held a camp-meeting
at Cramahe a few days before the opening of the
Conference. Ministers and laymen were there, and

EVANS' PREDECESSOR. 61

as the songs of Zion ascended to heaven, sung in the
English and Ojibway languages, the power of God
fell upon the hearts of the people, and twenty of the
pagan Indians professed to have received the pardon
of sin. During the Conference the Indians pitched
their camp in the vicinity of the church where the
ministers were assembled, anxious to learn more of
God's will. The report of God's doings among the
red men spread among the Indian camps scattered
throughout the forests, and some of them came to see
and hear. A band of Indians from Rice Lake, accom
panied by their chief was present, and when Dr.
Bangs addressed the Indians in the camp, they all
listened with intense earnestness. The Doctor asked
the chief, through an interpreter, why he had come to
the meeting, and with the gravity and dignity of an
Indian chief, he replied, " I heard, while in the forest,
of the great work going on among my people ; and
I came down to see and hear and examine for myself."
" Are you convinced of the evil of your former
habits ? " " Yes." " How did you feel when convinced
of your sinfulness ? " Patting his hand to his heart,
he said, "I felt very sick here, I now feel well-
happy."

This was the beginning of the work among the
Rice Lake Indians, and the evidences of the genuineness
of the change that had taken place was seen in the

62 JAMES EVANS.

rejection of intoxicating drinks, and the new life of
sobriety, cleanliness and joy that had come to the
camp.

The influence of the Gospel upon the Indians was
remarkable, and the white people were not slow to
notice this, whilst some of them were desirous of giving
encouragement to the red men to continue in the way
of truth.

At a missionary meeting held at Demorestville, at
tended by the Indians, a Mississauga youth, named
Jacob Peter, eighteen years of age, was requested to
address the white people present in the English
language, which he did in a forcible manner, as follows:
" You white people have the Gospel great many
years. You have the Bible, too ; suppose you read
it sometimes — but you very wicked. Suppose some
very good people ; you get drunk ; you tell lies ; you
break the Sabbath." Pointing to the Indians present,
he continued, " But these Indians, they hear the Word
only a little while ; they can't read the Bible ; but
they become good right away. They no more get
drunk, no more tell lies, they keep the Sabbath day.
To us Indians, seems very strange that you have
missionary so many years, and you so many rogues yet.
The Indians have missionary only little while, and we
all turn Christian."

Jones, Sunday and Case were in labors abundant

EVANS' PREDECESSOR. 63

among the red men, and not contented with visiting
the Indians, they attended missionary meetings, telling
the people of the wonderful works of grace.

At the ninth anniversary of the Methodist Episcopal
Missionary Society, held in New York, Case and
Sunday were present, and addressed the large congre
gation. Peter Jacobs, an Indian youth, was present,
and after reading the parable of the lost sheep, in
English and Ojibway, with such pathos as visibly
affected the people, he gave an account of his conver
sion. Dr. Bangs spoke to Sunday, having Peter
Jacobs as interpreter, and then in the name of the
congregation gave him the right hand of Christian
fellowship, expressing the hope that they would all
meet in heaven.

When Sunday heard the words of the Christian
minister, as interpreted by Jacobs, the tears coursed
down his cheeks, and he sobbed aloud, many in the
audience weeping with him, as he said in response to
their prayers, " Amen ! Amen !" When Case and
Sunday related to the Indians on the reserves what
they had seen and heard, they were filled with aston
ishment. Sunday was somewhat doubtful as to the
religion of some of the people, and felt deeply anxious
for their souls' welfare. He said to the Indians in the
course of his address, " When I look on their fine
jhouses and other riches arid great conveniences, I have

64 JAMES EVANS.

feared that the hearts of Christians here are not pre
pared to leave it. But when I hear them pray, and
see their concern for the poor, the children and the
Indians, I must think them good Christians, and hope
to meet them in heaven." The work spread among
the Indians at Lake Simcoe, some of the Mohawks at
Tyendinaga accepted the Gospel and were blessed,
and many triumphant deaths were witnessed in the
wigwams.

Polly Ryckman, of the Grand River Mission, died
with a smile upon her countenance saying, " I feel that
Jesus is round about my bed all the time, and I know
the Great Spirit will receive me in to heaven. I am not
afraid to die. Oh ! how merciful, how glorious is the
Great Spirit ! My heart is full of joy. Oh ! that all
my brothers and sisters might be faithful in serving
Kezha Munedoo!" The wife of Peter Jacobs died
trusting in God, and John Cameron — Wageezhegomes,
the possessor of day — passed to the land beyond the
river, rejoicing in Christ. He had been a wayward
youth, cared for by an Indian trader and living a wild,
reckless life until his conversion, when he became a
useful man among his people, utilizing his knowledge
of the English language for their benefit. Four years
only he lived after giving his heart to God, but they
were years of usefulness. During his last sickness he
said, " I thank the Lord that I have lived to see all

EVANS' PREDECESSOR. 65

my people serve the Great Spirit. For many years
past I have again and again wished the good white
Christian might come and plant the Christian religion
among us, and teach us the right way we should go.
But no one cared for our souls, until the Lord Himself
raised up one of our own people to tell us what we
must do to be saved : and now I can depart in peace,
and go to our Great Father in heaven."

In the early years of Indian mission work the best
men were chosen as missionaries, amongst whom we
need only mention Egerton Ryerson, afterward city
minister, college president and Superintendent of
Education for Upper Canada, whose monument stands
in front of the Normal School, Toronto, but whose
enduring memorial is the educational system of On
tario. The native laborers went from camp to camp,
telling the story of redeeming love. Far and wide the
news spread of the advent of the Man of Nazareth, and
on bended knee the painted warrior knelt, owning
allegiance to the Christ. Portions of the Scriptures
were translated into the Mohawk and Ojibway lan
guages, and several hymns were arranged to be sung
by the Indians in public worship and at home.

The camps no longer resounded with the war-whoop
or savage yell of the debauched Indian, but from
the wigwams the songs of Christian worship arose on
the evening air, significant token of peace, purity and

divine love.
5

CHAPTER V.

KICE LAKE.

TWELVE miles north of Cobourg lies an inland
lake, whose waters are received from the
northern lakes through the Otonabee river, and are
then emptied by the rapid Trent into the Bay of
Quinte. Large quantities of wild rice grow in the lake,
furnishing food for wild fowl and Indians, and from
the existence of this grain, the sheet of water is called
Rice Lake. In the year eighteen hundred and twenty-
six, a band of Ojibway Indians, under Chief Patosh,
lived in the woods skirting the lake, and these people
were known as the Rice Lake Indians. There were
other bands related to these dwelling at lakes Mud
and Scugog, and known respectively as the Mud Lake
and Lake Scugog Indians. Members of these bands
visited Peterborough and Port Hope to barter their
furs with the Indian traders, who were sometimes men
of good education but immoral and greedy of gain.
Visits made to these trading posts resulted in debauch
ery, poverty and crime. Liquor was sold to the
Indians, and the furs were then bought at a reduced
price. When the missionaries began their work among

68 JAMES EVANS.

the red men there arose an antagonism between them
and the traders, as no longer were the drunken natives
cheated ; but when sobriety, peace and industry
dwelt in the camps, the full value for the furs was
demanded, and articles of usefulness sought in exchange.
When the Conference was held near Hull's Corners,
about three miles north of Cobourg, an invitation had
been sent to the pagan Indians of Rice Lake to attend
the Cramahe camp-meeting and the religious services
of the Conference. Chief Catosh and a large number
of his Indians were present, most of them being led to
Christ during the meeting. The Chief, in broken
English, expressed his joy by saying. " Oh ! Ho ! Me
never think meeting feel so good ! " The Mud Lake
and Lake Scugog Indians were brought to God through
the instrumentality of Peter Jones and his fellow-
workers. The Rice Lake Indians were visited occasion
ally by Peter Jones, and so great was the Christian
joy of the people, that they shouted, wept and prayed.
The traders acknowledged that they were sober,
honest, cleanly and industrious as the result of the
Gospel. They commenced farming under the guidance
of the missionary, and built a brush church in which
to hold public worship. The days were spent in farm
ing, and the evening in worshipping God in the brush
church. Before leaving in the autumn for their hunt
ing expedition, they requested the missionary to

RICE LAKE. 69

organize a school, and they left behind them the
women and children, so that they might have the
benefits of education. A school-house was erected in
the winter of 1827, and H. Biggar engaged as teacher.
On the south shore of the lake stood the school and
church, where sixty children were taught by the
teacher and boarded by their parents. When the
Indians returned from the winter hunt, meetings were
held which were seasons of joy, and eighty-five of the
natives partook of the sacrament of the Lord's Supper,
while ninety-six church members were returned at the
Conference of 1828.

The Rice Lake school was the eighth Indian school
in operation under the Methodist Missionary Society,
and so deeply attached were the Indian women to
their children and so anxious for education to be given
them, that they went to the villages every few days to
sell baskets and other articles of their own manufac
ture, that they might be able to procure food. Hin
drances arose toward the final victory of the Gospel
among the people, by visits from members of other
tribes who came to " make medicine," gamble and
indulge in native feasts and sacrifices, and from the
vanity and childish spirit manifested by some of the
people who spent their earnings in gaudy dresses,
trinkets and unnecessary luxuries.

The school was taught by Miss Ashe, and then by

70 JAMES EVANS.

Miss Barnes, who came from the United States to
engage in missionary work, and finally became the
second wife of the Rev. William Case.

By the help of the native class leaders and local
preachers, among whom were Peter Rice Lake, and
Allan and J. Crow, the work of grace was efficiently
carried on among the band.

In the autumn of 1828, James Evans was engaged
to teach the Indian school at Rice Lake. Two years
previously he and his devoted wife had experienced
the favor of God at the Augusta camp-meeting, and,
still rejoicing in divine love, and blessed with an ex
cellent education, the keen eye of William Case saw
the stuff the man was made of, and recognized the
saintliness of the woman. As a teacher he displayed
those qualities of mind and heart which fitted him in
an eminent degree for the position of a missionary to
the red men. He began the study of the Ojibway
language, and rapidly gained a knowledge of its prin
ciples and grammatical construction, which enabled
him in a short time to address the Indians in their
own tongue. He grappled so successfully with the
intricacies of the language, that he began to translate
portions of the Scriptures and hymns for the use of
the tribes speaking the Ojibway form of speech. He
was ever cheerful in the most trying circumstances,
and was able to become master of every difficulty. A

RICE LAKE. 71

friend visiting the mission found the teacher and his
family possessed of a small quantity of flour, the only
kind of food in the house. Mixing it with some fish
spawn, they made pancakes of it, and partook heartily
of the best they had. Poverty and hardship were
accepted complacently as part of the missionary's lot.
Daunted not by the greatest obstacles, victory was
sure to follow. The man was so thoroughly imbued
with the spirit of his Master, aroused by a holy en
thusiasm for souls, determined to succeed and able to
engage in any kind of manual labor, that everything
he touched seemed to prosper.

William Case visited the United States in the inter
ests of his Indian missions, and was successful in obtain
ing funds to print there translations of portions of the
New Testament in Mohawk and Ojibway, made by
Peter Jones ; and during this period, James Evans was
busily employed in his school,' helping the Indians in
manual labor, and studying the language. For one
year and a half he toiled hard among the members of
the Rice Lake band, and assisted the Rev. D. McMillan,
who was minister of the Cavan and Rice Lake
Mission.

At the Conference of 1830, which began its sessions
in Kingston on August 17th, James Evans was re
ceived on probation for the ministry. This Confer
ence adjourned on the 24th to meet at Belleville, as

72 JAMES EVANS.

the General Conference was to meet there, but the
stations were read at Kingston. This Conference is
worthy of remembrance, for the chief subject of its
deliberations was the instituting of a seminary of
learning for the Methodists and the general public of
the Province, which resulted finally in the establish
ment of Upper Canada Academy, known latterly as
Victoria University. Our probationer had given him
as his work the Rice Lake and Mud Lake bands of
Indians, which he managed efficiently, but towards
the end of the year he had to superintend the Cavan
Circuit, with its seventeen appointments, and was thus
heavily burdened with work. Peter Jones was ap
pointed by the Conference General Missionary to the
Indian tribes, and in this capacity he visited the Rice
Lake Mission, when he and the missionary there went
on a visit to the Mud Lake Indians, noting progress in
farming, education and piety.

William Case manifested great interest in the work
of translating the Scriptures, in which he was heartily
supported by Jones and Evans. Jones, Evans and
Thomas Hurlburt were the men who laid the founda
tion of Indian linguistic study, and great success fol
lowed their first attempt at translating God's truth.
James Evans translated eighteen chapters of Genesis
and twenty Psalms, besides preparing a vocabulary of
the Ojibway language, which were given to Peter Jones

RICE LAKE. 73

for correction, and to serve as a guide for other transla
tions. The missionaries believed that by help of these
translations much good would be done toward equip
ping the missionary workers, besides spreading the
truth among the Indians. William Case, in writing
to Peter Jones, who was in England, becomes enthusi
astic over the work of the Indian missionaries : " Our
field of labor is very extensive, extending from Lower
Canada to Lake Huron and Mackinaw, an extent of
not less than eight hundred miles, embracing ten bodies
or tribes of Indians, including sixteen schools, four
hundred and twenty children, employing eight white
and nine native missionaries. All praise to the Great
Shepherd ! Five of these bodies — Grape Island, Rice
Lake, Simcoe, Sah-geeng, River Credit — have all em
braced Christianity, have all become a praying people.
The work is now going on for the conversion of four
of the other bodies out of the five, namely, Bay of
Quinte, Grand River, Munceytown, and Mackinaw.
All of the missions, as far as we hear, are progressing.
I should also have mentioned that six persons are
engaged in the translation of the Scriptures into the
Iroquois and Chippawa language. When those
Scriptures are translated and printed, and when the
four hundred Indian children shall be reading to their
parents and friends, and when ten and even twenty
native missionaries shall be travelling from tribe to

74 JAMES EVANS.

tribe through the forests, enforcing the Divine Word
among thirty thousand wandering natives of our
wilderness, and when God shall add His blessing for
the conversion of these, as He has done in the conver
sion already of eighteen hundred, what may we not
expect but the fulfilment of prophecy, " The wilderness
and the solitary place shall be made glad for them,
and the desert shall rejoice and blossom as the rose ? "*
Part of another letter to Peter Jones, on the same
important subject of translations, reveals Mr. Case's
views on this special department of Indian missionary
work : " There is no part of the missionary work to
which your attention can now be directed more im
portant than that of translating the Scriptures for the
use of our Indian brethren, hundreds of whom can
now read, and are desirous of learning more perfectly
the way of the Lord ; and it is a matter of gratifica
tion that you are at length relieved from the labors
and journeyings which have, in a degree, interrupted
this important work. The Gospels of Matthew and
John are now being distributed to the Indians, and
may be studied while other important portions are
preparing for their use. I am of opinion that the
other two Gospels and the Epistles should be deferred
for a while, and that we should labor to complete the
book of Genesis, which has for some time been under

* " Case and his Contemporaries."

RICE LAKE. 75

consideration. The reasons which influence this
opinion, are : 1. That the two Gospels, now in the
hands of the Indians, are enough for the present, till
they shall have read and studied them, when they will
be better prepared to commence the reading of other
portions of the New Testament. 2. That Dr. James,
of Ste. Marie, we understand, has gone through the
whole New Testament in the Chippawa, and that the
work is being published. Till we know the merits of
that work we had better defer further translations of
the New Testament. It may answer every purpose
without further expense, at least for the present. 3.
The knowledge of the great works of creation, and first
transactions of man, which are found in Genesis, are
scarcely less valuable to remove pagan superstitions
and give a right direction to the faith of the Indian
converts. Wishing to put into the hands of the
Indians the nine first chapters of the book of Genesis, if
one thousand copies be printed, a few hundred of which
— say, two hundred and fifty — might be soon done
up for the use of the schools, etc., and the remainder
remain till the rest shall be printed, and then all done
up together. It will be printed on opposite pages with
the English."

The Gospel spread rapidly among the tribes, so that
the red men of the forest sat at the feet of Jesus,
clothed and in their right mind. There were many

76

JAMES EVANS.

promising young men led to Christ in the Indian camp
who became deeply concerned for their companions
and friends.

On the Grape Island Mission a young people's
prayer-meeting was held regularly every Monday.

THE RAPIDS.

At one of these meetings, John Kennedy — Shippegah
— aged fourteen years, prayed fervently for his com
rades : " 0 Kezhe Munedo ! Sha-wa nim ope no gee
uck a-ah-chick Mah-quayah-quah a-ah-ze-kook, muz-
ee-nee-ah-gun-nun kia meenzheke-he-noo-mah-te-win.
Che-ah-kin-moo-wadt, muz-ee-ah-gun-nun." "O great

RICE LAKE. 77

good Spirit, bless the children in the woods who have
no books, and give them schools that they may learn
to read ! "

Thus not only the adult population, but the children,
heard with joy the words of life. Had many of these
bright lads been sent to college, we should have had
teachers and native missionaries well qualified for the
work, and in sufficient numbers to supply all the
demands of their tribes.

The enterprising and catholic-spirited Evans rejoiced
in such manifestations of good, and ever eager for
greater success, employed every legitimate agency for
leading men and women to God. Burning with zeal
for the souls of men, he studied the language, taught
the children, toiled in the fields with the men, trans
lated, preached, prayed and lived near to God.

CHAPTER VI.

THE CREDIT.

¥ ^HE first Methodist Indian mission in Canada
JL was begun amongst the Mohawks at Grand
River in 1822. Peter Jones was converted at the
Ancaster camp-meeting in 1823, and the Mississauga
Indians, living around Belleville, received the Gospel
in 1826. The most successful of all the Indian mis
sions of this early period was the Credit Mission,
arising from the constant supervision of William Case,
and the able men who assisted him. This wa.s the
home of Peter Jones, who travelled extensively among
the tribes scattered throughout the Province, preach
ing to them and directing them in all affairs relating
to their political, social and agricultural life. His
translations were carried on at home, where he re
ceived the assistance of Indians. Egerton Ryerson
was for a time missionary at the Credit, sent there
through the influence of William Case, who believed
that he would be instrumental in preparing a grammar
and dictionary of the Ojibway language, and in trans
lating the Scriptures, thus removing serious difficul
ties out of the way of others. Young Ryerson toiled

THE CREDIT. 79

with the Indians in the field, preached and prayed,
and built a church with funds which he raised him
self. His brother George was missionary at the
Credit in after years, and Edwy Ryerson followed as
teacher of the Indian school. James Evans spent one
year among the Indians at the Credit. The Govern
ment had advised the Mississaugas to leave the Grand
River and repair to the Credit, promising to build a
village for the Indians at that place. The people went
there, spending the summer at the Credit hunting and
fishing, and the winter at Grand River. A brush
chapel was erected by the Indians, and school began
with forty children. The Government erected twenty
hewed log houses, and Egerton Ryerson toiled earn
estly among them. In 1825, the Parliament being
assembled at Toronto (York), about twenty of the
school children were taken to the embryo city, and
appeared in public in the Methodist church. The
speaker of the assembly occupied the chair, and after
the children had sung some hymns in English and
Indian, recited the Ten Commandments, read portions
of the Scriptures, and exhibited specimens of writing
and sewing, several of the members of Parliament
gave addresses of approval. The following day they
went on invitation of Lady Maitland to Government
House, and were examined before the Governor, who
was well pleased with the improvement made in their
studies, and gave presents to the children.

