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F 2371 . B5 2 1847

Bernau, John Henry.
Missionary labours in
British Guiana

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MISSIONARY LABOURS

BRITISH GUIANA.

LONDON :

BLACKBURN AND PARDON, PRINTERS,
HATTON GARDEN.

CHURCH MISSION STATION AT BARTICA GHOVK

MISSIONARY LABO

<0^ 0F

SEP 25 1918

A A

BRITISH GUIANA

^QSICAL

WITH REMARKS ON THE

MANNERS, CUSTOMS, AND SUPERSTITIOUS RITES
OF THE ABORIGINES.

BT THE

REV. J. H.VBERNAU,

MISSIONARY OF THE CHURCH MISSIONARY SOCIETY.

LONDON :

JOHN FARQUHAR SHAW,

27, SOUTHAMPTON ROW, RUSSELL SQUARE.

1847.

PREFACE.

Writer of this little work feels that some

apology is necessary for appearing before the
Public. He does so reluctantly, but not being willing
to refuse the frequent solicitations of those who
delight in the spread of the Redeemer’s kingdom, and
who from time to time have been interested in the
details of his mission, as he has had the opportunity
of stating them at public meetings in various places,
he has drawn up a hasty sketch of his proceedings.

Having accomplished this, with many interrup-
tions, he would crave the kind indulgence of the
Reader, who will hear in mind that in consequence
of being a foreigner, there may probably be found
modes of expression which will strike the critical
eye. But he is satisfied with the conviction that,
whatever defects may appear as regards language,
the whole comprises a simple statement of facts as
they occurred during his sojourn in America.

PREFACE.

The part of the work which relates to the early
history of the Colony, and its natural productions,
he has drawn from various authentic sources, con-
firming the same by what he himself observed, in
order to interest the general reader, and to bear
witness that there is a large field in that part of
the world for scientific research.

And with regard to the remainder of the work, the
Writer hopes that the interest which has been excited
by the relation of detached facts on the platform,
may be kept up and even increased by the perusal
of the whole in connexion.

The Writer would take this opportunity of offering
his grateful thanks for the kind assistance tendered
to him towards the purchase of a church clock, now
on its way to its destination ; as also to the many
ladies who have so kindly contributed various articles
for the benefit of the mission. May the Lord reward
abundantly all who take an interest in the spread
of the Gospel among the nations of the earth, and
make them know the happiness of the words of the
Lord Jesus when he said, “ It is more blessed to
give than to receive.”

PREFACE.

Vll

In conclusion, the Writer prays that the humble
testimony he wishes to bear to the faithfulness and
loving-kindness of his Divine Master, and to the
all-sufficiency of the grace of the Gospel, to make
men wise unto salvation, may be owned and blessed
of Almighty God. The Lord of the harvest send
forth more labourers into his harvest, and hasten the
time when, according to his word, “ the knowledge
of the glory of the Lord shall cover the earth, as
the waters cover the sea ! ”

Chelsea, June 1, 1847.

CONTENTS.

CHAPTER I.

PAGE

British Guiana — Boundaries, first settlement — Surrender to
Great Britain — Productions, Climate ..... 1

CHAPTER II.

Geology — Natural history ....... 6

CHAPTER HI.

Probable origin of the Indians — Similarity of customs with those
of the islanders in the Pacific — Distinguishing characteristics
from other heathen nations — Principal tribes in British
Guiana .......... 24

CHAPTER IV.

Habits of these tribes — Their ingenuity in preserving game and
fish — Their mode of making bread, and preparing their dinner —
Structure of huts, and powers of endurance . . .38

CONTENTS.

PAGE

CHAPTER Y.

Redeeming qualities in the Indian’s character — His belief in a
supreme Being and the immortality of the soul — Law of revenge
— Ceremonies at funerals differing — Procedure in finding out a
supposed murderer — No religious rites, marriage — Moral sense
deteriorated by custom . 48

CHAPTER VI.

Missionary labours among the Indians on the rivers Berbice and
Corantyn by the Moravians ...... 62

CHAPTER Vn.

Policy of the British towards the Indians — First commencement
of a mission by the Church Missionary Society — Plan pursued
by the first missionaries — Promising prospects of the mission —
Difficulties and discouragements . . . . .74

CHAPTER VIH.

The writer’s labours in Berbice among the emancipated negroes —
Difficulties and dangers — Conversations with a Jewish rabbi
and an infidel — Relinquishment of the mission . . .84

CHAPTER IX.

Commencement of missionary labours among the Indians — Dif-
ficulties, and the method adopted for overcoming them —
Marriage introduced — Schools, and the blessing attending
them . 99

CHAPTER X.

Missionary labours of the Rev. T. Youd, in the interior of British
Guiana — Interference of the Brazilians — Relinquishment of
Pinara and Urwa — Forming of a new settlement at Waraputa —
Military expedition to Pinara — Death of the Rev. T. Youd —

Rev. J. Pollitt — Mr. Edward Christian — Languishing state of
that mission. . . . . . . . . .114

CONTENTS.

CHAPTER XI.

PAGE

Blessing attending Missionary labours at the Grove — Franzen
and his children — Method of training and educating the
children — Discipline at school and church . . . .135

CHAPTER Xn.

Training of native teachers — Mode of answering objections
relating to the doctrines of the resurrection of the body, and
the holy Trinity — Extracts from the writer’s journal — Travels
in the interior, and dangers attending them — The Indian’s
ingenuity in catching turtle — Dangers from reptiles — Contri-
butions to the building of the chapel — Difficulty in procur-
ing a livelihood — Purchase of communion plate and hell —
Proposed plan of Government to civilise the Indians, and
probable results . . . . . . . . .155

CHAPTER Xm.

Conversion of a conjurer — Revolting instance of infanticide—
Conversion of a chief and his people — The knowledge of
medicine and surgery subservient to obtain their confidence —
Force of Christian principle illustrated — Interposition of
Divine Providence — Failure of the writer’s health — Visit to
and return from the West India isles — His return to the
mission, and disappointment attending it — Mrs. Bernau’s
death — The writer’s return to England . . . .186

CHAPTER XIV.

Letters from Indian boys during their apprenticeship — Letters
from children at school — Combined causes threatening the
total extinction of the aboriginal race — Appeal — The Lord’s
Prayer in the Arrawak language . . . . . .215

LIST OF ENGRAVINGS.

PAGE

1. Church Missionary Station at Bartica Grove — Frontispiece.

2. Map of British Guiana . . . . . . .13

3. The Silk Cotton Tree ....... 15

4. The Papaw Tree ........ 20

5. The Victoria Regia . . . • . . . . .22

6. Warraw Dance ......... 34

7. Mode of catching Fish by means of the Hai-arry Poison . 39

8. Caraheese Hut, and their mode of making Bread . . 41

9. Piwarry Feast of the Accaway Tribe .... 42

10. Hut of the Warraw Indians .... .44

11. Indian Weapons ...... .46

12. The Conjurer’s Rattle ....... 55

13. Pinara and Lake Amucu . . . . . . .115

14. Waraputa Mission . . . . . . . .124

15. Encampment at Onissaro on the Essequibo . . .165

16. Shooting the Falls on the Essequibo . . . . .171

MISSIONARY LABOURS.

CHAPTER I.

BRITISH GUIANA — BOUNDARIES, FIRST SETTLEMENT — SURRENDER
TO GREAT BRITAIN PRODUCTIONS, CLIMATE.

J^RITISH GUIANA, a colony situated on the north-
eastern coast of South America, and extending over
a surface of nearly 100,000 square miles, was ceded to
Great Britain by the Dutch, a.d. 1803. It is divided
into three counties, namely, Demerara, Essequibo,
and Berbice. It is bounded on the south-east by
the river Corantyn. Its precise boundaries in the
direction of the Brazils on the one hand, and the
Spanish possessions on the other, have never been
defined. Although a commission was sent by the
Dutch in the last century to accomplish this object,
it would appear that nothing definite was settled.
As early as 1580, settlements were formed by the
Dutch along the banks of the Pomeroon and other
rivers, but were as speedily destroyed by the Spaniards.
In the year 1602 they succeeded at last in obtaining
a footing in the Essequibo. The dense forests were

MISSIONARY LABOURS

soon cleared away by slaves imported from Africa,
and one plantation after another was seen waving with
the sugar-cane, or covered with the cotton or coffee
tree. To protect themselves and their shipping
against the inroads of the Spaniards, and the ill-will
of the aborigines, a fort was constructed at the con-
fluence of the Mazaroony and Caiyuni rivers. Under
its protection the small town at Cartabo point seems
to have remained secure, whilst the freighted ships
were escorted to sea by their men-of-war. When the
colony began to extend itself, the seat of government
was removed lower down the river, to an island
called “Fort Island.” Here a strong fortification was
erected, which effectually commanded the two chief
channels of the Essequibo. In 1763, an insurrec-
tion took place among the slaves, which proved fatal
to many Europeans, and in a great degree detrimental
to the further developement of this promising colony,
and which extended itself as far as Surinam, where
settlements had previously been formed. After chang-
ing owners several times during the wars between
England, France, and Holland, the present portion of
British Guiana was surrendered to us in the year
above-mentioned. Since the colony has been in the
possession of the British, the seat of government has
been removed to “ Starbroek.” Its name has been
changed into that of “Georgetown,” in honour of the
late king George. It is situated on the banks of the
Demerara river, which is much better adapted to the
purposes of commerce than the Essequibo, on account

IN BRITISH GUIANA.

of its vicinity to the ocean, and its deeper and less
impeded channel.