80 JAMES EVANS.

A few days afterward Governor Maitland and party
paid a visit to the Credit, visiting the homes of the
Indians, and the schools, and expressed himself as
delighted with the signs of progress, industry and
peace. James Evans was sent by the Conference of
1831 as missionary to the Credit. Here were dis
played his talents in translating portions of the
Scriptures and hymns ; and with ever-increasing en
thusiasm he continued his studies in the construction
of the language of the people among whom he labored.
He toiled with the people in the fields, superintending
their farms, directed the educational work of the
mission, went in and out of the homes of the natives,
telling them in their own tongue the wonderful things
of God. Deeply sympathetic, he sought to comfort
the lonely mourner, and lead gently, with sweet, per
suasive words, to the cross of Christ. Energetic and
enterprising as he was, he could not rest contented
while he witnessed the white population, living in the
vicinity of the Indian reservation, without a know
ledge of Christ. The time that he could spare from
the Indian work was given to the white settlers, and
he enjoyed the satisfaction of seeing some brought
into the way of life. His translations increased, and
were more accurate. Souls were saved, and the people
were happy and prosperous. At the Conference of
1832, he was sent to take charge of the Ancaster

THE CREDIT. 81

Mission, which included the embryo city of Hamilton,
and there he displayed superior abilities as a preacher,
administrator and pastor. His colleague was Edwy
M. Ryerson, and their united labors were blessed with
a gracious outpouring of God's Spirit, insomuch that
several hundred persons were converted to God.
Amongst these were Edward and Lydia Jackson, so
prominent afterwards in Canadian Methodist history,
and especially remembered in the city of Hamilton,
and in connection with Victoria University, Cobourg.
Faithful to the souls he had won for Christ, James
Evans confronted fearlessly any form of doctrine that
would injure what he had done. Boldly and success
fully he opposed Elijah Warren, who had imbibed the
principles of Universalism, and was teaching them to
the people.

In the year following, the Conference stationed this
intrepid servant of God at St. Catharines, with John
Baxter as his colleague, and the work done there
sufficiently attested the fact that when able men were
needed for important positions they could find one in
the devoted and versatile preacher of St. Catharines.
He stood well with his ministerial brethren, because
of his sterling worth, for he was oftentimes compelled,
in the stirring times in which he lived, to oppose his
best friends. Friendship was nothing to principle ;
and though he dearly loved his friends, he loved the
8

v

82

JAMES EVANS.

truth more. Those were stirring times for the Metho
dist Church, and in all her concerns he was ever in the
front to defend her interests when they were on the
side of truth.

At the Conference of 1833, before being sent to St.
Catharines, he was ordained, and from that moment,

DOG-TRAIN SQUABBLE.

more fully than ever, did he enter into the work to
which he had devoted his life.

This was to be his last year in the white work, for
God and man had designated him for pioneer work
among the aborigines of Canada ; and the events that
followed justified the men in studying God's provi
dence and becoming submissive thereto.

CHAPTER VII.

ST. CLAIR.

ON the present site of Sarnia, and at several
points along the River St. Clair, were located
bands of Ojibway Indians who had not accepted the
Gospel of Christ. The Lieutenant-Governor had insti
tuted measures for assisting these people, but owing
to their nomadic habits, the adjacent residence of
white men, whose influence was for evil, and the
degraded lives which they had spent, they failed to
elevate them. The Colonial Government then called
upon the Wesleyan Missionary authorities of England
to undertake missionary work amongst them, and the
parent body felt in duty bound to extend its opera
tions to the red men of Canada. In accordance with
this determimation, and the invitation of the Canadian
Government, the work was inaugurated by sending
the Rev. Thomas Turner to begin his labors among
the St. Clair Indians. He entered heartily upon his
field in 1832, and encountered customs and beliefs,
superstitions and errors, antagonistic to his work, and
not understood by the white race. The missionary
found a kind of life that was strange, full of hardship,

84 JAMES EVANS.

and distasteful. Unacquainted with Indian life and
the severe toils of the early settlers, surrounded by
influences opposed to the truth, peace and purity of
the Christian religion, and with few to give him en
couragement in his arduous work, he found the diffi
culties so numerous and heavy that there came not
the success he desired and prayed for. This was to be
expected from the debauched condition of the Indians,
and the immoral example set before them by the In
dian traders. In 1834 James Evans was sent to pro
secute his missionary work on the field where Mr.
Turner had failed, and possessed of those peculiar
traits of character which revealed the man's ability to
adapt himself to all kinds of men and every variety
of life, great things were looked for on his new mis
sion. The friends of missions had not long to wait, as
he entered upon his work with his accustomed energy.
Preaching, translating, teaching school, building houses,
and directing young and old in all affairs temporal
and spiritual. The Indians caught the enthusiasm of
the devoted missionary, and were ready to follow
where he led. They forsook the haunts of the
white men and resorted to nobler ways of living,
encouraged by the sympathies of their leader and the
evidences of prosperity in the homes of their fellows
The news of the adjacent bands and tribes receiving
the Gospel reached their ears, and proved an incen-

ST. CLA1R. 85

tive to industry, purity and faithfulness in the good
cause. David Sawyer, an Indian teacher and inter
preter, toiling amongst the Indians at Muncey Town,
relates a circumstance that must have produced bene
ficial effects upon the other Indians. He says : " Our
principal labours are in Upper and Lower Muncey. We
have had three deaths of late. Two were remarkable,
their contrast was so great. The persons were High
flyer and Necaunaby. The former, being tempted by
the rum-seller, drank to that degree that the alcoholic
principle extinguished the vital spark. The scene
was appalling beyond the power of language to de
scribe. I am told that his seducer is a believer that
all will be saved. Does he believe that he sent this
man's soul to heaven in the midst of his days ? The
latter is among some of the first ripe fruits of the
humble missionary's labors. His complaint was con
sumption, to which they are alarmingly subject. We
visited him during the days of his rapid decline.
It was truly affecting to see him lift his emaciated
hands towards heaven, and pour out his soul to his
Heavenly Father in strains of eloquence sufficient to
convince us, at least, that the Spirit helped his infirmi
ties. His prayers rose on the wings of faith ; the pre
cious name of Jesus faltered on his tongue to the last,
while the big tears rolled down his face ; and even
when his eyes had ceased to weep, a little before he

86 JAMES EVANS.

died, he told the people who were present, " I am very
poor ; yes, I am very sick ; but I shall be very rich in
heaven, when I get home. I am very happy." He
would sometimes say, " 0 Jesus ! O Jesus!" Just a
short time before he died, he gave a little exhortation
to those present. " Now my brothers and sisters," he
said, " I am going to leave you very soon. The angels
told me that I must come in about an hour ; I see the
angels around me waiting in that house." And he
would tell his brethren, " The angels are talking to
me." Being asked what the angels said, he replied,
" Don't you hear ? They say to me that I shall see
my child in Ishpeming" (heaven). Again he said,
" Give me your hands. I shake hands with you all,
my brothers and sisters, for I am going to leave you
soon ; you must be faithful." He also told them, " Be
silent, for I am waiting my departure." Having said
this, he gently fell asleep in Jesus' arms, without a
sigh or a groan, to wake again at the last trump ; " for
the trumpet shall sound, and the dead shall be raised."
Then Highflyer and tbe rum-seller must meet, as well
as the missionary and Necaunaby."

Success in the conversion of the red men followed
the labors of James Evans among the St. Glair Indians.
The Rev. Dr. Evans, now residing in London, Ontario,
referring to his brother's success on the St. Glair
Mission at this period, says: " A sweeping tide of con-

ST. CLAIR. 87

verting power changed the entire character of the
tribe, and greatly stimulated him to a critical study
of the language, and to the translation of portions of
the Holy Scriptures, and a publication of the transla
tion of many of the Methodist hymns. To this day
his name is as ointment poured forth in the memories
of the few aged persons still remaining, who, through
his instrumentality, were rescued from the chains and
bondage of paganism, and translated into the kingdom
of His dear Son."

By pen and voice the faithful toiler sought to enlist
the sympathies of Christian people on behalf of his
work among the Indians, and succeeded in a great
measure in arousing a deep interest in the cause of the
red man.

OOZHUSHKAH.

The following sketch of an Ojibway Indian named
Oozhushkah, and the two subsequent letters written
by James Evans, will be read with pleasure by all
students of missions and friends of the red man, and
especially by all who wish to learn more of the faith
ful apostle who toiled at Sarnia, striving to direct to
God and truth :

"Oozhushkah, a native Indian of the Chippewa tribe
now resides at Mackinaw. He was once one of the
lowest and most abandoned of that profligate class of
Indians, who have measurably forsaken their native
wilds, and linger about the settlements of the whites.

88 JAMES EVANS.

His stature is small, his frame worn down with age
and debilitated by former dissipation presents a
strange ghastliness of appearance, which strikes the
beholder with involuntary awe, and, to a superstitious
mind, almost excites the belief that Oozhushkah is a
deserter from the land of departed spirits. But how
ever fearful and suspicious the character of Oozhushkah
may have once been, those acquainted with his present
character do not now fear him ; for his spirit, formerly
wild and untamable, is at present the home of gentle
ness and meekness ; once dark and intriguing, is now
honest and guileless. It is his former character that
has imprinted upon him his fearful physiognomy, for
the spirit of Christianity has touched his heart and
subdued his native ferocity ; and instead of joining his
companions in the brutal and destroying revels of
drunkenness, his chief delight is in offering up his
hearty orisons to the God of his salvation.

"It is well known to those familiar with Indian
history that they have among them a certain class of
persons called prophets, or conjurors, who profess to
foretell future events by a direct conference with the
Great Spirit. These are supposed to possess a decided
superiority over other men, having a guardian deity
acquainted at all times with their danger, ready and
able to communicate to them a knowledge of it, and
to deliver them from it. In consequence of this preva
lent opinion, those who have been at any time most
celebrated among the Indians, and who have gained a
proud pre-eminence over their people, either in the
character of statesmen or warriors, have always

ST. CLAIR. 89

assumed the reputation of prophets ; and even at this
day the young men of the northern tribes cannot be
induced to follow any leader in war, unless he is sup
posed to have more or less communication with the
Great Spirit. Some of these professed prophets are
the most abandoned of the Indians, and, while they are
hated for their vices, are viewed with fear and dread
for the unconquerable power they are supposed to
possess. Such was once Oozhushkah. His name stood
unrivalled as a prophet, and he was considered invin
cible as a warrior. If he treated the proudest of the
unbending savages with indignity and disdain, they
feared to retaliate ; for death in strange and unheard-
of shapes, sometimes by slow, and sometimes by rapid
poison, seized the enemies of Oozhushkah. His eye
seemed never to slumber, and every art to ensnare or
surprise him failed. In short, he appeared as secure
as he was terrible. A strange mysteriousness enveloped
him ; and tradition says, that though he was one of the
smallest and most meagre of the Indians, he was
once weighed by a trader, and to the astonishment of
of all, weighed upwards of three hundred pounds.
Oozhushkah had, for a number of the last years, hung
about the trading house of Mackinaw, and was well
known as one of the most abandoned and drunken of his
race. The missionaries stationed at that post had often
faithfully tried to instruct him in the knowledge of
that God who made, preserved and redeemed him ; but
Oozhushkah had always responded to their instructions
with the most supercilious contempt, and their lessons
were apparently " pearls cast before swine." But they

90 JAMES EVANS.

were not lost. They were securely lodged in the
retentive memory of Oozhushkah. He narrated them
to his wife, who was as drunken as himself ; but when
sober these lessons formed a fruitful theme of conversa
tion. Again and again they were repeated at evening
in his tent, and opposed with all the virulence which
the natural heart is wont to raise up against truth
intended to correct, control, and reform it. But it
appears Heaven did not leave them to their desper
ation.

"In the winter, as usual, Oozhushkah chose his hunt
ing ground some forty or fifty miles from Mackinaw ;
here, with no human companion but his aged squaw,
he pitched his lonely tent, deep in the recesses of the
forest. Here, the inebriating draught, the drunken
Indian's god, was beyond their reach, they had time
for reflection and converse. They had not long occupied
their lonely quarters when Mekagase, the squaw, was
taken violently ill.

" Oozhushkah 's conjuring songs and Indian medicines
could not cure her. From day to day she only grew
worse. Neither she nor Oozhushkah expected her
recovery ; but during this illness Mekagase retained
her senses. The truth of heaven which she had heard
dwelt upon her mind — her own understanding told
her she was a wretch, a sinner; that she had all her life
time persisted in doing knowingly and wilfully wrong.
Death stared her in the face, and, like other wicked
mortals, she was afraid to die. Her conscience, corro
borating what she had learned from the missionaries,
convinced her that she was unprepared for death, and

ST. CLAIB. 91

that, as a consequence of her wickedness here, she

might expect misery hereafter. She was afraid to

meet the Great Spirit against whose laws she had

offended. Mekagase, trembling on the threshold of

eternity saw no remedy ; she humbled herself, prayed

to the Great Spirit in compassion to forgive her, to

blot out her sins and receive her departing spirit.

Suddenly, the fears of Mekagase were taken away,

joy filled her heart, and she felt indescribably more

happy than when in youth she had joined the Indian

dance around the evening fires of her tribe. In short,

if her own simple description of her feelings may be

relied on, she experienced what the apostle designates

"joy unspeakable and full of glory." From that hour

Mekagase's disease abated and her recovery commenced.

She felt that she was a new creature, and, unlike too

many enlightened Christians, she did not reason herself

out of the faith, but taking the simple testimony of

the Spirit bearing witness with her own, spoke of her

hopes and her joys to Oozhushkah, with ecstasy and

confidence; she warned him of his folly, his wickedness

and his danger with so strong convincing testimony,

that the heart of Oozhushkah was moved. He prayed

to the Great Spirit, and the work of grace was deepened.

The radiance of divine truth beamed on his benighted

understanding and melted his hardened heart, and in

ten days from his wife's singular conversion, Oozhus-

kah could heartily join with her in offering their

morning and evening orisons to the Great Spirit in

praise of redeeming grace.

" When the hunting season was over, they returned

ST. CLAIR. 93

to Mackinaw, where they lost no time in making
known to their Christian acquaintances the change
wrought in their feelings ; and from that day to this,
they have tested both the verity of their conversion,
and the salutary influence of gospel truth, by ' well-
ordered lives and godly conversation.' They have
abandoned the intoxicating liquor, live peaceably with
each other, and the once malignant Oozhushkah is
now harmless as a lamb ; and dark, mysterious and
suspicious as his character was formerly, no one ac
quainted with him at present doubts, or can doubt, of
his conversion."

AN INDIAN CAMP-MEETING.

"The spot selected by the Indian chiefs and myself
for the purpose was on the bank of the St. Clair
River, having a gentle declination toward the water,
and admirably adapted by nature's God to seat a con
gregation in such a manner as to give to all the best
possible opportunity of seeing and hearing in the
open air. The Indians were much elated in prospect
of this meeting ; some of whom, having first tasted
the joys of salvation at a similar one at Muncey Town,
and being instructed from Holy Writ that God is
everywhere present, confided in Him for His promised
presence on the St. Clair, while several who had never
enjoyed such a privilege were anxious to taste those
blessings of which their converted friends often spoke
with ecstacy. All readily and perseveringly engaged
in clearing the ground, which we found in a state of
nature, strewed with the trunks of old trees which

94 JAMES EVANS.

had once reared their stately heads and bid defiance
for ages to the howling tempest, but which had at
length fallen before the unsparing scythe of time.
These were cut in pieces and drawn off the ground.
The underbrush or small trees were also cut down
and formed into a sort of hedge or fence, while the
large trees were left in all their majestic grandeur,
towering over our heads, forcibly reminding us, while
sheltered by their luxuriant foliage, of the promise of
Him whom we were met to adore, ' The sun shall not
smite thee by day, nor the moon by night.'

" The pulpit or preacher's stand was erected near
the centre of the ground. This was formed by driv
ing large poles of about twelve or fifteen feet in length
into the ground, and laying upon them other poles of
sufficient strength to support the floor and roof. The
preacher's stand was about twelve feet square, with a
partition running through the centre ; the front oc
cupied by day as a pulpit, where the speaker declared
the Word of Life, while the other preachers sat behind
him on a seat prepared for this purpose. The rear of
the stand was occupied by night as a bedroom. The
seats for the accommodation of the congregation were
constructed by splitting large trees into halves or
quarters, according to their size, and placing these
pieces in front of the pulpit, raised to a convenient
height by laying logs beneath them. Of these we
prepared sufficient to seat about one thousand persons,
which, although rough in appearance, answered the
desired purpose, and were occupied with much profit
during the exercises of the meeting. A tent for the

ST. GLAIR. 95

accommodation of the preachers, and such strangers
as might attend who could not bring tents for them
selves, was prepared of boards ; and we were kindly
furnished by the commanding officer at Fort Gratiot,
on the American side of the river, with a canvas tent
and fly, which proved an excellent shelter, and accom
modated the females, who occupied it as a sleeping
room. The Indians' tents were made of forked poles
driven into the ground, and others laid across, sup
porting a roof formed of bark, which had been pre
viously peeled off the bass-wood and black ash trees,
in sheets of about eight feet in length, and four or
five in breadth. Small stakes were driven around and
interwoven with small branches, the leaves of which
formed an excellent wall, and excluded all observa
tion from without. Some of these tents were twenty
feet in length, and ten or twelve in breadth ; bark
was laid on the ground as a floor. In front of each
tent two forked poles were driven into the ground
and a pole laid across, to which hooks, made of small
branches, were suspended, on which kettles were hung
for the purpose of preparing the victuals, as all the
provisions were cooked on the ground in the intervals
of the religious exercises.

"The day of commencement having arrived, we as
sembled on the ground, and the services of the meeting
were opened with a lively and profitable prayer-meet
ing in the tent belonging to the head chief, Wawanosh.
The grace of supplication was poured out upon our
brethren, and many ardent petitions ascended the Hill
of Zion for a profitable meeting. Nor were they in

96 JAMES EVANS.

vain. The Lord graciously visited us with salvation,
and the place became glorious by reason of His pre
sence. Brother Brockway (from the Ohio Conference)
and myself preached on Thursday, and several times
we engaged in prayer-meetings. On Friday we had
preaching twice ; and just at the close of the second
sermon our brethren the President of the Conference
and the General Superintendent of Missions, together
with two of the members of our Society from Mont
real, cheered us by entering the encampment, and
spent with us the remainder of the season of worship
in the grove.

"Many of the Christian Indians from the Muncey vil
lage on the River Thames, and some from the Credit
Mission, this day joined us, and several pagans also
were within the encampment. The preaching was
pointed and spiritual, and attended by the divine unc
tion. The Gospel plan of salvation was clearly set
forth before these sons of the forest in all its enchant
ing beauty, and the two-edged sword of the Lord
Jehovah appeared to cut its way to many a heart ; the
wounded soul fled to the prayer-meeting after each
sermon, and there, with strong cries and tears, sought
(and not in vain) for the "balm of Gilead." The
good Physician was at hand, and poured in the oil and
the wine — healing and cheering; and the sound of joy
and gladness resounded throughout the leafy temple.

"On Sunday evening, as a pagan family were sailing
down the river in their canoe, their attention was
drawn to the place of worship by hearing the voices
of the Indians and seeing the ground lighted by the

ST. CLAIR. 97

fires which were kindled on stages covered with earth,
erected for the purpose. They supposed that it was
some Indian pagan feast, and were desirous to "join
the fun," as they expressed themselves, expecting that,
as usual, a plentiful supply of shkootawahboo, or fire
water, had been provided, and indulging a hope that
they would be enabled to have a pleasing drunken
frolic. They landed and walked around the ground
a few minutes ; and discovering that the Indians were
happily engaged in singing in different parts of the
ground, looked on with astonishment, and curiosity
was awakened to inquire what these things meant ?
They brought up their cloth tent and erected it near
the gate leading to the river, at some distance from the
other camps. Here they sat in surprise to see all the
people sober.