British Guiana, like other parts of this continent, is
intersected by large rivers and numerous tributaries; the
mouths of these rivers, called creeks, are navigable for
ships of several hundred tons burden, for upwards of
eighty miles from the coast. The country lying between
the respective rivers is but little known, and only
traversed by the wary Indian in the pursuit of game.
Were the face of the country cleared of the vast and
almost impenetrable forests, its beauties would vie
with any other within the tropics, from the cheering
variety of hill and dale. In its present state every
pleasing prospect is intercepted by the forests.

These forests abound in valuable timbers of various
kinds; and a wide field is open to the botanist for
exploring the world of plants and shrubs, among
which many are aromatic, and many more have
medicinal properties.

The soil on the coast, and for upwards of thirty
miles inland, is alluvial, which, with few exceptions, is
very rich and productive. The interspersed sand-
reefs are admirably adapted to the growth of all kinds
of provisions. Could British Guiana command suf-
ficient labour to develope its vast resources, we might,
it is said, part with all the islands of the West Indies
without regret or loss.

At present, only the coast and some of the islands
in the mouth of the Essequibo are under cultivation.
The chief staple commodity is sugar, which is grown

B 2

MISSIONARY LABOURS

by the now emancipated negroes; but not at all in
proportion to what might be done, could the planters
command a sufficient supply of labour. The interior
is unoccupied except by a few woodcutters, and only
frequented by the red Indians.

British Guiana is not within the range of hurricanes,
although the wind at times is high, and now and then
a shock of an earthquake is felt. The thermometer
ranges in the dry season from 80° to 90° Fahrenheit,
in the shade. In the rainy season the writer has
never observed it lower than 72°, The change of
seasons is pretty regular. There are two rainy and
two dry seasons. During the long dry season, which
commences with September, and lasts till the middle
of December, an easterly sea-breeze prevails almost
without interruption, by which the heat is moderated,
and the climate rendered healthy and delightful.
During the rainy season the land-winds predominate,
but not to the exclusion of the sea-breeze at times ;
nor does the rain fall then so incessantly as it does in
Africa, and the East Indies.

The climate is not so unhealthy as has been
represented in various pamphlets which have been
published on the subject of British Guiana, since
instances of old age are frequently met with among
both Europeans and others. The great mortality at
times may be accounted for by the returning visitation
of epidemic diseases, which every other country is
subject to in its turn ; or, it may be found in the
imprudent exposure to wet and heat, and still more in

IN BRITISH GUIANA.

the habit of intemperance to which Europeans seem
particularly tempted in the tropics. It is no exag-
geration to state that three-fifths of the deaths,
within the course of one year, are produced by the
latter cause alone. On a comparison of the statistics
of mortality of late, with those of former years, the
result is decidedly in favour of its being more healthy
at present than heretofore. The yellow fever, which
occasionally ravages the town and its vicinity, seems
to be owing entirely to local causes, and would doubt-
less be remedied, were a wall constructed along the
side of the river, so as to do away with the wharfs at
present in use, under which filth of all kinds is
allowed to accumulate.

The inhabitants of the interior are subject to flux
and intermittent fevers, which, when properly and
promptly treated, do not necessarily prove fatal. The
former is caused by drinking the water which flows in
the creeks, and which is strongly impregnated with
decayed vegetable matter. The latter is most preva-
lent at the change of the seasons, and is produced by
exposure to wet, cold, or heat. Ophthalmia is also
frequently met with among the Indians, and is chiefly
owing to their want of cleanliness, or the incessant
glare on the water during the dry season. Other
diseases are rarely found, and if met with, may in-
variably be traced to constitutional causes.

CHAPTEK II.

GEOLOGY — NATURAL HISTORY.

'J'HE geology of this part of America presents no-
thing very remarkable ; and, it is supposed, by those
competent to judge, that few, if any, of the precious
metals are to be found there. Several attempts at
mining made by the Dutch, on their first settlement
in the Essequibo, proved abortive ; or the ore was not
found worth the expense of working. Iron ore is here
and there met with in the interior, but not in sufficient
quantities to recompense the labour and expense in-
curred. The coast lands of British Guiana being
principally composed of an alluvial blue clay, are of
amazing richness and fertility: not so the interior.
There is in most parts a sort of yellow clay, covered
with a stratum of half-decayed vegetable residuum,
which forms a great impediment to cultivation, and
obliges the Indian to prepare a new field every year in
virgin soil by cleaning away the forest and burning it.
Among the sand-hills which succeed, are found valleys
with a slight admixture of clay, which present many
fertile spots for the cultivation of provisions of all

MISSIONARY LABOURS IN BRITISH GUIANA.

kinds. Then comes the rocky region, consisting of
elevated ridges and detached conical hills. These
rest on bases of sandstone, granite, and silicious
crystal, containing iron ore, mica, prismatic and
hexagonal crystals. The country is crossed in an
oblique direction, from north-west to south-east, by
belts of granite rocks, which form the principal im-
pediment to navigation. In the Corantyn, hills of chalk
are met with ; and higher up, a kind of sandstone
of considerable hardness. Specimens of various kinds
of stone rday be procured in the mountains of the
interior, which, when polished, have a beautiful ap-
pearance, resembling marble. Among the rest is the
cornelian, pieces of which, having been washed up by
the rivers, and turned into pebbles, are used by the
Indians to make their earthenware.

The zoologist and ornithologist will find ample
employment in British Guiana, as the forests and
savannas abound in all kinds of beasts, birds, and
creeping things, many of which have probably never
been described.

The number of quadrupeds is small, when brought
into comparison with those of Africa and the East;
nor are they equal to them in size, strength, and
ferocity. The principal animals are, the tapir, or
mypannie; the jaguar, bakkine, pingo, and peccari
(wild hogs); the cayman or alligator, the coatimondi
(fox) ; the opossum, deer, manati, sea-cow, sloth,
ant-bear, &c.

The tapir is about the size of an Alderney cow, and

MISSIONARY LABOURS

needs no description, as it may be seen in the zoologi-
cal gardens in the metropolis. The greatest singu-
larity in this animal is its want of a gall bladder. It
confines itself chiefly to marshes and rivers, feeding
on roots and aquatic plants. It is very frequently
seen in the tributaries of the Essequibo, and much
sought after by the Indians.

The coatimondi (fox) is in body shaped like a dog,
of a dark brown colour, and measuring two feet from
snout to tail, which is long, hairy, annulated, having
black rings upon a deep buff-coloured ground ; breast
and belly dingy white, jaws long and light brown,
snout black and projecting upwards, legs short (par-
ticularly the foremost), feet long, and, like the bear,
frequently standing upon its hind legs ; and walking
always upon its heels : these animals are admirable
climbers, very cunning and strong, and great depreda-
tors on the poultry yards.

The jaguar is very courageous, but seldom attacks
men. It is most destructive to cattle, and fondest of
goats’ flesh. It is entrapped by pits, in which a goat
is placed, the ground having been lightly covered over
with reeds and small brush-wood. The tiger-cat is
larger in size than our common cat, and exceedingly
ferocious. It fives generally in the woods, feeding
upon lizards, mice, and birds ; but is also very de-
structive to poultry. The ant-bear catches ants with
his tongue, which is nearly twelve inches long, and
works like a worm covered with slime. This he

stretches out over an ants’ hillock, and when a

IN BRITISH GUIANA.

sufficient number of ants are thus entrapped, he draws
it in and swallows his prey. His tail is of a prodigi-
ous length, with which he covers himself when asleep.
He is much sought after and relished by the Indians
as an article of food.

There are a great variety of the monkey tribe in
Guiana, of which the quatta is the most intelligent,
and may be taught to fetch water from the river-side
in a calabash. Several of the smaller kinds form part
of the domestic animals of the Indians, and are seen
clinging to their shoulders when at home and travel-
ling ; and are, with few exceptions, eaten by them.
The baboon, however, is preferred to all others, and
said to be excellent eating ; but I could never make
up my mind to partake of it, although I have often
been pressed by the Indians to do so. The leguan, a
large species of lizard, I much relished, the flavour
being superior to that of a chicken.

Much as the writer could wish to enlarge on this
topic, it would, he fears, carry him beyond the limits
assigned him in this little compendium ; but he can-
not forbear alluding to the feathered tribe ; and as a
connecting link between birds and beasts, he must
mention, first, the vampyre-bat, the extended wings
of which often measure thirty inches from point
to point, although the body seldom exceeds seven
or eight ; resembling the harpies of old in their
hideous and disgusting appearance. The writer
has seen these birds hanging head downwards in
clusters on the branches of trees : the large kind

B 3

MISSIONARY LABOURS

suck the blood of men and animals when sleep-
ing ; the smaller, that of birds : while sucking, a
gentle flapping is kept up by the wings, which lulls
the sufferer until an exhaustion of blood prolongs the
period, when the vampyre may suck with impunity.
They frequently intrude themselves into houses, and the
writer has often been annoyed by them. When sleep-
ing in an open hut, or under the trees in the forest,
the only means of keeping off the vampyres is by large
fires, for they cannot endure the light.

The crested eagle far surpasses in size the monarch
of European birds, measuring seven or eight feet
across the wings ; it has a crest of four long black
feathers, which are erected when about to seize its
prey, or if it be irritated. The colour is of an ash
grey, with dark shading ; the bill and legs yellow,
very strong and long ; the eyes large and black.