"Having come from the south shores of Lake Huron,
they had never heard the Word of Life ; and when the
horn sounded from the preacher's stand, they gathered
with the people and took their seats in the congrega
tion. Here they, for the first time, heard the name
of Jesus. The Gospel proved the power of God.
Their darkened minds were brought to see the exceed
ing sinfulness of sin ; and while their souls groaned
under the burden thereof, they were pointed to the
Lamb of God. They sought His face during the
prayer-meeting, which continued through the night ;
and before the morning broke forth to dispel its
gloom, their guilt and darkness fled away before the
Sun of Righteousness, and the man and his wife were
made to rejoice in God their Saviour. The two first

98 JAMES EVANS.

days were very favorable. The weather was fine,
although the nights were rather cool. After this we
were drenched in rain by one of the heaviest showers
I have experienced in this part of the country ; and
although I had endeavored to use every precaution to
make our tents water-proof, such was the impetu
osity of the torrent, that it poured in streams through
the roof during the night. The preacher's tent, I had
flattered myself, would prove a safe retreat for my
brethren in the ministry, but on lighting a candle as
the shower abated, and repairing thither, I found they
were all in a woeful plight. Brother Lord was screwed
up into a corner, snugly wrapped in a wet blanket,
while his bed and pillows gave full proof that he was
on board a leaky vessel. Our brethren Lunn and
Fisher, from Montreal, had partaken largely of the
cooling shower, and their appearance forcibly reminded
me of a device I have somewhere seen, of " Patience
on a monument smiling at Grief," when I saw them
seated with their garments saturated with water,
proving the contrast between a rainy camp-meeting in
the woods, and the snug retreat of a citizen in his
comfortable mansion in Montreal. The General
Superintendent of Missions, Bro. Stinson, appeared
determined to brave it out ; for he lay amidst the
roaring of thunder and the pouring of the water,
rolled in the blankets, of which he appeared to have
collected his full share, and seemed to be muttering in
his woolly retreat, " Blow, winds, and crack your
cheeks." On overhauling his blankets to discover his
true situation, he observed he was wet but warm, and

ST. GLAIR. 99

lay still, as though resolved to make the best of it.
The morning exhibited an amusing scene. One might
be seen hunting for dry linen, another drying his shirt,
with a blanket thrown around his shoulders; sheets,
blankets, etc., were spread on the bushes, and the
most unequivocal testimony was given that our tents
had been everything but water-tight. As I have
heard no complaints from our brethren, I humbly trust
they experienced no indisposition from this their camp-
meeting excursion; and happy should I be to meet
them again on the same spot, even under the same
circumstances.

" The following evening presenting threatening indi
cations of another shower, and our brethren not
having entirely divested themselves of those symptoms
of hydrophobia which succeeded the last night's
ducking, thankfully accepted of an offer made by an
American friend — crossed the river and spent the night,
no doubt much more comfortably than they could
possibly have done amongst our wet sheets and
blankets. Thirty-nine tents were erected on the
ground, two by our brethren from Baldoon, on the
Thames Circuit, and two from the American side of
the St. Clair ; the remainder were occupied by Indians.
About two hundred and fifty Indians were present,
not one of whom left the ground without tasting that
the Lord was gracious. A man and his wife, who
lived some miles down the river, ventured to visit the
spot. This pagan Indian had sent a message to us
only a week or two previous to the meeting, saying,
" I will surely kill you both as soon as I meet with

100 JAMES EVANS.

you," meaning the missionary and the interpreter; but
here the love of God was shed abroad in his heart, and
he exclaimed, "How great a fool I was to talk of killing
you, but I did not know that this religion was so good.
I now love you, and will try to listen to your words
as long as I live." On Sunday the Holy Sacrament
was administered, and a profitable service it was — a
time not to be forgotten. Twenty-two were dedicated
to God in the ordinance of baptism, of whom, I may
add, " they were all faithful." No case of backsliding
has occurred as yet in this mission. One hundred and
forty-three adults, with their children, have been
baptized since last December, and I expect to administer
the ordinance to about fifteen next Sunday, God
willing. I have lately divided the converts into four
classes, and appointed leaders from amongst the first
who embraced the truth. They appear to do well,
watch faithfully over their various charges, and
promise to be useful men in the vineyard of the
Lord.

"Our camp -meeting closed as usual by walking in
procession around the ground, and shaking each other
by the hand as a token of Christian friendship. This
is effected by the preachers taking their stand as the
procession walks around ; and as each person passes,
he shakes hands, and falls into the line next to the
last person 'standing, so that when the last one in the
procession comes, all on the ground have given each
other the parting hand. And a solemn time for reflec
tion it is ; many part here to meet no more until they
assemble before the judgment seat of Christ; and

ST. CLAIR. 101

many are ready to say, having found true happiness
during the services :

" ' My willing soul would stay
In such a place as this ;
And sit and sing herself away
To everlasting bliss.'

"— J. E."

The following letter gives some of the results of
Christian labor amongst the Indians on the River St.
Glair. It was published in the New York Christian
Advocate and Journal :

" ST. CLAIR, June 27th, 1837.

" From a desire to aid in the extension of the Re
deemer's kingdom I venture to give you a little infor
mation. Being stationed by the Canada Conference at
the St. Clair, I have not considered it beyond the
sphere of my labors to visit occasionally the pagan In
dians on the American side of the St. Clair River and
Lake Huron ; and I would state, to the glory of God
and for the encouragement of His people, that many
appear disposed to embrace Christianity. One open
ing I desire, through you, to make known to the Com
mittee of the Missionary Society of the M. E. Church,
viz., at Sahgeenong — on the map Sagenah — a large
bay on Lake Huron.

" Three of the tribe of Indians known by the name
of Sahgeenong Indians have embraced the truth at St.
Clair, and remain with us at present, but would gladly
return should their people become Christians.

102 J^MES EVANS.

" I have just returned from visiting the Indians as
sembled at Maiden, U.C., where we found about one
thousand. We spoke to many of them, but the ones
I have alluded to I consider as especially worthy of
notice.

"I called on the head chief at his tent, and explained
to him our intention in coming to Maiden, viz., to tell
them of the Christian religion. He immediately sum
moned the other chiefs, and after counselling less than
five minutes, they came together in the centre of the
encampment and told us they would hear us. The
young men and women stood around while we in
formed them of the spread of Christianity among the
Indians, the improvements made among them, the
benefits of schools to their children, and preached unto
them Jesus ; after which the chief arose and spake as
follows :

" '• I, with the chiefs seated around me, am very glad
to hear that our Indian people are becoming better
men. We acknowledge that we are very poor, and
that the prospects of our children are cut off' by the
whites settling on our hunting grounds, and we know
they must know more than their fathers would
they live by-and-by. We have never before heard
these words, and perhaps we may never hear them
again ; but we thank you very sincerely for the
trouble you have taken in coming to tell us this time.
We cannot comprehend the words you speak, because
w.e know so little about these things, but we think
your words are very good, and we should be glad to
hear them again. Perhaps the next time we can
understand them better/

ST, CLAIR. 103

" The chiefs then came forward and shook us by the
hand, thanking us for the ' good words/ as they ex
pressed it. I told them that I would, if practicable,
see them in company with some Christian Indians this
fall ; and, knowing the desire which animates the
Church in your country to send the pagans the Word
of life, I ventured to say, ' I think you will have a
missionary and school teacher before a great while/

" I give you herein a statement of facts which, if
worthy of notice, will be taken into consideration. I
most cheerfully and gratefully acknowledge that we,
in our missionary efforts, have received much aid, in a
pecuniary point of view, from our American brethren,
and doubtless much divine influence in answer to their
fervent and faithful petitions at the throne of grace ;
and could I in return in any measure aid in carrying
into operation any plans, by the Committee adopted,
for benefitting these Indians by establishing a missio.ii
or school, I should most gladly embrace an opportu
nity of so doing, so far as consistent with iny appointed
duties — at all times rejoicing that ' Methodism is one
all over the world.' A good missionary and inter
preter, ready to endure hardship and persevere under
seeming impossibilities, would, I have no doubt, break
up the ground, sow seed, and reap a harvest even in
this hitherto barren waste. May the Lord direct !

" Since last December we have received 79 into the
Christian community by baptism, and some now wait
the administration of this ordinance. These are the
first-fruits of St. Clair. May the God of missions ex
tend His kingdom from the volcanic point to the

ST. CLAIR. 105

frozen regions, and in the full breadth of the land,
until not a smoky wigwam shall want the Word of
life nor a pagan's heart want the bread of heaven. If
all pray thus, and all do something, soon will the wil
derness bud and blossom as a rose, and this thirsty
land become pools of water.

"I am, dear brother, yours in the Gospel of Christ,

"JAMES EVANS."

CHAPTER VIII.

EVANS' MISSIONARY LITERATURE.

JAMES EVANS possessed linguistic talent in an
eminent degree, which was utilized on his fields
of labor. Only the student of Indian languages
can fully appreciate the work that he did, from the
knowledge of the construction of the grammars of the
languages, and the awkward manner in which all
Europeans begin the study without a teacher. Every
letter and particle is important, and none more signifi
cant than the particles incorporated in the verbs, as
these are generally adverbs, prepositions, nouns and
pronouns ; besides they are inseparable in many in
stances, and cannot be dispensed with. The verb is
the chief object of study in the language, and it is a
formidable undertaking for the learner. Interpreters
are hard to obtain sufficiently intelligent to translate
accurately the ideas inherent in Biblical language.

By the comparative study of a few of the Indian
languages, Evans was able to grasp intelligently their
principles, and in a short time he began preaching in
the 0 jib way tongue, translating portions of the Bible
and some Methodist hyrnns. That the translations

HIS MISSIONARY LITERATURE. 107

might prove beneficial to the Indians and missionaries,
a committee consisting of Revs. J. Stinson, Ephraim
Evans, William Case, Peter Jones and James Evans
was appointed to prepare and adopt a uniform system
of orthography for the Ojibway language. Shortly
after the Conference of 1837, Evans proceeded to New
York with his translations, that he might have them
printed. After some delay, the work was proceeded
with, and satisfactorily completed. Peter] Jones, on his
return from England by way of New York, sought out
the intrepid missionary, and mutual was the joy of
meeting.

Nearly four months were spent in New York super
intending the publication of the Ojibway translation,
and then he homeward turned his weary feet, laden
with literature for his red men.

A short time before going to New York he sent the
following letter from the Credit Mission, where he was
spending a few days arranging missionary matters,
preparatory to going to Toronto, and then to New
York.

"July 4th, 1837.

" Our Conference was peacable upon the whole, and
closed with a very amicable feeling, and we trust the
preachers went to their different fields of labor pre
pared to encounter and overcome the obstacles which
presented themselves in the great work of preaching

108 JAMES EVANS.

the everlasting Gospel. When Brother Hurlburt
arrives he must take a house, if one can be procured
in the village ; and if not, he must rent one of the
Indian houses. I am anxious the chapel should be
progressing as early as possible, we must have a good
house immediately. If anything can be done before I
return, I shall be glad. We must go on with the sub
scription, and when the key is delivered £100 will be
available from the funds of the Missionary Society. I
expect you begin to think rne rather long, but I think
your patience will be more severely taxed before I
return. I shall in all probability be absent yet about
four weeks. I hope you will spare no pains in having
the garden well cultivated. If you want a little
money, you can get ten dollars from Mr. Moderwell,
or Mr. Cameron if at home. I will remit you some
before I leave for New York. Try to make yourself
comfortable, and want for nothing ; our circumstances
are pretty good, and I shall be able to meet all demands
without difficulty. Say to Wawanosh, that he will
undoubtedly recover the Saugeen lands. The King
wishes the Indians to keep every inch of land they
own. The Conference have memorialized the Gover
nor relative to the dissatisfaction of the Indians, and
if he does not immediately grant the necessary relief,
a committee is appointed, of which I am a member, to
make application to the Home Government. A re
spectable and very influential society has been formed
in England, of which some of the Royal Family are
members, called the Society for the Protection of the
Aboriginal Inhabitants of the British Dominions. Mr.

HIS MISSIONARY LITERATURE. 109

Egerton Ryerson is a member of the society, and will
correspond on the subject of Indian grievances in this
Province; and the day is not far distant when oppres
sion shall cease, and our Indian brethren rise up to
stand among us as men. They need only be faithful
to God and He will do all things well. Write to me at
New York when you receive this. My best respects
to Brother Price ; I will send his box. I hope he will
continue in the school ; his salary will be £25 and his
board. This, I think, will make him comfortable.
George had better try to remain till I return at least,
when I think employment can be found for him. His
salary will be the same as before, and I hope he will
try and do something in translating some good tracts
or other useful works."

After his hard toil in New York, with many an
noyances and absent from his home very much longer
than he expected, he wrote a cheery letter to his wife
on the eve of his departure for home, which gives us
an insight into his work, and reveals several pleasing
traits in the missionary's character.

"NEW YORK, 10th November, 1837.
" MY DEAR WIFE AND CHILDREN,

" I this afternoon bid farewell to New York, and
feel very much like giving them an English " One,
two, three — hurrah !" My progress will not be very
rapid homeward, as I have to see that all my goods
pass through ; for should one package be left on the

110 JAMES EVANS.

way, it would spoil all my pains ; I shall, therefore,
accompany them. I have nine large boxes of books ;
seventeen boxes of stereotype plates of music ; seven
bundles of spelling books in sheets, and various other
small ware, too numerous to mention. Two boxes and
one bundle of paper I forward to Detroit by Buffalo,
the others go to Toronto ; should those sent by Detroit
arrive before me, you will be kind enough either not
to open them or to let any one see them, or to have
anything to do with them, until I come. I hope to be

home in , nay, I don't know , but, now I

am coming. If any person asks any more, ' When ?
say, 'He's coming.'

" My spelling book has cost me $151 and a few cents
printing; the hymns, $554.91, and the music $1,000,
all of which, with my little bill of expenses here and
travelling, will exceed a York sixpence. I'm as poor
as a church mouse, but look to richer days. One
thing I am sure of that you have been economical, and
so have /, it's true, and very good reason, for I was
seven or eight weeks with not twenty-five cents to
spend. That was very providential, wasn't it ? I'm
as fat as a beaver, and as nimble as a deer. I am
younger ten years than I was fifteen years ago; I long
to be home to have a play with the children, the little
girls and boys. Oh, by-the-by, don't forget Miss Jones

(if such), give my ; if mar — d, my respects. Let

Clarissa oil the joints of the fingers of her left hand
eleven times a day, so that they may be limber to
beat me in playing the accordion. My buoyancy of
spirits at starting for home has made me write as
Shaung waish says, a ' bely kulious letter.'

HIS MISSIONARY LITERATURE. Ill

"My dear little girls, I kiss you both ; be good girls,
and try to make mamma happy, and when I come I'll
make you all so. 1 shall not stay in Toronto any
longer than is strictly necessary, perhaps two days, so
that you may look for me about - — , by-and-by.

" I was extremely pleased and thankful to God to
see George's letter in the Guardian, having not heard
a word for about ten weeks ; I ate it up like a hungry
man. It gave me a special pleasure to hear that my
dear people were faithful, and that their numbers
were increasing. May God increase them more and
more! I long to see you all. The paddles of the
steamer will seem to move very slowly all the way ;
however, 'patience and perseverance overcome all
obstacles."

" The next letter you receive, I expect to bring my
self. I saw sister Verplank and Lily last night, and
almost fancied I had my Clarry in New York ; they
send you a peck of love."

" May the Lord bless you all ! Pray for me, that I
may be brought in safety to ' my own fireside !' "

" Christian esteem to brother and sister Hurlburt,
George and his wife and brother Price. Adieu !
adieu ! my dear wife and children. Your (during
life) affectionate husband and father,

" JAMES EVANS.

" You must keep a good fire, as I shall be coming
creeping in some evening very cold."

The man who could adapt himself to his surround
ings so easily, was not to be annoyed with hard fare,

112 JAMES EVANS.

as to food or sleeping accommodation ; and this we find
well illustrated in his trip to Toronto in the month of
May, 1837, an account of which he gives in a letter
written at Toronto, May 28th, 1837 :

"After a tolerably pleasant passage of five days, I
am safely in the vast metropolis of Upper Canada,
where, through the mercy of God, I find all well.
According to my resolution, I took deck passage on
board the steamer Buffalo, and slept three nights on
the softest plank I could select ; by this means I con
trived to reach Toronto, without having to stop to
work on the road. On taking my passage, I flattered
myself that I should, in my great blanket coat, pass
through the voyage unrecognized, and that, conse
quently, my pride would not be wounded ; but, behold,
first came Mr. Orvis, of Black River, after we were
on the way, ' How do you do, Mr. E. ? ' Next, the
engineer, of whom I had no knowledge, asked, ' Elder,
are you going to Buffalo ? ' And, to crown all, at
dinner time a boy, who used to be cabin boy on board
the Gratriat, came with, ' Elder, will you come to
dinner ? ' I had the satisfaction of saying, ' Oh, I am
a deck passenger ! ' At Cleveland, came on board a
gentleman residing near the Credit, who very soon
recognized me, and congratulated himself, saying, ' I
am very glad to find I shall have some company ; '
and when the bell rang for breakfast, ' Come/ said he,
' we shall lose our seats.' ' I am a deck passenger/ said
I ; nor did I care one sou. Thus I had the chance of
doing penance, and I hope it has done me no harm.

HIS MISSIONARY LITERATURE. 113

Although much pain of mind must be endured in
taking a deck passage, by being compelled to hear a
great deal of profane language, yet not more than
would have to be endured in the cabin, where they are
gambling and swearing half the night."

The missionaries on the new fields amongst the
settlers, and on all the Indian missions, had to practise
rigid economy ; yet they were able to do so without
compromising the dignity of their profession, or in any
way injuring their social position. They lived respect
ably on small salaries, happy if souls were won for the
Master. The riches of this world were forgotten in
striving to lay up treasure in heaven. They had few
books, but they mastered them, and thus became men
of culture, able preachers and faithful pastors.

During a visit paid to Sarnia, in December, 1888,
the writer learned from some aged residents of the
town and country adjoining the St. Glair Indian
reservation, who were friends of the earnest mission
ary during the St. Glair period of his work, that he
was accustomed to cross the river to the American side
to preach to the Indians who camped there. Clad in
his blanket coat and moccasins he went to the wig
wams, preaching the everlasting Gospel, praying with
the sick, giving counsel in domestic affairs, and striv
ing, by his faithful life and teaching, to overthrow the
debasing customs of the medicine men, and to lead all
8

114 JAMES EVANS.

the people into a nobler way of living. During one of
his expeditions across the river to the Indian camps,
he was suspected of being a Canadian spy, and was
closely watched, if not arrested, for his expressed
loyalty to the interests of the British crown. Ever
zealous for the welfare of his Indians, he strove to
lead them always to the cross of Christ, and had the
satisfaction of seeing many rejoicing in the light, as
the result of his ministrations. Large numbers were
added to the Church while he resided on this mission,
and very many of these remained faithful. The Rev.
John Douse, who succeeded James Evans, wrote, a few
months after he had gone to his field, a letter to his
predecessor, in which he says :

" We have no drunken Indians. All is quiet among
them ; and their improved condition, their appearance
and behaviour, speak much to your credit and success.
God has highly honored you in their conversion and
highly improved habits. I have seen no mission or
people which I think equal to them. May you make
yourself equally successful in your peculiarly difficult

station Yesterday I read your letter to

the Indians, who seemed glad to hear you talk to
them, and about the prospects and Indians. I inquired
if they had any word to send, and they replied, 'They
were all great friends to you, and send their salute.'
Here is one man who pretends to be a prophet — to
have revelations and visions. 1. He says the people
are not to attend class-meeting, as it would cause them

UIS MISSIONARY LITERATURE. 115

to be lost ; and not to go is the better way. 2. They
are not to send their children to school, or to flog them,
it will offend the Kezhe Munedoo. 3. That the Great
Spirit is very angry with them for killing the large
frogs which were found at the potato roots last fall,
and it was very wrong, and will be visited with some
judgment. 4. That the Great Spirit will save all
who do right, though not Christians, and drink the
firewaters sometimes. 5. Next spring he will preach,
and the missionary and his interpreter will fall before
him, and I suppose every one else. He has visited
Ishpeming, and the bad place — been appointed of God
a great prophet — and that another such prophet will
be raised on Lake Superior, and two or three other
places, in a year or two. I forget his name. The
brethren generally think him a good man, but take
little notice of his opinions. He is something of an
Irvingite. My space will not allow of entering into
further particulars. I am sorry to say he has drunk
some whiskey, and pretends revelation to justify it.
George Henry has preached against him."

The Rev. Dr. Evans, brother of the missionary, re
lated an instance of the energy displayed in overcom
ing serious obstacles. The missionary had been
engaged in church matters in Toronto, and returning
homeward reached London, laden with stores for the
family and mission, but found that not a single con
veyance could be obtained to transport him and his
baggage home, Squire Morrell, his host, urged him to

116 JAMES EVANS.

remain for a short time, but duty compelled him to
make preparations for his departure. He bought some
siding and other material necessary to build a raft or
skiff, and proceeded very ingeniously to construct one
suitable for himself and his " traps." It was sided and
decked over, leaving only a small compartment in
which he could sit or kneel, and was made perfectly
watertight. Stowing away his bedding, clothing, food
and other articles under the decking, despite the re
monstrances of his friends, he launched his tiny craft
upon the turbulent waters of the swollen Thames.

Onward he sped, past drifting logs, sand bars, rocks
and overhanging trees, guiding with a master-hand
the destiny of his vessel, apparently heedless of the
dangers and difficulties confronting him on his journey
eager only to reach the goal wheie loving hearts
anxiously awaited his return. Rapids, mill dams, and
other obstacles of a more or less serious nature had to
be overcome, but he bravely surmounted them all ; for,
trusting in the Master's care, he bore a charmed life,
and, eager only to do God's will, he dared to strive to
win. With paddle and sail he gladly journeyed on,
"past where Kilworth and Delaware now flourish,
through the Indian reservation at Muncey, circling the
Big Bend ; on past Moraviaritown, through the embryo
town of Chatham, past the great marshes circling Lake
St Clair, till he met the river of the same, when, turn-

HIS MISSIONARY LITERATURE. 117

ing up stream, he passed Walpole Island, until the
high banks of Sarnia and home hove in sight."

Brave, skilful and pious, he safely reached his home,
and in accents low and tender told anew of Jesus' love
and the wonders of the Christian civilization he had
lately enjoyed.

In 1833 the Rev. Egerton Ryerson was in England,
negotiating for the union of the Canadian Methodists
with the English Conference, and while there wrote a
series of letters to the Christian Guardian, on " Im
pressions of Public Men and Parties in England,"
which aroused the ire of some of the Canadian poli
ticians of that period. James Evans, with four other
ministers of the Niagara District of the Methodist
Church, sent in a protest to Dr. Ryerson, stating that
they were anxious to have Canada freed from the
trammels of a State Church, were loyal subjects of the
Crown, and objecting to many of the statements made
in the letters. Dr. Ryerson wrote to James Evans
upon the matter, and a short controversy followed, but
unity and love at last prevailed.

CHAPTER IX.

LAKE SUPERIOR.

THE fame of John Sunday and Peter Jones had
spread far and wide, and the success of their
ministrations had been witnessed in many Indian
camps, so that manj^ souls as far west as Lake Supe
rior had heard the Gospel, and some had been con
strained to give their lives to God. John Sunday had
gone into their camps, and with tears in his eyejs told
the Indians of the saving power of the Cross of Christ,
and the story of his mission had touched many hearts
when with native eloquence he related it to Christian
men and women at the missionary meetings. The
Church became deeply aroused on the question, and
resolved to carry on systematic labor on behalf of the
red men, so in 1838 James Evans and Thomas Hurl-
burt were both taken from St. Clair and sent to toil
in union in the district of Lake Superior. In a series
of letters written by these worthy laborers at this
time, we get glimpses of their life and labor, worthy
of preservation and interesting to read. Impressed
with the grave responsibility of the undertaking,
burning with love for souls, and sustained by strong

320 JAMES EVANS.

faith in God, they went forth boldly to engage in their
work, singing with joy the Methodist pilgrim's song.
Two men so fully equipped for the mission could not
be found. Both of them were good linguists, had
studied the grammatical construction of the Ojibwray
tongue, and were thoroughly conversant with the cus
toms, habits and beliefs of the red men. Possessed of
strong physical constitutions, willing to endure hard
ships, zealous in their Master's cause, anxious to see
souls saved, determined at all hazards to succeed, and
dreading no fear, they were suited to each other, and
to the arduous undertaking 'which the Church had
given them to do. The Christian people had confi
dence in the men, the power of the Gospel to save, and
the anxiety of the natives to learn the way to life, so
that they looked for success, and their prayers, sym
pathies and good wishes followed the missionaries on
their westward trip. James Evans left his wife and
children in Ontario, and proceeded to his mission,
being preceded by Thomas Hurlburt and his wife.
The following letter, addressed to Mrs. Evans, residing
at Sarnia, reveals the strong feeling of loyalty to the
British crown which was characteristic of the man.

" TORONTO, June 8th, 1838.

"MY DEAR, — I arrived safely in this city, through
the mercy of Divine Providence, and found all well,
excepting Charlotte, whom I found confined with

LAKE SUPERIOR. 121

small-pox ; she has, however, had but a slight attack,
and is now so far restored as to sit up, and begin to
make a stir about the house.

" I received my dear Clarissa's letter, and was glad
to hear of your health and the girls'. I was sorry to
learn that George was not so well ; but trust that God
will speedily restore his health, and enable him, under
the blessing of God, to devote himself wholly to the
work of the ministry.

" I find all things peaceable in Toronto. You will
see by the Guardian the burning of the Sir Robert
Peel steamboat, one of the largest and best on Lake
Ontario. There is certainly every prospect of war ;
and indeed it is inevitable, unless Jonathan will pay
the piper. Lord Durham has» arrived, and he speaks
like a British peer ; and while Gov. Marcy of New
York, has offered 250 cents ! oh, no ! dollars, for the
apprehension of the scoundrels, Durham says, ' I
hereby offer £1,000 for each of the offenders, in order
to assist the American authorities/ and should the gold
fail in enabling them to make and keep peace and
quietness, I guess as how Major Durham will be fixing
out his rifle, and just kinder quietly sending a few
fellows in red coats, with a few thousands of lead and
iron justifiers of affairs, and by a thorough course of
specie payment, settle in and balance the Caroline,
Peel, Navy Island, and all other misunderstandings.

" We have enjoyed a very happy district meeting,
our business has been transacted with the greatest
unanimity of feeling and Christian affection. After
the most mature deliberation, it was considered neces-

122 JAMES EVANS.

sary for me to go to the Conference under the present
state of Indian affairs. We have still stronger assur
ances that the Government at home are determined to
do the Indians every justice, and to assist them as far
as practicable, and I have no doubt but the doings of
Sir F. will tend to help them rather than otherwise.

" Brother Hurlburt has obtained the consent of the
district meeting to go to Mississippi ; but whether
the Conference will ratify the decision is a matter of
doubt. We leave this on Monday, God willing. I
shall be home as soon as possible, the time I cannot
set. You may venture to arrange matters for my
visit to the Manitoulin Island about the tenth of July;
whether I go farther this year is rather a matter of
doubt, and I should not be surprised if we are again
stationed at St. Clair. I feel perfectly resigned to the
leadings of Providence. God, who has hitherto
directed our steps, is too wise to err and too good to
be unkind, and I can say without a fear of the con
sequences, ' Where He appoints I go.'

" I met with Brother Chubb on my way to Buffalo,
on his way from Keewawenong. He brought a letter
from Ann's father, which Clarissa informs me you
have received.

"I am glad to hear that he is satisfied. Brother
Chubb says they do not intend to visit the Manitoulin
this summer, so that I need not take Ann ; but should
her father be there, he can come down and see her
I hope she is a good girl.

" I hope my dear baby is good, and endeavoring to
improve in everything useful. Exchange kisses for

LAKE SUPERIOR. 123

me, and play 'Home, sweet home, there is nothing
like home.'

"Say to Brother Price, nothing has been done respect
ing the school ; but as soon as a teacher can be pro
cured he will come on. I hope you have obtained the
money from Mr. McGlashen and paid Mr. Davenport.

11 Write me to Toronto as soon as you receive this,
and I shall get the letter on my return from Conference.

" Say to the Indians by Brother Henry that I shall do
all in mv power to influence the Governor and Govern
ment in their favor, and that I hope they will
industriously pursue the improvement of their lands,
and strive to make their minds easy, and their families
comfortable ; and above all, remember that it is only
by a dependence upon God, and obedience to His com
mandments, that they can expect His blessing. If
they remain faithful, He will surely bless them ; but
if they forsake Him, He has said in His Word He will
cast them off. They have many great and good friends
both in America and England, and best of all is, God
is their Friend. May God bless them and keep them

in the path of light We left St. Clair

on Tuesday morning, and had we not stopped at the
Falls, we could have been in Toronto at five o'clock on
Thursday evening, being about fifty-seven hours. We
however stopped at the Falls until Friday, and arrived
on Friday evening.

" My kind respects to Col. Thomson, Capt. Vidal
and family, Messrs. Mothewell, Durand and lady,
Jones and family, etc., etc., etc. May the Lord bless,
preserve and keep you all.

124 JAMES EVANS.

" I am, my very extraordinarily dear and kind and
never-to-be-forgotten, and more than all others be
loved little wife, your indescribably affectionate and
unchangeable husband,

" JAMES EVANS."

Never daunted by difficulties and dangers, but ever
rejoicing in hope of better times, and laughing at
impossibilities, he went on his way, assured by his
fervent trust in God of the success of all his schemes.
An extract from a letter dated July 17th, 1838, and
written at Goderich, where he was tented at the mouth
of the river, reveals his buoyancy of spirit which sus
tained him in trying times and places :

" DEAR WIFE AND WEANS, — Here I am, here am I.
Now, I beg you won't cry, and I'll come by-and-by.

" We have been bungling along the lake shore as far
as this place during the last four days ; in fact, we've
been dreadful lazy, but we are just waking up. We
have been all preserved in good health and spirits,
and have happened no more serious accident than just
getting a wetting and cutting a little sort of a crack
across the back of my hand ; however, I have never
allowed it to open, but shut it up with plaster, and it
is no trouble to me, and I expect in a few days it will
be well — at least, you must believe so, right or wrong.

" We had well nigh come back, when the north wind
took us at the mouth of the river ; however, we rowed
on, and soon had a fine south breeze, which carried us
within a few miles of Kettle Point, where we ran into

LAKE SUPERIOR. 125

a small creek, after scooping out the sand and forming
ourselves a channel to enter. Here we camped very
comfortably, looking southward, and my heart going
pitter patter, and indeed, its been rattling against my
ribs ever since I started. I feel a little better this
morning. .',..• . . May God bless you all. lam
as wet as a muskrat, and just starting out with a fair
wind. Adieu ! God bless you all ! Kiss each other

for me.

' ' And when 1 come back,
Which will be in a crack,
Then you'll each have a smack.

" J. EVANS."

The party continued on their journey, stopping at
Manitoulin Island to preach to the natives. In a letter
sent to his wife, who was residing at Cobourg, dated
Mesezungeang, August 20th, 1838, he says :

" My last letter I finished at and forwarded from
Munedoowauning (or Devil's Hole), the Indian name
of the bay selected by Sir F. B. Head as the future
residence of the Indian tribes ; a very tit name, by-the-
by. We arrived in this place on the 30th of July, all
well, and immediately commenced endeavoring to do
good, by preaching the blessed Gospel of salvation.
The pagans have, during our stay, paid good attention
I have no doubt but many have been favorably im
pressed with regard to Christianity. We have baptized
several adults with their families, and left the island
(Manitoulin) just two weeks after our arrival. We
have not had fair winds, but fine weather during our
passage to and stay on the Island.3'

LAKE SUPERIOR. 127

On the 23rd of August, 1838, he wrote a letter from
Sault Ste. Marie, as follows : —

" We, last evening, about five o'clock, reached this
place after nine days' hard rowing, and one day's fair
sailing. The blessed Lord has been very gracious to
us, He has preserved us from all evil. We have not
had a shower of rain to wet us since we left St. Clair,
and we have never been laid by a whole day on account
of heavy winds — we have all enjoyed good health—
and our temporal wants have been bountifully supplied.
In fact, our Munedoo provided for us when the
Munedoos of the pagans let them hunger. I could
particularize several instances, but one was so remark
able that it cannot be overlooked. Soon after our
arrival at the Munnedoolin, Brother Sunday and his
comrade came, and having neither money nor provisions,
they turned in and shared with us in true Indian
style the blessings which we were enjoying. Their
company and our own made a family of ten, and all
these mouths soon gave our flour barrel the consump
tion. On Saturday we found our flour and pork ad
monished us to be going, if we intended to have any
provisions with us on our way to the Sault ; and yet
the presence of a Catholic bishop and two priests,
together with Episcopal ministers, made it necessary
that we should, if possible, prolong our visit. We,
therefore, started out and peeled birch bark, and fished
in the evening. A number of the Indians started out
before us, and some at the same moment; some went
down the bay, and others accompanied us upwards,
not one who went with us caught a single fish. Their

128 JAMES EVANS.

canoes ran within ten yards of ours for a mile or more,
and fished ahead and astern of us, and caught nothing

O O *

but came home expressing the greatest astonishment
on seeing that we brought home thirty-five pickerel.
We told them the Lord sent them before the canoe,
and I hope they believed it, for I am sure it can be
accounted for in no other way. To His name be the
praise for all our mercies; we have had plenty of fish,
and we are now in the best fishing country perhaps in
America. The Sault Ste. Marie is a very handsome
place, and the people appear exceedingly friendly. It
will surprise you when I say, that the waters of the
St. Glair are muddy in the clearest time, compared
with these waters ; they are as pure as crystal, and
teem with fish of the very first quality. The weather
here is very fine, and I think at present as warm as in
Toronto. I yesterday crossed the river and called on
Mr. Nause, the Factor of the Honorable Hudson Bay
Company ; we found him, as we found the Agent's
where I dated this letter, very obliging, and ready to
render us every possible assistance in prosecuting our
mission northward. He informs us, as do the principal
traders in this vicinity who have travelled through our
circuit, that there are abundance of Indians, more on
the north shore than on the American side ; but they
are during the winter scattered on the mountains.
However, there are many, whom the traders term
1 Lake Indians,' who reside all winter near the shores ;
and we hope to succeed in inducing some of them to
serve God, and thus open the way for access to a vast
field of labor, and, as far as we have learned, every

LAKE SUPERIOR. 129

hope of success. You know, however, I am always
sanguine, and my hope may arise as much or more
from my natural disposition as from faith in the
promises of God : however, I am endeavoring to trust
His word, which says, ' Lo ! I am with you always."
There has gone up the lake this summer, a Mr. Cameron,
a Baptist. He sends word down that the Indians are
more attentive and more anxious to listen to the Gospel
than any with whom he had met at any time. He is
sent by the American Baptist Board. What a pity
the Canadian and British societies cannot supply this
region, without the Americans ? "

James Evans' parents were residing at Charlotte-
ville, Upper Canada, and as he continued westward he
often thought of them in his times of hardship and
want. Remaining for a short time at Mishibegwa-
doong, he addressed to them a letter from that place
dated September 19th, in which he says:

" You may wonder why and how I wander about
our vast wilderness, and I can assure you I am not less
a subject of astonishment to myself. It is not from
choice, for no man loves " home, sweet, home," more
than myself, and I am happy in saying that no man's
home is made more like home by those I love than is
my own. But why do I talk about home ; I have
none — a poor wayfarer — and I must say, I thank God
I can say it,

' I lodge awhile in tents below,
And gladly wander to and fro,
And smile at toil and pain,'

130 JAMES EVANS.

And why ? I feel an answer within me. Because,

1 Woe is me if I preach not the Gospel Our

prospects of success in prosecuting the great work to
which the Church has appointed us, is at present
flattering. We have met with many discouragements
through reports of a discouraging nature, but God has
graciously cleared away the mists which beclouded our
atmosphere, and we find ourselves in a vast region of
moral and spiritual darkness and degradation ; but
where the poor benighted heathens are already grop
ing about to find some one to take them by the hand
and lead them to the light. The Indians in this region
are ready for the Gospel and anxious to be instructed,
not as below, endeavoring to shun the missionary and
standing aloof from his society, but seeking as dili
gently for us as we are for them. The few that are
at home, at this post generally come in about the time
of family prayer, in order to enjoy the season of wor
ship with us; and we have this day learned that the
Indians about Red River are coming six and seven
hundred miles to inquire for missionaries. The Lord
is indeed going before us and preparing the way, and
our motto, through His grace, is 'Onward!' I shall
not in any possibility find it practicable to return by
next Conference, and shall do well if I get back next
fall."

The devoted missionary can depict more fully and
satisfactorily the details of missionary life than any
writer who has not been on the field during the period'
and knows little concerning the Indians of that region

LAKE SUPERIOR. 131

during those early years, and it is interesting to trace
the record of his work, and the strivings of his spirit
in his missionary toil. We shall, therefore, let him
speak for himself, and enjoy the pen-and-ink sketches
of his life. In a letter addressed to his wife and
daughter, who were residing at Cobourg, dated Feb
ruary 10th, 1839, he says:

"You gave me a little paper class-meeting, and
why should I not enjoy the same privilege ? I am
sure it will be agreeable to your feelings. Well I can,
through grace, say that I am sure God has deepened
His blessed work in my own soul since I arrived here.
I enjoy great peace of mind. My intercourse with
God is not clouded, but clear and satisfactory. I am
endeavoring to seek after more of the mind which is

in Christ The world is losing its charms.

I would just as soon be buried in the depth of these
wilds as to be in a populous city. I love society, you
know ; but I trust that God knows I love the poor
benighted heathen more, and heaven is just as near
the wilderness as Toronto. I have no home but
heaven, and I desire no other, but hope God will
enable me to wander about these dark regions until

He calls me home I am not by any means

unemployed here. I have a small school, and am
striving to do all I can to advance both the temporal
and spiritual interests of those among whom God has
cast my lot this winter ; but my sphere is rather
limited. I hope as soon as navigation opens to get
more open ground, and to find a more populous loca-

132 JAMES EVANS.

tion for the future. Indeed, were it not I expect
some help from Canada in the spring, I should leave
this next month, and proceed on snow-shoes to Fort
William. I very much regret not hearing from
Brother Stinson this mail, as I cannot now expect to
hear before May, and am something at a stand in my
preparations for my next summer's route. Should I
hear of war between Great Britain and the United
States I shall be down to Conference, I think ; but if
not, not quite so early. You may, however, depend
on my being down as soon as ever I can, consistent
with the duties of my mission. These I must attend
to, so long as I consider you safe ; if otherwise, my
duty is clear — to care for you first, next for the
heathen."