Of falcons there are three species, — the white, the
brown, and the spotted falcon.

The king of the vultures, an immense bird, as
large as the black eagle, is of a pinky white or flesh
colour in the body ; wings black ; head and neck (en-
tirely divested of feathers) of an orange and rose colour,
alternately shaded ; the beak is overhung with a fleshy
substance, also of an orange colour, curiously shaped,
like an ornamental tassel ; the eyes, of a light pearl
colour, are round, large, and sparkling ; around the
neck and breast is a kind of collar of thick rough
feathers, of an iron grey colour, which serves it as a
safeguard to draw its head into when likely to be

IN BRITISH GUIANA.

stung or wounded by the venomous snakes upon which
it usually feeds.

The plumage of most of the birds is very beautiful,
more especially that of the humming-birds, an endless
variety of which may be seen when the trees and flowers
are in blossom. These are exceedingly quarrelsome,
and are proverbial, on that account, among the Indians.
There are eagles, of different sizes, falcons, banana-
birds, mocking-birds, trumpeters, swallows, cranes,
macaws, ducks ; also the hon-ton and the vow-vow, so
named from the sound they utter ; and among the rest,
and not the least noisy, are the parrots and a great
variety of paraquits. These are seen at certain times
in countless flocks, and fly always in pairs. The
mocking-bird takes up its abode near the habitations of
men, and will stop its own sweet short note to imitate
exactly the bleating of a sheep, the barking of a dog,
the cackling of the hen, or any other sound made by
domestic animals.

The trumpeter, or waracaba, has many singular
habits. It will stand on one leg, hop, dance, or
tumble over and over, uttering at the same time the
peculiar sound from which it receives its name. When
domesticated, it becomes much attached to the person
who feeds it, and follows him about like a dog, being
very jealous should any other animal approach to
supplant it. Singing-birds are rare, but the notes of
the few that are found, are peculiarly sweet ; they are
taken care of by the Indians with much solicitude and
affection.

MISSIONARY LABOURS

Guiana, like other tropical countries, abounds in
lizards and serpents. One of the most remarkable of
the former is the chameleon, which has the power of
changing its colour at pleasure, adapting it to the
ground over which it runs ; but principally from
green to brown, and the reverse. Among the serpents
there are some of enormous size, and mostly of a
venomous nature. The most fatal is the rattlesnake,
which is, however, not so common as the other
species, and is found only in savannahs and moun-
tainous parts of the interior. It is a providential
circumstance that it gives notice of its approach by
means of thin homy rings with which it is covered,
and which produce a rattling noise when it becomes
excited. There is a large grey snake marked with
brown spots, called by the Indians “ Colukurannu,”
which will seize deer and other animals of equal
size, and, winding itself round the body of its prey,
crash the bones and gorge the carcases whole.

The country swarms with insects, to the great
annoyance of its inhabitants. Among these are the
musquitos, the plague of the land, which, especially to
new comers, prove very irksome and distressing. At
certain seasons they are most troublesome, and can be
kept at a respectful distance only by means of smoke,
which, it may he easily conceived, is no pleasing
alleviation. Their sting provokes great irritation in
the skin, which, if rubbed, frequently becomes sore
and ulcerated. The scorpion, the centipede, and the
taruantula, are also troublesome, intruding, as they

London. Published by John F. Shaw. Southampton Roie. Russell Square. 1847.

Aha' Findlay

IN BRITISH GUIANA.

do, into houses and even beds, yet it seldom occurs
that any persons are bitten or stung by them.

A welcome clearance of these noxious animals is
effected by certain ants, called, in the Creole Dutch,
‘‘jagman,” which, at least twice a year, visit the
habitations of men in the course of their wanderings,
and destroy all the vermin that they find. They
usually remain four or six days in one place, and
when left unmolested by man, are quite harmless.
The writer always quitted his house during their stay,
and was thankful for the visit when he returned to it.

Butterflies, beetles, spiders, and grasshoppers there
are in endless variety, and these will form no mean
amusement to the naturalist, while they afford
admirable proofs of the Creator’s power and wisdom.

The rivers and creeks abound with every variety
of excellent fish, as may be seen from the large
collection made by the scientific traveller, Sir Robert
Schomburgh. The best flavoured is the pacou, to
ascertain the natural history of which has occupied
the attention of many a traveller. But there is no
doubt that its fry is found in the immediate vicinity
of the rapids, where the weyer grows. When yet
small it is seen in the shallows of the still waters ;
and the writer has frequently, when accompanying the
Indians on their fishing expeditions, found it not
above one inch in length, and even smaller.

The trees in British Guiana are majestic, and their
foliage varied and beautiful. From the luxuriance
of vegetation they have not room to extend their

MISSIONARY LABOURS

branches until they reach an unusual height. Each
seems striving to out-top its neighbour, and the stems
usually rise to seventy, a hundred, and even more,
feet before they put forth a single bough. The king
of the forest is the maora tree, and whenever it takes
possession of the soil, every other tree is out-topped,
if not annihilated, by its enormous branches and size.
The black cinnamon, the acaucoa, the locust, the
purple and green heart tree, and an almost endless
variety, are useful for building, shipping, and
furniture. The bark and leaves of some trees are
used by the Indians for medicinal purposes. A late
attempt to produce a substitute for the Peruvian bark,
and the sulphate of quinine, from the seed of the
green heart, which is called, “ biberine,” has not met
with success. It is, however, beyond doubt that it
contains many of the anti-febrile qualities which
render quinine so valuable; and the inquiry may yet,
if prosecuted with assiduity, lead to a satisfactory
result. The seed of the daccambally is used by the
Indians in times of scarcity for bread, it being grated
and mixed up with the flour of the cassava root.
Although its taste is somewhat bitter and unpalatable
in its natural state, it is by no means disagreeable
when baked.

The black cinnamon is generally found about fifty
feet in height, and two feet in diameter. The leaves
are about the size of those of the orange tree, which
they resemble in fragrance. When fresh cut, the
wood is of a deep blood red, but in time becomes

THE SILK-COTTON TREE.

IN BRITISH GUIANA.

black ; it is very durable, takes a fine polish, and,
from its hardness and smoothness of surface, would
be well adapted for mill -cogs, wheels, and other
purposes. The Indians prefer it to any other for the
manufacture of their clubs, as it weighs heavy and
lasts long, the worm never touching it.

The letter-wood, properly so called, is the heart of
a tree which grows twenty feet in height ; its leaves
are narrow and pointed, and the flower, which is
pentapetalous and of a purple colour, is succeeded by
a black berry. The wood is of a beautiful brown
colour, mixed with black or crimson spots, which bear
resemblance to hieroglyphics and letters. It forms an
article of trade among the Indians, but is rarely found
more than twelve inches in circumference, is very hard,
and takes a beautiful polish.

The silk cotton tree grows to an enormous size, one
hundred feet in height, and twelve feet in diameter.
Its roots spread to the distance of fifteen and twenty
feet all round. The trunk is covered with a thick
ash-brown coloured bark, set with short, sharp prickles.
The tree seldom puts forth a bough till it has reached
the height of sixty feet, and more. Its leaves are
oblong, and it is found in blossom only once in three
years. The blossom consists of a green calyx, with
five white folliculi, and the petals with five stamina, and
is succeeded by a bud containing a light grey silky
cotton, which, by Europeans and other inhabitants of
the colony, is used in stuffing pillows and mattrasses.
The Indians chiefly use it for winding round the

MISSIONARY LABOURS

extremity of their arrows, which they blow through a
tube of ten, or more, feet in length, the point of which
has been poisoned with the warali poison. When
such an arrow pierces the flesh, it inevitably proves
fatal within a few minutes. The Indians also
manufacture their largest canoes from this tree,
although it is not as lasting as many others.

The maan tree produces a gum, which, when boiled,
makes excellent tapers. It is highly aromatic, and
very hard, resisting the action of the water and
the atmosphere. The Indians call it carimaan, and
chiefly use it in fastening the points of their arrows,
waxing their thread and fishing lines, and calking
their canoes. Others of the trees supply the
aborigines with gum and resin, which they use for
burning instead of pitch, and various other purposes.

From the berry of the dab tree the Indians obtain a
kind of substance by boiling, similar to that used in
the manufacture of composition candles, and which
bums equally as well as wax.

The silk grass shrub resembles the aloe, but is
much smaller ; its leaves rise in clusters from the
root five feet in height, with indented edges, pro-
tracted into prickly points. The inner substance of
the leaf consists of a number of small fibres, running
longitudinally, which the natives very cleverly extract
by means of a small loop of cord fastened to a post,
and through which the leaf is drawn with a jerking
motion. By this process the outer green substance is
taken off ; the fibres are then dried in the sun, and

IN BRITISH GUIANA.

twisted into bow-strings and fishing-lines. The
cord thus obtained is very lasting and elastic, and
admirably adapted to the above-named purposes.

The fruits of the tropics are delicious and wholesome
when eaten with caution. New comers especially
ought to be on their guard, as in many instances,
when too freely partaken of, fatal results have fre-
quently followed. Among these are the medlar, the
star-apple, the mango, the soursop, the sappadilla, the
orange, the shadock, the pom-rose, or rose-apple, the
granadilla, the semitoo, the cashu, and many more.

The star-cherry is, in size and form, as if four
European cherries were compressed into one, each
division having a stone. The pulp is enclosed within
a clear, tender, red skin, of an agreeable taste, some-
what between sweet and sour, with a slight aromatic
flavour.

There is another cherry growing in the forest,
resembling very nearly the European, but inferior in
flavour ; it makes excellent preserves. The tree bears
fruit twice a year.

The maupee resembles the European plum-tree,
though much larger. It bears fruit of a dark orange
colour, like an olive, and its stone has an acid taste
and fragrant smell.

The cinnamon apple tree bears a fruit about the
size of a turkey’s egg, and of the shape of a pine-cone,
which, when ripe, is of a beautiful violet colour,
and tastes like very rich cream, flavoured with cin-

namon.

MISSIONARY LABOURS

wounds. The poix doux is used for fences by the
colonists. The fruit of the guava is made into
marmalade, and much in requisition amongst the in-
habitants, as well as foreigners. The fruit of the
aquiro palm is eaten, and much relished by the
Indians, serving them instead of butter ; its stone is
cut into rings, and other ornaments. It is of a black
colour, takes a beautiful polish, and is much worn by
women and children. The heri-heri is very useful
for kindling fire. The Indians take two pieces of the
wood, and, having cut a notch in the one, place the
other piece in the notch, and after rubbing it round
and round in their hands for a few moments, the
friction produces fire. From the fibres of the silk
grass, stout cord and twine are manufactured, which
are used for hammock-ropes and fishing-lines. The
star-cherry, medlar, the papaw, and many others, are
valued for their fruits.

The papaw tree, as seen in the drawing, has a
graceful appearance, and presents a striking figure in
contrast with the surrounding bushes and trees. It
grows to the height of twenty feet, its stem is hollow,
and supports a head, not of branches, but of large
leaves, at the end of very long foot- stalks. The
fleshy fruit, which is of a dusky orange-yellow colour,
and about the size and shape of a small melon, grows
suspended upon the naked trunk, just below the leafy
head. The leaves and fruit of the tree, till ripe,
abound in an acrid milky juice. The fruit, when
fully ripe, is eaten with pepper and sugar; and when

TUE PAPAW TREE.

IN BRITISH GUIANA.

the half-grown fruit is properly pickled, it is little
inferior to the pickled mango of the East Indies.
Meat washed or rubbed with the acrid milk of the
unripe fruit, is thereby made tender. The writer
found the leaves a very attractive bait for catching
fish, by throwing a large quantity of them into the
pond constructed for that purpose at the river’s side.
It grows spontaneously, and begins to bear fruit
within ten months, never ceasing when once it has
begun. The writer has seen on the trees in his
garden, ripe and green fruit and blossoms at the
same time. The male tree, of which a blossom is
seen in the drawing to the left side of the stem,
is usually destroyed as soon as it is recognised as
such.

Among the medicinal plants may be mentioned the
quassia, ipecacuanha, gentian, sarsaparilla, the castor-
oil. The cocoa-nut tree flourishes everywhere. Coffee,
pepper, indigo, vanilla, potato, and other useful plants,
are indigenous to the soil. The cabbage, the pea, the
turnip, the carrot, and various other kinds of Euro-
pean vegetables, have been cultivated with success in
the interior by the missionaries ; and there is little
doubt that any other vegetables would thrive, if
proper care and attention were bestowed upon them.

At certain seasons of the year there may he seen an
endless variety of flowers of the most brilliant colours
and exquisite beauty ; and as they chiefly belong to
the convolvuli and other species of parasitical plants,
they cause the woods to appear as if hung with

MISSIONARY LABOURS

garlands entwining themselves to the top of the
loftiest trees, and presenting a most lovely appear
ance.

I cannot conclude this chapter without making
reference to a recently- discovered flower, which Sir
R. Schomburgh has denominated “Victoria Regia,” in
honour of her Majesty the Queen. It was discovered
by him in the Berbice river, but is also found in the
Essequibo. As soon as I heard of the circumstance, I
described it to the Indians at the missionary station,
and was told that it had been seen of them in one
of the chirahahs, i.e. ponds, between the first and
second set of rapids. Accordingly, I despatched some
of the people in search of it, and had the pleasure of
seeing several specimens of that exquisitely beautiful
flower which were brought to me in all its stages of
development. Some of its seeds were thrown into the
fish-pond, and I rejoiced to see them spring up ; the
leaves began to extend themselves ; hut being obliged
to quit the mission on account of my health, I did
not see the flowers in blossom. The leaf, when fully
grown, is from four to six feet in diameter, almost
circular, with a broad rim of light green above, and
a vivid crimson below. The largest flower I have
seen was two feet and four inches in circumference,
but I admit that it was not fully grown. Its colour
passes from white into pink and rose ; when it opens
in the morning it is usually of a pink colour in the
middle, which spreads all over as the sun gets hot. It
Is of a sweet scent, which lasts for many hours after

rioaH viaoxaiA

IN BRITISH GUIANA.

sunrise. I visited the place where this memorable
flower was growing, and found it to be a kind of pond,
which must have been formed there by the inundations
of the river during the rainy season ; it was from
three to six feet deep and about forty yards wide.

CHAPTER III.

PROBABLE ORIGIN OF THE INDIANS SIMILARITY OF CUSTOMS

WITH THOSE OF THE ISLANDERS IN THE PACIFIC — DISTIN-
GUISHING CHARACTERISTIC FROM OTHER HEATHEN NATIONS —
PRINCIPAL TRIBES IN BRITISH GULANA.

the red man. That he comes from the east there
can he but little doubt; but when and by what means
will probably remain shrouded in obscurity. The
hypothesis that the Indians are the descendants of the
ten tribes of Israel, is exceedingly problematical, and
the reasons on which it is built inconclusive. The
same thing might with equal probability be said of
the islanders in the Pacific, as usages are met with
among them similar to those of the Indians. My
object, however, is not to discuss a question on which
so many conflicting opinions have been formed by
writers more competent than myself, but simply to
state what has come under my own observation ; and
I desire to do it with much deference to those who
may happen to differ. My remarks apply only to the

has been said and written on the origin of

MISSIONARY LABOURS IN BRITISH GUIANA. 25

Indians of British Guiana, and may not he applicable
to those of other parts of that vast continent. A
slight resemblance may be traced between the Indian
and Polynesian tribes. They both attribute disease
and other misfortunes to the agency of evil spirits.
Both consider revenge a sacred duty, and steal on
their intended victim. The men, in both countries,
do not allow women when nursing to prepare or touch
the meat they eat. Both prepare for their festivities
an intoxicating liquor, — the islanders from the root
of mild pepper, which they call “ cava,” the Indians
from the root of the “ cassava ; ” but both prepare it
in nearly the same disgusting manner. Both catcli
their fish by the use of narcotic plants, both take
their caste from their mother’s family, to which they
attach considerable importance. Both practise the
virtues of hospitality, and consider it almost a sacred
right to which any strangers, but more especially the
relations and people of the same tribe, are entitled.
The intercourse, however, which Indians of this part
have held with Europeans for generations past has
greatly changed and modified their customs and
manners. It is, for this reason, not easy to determine,
with any degree of certainty, what is original and
what is not so. In Guiana this is so strikingly evi-
dent, that any inquiries as to what is strictly original
will issue in painful uncertainty and disappointment.
The Indians of British Guiana do not practise cir-
cumcision ; nor will they touch pork in their native
state. To drink the milk of any animal is an abomi'?

MISSIONARY LABOURS

nation, and it requires no small self-denial on their
part to overcome their antipathy to it. But this fact
is remarkable, that, whereas the other nations of the
earth have yielded to the worship, either of a plurality
of gods, or of demons and idols, the Indians have
retained the knowledge of the one great Spirit, the
Creator and Preserver of the universe. No traces of
idols, no system of worship have been met with by the
missionaries who have laboured among them in
Guiana. The images produced by various travellers,
and said to be worshipped by the Indians, evidently
appear to have been introduced among them by the
Roman Catholics ; such as crosses, images of brass
and silver, and even the rosary. Here are no monu-
ments of art, no national heroic lays, no sciences dis-
played, no improvements in the manufacture of their
implements — all seems stationary; and as they appear
now, such they seem to have been for generations
past, sunk in lethargy and apathy as to their future
welfare. There are, indeed, some hieroglyphics found
engraven in stone near the second set of rapids in
the Essequibo, just opposite to Ulavapula, but they
are of rude workmanship, and consist chiefly of
monkeys aDd irregular figures very unlike those said
to exist in Mexico. No attention is paid to them by
the Indians, and they deem it an impertinent
curiosity if a traveller should express a wish to see
them. The Mexicans assuredly have been more
advanced, and however this circumstance may be
accounted for, certain it is that the Indians of

IN BRITISH GUIANA.

British Guiana are now what they must have been
centuries ago.

It may not be uninteresting to the reader to learn
what has been said on this most interesting subject,
“ the origin of the Indians in America,” by that inde-
fatigable traveller Sir B. Schomburgh. “ The Bible
and profane history corroborate the narrative, that
ancient Egypt and Hindostan were invaded by a
powerful tribe, who introduced their peculiar customs
into the conquered country, built temples and pyra-
mids, and covered them with hieroglyphics. His-
torians here allude to the Cushites, who, after having
erected a splendid empire, were dispersed by the
Almighty. They are traced chiefly by the ruins of their
mural defences, in a north-easterly direction to Pales-
tine ; by the relics found in their tumuli, and their
peculiar zodiacal signs, to the north of Siberia, where all
further traces of them are lost. Similar tumuli, mural
defences, hieroglyphic inscriptions, astronomical divi-
sions of time, and zodiacal signs, were used by the
civilised aboriginal race of America ; and as the
geographical position of Behring’s Straits, and the
Alcantski islands, admits the possibility of emigration
from Asia to America, we are led to believe that the
Toltecans, and Aztees, arrived that way. They were,
however, expelled by succeeding hordes, and during
the struggle for occupancy, the earthen ramparts may
have been constructed ; but the frequent attacks, and
the arrival of new hordes, rendered their destruction
inevitable, if they obstinately persisted in remaining ;
c 2

MISSIONARY LABOURS

they, therefore, abandoned the country to the con-
querors, emigrated southward, and became ultimately
extinct.