When James Evans was stationed on the St. Clair
Mission he had as his associate Thomas Hurlburt, and
when he departed for the wilds of Lake Superior, the
same devoted man accompanied him. This faithful
missionary possessed linguistic talents of a high order,
which enabled him in an incredibly short time to
master the Ojibway language so thoroughly as to talk
like a native. No other missionary of the Methodist
Church has evinced such aptitude for grasping the
intricacies of the Indian languages, the significant con
struction of the grammar, and the ability to converse
freely in the native tongue of the people amongst
whom he labored, as did this intrepid enthusiast of
modern times. The testimony of the natives, corrob-

LAKE SUPERIOR. 133

orated by Peter Jones, supports this statement. Heed
less of the dangers and hardships of the journey west
ward to Lake Superior, he took with him his family,
and anxious only for the salvation of the natives and
the glory of God, he entered the Indian camps, preach
ing Christ and Him crucified. The most thrilling tales
of the devotion of the early Jesuit missionaries do not
surpass the stories that might have been told of these
missionaries amongst the Indians of the Lake Superior
region. They only lacked the opportunity to seize the
crown of martyrdom to exalt them as master missionaries
and heroes among men. They had little time at their
disposal to write, long accounts of all their adventures,
and they were too modest to relate their sufferings,
whether for the sake of arousing in others like enthu
siasm, or for the glory of God. Hurlburt had gone
ahead of Evans and located at Fort William, where he
had with characteristic energy begun his work. Under
date of December 17th, 1838, he wrote a letter to
James Evans, which reveals matters of interest to
students of missionary literature :

"DEAR BROTHER,

" The mail arrived here last evening from Red
River, and leaves to-morrow for the Sault ; this is
about two weeks sooner than we expected it. I
arrived here on the 30th of October, just one week
after leaving Michipicoton. With regard to my recep-

134 JAMES EVANS.

tion here, I have nothing further to wish. Mr. Swan-
ston has done everything in his power to forward our
objects and also to render me comfortable. Shortly
after my arrival a house was prepared, and on the 6th
of November I commenced school with twelve scholars;
but after the return of the fishermen they increased
to twenty. Their attendance is not regular, but it is
very seldom that I have less than fifteen. As all
speak the Indian here, I have the children repeat the
Ten Commandments and Lord's Prayer. I sometimes
explain the Commandments, and enforce the duties
enjoined, and I am happy in hearing it observed that
the children are more orderly than formerly. Upon
my first arrival here, a request was made by some of
the people, that I would have prayer with them every
evening; though the majority are Roman Catholics,
yet they pretty generally attend. When at home I
generally have, perhaps, from thirty to fifty every
night. My congregations on the Sabbath sometimes
amount to as many as sixty. Whether we establish a
mission here or not, I hope my residence among them
this winter will do them no harm. There are six or
seven Indian men here, and more women than men ;
the latter part of them attending on Sabbath and
every evening to prayers and singing. (Mr. Swanston
leads the singing.) The Indians here appear very fond
of singing. Had I spelling-books and hymn-books, I
could easily teach them to read the hymns. Four or
five young women have attended school occasionally
and having two spelling-books, I taught them nothing
but the Indian. I am much pleased to see the facility

LAKE SUPERIOR. 135

with which the new orthography may be acquired by
those uncorrupted with the old. I think that a month
or six weeks' faithful application would enable a per
son entirely ignorant of letters to read the hymns with
fluency. I shall not forget this thought if sent to any
new mission in this country. When I take up a trans
lation in another orthography, it makes me sick at
heart to see the letters screwed, contorted and placed
in every position to make them say something, and
then you can give about as good a guess at the sound
as though it was in Chinese characters. The chief of
this place, Ashueoo (the Spaniard), who was baptized
at the Manitoulin by the Rev. Mr. O'Neal, is now at
the Grand Portage, or near there with the priest.

" This Ashueoo sent for the priest before he went to
the Manitoulin, and since his return he has been bap
tized again by the priest. As soon after my arrival
as convenient I endeavored to ascertain the true state
of the Indians. I was sometimes told that all the In
dians had been baptized by the priest, and again I
would hear that only a part had. I can now reconcile
these different accounts, for some of them remain con
stantly in the vicinity of the Fort, while the majority
remain principally in the interior; and of these the
better part have not been baptized by the priest, while
the former have.

" I am at a loss what to say with regard to the pros
pects here ; but am inclined to think that a mission
might be established to advantage. The Catholics
having got in before us is quite a drawback, and we
shall have prejudices to contend with that had no ex-

130 JAMES EVANS.

istence a year or two ago. There is enough of good
land here. Potatoes, barley, peas, oats and garden
vegetables grow very well. Lake Nipegon and Rainy
Lake are the two principal places in these parts for the
resort of numbers of Indians. In my opinion, we
should take these two places in preference to any
others. Lake Nipegon is better situated for obtaining
supplies of provisions than Rainy Lake. You will
require a guide in going to Nepigon, as the river is not
followed on account of being very rapid ; but they go
up a small stream, and carry over again to the main
one. When you see the Governor you will, of course,
make all necessary arrangements with him, should we
think of occupying Rainy Lake and Lake Nepigon.
I suppose it would be difficult for us to subsist for the
first few years without assistance from the Company."

Thomas Hurlburt encountered many difficulties in
his missionary toil, arising from antagonistic missions
and the nomadic habits of the natives. His own par
ticular work was hindered by the influence of a mis
sionary named Cameron, whose father resided among
the Indians at Michipicoton, where he had married the
sister of the principal chief. The missionary claimed
the Michipicoton Indians, and as he could speak the
Indian language perfectly, his mother being an Indian,
he had unbounded influence among the people. De
spite these hindrances Thomas Hurlburt continued in
labors abundant, and good results flowed from his
disinterested toil.

LAKE SUPERIOR. 137

In a letter addressed to James Evans, dated at Fort
William, February 1st, 1839, he says :

" DEAR BROTHER,

" We expect the mail will arrive from the west
next week, so I wish to be prepared for it in time, and
not be taken by surprise, as I was before. I feel
rather at a loss for materials to write an interesting
letter, as there has been almost a perfect sameness in
every respect since my arrival here. I am still in the
school. I have preaching every Sunday, and prayers
every night. I am much pleased with the attention
paid by the people to divine things, though mostly
members of the Catholic persuasion. I visit the Indians
at their own homes occasionally, and they visit me
every evening. I find them anxious to be instructed
in religious matters, but their prejudices are so much
warped in favor of the Catholics that it is difficult to
deal with them as they might be dealt with. They
have received the crucifix, beads, and other mummeries
from the priest, instead of the Gospel, and to these
they trust in the same manner as they formerly did to
their medicine bag. My aim in every discourse is to
show them, as they can bear, what the nature of true
religion is. Some appear to be quite serious."

We shall get some further knowledge of the work
and its difficulties from the pen of the same devoted
missionary, which will give us an insight into mission
ary life, characteristic of the man. On April 9th,

LAKE SUPERIOR. 139

1839, he sent from Fort William another letter to
James Evans :

"DEAR BROTHER,

" Yours of the 24th of February I received on
the 28th, and the one of the 25th of March arrived
last night. Since writing my last there has been
change enough to furnish materials for writing, if
these changes were of sufficient importance to com
mand attention. About the time of sending off my
last letter, the priest at the Grand Portage became
acquainted with the fact of my being here, and sent
word prohibiting any of the members of his Church
attending to my instruction. Shortly after, he sent
an Indian, whom he has been instructing for some
time, who came and remained until he had exacted a
promise from all whom the priest could influence, that
they would attend me no more. From what I learn
from the Indians, the priest has been giving them his
own version of a history of the Church. I need not
tell you what this is. Seeing he commenced without
any provocation, I thought it incumbent on me to say
something in my own defence, or leave the impression
on the minds of these ignorant people that I was
convicted of being an agent of Mujemunetoo, and had
nothing to say for myself. I requested that, as they
had attended to me all winter, and had left me without
giving any notice, they would come once more, as I
had something to say to them by way of parting
advice, but none came, they were so terrified by the
denunciations of the priest and by a book which he

140 JAMES EVANS.

sent, with the devil pictured in it, with a pitchfork
throwing the Protestants into Tophet. The priest
may get pay for this. Let him answer it. Before
this my prospects were good, several I thought were
seriously impressed, and I have since learned that one
of the two that were here, that had not been baptized
by the priest, had come to the conclusion to join him
self to me ; but, unfortunately for him, he applied for
counsel in a wrong quarter.

" I have seen a few of the Indians of the interior, as
they came to get their supplies. One of them, while
here for a few days, attended the Indian priest, and
also attended to hear me, and at going away he 'came
and told me that he was pleased with what he had
heard from me ; that I was not like the priest, speak
ing evil of others, but what I said was good. He
thanked me for my instructions. I am persuaded that
some few might be gathered here yet ; but their num
ber would be small, as the priest and Mr. Cameron
were among the band before I came. All, without ex
ception, tell rne that, had I come a year ago, they all
would have joined themselves to me. I think that
some one should be sent to Rainy Lake as soon as
possible, before the priests do us more harm. I hear
that Mr. Charles, the gentleman in charge, is anxious
for a missionary, but says that he must have an inex
haustible supply of patience and perseverance to deal
with those Indians. Mr. Taylor, at Nipegon, heard
of my being here, and said he wished I was at Nipe
gon. The way is open for us in every direction. Had
I an Indian with me, I should go to Rainy Lake for

LAKE SUPERIOR. 141

the summer. From what I hear of their character, I
should expect them to be indifferent and shy at first.
I heard that some of the Nipegon Indians said, ' What
do we want of a minister, we have our own way ?'
Polygamy will be one great obstacle in our way at
Kainy and Nipegon lakes. My impression is that one
should teach our converts to read our hymns and sing
them without any delay, as it will strengthen them
greatly, and give them much consequence in the eyes
of their pagan brethren ; and this is easily done.

" I stand ready for any part of the work. I want
that you should write to rne or Brother Stinson, or
both, that it may be known at Conference what your
arrangements are. Did I have the shaping of my own
course, I should get James Young and go to Rainy
Lake. I think to offer myself to the Conference for
that field if I hear nothing from you ; but I am will
ing to go anywhere, however remote and insignificant
the place may be. If I get no word from you at the
Conference, I can at the Sault on my return, and can
direct my course accordingly. You, of course, know
the situation of the Indians at the Peak ; there has
been no missionary to them yet. The Peak (pic) would
be a comfortable situation for a man that had a family,
as every necessary could be easily procured. I wish
to go where God directs ; that is all my wish !

" I intended to tell you that I had not written to
Brother Stinson ; but it slipped my mind at the time
of writing.

" My little son, whom I never saw, made but a tran
sient stay in this world on his way to a better. He

142 JAMES EVANS.

died on the 18th of October, aged two months and
seven days. My family were well up to the 9th of
November. My wife had rather go with me across the
Rocky Mountains, and live in a bark wigwam, on fish,
than in a city full of kind friends and all the luxuries
of life without me. We will see if her courage holds

o

out when put to the test, in this Lake or Rainy Lake."

James Evans was assisted in his work by Peter
Jacobs and his wife, Ojibway Indians, who had be
come sincere Christians. The winter and spring
months of 1838-39 were spent in earnest missionary
toil in the small camps of the Indians, but despite the
solitude and poverty, the faith of the cross and the full
assurance that God's wrill was being done, gave the con
quest over all hindrances, difficulties and pain of body or
mind. The sad intelligence was conveyed to the lonely
missionary in the wilds of the west that his brother
Joseph had been drowned. During the spring months
Thomas Hurlburt bade adieu for a short time to his
trying field of toil, and went east to attend Confer
ence, where he elicited much interest and enthusiasm
by his devotion to his mission, and the presentation
of his Indian grammar and translations. After the Con
ference he returned to the west and spent several years
among the Indians on the north shore of Superior,
doing very effective work in educating the young, and
leading souls to Christ, studying the languages of the

LAKE SUPERIOR. 143

people, and introducing many reforms in their do
mestic and social life.

James Evans did not arrive until after Conference,
but was stationed at Guelph, Ontario, during 1839,
whither he went in August of that year, and remained
until he left for his great work among the Indians in
the Hudson's Bay territory. A very successful year
was spent at Guelph, where he showed such energy,
sterling piety, and excellent preaching ability, that
the people admired his talents, and he left a hallowed
influence that has remained until the present time.
The membership of the church in that place had an
addition of sixty-four during that year. On this field
he bade a long farewell to ministerial work among the
white settlers, and henceforth devoted his time and
talents to the elevation of the red race upon the lakes,
prairies and forests of the great Northland.

CHAPTER X.
HUDSON'S BAY.

FIFTY years ago Western Canada was peopled by
Indians and half-breeds and a few white
settlers. The population was sparse indeed, for the
country owned by the Hudson's Bay Company was
several hundreds of miles in extent, and the weary
traveller, in some parts of this vast territory, might
travel two and three hundred miles without meeting a
kindred soul. Indeed, settlers' homes were rare. The
trappers and traders congregated in small groups, and
built a "fort" of logs for protection against the rov
ing bands of Indians. A country larger than Great
Britain, France, Spain, Germany and Italy combined
was inhabited by the Indians, half-breeds and traders,
and not a soul cared to turn his eyes towards this
land to make a home and spend his days therein. The
city of Winnipeg stands midway between the Atlan
tic and Pacific Oceans, the eastern and western boun
daries of the Dominion ; and away westward for more
than a thousand miles, and northward for nearly the
same distance, the hunters roamed the plains and
forests to procure furs for the Company's posts, and
10

146 JAMES EVANS.

thither went the thousands of Blackfeet, Bloods,
Piegans, Crees, Saulteaux, Kootanies, Sarcees, Chippe-
wayans, and many other Indian tribes.

Toward this vast territory, in the year 1832, the
Methodist Church was eagerly looking, wishing and
praying that something might be done for the tens of
thousands of red men that might lead them to live
for righteousness and God. It was not, however, until
the spring of 1840 that any decisive action was taken,
and then it was British Methodism that wished to
claim this land for Christ. The authorities of British
Methodism, through the Rev. Dr. Alder, the Mission
ary Secretary residing in London, England, and the
Rev. James Stinson, President of the Conference in
Canada, informed James Evans that three young men
were being sent from England to engage in mission
work among the Indians in the Hudson's Bay Terri
tory, and they wished him to take charge of the work
in that country. He consented, and became General
Superintendent of these missions. The Rev. Messrs,
G. Barnley, W. Mason and R. T. Rundle embarked at
Liverpool by the Sheridan, for New York, on the
16th of March, on their way to the territory of the
Honorable the Hudson's Bay Company, to commence
missionary operations among the settlers arid native
tribes of that vast region of North America, under the
protection $nd chiefly aj; the expense of the Company,

HUDSON'S BAY. 147

whose proposals to the Society have been of the most
liberal and honorable character."* On the 12th of April,
1840, these young missionaries arrived at New York.-f-
Without any specific arrangements being made, the
intrepid missionary speedily completed all the necessary
preparations for the journey to the northern land, and
accompanied by his wife and daughter Euphemia, he
started for Montreal to take passage, if possible, in the
Hudson's Bay Company's brigade of canoes. He took
with him two young Ojibway Indians, Peter Jacobs
and Henry B. Steinhauer, as assistants in the work.
These young men were the fruits of Indian mission
work, and having received a good education, were well
adapted for the mission field; and the General Super
intendent exhibited good judgment when he made this
selection. When he reached Montreal he found that
the canoe brigade had gone, so we find him on May
12th, 1840, on board the steamer Rideau on the
Rideau canal, going by the lakes and rivers to his des
tination. He met one of the young missionaries, " a
fine fellow," at Lachine, the others having gone by
the canoes. He proceeded on his journey, going by
way of Sarnia, Detroit, Lake Huron, and into Lake
Superior to Fort William without entering a canoe,
t>ut from this point they went by canoe, and found the

* "Wesleyan Missionary Notices," April, 1840.
f "Wesleyan Missionary Notices," July, 1840,

148 JAMES EVANS.

route tedious but interesting. He had to send his
goods to London, England, to be sent to the Hudson's
Bay, where they would arrive in three or four months
after he had sent them. The Hudson's Bay Company
had engaged to furnish the missionaries with all neces
saries, as canoes, provisions, interpreters and houses
free of charge, and letters of introduction to the fac
tors in charge of the Company's " forts " had been
given, so that they were well supplied with ways and
means for their work.*

Burning with enthusiasm, and strong in faith and
hope, he said, " I am in high spirits, and expect to see
many of the poor savages converted to God." His
destination was Norway House, but his field was of
very wide extent, as he had the supervision of the
whole work ; and he rejoiced in the prospect of seeing
the Pacific Ocean, for one of the young men was to be
located at Rocky Mountain House, and it was his duty
to visit him.

In the Minutes of the Conference for 1840, the
mission stations were thus printed :

Norway House — Lake Winnipeg — James Evans.

Moose Factory and Abittibe — George Barnley.

Lac-la-Pluie and Fort Alexander — William Mason.

Edmonton and Rocky Mountain House — Joseph Rundle.

JAMES EVANS,

General Superintendent.
* "Case and His Cotemporaries," Yol. IV., p. 277.

HUDSON'S BAY. 9 149

The name of Mr. Rundle is changed in the Minutes
of succeeding years, but when the writer was attending
missionary meetings in Ontario, during the winter of
1888-9, he met in Toronto the faithful missionary of
the North -West, the Rev. Thomas Woolsey, who is
brother-in-law to Mr. Rundle, who stated that the
name in full should be Robert Terrill Rundle. At the
English Wesleyan Conference of 1887, the aged mission
ary Rundle was superannuated, thus closing practically
the official labors of a devoted servant of God. All
honor to these pious men, who amid poverty, sickness
and isolation continued their arduous labors, heedless
of the cold, undeterred by the lethargy of tne Indians
on religious matters as taught by Christians, or the
threats of the bold bad men of the camp, and who at
last, in the solitude of their homes, pray for the blessing
of God to rest upon the red men of the Canadian
North-West. Norway House, the headquarters of
Evans' missionary enterprise, was founded in 1819, by
a party of Norwegians who established themselves at
Norway Point, having been driven in 1814-15 from
the Red River.*

It became one of the chief depots of the Hudson's
Bay Company, and was called Norway House. It is
situated at the north end of Lake Winnipeg, and is
nearly four hundred miles north from the city of

* "Franklin's Narrative," I., p. 61. Boucliette's " British Do
minion," I., p. 41. Quoted by "Bancroft," Vol. 32, page 725.

EGERTON B. YOUNG.

HUDSON'S BAY. 151

Winnipeg. The fort was built at the mouth of a
small stream called Jack River, upon a rocky founda
tion, hidden between the rocks which rise abruptly,
so that the occupant of the canoe guided by the flag
that floats from a staff erected upon a lofty eminence,
cannot see the fort until he has nearly touched the
wharf.* Near the fort lay the tranquil waters of
Playgreen Lake, and between this and the fort rose a
rugged mass of rocks, always covered with human
beings when the canoe brigade arrived. Norway
House was an excellent location for a mission, and
especially for the General Superintendent, as the
brigade of boats from York Factory and Red River,
on their way to Athabasca and Mackenzie River,
passed Norway House going and returning, thus the
red man and half-breeds from widely scattered regions
of the great North-West heard the Gospel and carried
to their homes the truths and influences of the Chris
tian religion. Nearly all the Indian tribes of the
country were represented in these canoes, and the pro
gress made from year to year on this mission was
reported in the camps of the Indians in the far north,
in the lodges of the prairie tribes of the great Sas
katchewan, and from thence the story was carried by
the warlike buffalo hunters to the busy camps of the
Indians on the banks of the Missouri and Yellowstone.
* Ballantyne's " Hudson Bay," p. 116.