“ The descendants of the latter savage tribes, the
conquerors of the ancient Mexicans, constitute, at
present, the aboriginal inhabitants of North and South
America, tribes who, though dissimilar in language,
possess philological affinities, and are distinguished
by the same predilections for a nomadic, or roving
and savage life, and are given alike to war and the
chase.

“ The Mongolian races of northern Asia,” Sir R.
Schomburgh proceeds, “ possess a similar disposition ;
but we may infer a still stronger affinity between the
Indians of North America, and the nomadic tribes of
northern Asia, from anatomical evidences. Indeed,
the learned author, Dr. Prichard, in alluding to the
Mongolian races, and the North American Indians,
observes, * we do not find that any clearly defined
difference has been generally proved between the two
classes of nations.'

“ The present American race, blended with the Mon-
golian to the north, spreads over the whole of the new
world ; and however feeble their intellect may be, they
surpass the more civilised, but now extinct, races of
Mexico, in their fuller belief of the existence of one
great Spirit, a future life, and the immortality of the
soul.”

The writer fully coincides with the opinions of this
intelligent traveller ; and with him deplores their state

IN BRITISH GUIANA.

and condition. They are fearfully diminishing every
year ; a few generations more, and what is now said of
the Mexicans, will be equally true of these Indians,
“ they were, but are no more found.”

The principal tribes in British Guiana, whose
diminished numbers contrast painfully with the swarm-
ing population, which the land supported when the
white man first appeared among them, are, the
Arrawaks, the Accaways, the Carabeese, the Warraws,
the Macusies, and several others, which are nearly
extinct, of whom only a few families survive, to tell
the tale of their ancestors.

The Arrawaks live nearest the plantations, and are
the most civilised. Their number is estimated at
about fifteen hundred souls, and the whole tribe is
divided into twenty-seven families, or castes. They
are able to recognise each other, as members of the
same family, by certain marks and figures tattooed on
their faces when young, and coloured with the lan a
Caste is derived from the mother, and children are
allowed to marry into their father’s family, but not
into that of their mother. The Arrawaks are seldom
more than five feet four inches in height, plump, and
well proportioned, but not muscular. Their forehead
is lower than that of Europeans, but they do not
appear to be wanting in abilities. Those nearest the
coast are of a dark brown, but some of their castes
are as fair as Spaniards. Their features are small,
their expression, in general, melancholy and depressed,
their hair strong, black, and straight.

MISSIONARY LABOURS

It is a fact worthy of notice, that, in children, when
instructed and educated, the forehead rises consider
ably. Their physiognomy undergoes a marked and
very perceptible change, and must be interesting to
every physiognomist. Their powers of imitation are
strong, their memory retentive, and by no means
inferior to that of Europeans ; but, in calculation, they
seem to be deficient, for they do not count further
than twenty, which, if occasion requires, is repeated
over and over again. Their mode of counting is
peculiar, and not less amusing ; thus, “ five,” aba-
dakabo, means literally, “ once my hand “ ten,”
biama-dakabo, literally, “ twice my hand ;” “ twenty,”
aba-olake, literally, “ once in,” (the place,) that is, a
man with hands and feet. Having counted five times
twenty, they say “ aba-hundred,” which term is not
their own.

Polygamy is allowed and practised by all the Indian
tribes, but it is by no means common, and only found
prevalent among the chiefs. Children receive their
names from the pe-i-man, or conjuror, and according
to the fee that is paid, will be the virtue of the incanta-
tions pronounced. Children without names are there-
fore found only among the poorer class, and are sup-
posed liable to every misfortune. This circumstance,
however, is easily accounted for, as the conjurors have
not received their fee. Although this tribe is the
most civilised, yet is witchcraft not less practised by
them than among the others. They are full of fear
and superstition, and the implements used in their

IN BRITISH GUIANA.

incantations are handed down from the father to the
son ; but I am not aware of any peculiar sanctity being
attached to them. The son of a conjuror, as soon as
he enters his twentieth year, or even sooner, is made
acquainted by his father with the art of conjuration,
and enjoined the greatest secresy concerning it. His
right ear is pierced, and he is required to wear a ring
all his lifetime. The women of this tribe are seldom
seen in a state of perfect nudity, and their hair is
neatly tied up on the crown of their head. But with
all these advantages over other tribes, they differ but
little in other respects. The Indian, having been
occupied in preparing and planting his fields for the
space of three months, spends the rest of his time in
hunting, fishing, visiting, drinking, and dancing. It
is with great unwillingness that he undertakes any
superfluous degree of labour, by which he relinquishes
a present enjoyment, for the prospect of future pro-
vision, 'about which he has no care : he lives only
for the day, and, having satisfied the cravings of na-
ture, he lies down to sleep. He requires no clothes,
or, if mere civilisation has taught him better, he is
content with one suit, and will wear it till it drops
off his body.

The Arraways inhabit the Upper Demerara, the
Mazarooni, and Putaro, and amount, probably, to six
hundred fighting men. The colour of their skin is of

deeper red than that of the Arrawak. They live in
a state of perfect nudity, and paint their bodies red
with the amotto, or deep blue with the lana. Some-

MISSIONARY LABOURS

times they will paint one side red, the other blue.
The face is painted in streaks, in which performance
they seem to be very particular, as the women not
unfrequently spend hours at their toilet, when pre-
paring for the dance. They perforate the cartilage of
the nose, and wear a piece of wood in it, which often
is of the size of a finger. They rub their bodies with
the oil of the carapa, to defend themselves against the
bite of insects, it being of a bitter taste, and nauseous
smell. The Arraways are a quarrelsome and warlike
people, jealous and suspicious, and, on that account,
dreaded by all others. Having planted their fields,
they move from place to place, living upon the hos-
pitality of their friends till their own cassava is ripen-
ing, when they again return home, and show the same
friendship to others. During an expedition, they
invariably travel for three days, and halt for two, in
order to fish, hunt, and dry their game. When in
times of war they approach a defenceless place, they
attack it, murder those who resist their violence, and
carry off the rest as slaves. They are determined
humourists, and fond of bestowing nicknames on
each other as well as strangers, whatever be their
rank or quality. If this conduct is taken with good
humour by those in authority over them, they yield
in return prompt and ready obedience to their wishes
and commands; and if once they form an attachment
to any individual, their affection is unalterable, and
so on the other hand their hatred is inveterate. In
manners they are more savage than any other tribe.

IN BRITISH GUIANA.

In ability they do not equal the Arrawaks, their
foreheads being still lower and more depressed than
those of the people of that tribe. They make free
use of poisons of several kinds, but are not easily
persuaded to tell how and from what they prepare
them. The muneery, a black ant, an inch in length,
and found making its nest between the roots of a
certain aromatic tree, forms an ingredient in one of
their strongest poisons.

When an Indian is stung by it, be has to endure
a fever of ten hours, with the most excruciating
pains. They will catch a considerable number
and make a decoction of them, which they mix
with other ingredients and use for poisoning their
arrows.

The law of revenge is in full force among this tribe,
and they suppose that whenever any have died, it must
be from the effects of poison. They are exceedingly
credulous, and it is not safe to offend even a child.
Notwithstanding all this, I have never experienced the
slightest insult from any of them, they being con-
vinced that I had come among them to do them good,
although at times their demeanour was anything but
friendly and encouraging.

The Carabeese occupy the upper parts of the
Essequibo, Cayung, Pomeroon, and Corantyn rivers.
They have so decreased in numbers, that it would be
difficult now to collect a hundred of them together in
the country below the rapids, where twenty years ago
they mustered a thousand fighting men.

c 3

MISSIONARY LABOURS

They are very haughty in their deportment and
much addicted to drinking, which, among other causes,
will speedily exterminate the whole tribe. They are
brave, credulous, obstinate, and their opinion once
formed is never modified by circumstances. The
women are very fond of ornaments, and invent strange
devices to render themselves acceptable in the sight of
their husbands. They perforate the under lip, and
wear a pin or pins in it. There is every probability
that the Carabeese must once have been the lords of
the islands, as the names of many rivers, islands,
and other localities, are evidently Carabeese. The
Carabeese are easily distinguished from any of the
other tribes, as they invariably have a large lump of
the arnatto fastened to the hair of their foreheads.
They are also very indiscriminate in the use of animal
food; tigers, dogs, rats, frogs, and insects of various
kinds, are greedily devoured by them, which I have
never observed to be done by others.

The Warraws inhabit the Pomeroon coast, and are
said to be about seven hundred in number. Some
are also to be met with in the Corantyn. The
country they inhabit being flat, it not unfrequently
happens during the rainy season, that for months
their habitations are surrounded by water. They
are very clever in the manufacture of canoes and
corioles, which are wonderful specimens of untaught,
natural skill. The other tribes buy and barter canoes
from them, as the preference is given to their work-
manship over every other. These are made of the

IN BRITISH GUIANA.

trunks of trees, and have neither seam nor joint, plug
or nail, and are admirable for speed, elegance, safety,
and durability. Some of these canoes have been
known to carry one hundred men. The Warraws
might procure a decent livelihood by the sale of this
craft, but with the carelessness of uncivilised nations
they waste improvidently whatever they earn. Their
principal food is fish, and a Warraw will eat as much
at one meal as would satisfy the appetites of three
Europeans. They are exceedingly dirty and dis-
gusting in their habits, and their children are so
much neglected that their fingers and toes are fre-
quently destroyed by vermin, their eyes blinded, and
their bodies crippled by having lost one member or
other. It is at times difficult to distinguish the
Warraw from the negro, on account of the habit of
smearing his body with oil, and seldom cleaning it.
The writer is not aware of any attempts having ever
been made for their amelioration, and it is a reflection
upon a Christian government that nothing should
have been done towards their recovery.

The Macusie are a tribe of which little is known,
but that they outnumber every other. The whole
tribe probably amounts to three thousand ; the
number of those inhabiting British Guiana, to one
thousand five hundred. They are found in the
open savannahs of the Rupununi, Parina, and the
mountain- chains Pacaraima and Coruku. They have
the cruel custom of selling each other as slaves. If
the husband dies, his wife and children are at the

MISSIONARY LABOURS

disposal of the eldest surviving brother, who may sell
or kill them as he pleases. The worali poison is
manufactured by this tribe, and bartered to others in
return for needful commodities. Its deadly effects
have been proved again and again, but of what it con-
sists, and the manner in which it is prepared, are still
a profound mystery. The conjurors alone are con-
versant with the art of compounding it, and notwith-
standing the trouble that has been taken and the
inquiries made, to discover the process of manufac-
ture, every attempt to ascertain of what it is composed
has hitherto failed. Most of their game is killed
by it; and the wound having been cut out, no further
danger seems to exist to those who partake of the
animal. The Rev. T. Youd, late missionary to that
tribe, took great pains to make the discover)'; but
all his endeavours proved unsuccessful, and probably
the secret will remain undisclosed till some of the
conjurors shall be brought under the influence of
Christianity. We shall have occasion to speak of
this tribe again, and therefore proceed without enter-
ing into particulars.

Besides the five tribes here enumerated, there are
several others, but their number is inconsiderable, and
all are hastening apace to extinction. Such are the
following: the Wajusiana, in the savannahs of the
upper Kupununi, amounting probably to five hundred.
The Atonais, along the north-western foot of the Rana-
waimi mountains, amount probably to two hundred.
The Taruma, in the upper Essequibo, amounting to

IN BRITISH GUIANA.

about five hundred : and lastly, the Wayawais, between
the sources of the Essequiho, and the tributaries of the
Amazon river. The number of the latter does not
exceed three hundred and fifty souls.

CHAPTER IV.

HABITS OF THESE TRIBES — THEIR INGENUITY IN PRESERVING
GAME AND FISH — THEIR MODE OF MAKING BREAD, AND PRE-
PARING THEIR DINNER — STRUCTURE OF HUTS, AND POWERS OF
ENDURANCE;

'J’HE Indians are a people of migratory habits, and
have a natural dislike to settling down in one place.
They subsist upon hunting and fishing, and are very
ingenious in procuring their game. The dog is the
faithful companion of his master, and by his sagacity
discovers the haunts of those animals which live under
ground, or in hollow trees. But he is ill rewarded for
all this, for it is the practice of the Indians either to
blind, or nearly to starve him. The Indian’s dog is
the most miserable object that can be seen, and excites
at once pity and disgust. Their mode of hunting the
larger animals is singular, and equally ingenious.
The forest being very dense, and the danger from
tigers and snakes great, the Indian will penetrate some
hundred yards into the thicket, then burrow a hole in
the ground, and placing his ear upon it, discover any
animal that may happen to he near. Lest he should
lose his way back, he bends, while going along, the
branches in the same direction, and this serves to
point out the way he came. The tread of the animal,

MISSIONARY LABOURS IN BRITISH GUIANA. 39

or its manner of eating, tells him of what sort it is, and
points out the direction where it is to be found. He
then steals upon it, and when within shot, seldom
misses it. The tapir, the deer, and many others, they
call by imitating the voice of their young, or that of
the female ; and when the unsuspecting animal
appears within shot, it is destroyed. With such sure
marksmen, the animals have but a poor chance of
escape. Birds of all kinds are procured in the same
manner. The natives placing themselves under some
tree, imitate their notes, or search out the trees on the
fruit of which they are known to feed. No regard to
seasons being paid by them, it may be easily conceived
that in destroying the parents, the young perish along
with them.

Fish are caught by various methods, namely, the
angle, the line, the arrow, poison, or stratagem. In all
these they display considerable skill. They will, for
instance, catch the larger kind of grasshopper, and
having extracted the inside, fill the belly of the insect
with the “ quanami,” — a strong narcotic plant, the
leaves of which they make into a paste, — and throw
it into the river. The fish has no sooner swallowed
its prey, then it begins to feel the effects of the poison,
and in a few seconds expires, floating on the surface
of the water. During the height of the rainy season,
fish are scarce, and can only he procured by means of
the arrow, wood-ants, or seeds of various kinds having
been previously cast into the water to entice them to
the surface. When the river is receding at the com-

40 MISSIONARY LABOURS

mencement of the dry season, the Indians are seen to
make their way towards the rapids. It often happens
that they return loaded with all sorts of fish, which
they have taken by poison from the remaining pools,
which they call “ chiva-hah.” One or other of these
pools is selected during the day, and secured by
placing stones in all the apertures through which the
fish might escape, excepting that above and below.
The fish frequenting these places by night for the
purpose of sleep, go in from the bed of the river at
sunset, and are entrapped during the night by means
of the “parry;” this consists of pieces of wood tied
together, having been previously prepared and fitted
for the place, which prevents the possibility of escape.
In the morning the Indians proceed to inspect the
place, and observing a number sufficient to recom-
pense them for their trouble, begin to beat the “ hai-
arry.” Having placed- their canoes where the stream
enters, they fill them nearly full of water, and wash
the juice of the root into them. This being done, they
throw the poison in all directions. - The fish no sooner
feel its effects, then they rise to the surface, and are
either speared or taken out with the hand. The
poison neither affects the taste, nor the wholesome-
ness of the fish so caught. The “hai-arry” is a
papilionaceous vine, bearing a small blueish cluster of
blossoms, producing a pod about two inches long,
containing some small grey seeds. The root itself is
stronger in its effects than the vine, and always pre-
ferred by the Indians. A solid cubic foot of this root

C'AKAlIKKSi: HUT, AND Til Kill MODI. Ol MAKINd Hill AD

IN SitITISH GUIANA.

■will poison an acre of water, even in the rapids. In
creeks and standing waters its effects are still more
extensive.

As in a hot climate, like that of Guiana, game and
fish cannot be salted in time to prevent putrefaction,
the natives have a method of preserving it which they
call “ barbarcating.” A stage of a triangular shape is
erected over a smoking fire ; and the fish or game
being laid on it, and exposed to twelve hours’ smoking,
is sufficiently dried to keep for several weeks. Salt is
a rare article with them, as they can only procure it in
sufficient quantities from Europeans. They have,
however, a method of their own by means of which
they procure some by boiling the weya, an aquatic
plant, which is found growing on the rocks in the
rapids, and on which the pacaw feeds. It is when
crystallised of a dirty brown colour, and of a very
inferior quality.

The principal food of the Indians is made of the
root of the cassava. This plant grows five feet in
height, and is covered with an ash-brown coloured
bark, dividing near the top into several green
branches, from which spring large leaves, supported
by a red or blue stalk. There are two kinds of
cassava, the sweet and the bitter. The former kind
is eaten roasted, or mingled with their bread, and
called “bussuli.” The juice of the other kind is of
a poisonous nature until well boiled. Bread is made
of the root in the following manner. The root
having been scraped and washed, is grated upon a

MISSIONARY LABOURS

board covered with small pebbles, little larger than
coarse sand, which are fastened in resin, with which,
when in a liquid state, the board was covered.
Thus grated, the paste is put into a long tube, made
of the ittiritti, which is so constructed that it con-
tracts by having a weight attached to it, and which
causes the juice to flow out through the sides. The
flour is then dried in the sun, or over a fire, sifted
and baked into flat cakes on an iron plate of two or
more feet in diameter. Tapioca, which is well known
in England, is the dust of the cassava. The juice
when well boiled, is no longer poisonous, and is called
“ cassaripo.” It forms the chief ingredient in the
pepperpot, which is prepared with a variety of spices>
and preserves the meat put into it for any length of
time.

The natives also make bread of the “ ceriaca” or
maize, which produces ripe grain two months after
the time of sowing it. The fruit is usually roasted
before it arrives at maturity, but when crushed and
baked, it makes a kind of juicy bread, called “ cha-
chapo.” From the sweet potato they make a drink
called “ casseeri and from the cassava bread a drink
called “piwarry.” The method of preparing the
latter would be considered somewhat disgusting in
civilised life.