152 JAMES EVANS.

Robert Terrill Rundle arrived at Norway House in
the summer of 1840, on his way to Edmonton, where
he was destined to labor, and two very pleasant and
profitable months were spent there. The Company's
agent, Mr. Ross, and his amiable family, entertained
him, a place of worship within the stockade was
placed at his disposal, and contributions were freely
given to help on the work. Seventy-nine baptisms
and eight marriages were performed by this faithful
man by the first of August, and the nucleus of a
church formed.

James Evans arrived at Norway House in the first
week in August, just two months after the arrival of
Rundle.* He perceived at once the importance of the
situation, and lost no time in laying foundations
broad and solid upon which to rear a superstructure
that would endure. The people among whom he had
located were Crees, a tribe of Algonquin origin, allied
to the Ojibways, Micmacs, Bloods, Piegans and Black-
feet.

Compared with other Indian tribes, they were an
energetic race. They lived in a cold, bracing climate,
where timber and water were in abundance. Far
from the broad prairies, where the buffalo roamed in
thousands, hunted by the Blackfeet, Sioux, Gros
Ventres, Crows, Mandans and other Indian tribes, they

* Rev. John Semmens' MSS., "Methodism in Winnipeg
District.

HUDSON'S BAY. 153

trapped beaver in the streams, fished in the lakes,
pursued the moose, elk, foxes, and other wild animals
which abode in the north land in endless variety, their
flesh furnishing food for the hungry, and the extra
skins being used as barter for other necessaries of life.
Medium in height, thin and wiry, they were quick to
perceive anything belonging to Indian life, were true
and faithful guides, could run long distances without
fatigue, and endure the pangs of hunger with appar
ently greater fortitude than the white man. They
were a people intensely devoted to their native religion,
seeing their gods in the sun, moon and stars, in the
strangely shaped stones that lay in their path, the old,
weird-looking trees that grew by the river's side, and
the cliff or mound that skirted the lake. Super
stitious were they to a great degree, having listened
by the lodge-fires to the traditions recited by the
medicine men and the aged warriors, and seeing as
they fully believed, answers to their prayers every
day. The influence of the medicine men prevented
the people from indulging any hopes of finding the
way of life from foreign sources, and when men and
women learned to follow the teachings of the Christ,
they soon found all the imprecations of the old con
jurors brought down upon their heads. Evans'
previous training enabled him to begin work at once,
intelligently and with acceptance. His first winter

154

JAMES EVANS.

was spent at the fort, instructing the people and
studying the language.

In the following spring he resolved to locate his
mission at some distance from the fort, as the influence
of the population there was not conducive to the in
terests of religion. A beautiful island in Playgreen

NORWAY HOUSE FORT.

Lake, about two miles from the Norway House fort,
was chosen, and there the mission was permanently
located.* Donald Ross was the chief factor in charge

O

of the fort, and from the inception of the work a
strong friendship sprang up between the missionary
and the Ross family. The new mission was called
Rossville, in honor of its kind benefactor.
* Ryerson's " Hudson's Bay," p. 88.

HUDSON'S BAY. 155

The missionary went into the bush and, aided by
the Indians, prepared the material for all necessary
buildings. In a very short period a neat church,
school and parsonage were erected, whose white walls
contrasted favorably with the sombre shades of the
tall trees in the background, and about twenty Indian
houses were soon built, which were occupied by young
and middle-aged men with their families.*

In the summer the Rossville Indians spent their
time successfully in raising farm produce and in the
winter they went off on their hunting expeditions.

So soon as the work was commenced, a school was
opened, which was filled with merry boys and girls,
who were taught reading, writing, arithmetic and sing
ing by the missionary. Evans was a good musician,
and proved successful in teaching the Crees to sing the
songs of Zion, which they did in a very touching man
ner. The tunes the Indians learn from the mission
aries become changed after a short period, retaining
the substance of the tunes, with Indian variations.
The children became proficient in their studies under
the able management of Evans. K M. Ballantyne re
lates in a very entertaining manner, a Christmas school
festival which he attended, presided over by James
Evans, in those early days. It was such an entertain
ment as had never been given, except by the mission-
* Ballantyne's " Hudson's Bay," p. 145.

156 JAMES EVANS.

ary, consisting of puddings, pies, and cakes, vegetables
and venison, singing, recitations in English and Indian
and religious exercises.* The enthusiasm and devo
tion of the missionary won the hearts of the men and
women, and they rallied around him, listening to his
words and striving to follow his example. The preach
ing of the Gospel brought conviction to their souls,
and the tears trickled down cheeks unaccustomed to
feel the effects of weeping. In the public services in
the church on Sunday, and at the other religious ser
vices, souls were stricken down with fear, or aroused
to a sense of responsibility, and at the altar of mercy
they sought and found pardon to their guilty souls.
Classes were formed and leaders appointed to care for
the weak. The Indians in the camps heard of the
good work ; how their friends were discarding the
medicine man's incantations, the gambling feasts, the
war dances, the religious dances, and were rejoicing in
the knowledge of sins forgiven, and from the lodges in
the forest the people came to see for themselves. The
work spread rapidly, so that the new converts began
to tell with accents sweet of their new-found joy. All
their hearts went out toward the tribes in the regions
beyond.

Evans determined to visit the tribes who had not
heard the sound of the Gospel, and, in answer to the
* Ballantyne's "Hudson's Bay," pp. 142-148.

HUDSON'S BAY. 157

promptings of his own heart, the importunity of some
of the Hudson's Bay Company employees, and the en
treaties of the Indians, he travelled toward the west.
With his wonderful train of dogs, so fierce and swift,
he sped over the snow hundreds of miles to the Indian
camps and the Hudson Bay Company's posts, pro
claiming Christ and Him crucified, and marking out
fields for future laborers. Away to Oxford House,
two hundred and fifty miles distant, then to York
Factory, Nelson House, Moose Lake, Cumberland
House, Isle-a-la-Crosse, Fort Perry, Fort Chippewayan,
Fort Pitt, and away into Athabasca he goes, visiting
Lesser Slave Lake and Dunvegan.*

Burning with a holy zeal for the souls of men, and
never daunted by hardship or danger, he faced storms
of the severest kind, that he might do the will of God.
His journeys were long, and oftentimes very trying,
yet he failed not to pursue his course and to win.
Over the rivers and lakes he journeyed in his tin
canoe, made out of sheet tin, which the Indians chris
tened, because of its flashing brightness, The Island
of Light. Gliding swiftly in this ingenious convey
ance, as his well-trained crew propelled it through the
waters by means of their strong paddles, he won the
admiration of all the people, white and red. f

* Rev. John Semmens' MSS., "Methodism in the Winnipeg
District."

t Rev. E. R. Young, in Methodist Magazine.

,. ||;f|fi|

m

rfill IN

HUDSON'S BAY. 159

This missionary adventurer planted far and wide
the banner of the Cross, and many souls were led by
him to trust in the Christian Master of Life. When
hundreds of miles from home, he sent letters to his
wife written upon birch-bark. He bore a charmed life
in that north land, for as he " ran " the swiftest and
wildest rapids, crossed the lakes in the severest storms
and travelled 'n the coldest weather, though often-

O

times in danger, he always reached home at last.

CHAPTER XL

THE SYLLABIC SYSTEM OF THE CREE LANGUAGE.

THE Cree Confederacy is one of the largest
branches of the great family of Indians called
Algonquin. In books written during the early period
of the history of our country the people were named
Knistineux and Kristineux, but for several decades
they have been known under the simpler term,
which is now universally used. They occupy a vast
extent of territory, embracing at the present time
principally Athabasca, Saskatchewan, Alberta, Assini-
boia, Manitoba and Keewatin. Among the Indians
there are distinctive names applied to the tribes by
the people themselves, and not in use among the white
people.

The members of the Blackfoot Confederacy use as a
national appellation, Netsepoye, which means, the
people that speak the same language ; and the Cree
national distinction is, Naheyowuk, the exact people.
Judging from the grammatical construction of their
language, its harmony and beauty, and the influence it
has exerted over the other languages, the Crees have
a righteous title to their significant name. Invariably
among the tribes inhabiting the North-West. some per
sons will be found who are able to converse in the

THE CREE LANGUAGE. 161

Cree language. Like all languages during the early
stage of their development, it is agglutinative in form
and like Indian languages in general, the entire lan
guage becomes a language of verbs. There are two
leading dialects of this tongue, the Wood Cree and the
Plain Cree. Differences of pronunciation are manifest
among the tribes using the language, induced no, doubt,
by separation, the influences of religion, population
and local surroundings. There are few sounds in use,
and consequently few letters are needed to give
expression to them. Sexual gender is not denoted ;
but instead there are two forms employed, namely,
animate and inanimate, referring to things with and
without life.

There are two numbers, singular and plural, and in
the latter there is a distinction peculiar to Indian lan
guage, namely, two first persons plural, the one includ
ing the first and third persons, and the other, first and
second persons only ; as Notawenan, our father, and
Kotawenan, our father.

In the formation of names, the terminations in
general reveal the class to which they belong. Thus
abstract nouns end in win, simulative nouns in kan.

Nouns referring to water end in kume, and those
denoting abundance have their termination in skau.

Diminutive nouns are formed by adding is or sis,
as iskweo, a woman, iskwesis a girl.
11

162 JAMES EVANS.

The verb has seven conjugations, with a very elabor
ate display of moods and tenses, and a large number
of different kinds of verbs. Many new words have been
adopted from the English language, and after being
thoroughly Indianized, have become incorporated in
the Cree tongue.* When James Evans had got
settled down to his work, he began with his accustomed
energy to study the Cree language, conscious of the
increased influence wielded by the missionary when
able to speak to the natives in their own tongue. He
found two efficient and willing helpers in Mr. and Mrs.
Ross, the factor and his wife. An old Hudson's Bay
employee who went to Norway House nearly fifty
years ago, informed the writer that Mrs. Ross rendered
the chief help to the missionary in studying the lan
guage. It was a comparatively easy task for James
Evans to master the Cree tongue, as he was thoroughly
conversant with the Ojibway language, and as these
belonged to the Algonquin family of languages, their
grammatical construction was similar. Possessing this
advantage added to his natural aptitude for studying
philology, he was not long in gaining knowledge
sufficient to enable him to carry on a short conversa
tion, and with the help of an interpreter, translate
accurately and with force portions of the Scriptures
and hymns.

*uThe Indians; their Manners and Customs," p. 253. By
the Writer,

THE CREE LANGUAGE. 163

Quick to observe the principles of language, and
ever desirous of utilizing his knowledge for the benefit
of others, he beheld with joy the recurrence of certain
vowel sounds, which when fully grasped might prove
of great service in simplifying language and preparing
a literature for the people. The wandering bands of
Indians which visited Norway House aroused the
sympathies of the missionary, and he longed for some
method by which he could send to distant camps of
red men the knowledge of Christ and His salvation.
Pondering deeply, working meanwhile and praying to
the Most High for assistance, at last in the year 1841,
the Cree syllabic system was completed, the alphabet
distributed among the Indians, and placed in the
school, and instruction given in its arrangement. In
less than one year from his advent to Norway House,
he had devised and perfected the syllabic system upon
which his enduring fame rests. The syllabic system
is based upon the principles of the system of phonetics.
There are no silent letters, and each syllable is repre
sented by a single character, which characters when
combined make up words. In the Cree language
there are four principal vowel sounds, as follows :
a, e, o, a, which in Evan's alphabet are represented by
characters called initials or primals. The conso
nantal sounds are represented by^ characters called
syllables, syllables or combinations, and these are

164 JAMES EVANS.

combinations of the vowels mentioned above with the
following consonants, k, m, n, p, s, t, y, ch. There
are also characters called finals,* appendages^ or
terminals,^ which are used as terminations to the
syllables, and thus occupy positions in the formation
of words. These terminations are written at the top
of the characters with which they are connected, and
in smaller form than the syllabics proper. The har
monious and complete Cree language is written accu
rately by the Evans Syllabic System, which includes
in its alphabet less than fifty characters, which can be
mastered by any intelligent white man in less than an
hour. This wonderful invention is represented com
pletely in the following syllabic alphabet :

* Archdeacon J. A. McKay, "Psalms and Hymns in the
Language of the Cree Indians."

t "Cree Hymn Book," by Rev. John McDougall and Rev.
E. B. Glass, B.A.

| 'Methodism in Winnipeg District," (MSS.) By Rev. John
Semmens,

THE CREE LANGUAGE. 165

THE SYLLABIC CHARACTERS,

I. INITIALS OR PRIMALS.

V

A

O

<3

a

e

0

a

II.

SYLLABICS.

V

A

>

<

pa

pe

po

pa

U

n

)

C

ta

to

to

ta

q

p

J

I

cha

die

cho

cha

q

P

d

b

ka

ke

ko

ka

n

r

J

L

ma

me

mo

ma

~D

cr

_D

a.

na

ne

no

na

sa se so sa

ya

166 JAMES EVANS.

III. FINALS OR TERMINALS.

' = p £ = r

' = t $ = 1

" = aspirate o = ow

x = Christ

EXAMPLES OF WORD FORMATION.

LcrC = ma-ne-to = spirit.

= ne pe = water.

= ne-ya = I.

PV = ke-ya = thou.

^/^ = ne-pa-n = summer.

ICC' = ma-ta-ta-t = ten.

= ka-na-pa-k = a snake.

When the invention had been made, the first
thought was how to utilize it for the benefit of the
Indians. There was no printing press, type or paper,
and it was impossible to get any. Naturally enough,
the Hudson's Bay Company officials objected to the
introduction of a printing press, lest that mighty censor
of modern times, the newspaper, should find a location
within the domains of the Company, and a powerful
antagonist to its interests arise. The missionary, ever

THE CREE LANGUAGE. 167

fertile in resources, whittled his first type from blocks
of wood with his pocket-knife, made ink from the soot
of the chimney, and printed his first translations upon
birch-bark. Afterward he made moulds, and taking
the lead from the tea chests, and old bullets, cast his
first leaden type from these. In January, 1889, the
writer called upon the Rev. Dr. Evans of London,
Ontario, who informed him that his brother, before
leaving Norway House for England, burned nearly all
his manuscripts. Dr. Evans was in England in 1841,
attending missionary meetings under the auspices of
the Wesleyan Missionary Society, when a letter came
from his brother from Norway House with rough
castings of the Cree syllabic characters. The letter
asked the Wesleyan Missionary Society to call on the
Hudson's Bay Company authorities to obtain per
mission to have a printing press sent into their terri
tory. Dr. Evans worked hard in conjunction with Drs.
Alder and Elijah Hoole, to secure this permission, and
a press and font of type were sent to James Evans.
These were allowed to go into the country after Dr.
Evans and the missionary authorities had given a
pledge that the materials would not be used for any
purpose but religious instruction. The aged minister
has now in his possession in his home in London,
Ontario, some of the original type made by James
Evans, from tea lead and bullets. He has also some old
books made of birch-bark, and others made of paper,

168 JAMES EVANS.

printed in the Cree syllabic characters, and bound by
the inventor himself.

In a letter written by Dr. Evans to Dr. Carroll, he
refers to his brother's work at this time in its relation
to the Hudson's Bay Company, and his invention, as
follows :*

" You know his entrance into, and untiring prose
cution of missionary work in the vast territory of the
Hudson's Bay Company, and some of its grand results.
The peculiar difficulties and painful trials which he had
there to encounter will never be fully known, nor the
wonderful triumphs which he achieved.

" His fearless spirit, resolute self-denial, and power of
endurance were matters of astonishment to the traders
and voyayeurs of that vast region.

" I was told by factors and agents of the Company,
when in British Columbia, who had known him in the
great Saskatchewan country, that he was famed for
unflinching courage, sometimes approaching reckless
ness, in running rapids which were always shunned by
both white men and Indians. To save time in reaching
his destination was with him a cardinal duty.

" Natural courage, combined with unshaken confi
dence in God, enabled him to achieve wonders in his
lengthened journeys. While much respected and aided
by most of the Company's officers, he had to encounter
much opposition from some of them in regard to Sab
bath observance, which he always enjoined upon the
Indians, both at their homes and in his lengthened
journeys by canoe and dog-sled. The da37 was a veri-

* Canadian Methodist Magazine, Vol. XVI. , p. 337.

THE CREE LANGUAGE. 169

table day of rest. In several instances, he purposely
started for distant points simultaneously with the
Company's brigades, and always succeeded in reaching
the destination before the brigades which travelled on
the Sabbath ; and this, notwithstanding the odds
against him in the Company's choice of their best and
most experienced voyageurs. During the visit of Sir
George Simpson, the then governor of the Territory,
the powerful influence of that gentleman was strongly
arrayed against him on the Sabbath question. Sir
George fearing that the resting on that day, by the
many Indians and others in their employment, would
injuriously affect the Company's interests. James
Evans went down to Fort Garry, met Sir George and
the Council, and contended several hours for the right of
the Indians to enjoy the rest. In answer to threats that
any who disobeyed the Company's orders, should have
no access to the stores, and should be deprived of ammu
nition for their hunting purposes, he told the governor
that if such measures were resorted to, the whole matter
would be brought before the Aborigines' Protection
Society in England, and, by petition, before the Queen
and Parliament. The contest was warm, but the truth
prevailed.

"You know his great success in the invention of the
characters in which the Cree language is now written
and printed. For some years permission to introduce
types and a press was refused, but he labored on,
casting leaden blocks from the lining of the chests in
which tea was brought into the country, and whittling
them into shape as best he could ; and by a rough,
improvised press of his own manufacture, succeeded

170 JAMES EVANS.

in printing many hymns, sections of the Holy Scrip
tures, and primary school books, which were of great
service. I was in England, in 1841, when a set of his
home-made types was received by the Wesleyan Mis
sionary Society, and took some part with them in ob
taining permission from the directors of the Hudson's
Bay Company to have a font cast, and, with a press,
sent out to Norway House, pledges being given that
they would be used only for mission work. Their
arrival was cause of great joy and thanksgiving to
God."

Mrs. Evans devoted much of her time toward help
ing the Indian women and girls, and acted as assistant
compositor, aiding the missionary in printing hymns
and portions of Scripture for the use of the Indians.

The invention was in a very short period under
stood by the Indians, who were able to master it in a
few days. The writer has heard Steinhauer and
Young repeatedly state that a clever Indian, on being
shown the characters in the morning, was able to read
the Bible by their use before the sun went down the
same day, and that one week was all that was neces
sary for the average Indian to master thoroughly all
the characters, and to use them accurately. A careful
writer like Semmens has said that, " One month was
all the time considered necessary to enable even the
dullest to read for himself, the words of life and lib
erty." The following examples will show the method
by which the single characters are united in the for
mation of words, and the general principles of the
construction of the systems.

THE CREE LANGUAGE. 171

SPECIMENS OF THE SYLLABIC SYSTEM.

THE LORDS PRAYER.

(L> P'TPr'd* V<3r^, PCP"Ur^"Cb-> PA-"OA->;
P)U6_A-A-> PC
D>C <"PX bAr' A"P

'C crLP) CJA-drd.0., q Ar^ Vb
A-^;
-c-6_5 PPVbLPXi_x

Pb^ PDU6.A-A-3, To. ^"'bH^A-5, To.

bpq, ro. bpq-

172 JAMES EVANS.

THE TEN COMMANDMENTS.

brc"C"n"p

V A)0 LCL)<]-N Pb<-
<1-OX A"A- cr^.

2 (o-r1) crLA-^ bO^"Cv> 9b: o/W'Tb5 <">
bCo/Y\C JLbx Ad Sb1 b<dv
<1"PX C<i^° <]'> b<]V crA

b< A°CO-<I-V O!1> <

c, crbxV- r^CP3

- XJA-o-^° O"CA-<d-<l-x A"d o-"C-o
FQ_ -oO'° <JD<]"b~ ba-"CA-Prx C'O b<bVP\ To.

]-b-o p^<]-n^A^ t>pTrc")rc^v-<i-N co

"APx To. bbcLV-^"C"Pv cr 'N^V-A-o..
3. (cr")) o-LA-^ Ab-^AC PbD>n^
PLcr)c, <1A° bOV r01^

4 -D!>

b A^ A-^^'-n^ bnvr^'rq' PLcr)c. crdcvx
Pf^b° pb<r'bD TO. Pb^u^ b-'p^o pcrsA-3; Lb

U<d'" C) Pf"bx VO-d OCr^V-A P^bc bH Vr^'TS'
PLcr)c; VdC c^LSb: <]r~ SA-5 WU5 P^, <">
Pdr', <"> PCcr" <3"> Pc^VA- O'SVb3, <">

THE CREE LANGUAGE. 173

prrq-A-

0"> Ad

prrv'ur*.

5 (cr^0-3) P"U^C d"CA Fo_ PbA- b
A-<"<i-n"' bnVr^''^' PLcrDc PC P>D>"C
Fa. PCr^<r^^ AC <TPX b<PHcr^
PLcr)c.

6 (crdCVx) ^LA-S- Pbcr<"(b5.

7 (U<dm) a-LA-V PbLLA-n A)5.

8 (Or^a.T)o) a-LA-b- PbPLH5.

9 (Sb~rCC!l/) o.LA-^ P-P<T P<]PL°

10 (rcc111) c^jA-1^ Pb<ib<i-cj <d-o

]^r^a-o !><]•" b A b3,
!><LVA- O^Vb3, O">

>s <3"> Ad qy

174 JAMES EVANS.

THE SWEET BY AND BYE.

ACb° VT<]VN <TP

Lb-- <]-IIL7° dK<

Lb d"CA-a_° VdU

<n

.P°dC
VbU . <OL

2.Pbo-bJo.o

ALP">A- crbJo-
<3"JX JKX
o_L

, &c.

3 d"CA-o.o

-^"C 00
VdU <HL, &c

CHAPTER XII.

ROSSVILLE AND BEYOND.

THE knowledge of this wonderful invention was
soon noised abroad among the Indian camps,
and the fame of this great teacher, who had left his
home to train the sons and daughters of the red men
spread far and wide. In the lodges of the Crees,
Saulteaux and other tribes of Indians, the people
talked about the wonderful invention of the mission
ary at Norway House. The brigades of boats that
passed to and fro carried the news far inland among
the bands of heathen Indians, and soon at York Fac
tory and Fort Garry it became known that a wise
missionary had devised a very simple plan by which
the Indians could in a few days read as well as the
white man, who has spent some years learning to read
and write. We need not wonder at the astonishment
of the Indians and half-breeds, for the records of its
influence and simplicity have aroused the interest and
sympathy of men of culture, and not the least amongst
the number, Lord Dufferin, late Governor-General,
who, when the characters were explained to him by
E. R Young, said, " Why, Mr. Young, what a blessing

JAMES EVANS.

to humanity is the man who invented that alphabet j
I profess to be a kind of a literary man myself, and
try to keep up my reading of what is going on, but I

never heard of this before. The fact is, the nation
has given many a man a title, and a pension, and then
a resting-place and a monument in Westminster

ROSSVILLE AND BEYOND. 177

Abbey, who never did half so much for his fellow-
creatures. Who did you say was the author or in
ventor of these characters ? "

" The Rev. James Evans."

c< Well, why is it I never heard of him before, I
wonder ? " and the missionary aptly replied, " Well,
my lord, perhaps the reason why you never heard be
fore of him was because he was a humble, modest
Methodist preacher." " That may have been it," re
plied the courteous governor, and we agree with his
decision.

The wonderful simplicity and adaptability of the
system to the Indians' modes of thinking, the con
struction of the language and wants of the individual
made it peculiarly attractive, and the knowledge of
its existence rapidly spread. Although James Evans
possessed superior intellectual powers, he was more at'
home in rugged missionary work than when engaged
in purely mental toil. He looked for results, and
whatever would ensure the salvation of souls and the
civilization of the tribes was eagerly grasped and
utilized for these purposes. His heart went out to
ward the inhabitants of the distant regions who had
never heard the sound of the Gospel, but the people
belonging to his particular mission claimed his first
and most earnest attention.

Having found that there were many serious dis-
12

178

JAMES EVANS.

advantages toward successful missionary work by the
close proximity of a white settlement to a mission,
James Evans determined to remove his mission some
distance from the fort. A spot was chosen about two
miles from the Norway House Fort, arid in honor of
the factor, Donald Ross, who was of great service to
the cause of Christianity, it was named Rossville. So
soon as the selection of the location was made, the
missionary went into the woods with the Indians and
got out timber, and rapidly native houses were built,
with bark roofs, displacing the skin lodge which was
the ever-present evidence of nomadic habits. The
village grew, until in a short time twenty native
dwellings, besides the mission premises, were erected.
The children were gathered into the school and taught,
the women found efficient teachers and helpers in
Mrs. Evans and family ; and the missionary translated,
printed the translations in the syllabic characters, and
bound them with his own hands. During the period
of which we write, R. M. Ballantyne, author of " Hud
son Bay ; or, Every-day Life in the wilds of North
America," was a clerk at Norway house in the service
of the Hudson's Bay Company, and in his book he has
given an entertaining reminiscence,_which fully illus-
strates missionary life at Rossville, which we must
give the reader the pleasure of reading, as the famous
author was a frequent visitor at the Rossville mission
house,

ROSSVILLE AND BEYOND. 179

" Mr. Evans, the Wesleyan missionary, is to give a
feast to the Indians at Kossville, and afterwards to
examine the little children who attend the village
school. To this feast we are invited ; so in the after
noon Mr. Gumming and I put on our moose-skin coats
and snow-shoes, and set off for the village, about two
miles distant from the fort. By the way Mr. Gum
ming related an adventure he had had while travelling
through the country . . . Mr. Gumming concluded
his story just as we arrived at the little bay, at the
edge of which the Indian village is built.

From the spot where we stood the body of the vil
lage did not appear to much advantage, but the par
sonage and church, which stood on a small mound,
their white walls in strong contrast to the back
ground of dark trees, had a fine picturesque effect.
There were about twenty houses in the village, in
habited entirely by Indians, most of whom were
young and middle-aged men. They spend their time
in farming during the summer, and are successful in
raising potatoes and a few other vegetables for their
own use.

In winter they go into the woods to hunt fur-bear
ing animals, and also deer, but |they never remain
long absent from their homes. Mr. Evans resided
among them and taught them and their childen writ
ing and arithmetic, besides instructing them in the

180 JAMES EVANS.

principles of Christianity. They often assembled in
the school-house for prayer and sacred music, and at
tended divine service regularly in the church every
Sunday. Mr. Evans, who was a good musician, had
taught them to sing in parts, and it was a wonder
fully pleasing effect upon a stranger to hear these
dingy sons and daughters of the wilderness raising
their melodious voices in harmony in praise of the
Christian's God.

Upon our arrival at the village we were ushered
into Mr. Evans' neat cottage, from the window of
which is a fine view of PJaygreen Lake, studded with
small islands, stretching out to the horizon on the
right, and a boundless wilderness of trees on the left.
Here were collected the ladies and gentlemen of Nor
way House, and a number of indescribable personages,
apparently engaged in mystic preparations for the
approaching feast. It was with something like awe
that I entered the school-room, and beheld two long
rows of tables covered with puddings, pies, tarts,
stews, hashes, and vegetables of all shapes, sizes and
descriptions, smoking thereon. I feared for the
Indians, although they can stand a great deal in the
way of repletion ; moderation being, of course, out of
the question with such abundance of good things
placed before them. A large shell was sounded after
the manner of a bugle, and all the Indians of the

ROSSVILLE AND BEYOND. 181

village walked into the room and seated themselves,
the women on the one side of the long tables, and the
men on the other. Mr. Evans stood at the head and
asked a blessing, and then commenced a work of
demolition, the like of which has not been seen since
the foundation of the world ! The pies had strong
crusts, but the knives were stronger ; the paste was
hard and the interior tough, but Indian teeth were
harder and Indian jaws tougher ; the dishes were
gigantic, but the stomachs were capacious, so that ere
long numerous skeletons and empty dishes alone
graced the board. One old woman, of a dark-brown
complexion, with glittering black eyes, and awfully
long teeth, set up in the wholesale line, and demol
ished the viands so rapidly that those who sat beside
her, fearing a dearth in the land, began to look angry;
fortunately, however, she gave in suddenly, while
in the middle of a venison pasty, and reclining
languidly backward with a sweetly contented
expression of countenance, while her breath came
thickly through her half-opened mouth, she gently
fell asleep, and thereby, much to her chagrin, lost the
tea and cake which were served out soon afterwards
by way of dessert. When the seniors had finished,
the juveniles were admitted en masse, and they soon
cleared away the remnants of the dinner.

" The dress of the Indians upon this occasion was

182 JAMES EVANS.

generally blue cloth capotes with hoods, scarlet or blue
cloth leggings, quill- worked moccasins, and no caps.
Some of them were dressed very funnily, and one or
two of the oldest appeared in blue surtouts, which
were very ill-made, and much too large for the wearers.
The ladies had short gowns without plaits, cloth
leggings of various colors, highly ornamented with
beads, cotton handkerchiefs on their necks, and some
times also on their heads. The boys and girls were
just their seniors in miniature.

"After the youngsters had finished dinner, the school
room was cleared by the guests ; benches were ranged
along the entire room, excepting the upper end, where
a table, with two large candlesticks at either end,
served as a stage for the young actors. When all was
arranged, the elder Indians seated themselves on the
benches, while the boys and girls ranged themselves
along the wall behind the table. Mr. Evans then
began by causing a little boy about four years old to
recite a long, comical piece of prose in English. Hav
ing been well drilled for weeks beforehand, he did it
in the most laughable style. Then came forward four
little girls, who kept up an animated philosophical
discussion as to the difference of the days in the moon
and on the earth. Then a bigger boy made a long
speech in the Saulteaux language, at which the
Indians laughed immensely, and with which the white

HOSSVILLE AND BEYOND. 183

people present (who did not understand a word of it)
appeared to be greatly delighted, and laughed loudly
too. Then the whole of the little band, upon a sign
being given by Mr. Evans, burst at once into a really
beautiful hymn, which was quite unexpected and,
consequently, all the more gratifying. This concluded
the examination, if I may so call it ; and after a short
prayer the Indians departed to their homes, highly
delighted with their entertainment. Such was the
Christmas feast at Rossville, and many a laugh it
afforded us that night as we returned home across the
frozen lake by the pale moonlight."

The zealous missionary could not rest contented
with the work at his own mission, but began to pro
ject schemes for the salvation of the tribes beyond.

Long journeys were undertaken in the interests
of the degraded tribes, and some of these, lasting
several weeks, and in some instances months, were
periods of hardship and toil, sweetened with the burn
ing zeal which dwelt in his breast for the salvation of
men.

The intense cold, scanty and hard fare, isolation and
manual labor, were gladly endured for the sake of the
men and women of the northern wilds, who, haunted
with superstitious fears, wore their amulets to protect
them from the power of their spiritual foes. The
Christian songs of the crew of the missionary's canoe,

184 JAMES EVANS.

touched the hearts of many of the savage red men,
and they longed for the peace of mind revealed to
them through the preaching of the truth of God.
Many were the narrow escapes of the mission party in
the dangerous rapids of the northern rivers ; but.
nerved by the example of their intrepid leader, they
braved the greatest dangers for the glory of God and
the souls of their fellow-men. Wonderful tales of the
missionary's daring and love for the red men were told
around the camp fires far away in the interior, and on
toward the region of perpetual snow ; and visitors
occasionally came from distant camps inquiring the
way of life. The village of Rossville rapidly improved,
so that the school was better attended, and the children
made rapid advancement in their studies. The mis
sionary possessed musical talent, which he used to
good purpose in training the people to sing, so that
they were soon able to read music and sing their
different parts in a very creditable manner. Small
farms were cultivated, the women learned to spin and
sew, and the men became handy in the use of hammer,
saw and plane. Civilization made rapid strides when
the people accepted the Gospel. They were taught
that " Cleanliness is next to godliness/' and the lessons
taught were soon seen in better houses, cleanlier and
neater homes, and happier hearts. James Evans gives
us a glimpse of his work in 1844, in a letter, as follows:

ROSSVILLE AND BEYOND. ±85

"The Rossville settlement will this autumn consist
of thirty dwellings, a church unfinished, a school-house,
and a workshop. The timber of which the latter is
built was all growing in the woods on Tuesday, and
the building was completed by Saturday evening.

" No expense was incurred, as the Indians did all
the work, the women supplying bark for the roof. . .
Industry is advancing under the influence of Chris
tianity. The field we have cultivated, gives promise
from present appearances of abundant returns. We
expect to harvest this year from four to five hundred
bushels of barley, from eight hundred to one thousand
bushels of potatoes, and about one hundred bushels
of turnips. These are fair results of one year's plant
ing, considering the climate, and the newness of the
soil. In a year or two it is expected that the Indians
will raise enough from the fields to keep themselves
above want.

" The school under Thomas Hassel is prosperous.
He is accomplished and diligent, and deserves my high
est commendation. His qualifications, piety and
unremitting labors, have induced me to grant him a
local preacher's license. He is a Chippewayan by birth,
but speaks quite fluently French, English and Cree.

" Our society consists of eleven classes, supplied
with leaders and assistant leaders. There are in these
one hundred and twenty-one members, whose piety
and Christian deportment have called for no disciplin
ary interference since their conversion to Christianity.
The school is attended by nearly sixty pupils, about
half of whom read and write both English and Indian.
The others are spelling and reading easy lessons.

186 JAMES EVANS.

Religious truth constitutes a large portion of their
instruction, the Creed and the Lord's prayer, in both
languages, are familiar to all of them, and our own
catechisms are repeated by all the more advanced
boys and girls. They are improving in their know
ledge of arithmetic."

Rossville continues to improve under the care of
the missionary, and the Christian Indians sought to
imitate the " ways of the white men," in a few in
stances not to their advantage morally, nor to their
physical comfort. For some years after the death of
the devoted Evans, the mission rapidly waned, and
the prospects were very dark, but in 1872, the
regular congregation at Norway House was eight
hundred, with a church membership of three hundred
and fifty.*

Many important missions have sprung up at the
places visited by Evans in the early days.

The work of translating proceeded well. James
Evans had brought with him Henry B. Steinhauer,
from Ontario, who was left at Fort Frances (Rainy
Lake) as assistant to the Rev. William Mason, who
was stationed at that place, and this young man
was destined to do much for God and the Indians by
translating the greater part of the Bible into the Cree
language.^

••'The Toronto Globe, August 16, 1872.

f" The Indians — Their Manners and Customs," by the Writer,
p. 244.

ROSSVILLE AND BEYOND. 187

In 1842, Peter Jacobs, an Ojibway Indian and minis
ter of the Methodist Church, was stationed at Norway
House as assistant missionary ; and in 1843, the Rev.
William Mason was sent by the Conference of that
year to Norway House, to be associated with James
Evans. In this latter year the Rev. George Barnley
was stationed at Moose Factory and Abittibe. Peter
Jacobs went to Rainy Lake and Fort Alexander, and
Robert T. Rundle was at Edmonton and Rocky Moun
tain House, all of the missions being under James
Evans as General Snperintendent. The printing of
books and tracts in the Cree syllabic was continued
by James Evans and his helpers, with the aid of a
press made by the missionary himself, which, however,
was replaced by a press and type sent from England,
which performed the work more speedily and per
fectly. Mrs. Evans assisted in the work as composi
tor, and as soon as Mr. H. B. Steinhauer was trans
ferred to Norway House, the work of translating the
Scriptures into the language of the Cree Indians, and
adapted to the syllabic systems was begun. Some of
these translations were utilized during James Evans'
residence at Rossville, having been begun and continued
under his supervision.

Not, however, for some years afterward was the
translation of the whole Bible completed. Mr
Steinhauer having translated the Old Testament from

188 JAMES EVANS.

Job to Malachi inclusive, and the New from Acts to
Revelation inclusive, and Mr. Sinclair having translated
the other books of the Old and New Testaments. The
writer has in his possession one of the original manu
script copies of Genesis in the Cree syllabic, which is
a fine specimen of penmanship. Owing to the growth
of the missionary work and the absence of James
Evans from Rossville, on missionary trips, it was felt
that assistance was needed, and Mason came in the
summer of 1843. In the old baptismal register of
Rainy Lake, there are recorded in the handwriting of
the Rev. William Mason one hundred and fifty-two
baptisms. All the persons were baptized by him, the
first being :

Alexander, son of William and Mary Sinclair, aged
five months, of Fort Frances, District of Lac la Pluie
(Rainy Lake), performed in 1840, and the last :

Martha, daughter of Gebazonnaszung and Nundun-
meg, of Lac la Pluie, and this ceremony was performed
in 1842. The next baptism recorded was performed
by the Rev. Peter Jacobs in 1843, and he exchanged
places with the Rev. William Mason, Mr. Jacobs be
ing transferred by the Conference of 1843 to Rainy
Lake. The work was so arranged that one of the
missionaries was at Rossville during the absence of the
other, and in this manner was the work of the outly
ing missions carried on successfully. Oxford House,

ROSSVILLE AND BEYOND. 189

two hundred and fifty miles distant, was visited, and
even the far distant Saskatchewan heard the sound of
the Gospel from the lips of Evans. At Fort Edmon
ton, the devoted Robert Terrill Rundle preached the
Gospel faithfully to the Cree and Stony Indians.

During the year 1845, he was residing within the
Hudson's Bay Company's fort at Edmonton, when
Paul Kane, author of " Wanderings of an Artist," met
him, and received from him some assistance relative to
journeyings in the Saskatchewan country. The artist
has left some pleasant reminiscences of the zealous
Rundle in his books upon the Indians.

Evans ever faithful in the discharge of his duty,
reproving Indian and Englishman alike for their sins,
heedless of the difference in their social positions, soon
found opposition from those who had professed to be
his friends. This, however, did not deter him from
doing his duty, as he relied upon the power of the
truth, the justice of his cause, and the help of God,
and He prevailed; not in his own day, but in the latter
days posterity has seen the truth triumphant and the
character of the godly missionary fully vindicated.

CHAPTER XIII.

HOME AT LAST.

AT the inception of the Norway House Mission
James Evans met Sir George Simpson, the
Governor of the Hudson's Bay Company, who received
him with distinction and treated him with kindness.
The establishment of Christian missions among the
Indians was freely discussed, and the governor kindly
offered his assistance in the maintenance of the mis
sions. The missionaries were to hold the same rank
as the wintering partners or commissioned officers of
the Company; the same allowance was to be given
them, and when going out on missionary expeditions,
canoes or other conveyances were to be furnished free
of expense. In return for these material aids it was
stipulated that the missionaries should not, in any
way, interfere with the natives, so as to injure the
interests of the Company.* This seemed perfectly
legitimate, and no reasonable man could object to such
a pleasant arrangement.

Matters went on smoothly for a time. The canoes
were furnished, and assistance was freely given to the

*" Twenty-five Years' Service in the Hudson's Bay Territory."
By John McLean, Factor in Hudson's Bay Company. London,
England, 1849.

192 JAMES EVANS.

missionaries whenever needed, so that in the early
years the servants of the Company were useful assist
ants in all mission work. James Evans did not, how
ever, intend that any arrangement should interfere
with his declaration of the truth of God. and in the
discharge of his duties toward his dusky parishioners
there could not be any compromise with man.