The women assemble a few days before the dance
or some festival, which is to take place, around a
large fire on which cassava cakes are baking, till they
are burned through. Each woman then moistening

IN BRITISH GUIANA.

her mouth with a little water, chews a piece of the
burned bread until it is perfectly saturated with saliva.
She strains it through her teeth, and spits out the
moisture into a vessel placed in the centre. When
enough has been collected, it is thrown into a trough
made for the purpose from a hollow tree, which has
already been filled with bread with boiling water
poured over it, holding from two hundred to three
hundred gallons. After fermentation has taken place,
and the liquor become sour, the guests assemble and
drink till the whole supply is exhausted. After a few
hours all the party become intoxicated, when not
unfrequently violent quarrels ensue, and every kind
of wickedness attending drunkenness. From chewing
the burned bread, the Indian women destroy their
teeth, whilst those of the men are in no better
condition, owing to the acidity of the drink itself.
The effects of this drink upon the constitution are
by no means so injurious as those which are produced
by the excessive use of spirituous liquors common
amongst Europeans. These orgies are practised by
all the Indian tribes, this kind of intoxication being
their besetting sin ; and most of their feuds have
their rise on such like occasions. They suffer, indeed,
from these debauches, but the piwarry being very
diuretic, its effects soon wear off. The Accaways
seem more addicted to it than any other tribe.

Whilst therefore their numbers remained undi-
minished by the use of their own liquors, they fall a
sacrifice by scores to the use of rum and brandy.

MISSIONARY LABOURS

However the palate of the European might revolt
from liquor so prepared, it would be deemed an insult
to refuse drinking of it when entering into, and going
from the Indian’s hut.

Other vegetables they cultivate but little, yet are
yams, potatoes, melons, pumpkins, and the banana
found with them. This latter plant, or rather tree,
produces a fruit, which when fully ripe, is not to be
despised. The tree grows sixteen or twenty feet high,
and throws out green leaves like rich satin, in the
form of an umbrella. A species of palm called
“ cererito” produces an excellent cabbage, which is
found on the top of the tree in the very heart of it.
To obtain it the Indians cut down the tree. There
is usually discovered in it a worm or maggot,
called gre-gre, which is about four inches long, and
as thick as a man’s thumb. Though exceedingly
disgusting in appearance, it is considered a great
delicacy, and when dressed, is said to taste like all
the spices of the east.

The eta tree is very useful to the Warraws, and
grows chiefly in swampy places. The fruit of it is
made into a kind of paste, and tastes somewhat like
cheese. The young leaf is woven into hammocks,
ropes, and baskets ; the old leaf serves for thatching
their huts. The trunk split up encloses them, and
makes the floor. The pith of the larger boughs is
tied together, and used as sails for their canoes ; and
stringing a few fibres over a piece of the hollow
bough, and placing a bridge under them, they make

IN BRITISH GUIANA.

a rough viol, to the music of which they dance.
Among the musical instruments of the other tribes,
we find the “ tom-tom,” which is made of the hark of
a tree rolled together, and covered over with the skin
of the tiger, and resembles the little drums of
children. The largest I ever saw was two feet in
diameter. They also make a kind of flute of the
bamboo, called the “ quama,” which, however, pro-
duces only three notes, and very much resembles the
howling of a dog in distress.

Some of the tribes build their huts square, others
conical or arched ; and others again live under a
few palm leaves thrown across some sticks. The
Arrawaks undoubtedly make the best houses, of a
square form ; they surround them with the trunk
of the manicole palm, split up, and thatch them with
its leaves. The huts of the Carabeese are much
inferior to the Arrawaks, and open all around. They
are constructed of two rows of elastic rods about
twenty feet long, stuck firmly into the ground, and
bent over the top in the shape of a pointed arch.
The base is about twenty feet by fourteen, and the
whole is thatched from top to bottom with palm
leaves. The only outlet for smoke is through the
door. The Macusies plaster their huts with mud all
around, and the conical form prevails throughout
the interior. The articles of furniture are few and
simple ; such are the hammock, a small log of wood
cut into the shape of a stool, a pot or two for
cooking, a few calabashes of different sizes for

MISSIONARY LABOURS

drinking water, &c., and a kind of basket called
“ gregall,” tastefully manufactured by themselves of
the “ ittiritti,” a kind of reed, split up by them for
that purpose. In this they place their fishing lines,
painting apparatus, powder and shot, and other little
articles required for a journey. The dog, the parrot,
the fowls, the monkey, together with the Indian’s
wife and children, form part of his retinue.

An Indian, when painted and decorated with a
cap of parrots’ feathers, a bow and arrows in his
hand, a large knife suspended by his side, a tomahawk
in his left, and a gun in his right hand, will be found
a fearful-looking object. Very unlike their brethren
in the north, the Indians of South America are of
a phlegmatic temperament. Unless urged by hunger
to exert themselves, they will lie in their hammocks
for days together, in a state of apathy. Although
strong in his affections, an Indian in his native state
is never seen to weep, but will bear the most excru-
ciating pains and the loss of his dearest relations with
apparent stoical insensibility. Some of the articles
they manufacture, display a considerable degree of in-
genuity, but they never improve in them. They make
them exactly as their fathers have done before them.
The Indians are said to lack personal courage, and it
is true they would never be able to cope with Euro-
peans, or even the passionate negroes; nevertheless,
among themselves they display much fierce determina-
tion. When they wish to revenge themselves, they
will follow an enemy for years together. Their eyesight

TN BRITISH GUIANA.

is remarkably keen, and their sense of hearing most
acute. Their powers of endurance are great, and
they will travel over three times as much ground as
an European, in the same space of time. They could
live also where Europeans must starve, as ten pounds
of cassava bread would enable an Indian to keep the
field for three weeks, or even a month ; and it is
impossible to come upon him by surprise.

CHAPTER V.

REDEEMING QUALITIES IN THE INDIAN’S CHARACTER — HIS BE-
LIEF IN A SUPREME BEING AND THE IMMORTALITY OF THE
SOUL LAW OF REVENGE — CEREMONIES AT FUNERALS DIFFER-
ING PROCEDURE IN FINDING OUT A SUPPOSED MURDERER —

NO RELIGIOUS RITES, MARRIAGE MORAL SENSE DETERIORATED

BY CUSTOM.

^LTHOUGH the Indians are sunk into a state of
apathy and lethargy which baffles description, and
can hardly be conceived by those who have never had
dealings with them, yet are there also many redeeming
qualities found among them, which, in some measure,
it may be said, place them in a higher scale than other
heathen nations. Forgetful and entirely regardless
of their Creator and Benefactor, it is nevertheless
true, that they have not debased and polluted them-
selves with the worship of idols. A corrupt system of
religion, as prevalent in the East, which connives at
crimes from which even common sense recoils, and
which presents the objects of worship and adoration as
polluted and stained by sin, has never obtained among
the Indians. And in some respects it would have
been much better had they never known of the

MISSIONARY LABOURS IN BRITISH GUIANA. 49

Christian religion, such as they found it to be when
America was first discovered, and such as in many
instances they still see it before their eyes. A mere
professor of Christ's religion, having the form of
godliness whilst he denies the power thereof, is the
greatest anomaly to be met with, no matter whether
he lives in the east, or the west, or in a professedly
Christian country. The Indian, notwithstanding all
the barbarism which prevails, knows that there is but
one God, the Creator of heaven and earth, whom he
designates “ the great Spirit,” in contradistinction to
all created spirits. He believes that from liim all
good doth come, and that “ in him we live and move
and have our being;” and so far well ; but his under-
standing is darkened and his heart and mind alienated
from God by wicked works, for he recoils from the
idea of his justice and holiness. In this his blindness
he supposes “ the great Spirit ” to be too good to
trouble or molest any of his creatures, no matter how
they live and act. And to stifle the least remonstrance
of conscience, that monitor found even in those who
are sunk deepest, he fancies that the great Spirit has
his abode above the stars, whom nothing can trouble
or molest, and who looks down with entire indiffer-
ence on what happens here below. The Indian, for
these reasons, neither loves nor fears him; his know-
ledge, therefore, of a supreme Being does not influence
him either one way or the other. Death with him is
not the punishment for sin, but the fate to which
every creature at length must submit ; inflicted by the

MISSIONARY LABOURS

malice of the evil spirit and hastened on by passion.
Being altogether sensual, he casts in his lot with
those of old, saying, “ Let us eat and drink, for
to-morrow we die.” He is dead in trespasses and
sins, and for this reason quite unconcerned about his
relation as a sinner to his Maker and Benefactor ; nor
is he anxious to propitiate him for sins committed.
In short, he is literally living without God and with-
out hope in the world ; a perfect stoic and an enigma
to himself. He is hardened through the deceitfulness
of sin, and thus because, when he knew God, he
glorified him not as God, neither was thankful, he has
been given up to a reprobate mind. Hence that strange
forgetfulness and total indifference as to what shall
happen to him after death. And is not this the con-
dition of but too many even in this Christian country ?
It remains true that “ the fear of the Lord is the
beginning of wisdom, a good understanding have all
they that do thereafter : his praise endureth for ever.”
In this his natural state the Indian puts light for
darkness, and darkness for light ; nor is this so much
to he wondered at, when we are told that even the
polished Greeks and hardy Romans changed virtue
into vice and vice into virtue. The Indian’s notion
of sin is peculiar and deserves mentioning ; but he
wants the word in his language to express it in the
abstract. If any one is guilty of a deed by which
he shows himself a cowardly or weak man, he is
called a “ magguburugua,” literally, “ one without
sense.” Although a man should be a hard drinker,

IN BRITISH GUIANA.

this in itself does not make him a sinner, but when he
allows himself to be overcome he is a “ magguburu-
gua," or a man without sense. He that is able to
drink most and does not become intoxicated, is a
“ gagguburugua,” literally, a man of sense, a brave
man. Lying, theft, and pilfering, are rarely found
among the Indians. If they happen to take anything,
they do it before one’s eyes, under the notion of
having some claim to it, which, when called to an
account, they are always prepared to substantiate.