When the natives and employees of the Company
attended the religious gatherings, they were taught to
revere the Sabbath day, and follow the teachings of
the Bible. There was nothing, apparently, wrong in
this, and, indeed, it was the only course open for
him, but the rigid observance of these truths was the
cause of a long course of opposition which ended dis
astrously indeed. When the Indians began to rejoice
in the consciousness of salvation, they refused to work
on the Sabbath, and although threats were used, these
failed to compel them to break the divine law. Upon
a few occasions white men in the employment of the
Company refrained from working on the Sabbath,
and these were reproved for wasting their time and
injuring the interests of the Company.

James Evans sometimes travelled to distant posts,
starting at the same time as the parties going from the
forts, and by resting on the Sabbath while the others
travelled, he always reached his destination first.
Such evidences as this wrought powerfully upon the
minds of the Indians, and the Christian converts

HOME AT LAST. 193

steadily refused to toil on the Lord's Day. Sir George
Simpson could not allow another master in the terri
tory owned by the Company, and he chafed under the
growing influence of the missionary who could win
men to obey the laws of God. Gradually and quietly
the assistance given to James Evans and his fellow-
missionaries was withdrawn, and serious charges were
made by the Indians and white people, at the instance
of officials in the Company's service, assisted by one of
the missionaries who, filled with jealousy, had joined
hands with the conspirators, and, in a foul manner,
sought to destroy the reputation of a true man.*

False witnesses were produced, who swore to the
truth of the charges. In the meantime, the faithful
missionary, careworn and sad, but brave and noble in
the midst of his foes, continued his ministrations, re
proving the careless, warning men of the impending
wrath of God for the transgression of the divine laws,
and his influence gradually widened by means of the
syllabic system. He felt, however, that the work was
in a precarious condition, besieged by friends and foes,
but, trusting in God, he labored on, rejoicing in the
power of the truth to save the souls of men. Deter
mined to proceed to Athabaska on a missionary expe
dition, he went to the commander of the fort, and
asked assistance, but this was refused.

* Twenty-five Years' Service in the Hudson's Bay Territory."
By John McLean. London, Eng., 1849,
13

194 JAMES EVANS.

Taking with him Thomas Hassel, his faithful
school teacher and interpreter, he set out for the
Indian camps. This young man was a devoted
Indian who became the constant companion of the
missionary, ever ready to interpret the Gospel as it
was preached to any band of Indians, willing to
undergo any hardship for the sake of Christ, and able
to translate hyms and portions of Scripture under the
most trying circumstances. As they were crossing a
small lake together, a flock of ducks flew overhead, and
anxious to get a shot at them, James Evans drew out
his gun, which lay under the seat of the canoe. In
the act of doing so the gun was discharged, and its con
tents were lodged in faithful Hassel's breast, killing him
instantaneously. With a heart full of sadness, and well-
nigh distracted, the missionary returned to Rossville.
Some of his friends advised him not to visit the rela
tives of the young man, or the band to which he be
longed, as the Indian customs demanded compensation
for the dead. Invariably the law was a scalp for a
scalp, a life for a life, or their equivalent. Trusting in
God, his own innocence, and the love of the Indians,
he went to the young man's home, and related all the
circumstances of the sad calamity, oflfering to become
a son in the place of the deceased. By adoption into
the family his life was preserved, but he never re
covered from the blow. The Indians loved the man

HOME AT LAST. 195

who had done so much for them, and who was ever
anxious for their welfare, but his stern opposition to
the use of intoxicating liquor among the Company's
employees, as productive of great harm to the natives,
begat opposition to him and his work. Strong influ
ences were brought to bear against him, supported, and
in some instances instigated, through the Governor
insomuch that some of the Indians testified against
the man who sought to do them good. The faithful
toiler, well-nigh heart-broken, was recalled, and at last
the scene of his labors, where he had labored hard to
to lay the foundation of purity and material progress,
had to be forsaken. Sad were the days spent in
preparation for his departure. Friends and foes
shunned him, as one who had been guilty of crimes,
for the officials of the Company had opposed him, and
no loving heart or hands were stretched forth to help
him in his hour of distress. Faithful servant of God,
thou hast not labored in vain, nor art thou alone in
thy sorrow and solitude ! Blest companions of thy
pain and isolation hast thou in the man of Uz ;
Savonarola, the martyr of Florence ; Carey, in
India; and the immortal dreamer of Bedford jail.
Thy God shall defend thee, when foes are many
and strong !

James Evans bade farewell to the northern land, so
full of sacred memories, and so dear to his heart. It
was there he had devised and perfected his syllabic

196 JAMES EVANS.

system, and from the primitive mission house there
had gone forth portions of the Word of Life,
printed on the home-made printing-press, and bound
with his own hands. From this centre of missionary
influences the truth had spread, and now several
hundreds of Indians were rejoicing in a consciousness
of salvation. Many times had he stepped into his
canoe and gone forth to tell the dusky sons and
daughters of the forest, the good news of salvation
through Christ, until he had listended with joy as the
woods rang with the shouts of happy souls who had
found the great Master of Life. A sad and long fare
well, a weary journey to Eastern Canada, and then to
England he sailed away. A thorough investigation
was made relative to the charges which had been
preferred against him, and in every instance he was
declared innocent. Not a single charge was proven, and
then were found out the organized efforts which had
been put forth to tarnish the reputation of an honest
man by foes and professed friends. He had no sooner
reached the shores of England than a general demand
was made for his services at missionary meetings.
Although in feeble health, he gladly responded to the
call, and was in labors more abundant. His stories of
missionary life in the valleys of the Saskatchewan,
along the rivers and in the forests of Keewatin and
Athabaska, aroused the sympathy and love of the
Christian people assembled at the missionary gather-

HOME AT LAST. 197

ings, and great was the joy of the churches because of
the spread of the knowledge of Christ among men.
His thrilling tales of missionary heroism and native
devotion touched the hearts of many who wept for
joy as they listened to this new romance of modern
missions. These people had heard of MofFat's success
in Africa, the story of Carey's devotion and linguistic
labors in India, and Henry Marty n's zeal and conse
cration in Persia were familiar to their ears ; but the
salvation of the Cree Indians and the invention of the
syllabic system was something new in missionary
annals, and their delight was unbounded. Burning
with love for his work, he spared not himself, although
in feeble health, but in charming language and with
holy eloquence he told anew the story of his life. A
missionary meeting was held at Keilby, Lincolnshire,
on November 23rd, 1846, attended by a large con
course of people, where he spoke on his much-loved
theme, and after the meeting, having retired to his
room he suddenly passed away from the land of pain
and trouble to be forever with the Lord. In the
Minutes of the British Conference of 1847, the follow
ing obituary was published relating to the man and
his work :

"James Evans was a missionary of remarkable
ability and zeal, and of great usefulness among the
North American Indians. His success among the
aborigines of Canada led to his appointment as Gen-

198 JAMES EVANS.

eral Superintendent of the recently formed missions
in the Hudson's Bay Territory. To his mental vigor
and indomitable perseverance the Indians are indebted
for many advantages ; among these is a written and
printed character, suited to their language, of which
Mr. Evans was the inventor. Many were the afflic
tions and trials he had to endure ; these issued in a
failure of health, which rendered his return home
desirable, but the results were not favorable. He
died suddenly at Keilby, in Lincolnshire, on the 23rd
November, 1846, at the house of a friend, after
attending a missionary meeting, at which his state
ments had excited great interest."

Thus lived and died James Evans, at the age of
forty-six years. His years were not many, yet he
lived long, for his work was great and enduring.
Despite all the influences of opposition at work, the
man still lives in the missions established, souls won
for Christ, and the translations of God's Word. After
the withdrawal of James Evans from Norway House,
William Mason was left in charge of the Norway
House Mission, and was stationed at Rossville. He
remained there until the year 1854, when he left the
Conference and united with the English Church. In
July of that year he was ordained priest at Fort
Garry by Bishop Anderson, and appointed to York
Factory, whither he went in August.

Having been associated with Evans, Jacobs and
Steinhauer for several years, he knew all the work

HOME AT LAST. 199

which was engaged in by them, and became conver
sant with the Cree language, doing some good work
among the Indians. Some time after, Mr. Mason went
to England on a visit, and took with him the manu
script translations of the Bible which had been made
by Steinhauer and Sinclair, which had been entrusted
to him, and were to be printed by the British and
Foreign Bible Society. When this work was finished,
Mr. Mason allowed his name to be put upon the title-
page as the translator of the Bible. It has also been
claimed on behalf of Mason that he was the inventor
of the Cree syllabic characters, and the writer has
seen this claim put forth on his behalf through the
columns of the religious press within the past three
years. The claim, however, is at variance with the
facts. Before William Mason had ever come in con
tact with the Northern Crees, and while he was still a
missionary at Lac la Pluie, James Evans had sent to
England specimens of the type which he had made
himself, and also a few translations made in these
characters. Some of these are still in existence, and
in possession of the relatives of James Evans. Trans
lations were made in the Cree syllabic characters in
1841, and a set of home-made types sent to England in
that year, while William Mason did not go to Norway
House until 1843. The writer has heard H. B. Stein
hauer repeatedly tell the story of his translations
when living with Evans and Mason at Norway House.

200 JAMES EVANS.

The testimony of the missionaries of the Roman
Catholic and Protestant Churches, many of whom the
writer has conversed with, is that Evans alone planned
and perfected the syllabic system. Every writer of
the early period asserts that Evans was the sole in
ventor. Ballantyne, in " Hudson Bay ; or, Every -
Day Life in the Wilds of North America," page 159,
says : " In fine weather I used to visit my friend Mr.
Evans, at Rossville, where I had always a hearty wel
come. I remember on one occasion being obliged to
beg the loan of a canoe from an Indian, and having a
romantic paddle across part of Playgreen Lake. I
had been offered a passage in a boat which was going
to Rossville, but was not to return. Having nothing
particular to do, however, at the time, I determined to
take my chance of finding a return conveyance of
some kind or other. In due time I arrived at the par
sonage, where I spent a pleasant afternoon in saunter
ing about the village, and in admiring the rapidity
and ease with which the Indian children could read
and write the Indian language by means of a syllabic
alphabet invented by their clergyman. The same
gentleman afterwards made a set of leaden types, with
no other instrument than a pen-knife, and printed a
great many hymns in the Indian language."

The famous lady writer, Miss Tucker, better known
as " A. L. 0. E.," in her book, " The Rainbow of the

HOME AT LAST. 201

North," p. 257, published in 1851, while William Mason
was still residing at York Factory, writes :

" During the Bishop's stay at York Fort four Indians
applied for baptism. Two of them resided on the
spot. They were half-brothers, and it appeared that
one of them, who went by the name of John, had, four
years before, visited Norway House, where he heard
the Gospel preached by one of the Wesleyan mission
aries. Anxious to know more, he procured a copy of
the Cree alphabet, of which he soon made himself
master ; he then obtained a catechism in the same lan
guage, which, with indefatigable perseverance and by
embracing every opportunity of help from others, he
learnt to read. He communicated his knowledge to
his brother Joseph, whose heart also was touched, and
they were now both of them candidates for admission
into the visible Church. The other two were also
brothers ; they came from Fort Churchill, 180 miles to
the north of York Fort, and had, it seems, long ago
received religious instruction from one of the Com
pany's officers, Mr. Harding."

In a foot-note to the above, the authoress adds:
" These were but rare, as the alphabet and catechism
were in peculiar characters, invented by the late Mr.
Evans, a Wesleyan missionary."

John McLean, a factor in the Hudson's Bay Com
pany, and author of a book, " Twenty-five Years' Ser
vice in the Hudson's Bay Territory," and published in
London, England, in the year 1849, states that Mr.
Evans, " with his pen-knife cut the types, and formed

202 JAMES EVANS.

the letters from musket bullets; he constructed a rude
sort of press ; and, aided by Mrs. Evans as compositor,
he at length succeeded in printing prayers and hymns
and passages of Scripture for the use of the Indians."

In a paper published in " The Proceedings of the
Canadian Institute," page 166, October, 1889, the Rev.
Father A. G. Morice, O.M.I, Stuart's Lake, B.C., in
writing upon " The Western Dane's — Their Manners
and Customs," says that in order to teach the Denes
to read and write their own language, " he has had to
compose a syllabic alphabet somewhat on the principle
of that so suitably invented by the late Mr. Evans for
the Cree language ; but which he soon found to be
totally inadequate to render correctly the numerous
and delicate sounds of the Dene dialects."

Since the early days of missionary work in the land
of the Northern lights, an extensive literature in the
syllabic characters has sprung up under the devoted
labors of Protestant and Roman Catholic missionaries.*

Books of a religious nature have been translated by
English Church missionaries and published in Eng
land, and several books have been translated by
Methodist missionaries, which have been printed in
England, but during the past year a font of type has
been brought to Canada, and a hymn-book has been
printed in the syllabic characters in Toronto. The

* "The Indians — Their Manners and Customs," pp. 255-258.
By the Writer.

HOME AT LAST. 203

Roman Catholic missionaries have availed themselves
of Evans' invention, and for many years translations
have been printed in these characters. These books
are silent teachers of truth to men and women in the
Indian camps. The Bible in the syllabic has been
exerting a powerful influence for good among the
members of the vast constituency speaking the Cree
language. Oftentimes Stony Indians have visited
the Macleod mission house, occupied by the writer,
and from under their blanket-coats they have drawn
copies of the Bible, well thumbed, giving evidence of
having been used to good purpose. Indians have
found the way to peace through reading the books
given to them by Christian Indians. Travelling bands
of Indians have gone out on hunting expeditions hun
dreds of miles from their home, and seated beside the
camp-fire have sung to their pagan brethren the songs
of Zion, which have stirred deeply the hearts of their
dusky friends. Then taking out their Cree books
they have taught them how to read, so that without
ever having seen a white teacher they have learned
the story of the love of Christ. Far in the north a
band of hunters met a pagan band of Indians who
had never heard of Christ. They told them the won
derful story, and by means of the syllabic characters
the pagans were in a short time enabled to read. The
Christian Indians remained long enough with them to
make them acquainted with the syllables, and then

204 JAMES EVANS.

when they were parting the pagans begged for copies
of the Word of God. Unable to comply with the
request, and still anxious to help them in the way of
life, they tore their Bibles into parts and divided them
among the people.

A number of Indians called at the Rossville mission
house during E. R. Young's residence there, seeking
religious instruction. They had copies of the Great
Book and were able to read it, but were not able to
understand, so they had come a journey of thirteen
nights that they might learn more about the Saviour
of men. A copy of the Bible was shown them, which
they read with perfect ease. They had never seen a
missionary, and lived hundreds of miles from a mission
house, still they were able to read the Bible. The
Hudson's Bay Company's agent had some copies of the
Bible in the Evans' syllabic characters, which they
had seen, and obtained possession of. They visited a
band of Christian Indians at a long distance from their
own home, and from them they received help, so that
they were soon able to read. So well pleased were they
that they remained with the band for some time, and
then they returned to tell the story they had heard to
others. Thus, without any teacher or missionary, many
of the Indians in the forest and along the rivers and
lakes of that northern land have learned to read the
Word of God for themselves. Some years after the
death of James Evans, the Rev. Thomas Hurlburt (1857)

HOME AT LAST. 205

was stationed at Norway House, and the old com
panion of the deceased missionary translated some
tracts and utilized the printing press at Rossville in
printing three thousand copies of a book comprising
one of the Gospels and four of the Epistles. The stitch
ing and binding was done by Miss Adams, the school
teacher, and his pressman was an Eskimo. The sylla
bles have been used by the Indians as a means of
correspondence, letters being written upon birch-bark.

Since the early days, mission work has been con
tinued, and now Roman Catholic, English Church,
Presbyterian and Methodist missionaries are laboring
among the Cree Indians.

The Stony Indians read the Evans' syllabic char
acters and write them freely and neatly. Missionary
work has brought peace and prosperity to the Indian
tribes. Listen to the Christian songs that float upon
the evening air as the aged chief leads the devotions of
his family, and then the whole camp is resounding with
the praises of God. Many of the privileged sons and
daughters of Christian homes have been pricked to
the heart when in that land of snow they have wit
nessed the devotion of the red men to the Christian's
God and their love for the Bible.

Lord Southesk, who visited that country, says in his
book, " Saskatchewan and the Rocky Mountains," page
250, " Our Stony messenger met us on the road, bring-

206 JAMES EVANS.

ing me a letter from his people, written in the Cree
syllabic characters. It was translated to me as follows :

" We thank God for sending us such a great man ;
we send our compliments to him ; we will receive him
as a brother." Again on page 259, he says :

" At night a bell was rung in the Assiniboine camp,
and the Indians all joined in singing hymns, as they
do every night. The service lasted some time. It
was a sort of a chant, the men and women occasionally
singing in parts. Their preacher is an aged and vener
able man. He learned Christianity from another
Indian, I believe, but his gift of preaching is entirely
self-developed. Mr. Woolsey had since occasionally
visited these people, who, as far as I could learn, are
now well instructed in the Christian faith, and cer
tainly carry out its precepts in their lives."

The Cree literature in the Evans' syllables was an
agent of peace during the rebellion in the North-West.
When superstition, hatred and fear were stirring the
hearts of the Indians in the valley of the Saskatchewan
the native teachers of righteousness and the mission
aries were counselling peace, and as the Indians read
anew the Word of God, they determined to live at
peace, and seek help from God. Shortly after the
rebellion, when the three Indian chiefs — Pakan, Sam
son and Bear's Paw — visited Ontario under the guid
ance of Rev. John McDougall, much interest was taken
in their utterances as indicative of the power of the
Christian truth. Chief Pakan, of Whitefish Lake,
felt keenly the loss of H. B. Steinhauer, who had

HOME AT LAST. 207

died a short time before the uprising of the Indians,
and whilst mourning the departure of his friend, the
Cree Indians revolted.

Loyal and brave he remained, although some of
Chief Big Bear's men sought to tamper with his young
men. When referring to these times, during his visit to
the east, he said : "As nearly as I can learn, I am now
forty-six years of age, therefore I date beyond the
incoming of the first missionary ; and even after he
came, I was distant from him, and only heard by
rumor of his having come. Therefore, I saw much
evil ; I was with my people, far away in heathenism,
and in everything that was wrong. Later the mis
sionary reached our camp, and a change began to be
apparent ; and by-and-by, though wild, and stubborn,
and wicked, the change affected me, Jesus Christ
touched my heart, and I also embraced His religion ;
and I have made Him my Chief from that day unto
this. I owe a great debt of gratitude to my old mis
sionary, who recently left us, Mr. Steinhauer ; he and
other missionaries have done me great good, and have
also done a great and grand work for my people.
Later on, my people asked me to stand up for them,
and I became their chief. They said, ' Try and help
us on, and do not set any foolish example.' Last
spring an opportunity came ; we were approached
with guns, and asked to take up our guns against the
white man ; we were dared not to do so ; but I said in

208 JAMES EVANS.

my heart, I want to keep his law, as I have embraced
the law of the God he worships. I shall not go with
you, nor shall any of my people. My people want to
improve ; I feel we have improved wondrously. We
want to be like the white people, and make progress
in civilization, and that which shall be everlasting in
its benefit. As I feel that you are my friends, in
listening to me as I speak, and in welcoming me as I
come before you, I ask you still to be my friends, that
not my band only, but my whole nation may rise in
the scale of civilization and Christianity."

The zeal manifested by the Indians in the cause of
Christ is great, when we consider their ancestry, native
religious ideas and customs, and the numerous diffi
culties attending labor in that land. East and west,
and far in the frozen north, the influence of the
devoted Evans has spread, until missions have been
established by the churches, and missionaries and
teachers have gone among the lodges and erected
school-houses and places for worship, where young and
old may study the works and words of God, through
the simple method devised by this sainted man.

He has gone from us ; but his work is enduring and
his record on high.

FINIS,

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