They also fancy that, because they are themselves
hospitable, placing everything at the disposal of their
guests, excepting the toys of their children, nothing
should be denied them in return. Should they happen
to find fault with the entertainer respecting hospitality,
they do not scruple to rob his fields to an amount
sufficient to make him smart for his neglect.

The Indian considers himself bound to revenge the
death of any of his relations, should there appear
sufficient reason for supposing them to have died from
the effects of poison. In ordinary cases, when sick-
ness assails them, they present a propitiation to the
evil spirit, consisting of a piece of the flesh of any
quadruped. If recovery follows, they suppose the evil
spirit to have regarded and accepted the offering, and
neither return thanks to the great Spirit, nor do they
trouble themselves any further about the evil one.
Should death ensue, they silently submit to their fate,
and bury the corpse in the hammock in which the
person died, bum the hut under which he expired, and

D 2

MISSIONARY LABOURS

abandon the place after a short time, with the intention
of never returning to it again. This they will do
because they suppose that the soul of the departed is
hovering over its former tenement, and will not allow
it to be disturbed, without inflicting pain and disease
upon the offender. Such is the belief and invariable
practice among the Accaway tribe.

Among the other tribes the funeral ceremonies differ
in some respects. If a man of some note dies among
the Arrawaks, the relations plant a field of cassava
upon his death, and bewail the departed during this
time with sudden outbursts of doleful lamentations.
After the period of twelve moons, the relations of the
deceased are called together. The cassava being now
fully ripe, and plenty of game having been provided
for the occasion, they feast for several days. A dance
is then performed over the grave, and the dancers
lash each other with whips prepared for that purpose,
till frequently the blood gushes out, and they are
afterwards obliged to keep their hammocks for days
together. When the castigation is over, the whips
are hung up in the place where the person expired.
Six moons later, another dance follows, when the
whips are buried in the grave of the deceased, and
with them all resentment, should such have existed.
The Carabeese, if the individual departed be a man of
consequence, put the corpse into a hammock and
watch it with much solicitude. The women and
nearest female relations of the deceased wash it often
with water. After it has become putrid and nothing

IN BRITISH GUIANA.

but the skeleton remains, the bones are cleansed,
painted, and put into a pagall, or basket, and carefully
preserved. If they should happen to quit the place,
the bones are burnt in the very place where the person
expired, and the ashes carefully collected and taken
with them.

In ordinary cases, however, the body is interred in
the hammock in which the person died ; and the attend-
ants at his funeral walk round his grave once or twice,
and concern themselves no further about it. The
women, who have been engaged in scraping and
burning the bones of the dead, are considered unclean
for several months after, and not allowed to touch
any of the food eaten by the men.

Among the Warraws the following customs prevail.
If a captain, or any other individual of influence, dies,
the corpse is put into a canoe, and all that he pos-
sessed when alive. On his heart is placed a looking-
glass, and into his hands his bow and arrows. His
favourite dog is killed, and its carcase put with him
into the grave, but not in the canoe, to assist him in
procuring his food in the untried world. The corpse
is always buried on the same spot where the person
expired, and a fire kept burning there for many weeks.
I could never learn the reason of this latter custom,
but suppose that the Indians imagine that the body
is conscious of the chill of death, and requires warmth
till accustomed to it. The relations and friends
bewail the deceased with howling and doleful lamenta-
tions for several months together. The widow and

MISSIONARY LABOURS

children of the deceased become the property of his
brother, or the next male relation. This latter cir-
cumstance creates a great deal of strife, and is the
occasion of many sorrows. Should, for instance, the
widow refuse to become his wife, she is subjected to
severe floggings and frequent insults ; but if these fail
to soften her, she is then allowed to choose whom she
pleases. Her children, however, must remain, and
are not allowed to be at large till they arrive at the
age of puberty.

The Macusie, and all the rest of the tribes in the
interior of British Guiana, bury their dead in almost a
sitting posture, without coffins, performing the same
ceremonies related above with some slight modifications.

Although the various tribes differ as to circum-
stantials at their funerals and the ceremonies attending
them, they are all alike credulous, and have many
stories to tell of this and that place being haunted by
some spirit; and nothing in the world will induce an
Indian to frequent a place thus marked and known.
The immortality of the soul is engraven upon the
hearts even of these savages; hut as to where it is to
be after death, and in what condition, they are alto-
gether ignorant. Praised be God, that, by the appear-
ing of our Saviour, Jesus Christ, death is abolished,
and life and immortality brought to light through the
Gospel!

When a propitiation has been made, as related above,
and the sick person does not recover, but continues
to suffer from a protracted illness, they will apply to

IN' BRITISH GUIANA.

the conjurer to exert his influence with the evil spirit.
On his arrival he carries the sick person into the forest
close at hand, and having fastened his hammock to
some trees across the path, he commences his incanta-
tions. No one is allowed to witness what he is doing,
the patient even being enjoined to close his eyes and
not to open them again till the ceremony is over. The
conjurer holds in his hand a calabash which is filled

THE CONJURER’S RATTLE.

with small pebbles, winch, when shaken, make a rattling
noise. He calls upon the evil spirit forthwith to appear,
he mutters, he howls, he grumbles, he whistles ; in
short, he imitates all the various noises in creation,

MISSIONARY LABOURS

which in the stillness of the night sound truly awful,
and fill the hearer with a horror altogether indescribable.
I witnessed the ceremony but once, having come upon
the Indians unawares, and should have paid dearly for
my temerity but for the protection of my Divine
Master. I have no desire, however, to be present again
on a similar occasion. Whatever others may think
respecting the influence of evil spirits, I cannot
altogether divest myself of the impression this sight
made upon me, and cannot but suppose that, for the
time at least, the conjurer is acting under a super-
natural influence. This they themselves allow, and
find it difficult to describe their feelings when thus
engaged. These incantations having lasted for some
hours, the evil spirit is at last supposed to have made
its appearance. The conjurer having drawn a circle
around the sick person, calls the evil one to account
for not having accepted the propitiation in behalf of
the invalid, and conjures him to help him forthwith.
This being done, the sick person is removed back to his
former abode, and must take his chance. If recovery
follows, the incantations have proved effectual ; but if
he die, the question is, whether he has been poisoned
by men, or died from the malice of Satan. This
important question is to be decided by the conjurer ;
and it may be easily conceived how much will depend
upon his “yes” or “no.” If the conjurer be at all
of a revengeful spirit, woe to those who have offended
him, for he is, so to speak, lord of life and death.
Should he decide that the sick man has died by the

IN BRITISH GUIANA.

malice of the evil spirit, the corpse is quietly buried,
and not a tear is shed around his grave. But if, on the
contrary, he decides otherwise, the body is closely
inspected, and where a blue spot is discovered, it is
pointed out as the place where the invisible poisoned
arrow has fastened. The next thing is to find out by
whom the deed has been done. In order to ascertain
this, a pot is filled with certain leaves and placed over
a fire. When it begins to boil over, they consider that
on which side the scum first falls, it points out the
quarter from whence the murderer came. A consultation
is thereupon held, and the place is pointed out, and the
individual whose death is to atone for that of the
deceased. If he cannot be found, although he will be
sought for years, any other member of his family
will suffice. One of the nearest relations is charged
with the execution of the direful deed. The “Canayi,”
the avenger of blood, forthwith puts on a curiously-
wrought cap, takes up his weapons, and pursues his
path in search of his victim. From the time of his
leaving until his return home he is to abstain from
meat, and lives upon what the forest supplies ; nor is
he allowed to speak with any he may meet in his
way. Having made his way to the devoted place, and
finding his victim there, he will lurk about for days
and weeks till a favourable opportunity shall offer to
perpetrate his revenge. If the victim pointed out be
a man, he will shoot him through the back; and if he
happens to fall dead to the ground, drag the corpse
aside and bury it in a shallow grave. The third night

d 3

MISSIONARY LABOURS

he goes to the grave and presses a pointed stick
through the corpse. If on withdrawing the stick he
finds blood on the end of it, he tastes the blood in
order to ward off any evil effects that might follow
from the murder, returning home appeased and appa-
rently at ease. But if it happens that the wounded
individual is able to return to his home, he charges
his relations to bury him after his death in some place
where he cannot be found, and having done so he
expires, not without great pains and fearful impreca-
tions. The reason why the avenger of blood attacks
his victim from behind is evident from the circum-
stance that the Indian is always found armed, at least
with a knife. And again, the reason why the victim
desires to be buried where he cannot be found is to
punish the murderer for his deed, inasmuch as the
belief prevails, that if he taste not of the blood he
must perish by madness.

If a woman or child be the victim, their death is
brought to pass in a different way. The individual is
thrown down on the ground, the mouth forced open,
and the fangs of a venomous serpent driven through
the tongue. Before the poor creature oan reach home
her tongue becomes inflamed and swollen, and she is
unable to tell who did the deed ; and death is sure to
follow.

It is not difficult to conceive how, under such cir-
cumstances, no man’s life is secure ; whilst these by
no means unfrequent murders, must greatly tend to
diminish the number of the natives.

IN BRITISH GUIANA.

The preaching of the Gospel among these Indians
has begun to shed its benign influence far and wide ;
and its enlightening rays are seen to chase away the
darkness which for ages past has brooded over them.
But it is inconceivable that any one, with such proofs
of human depravity before him, can remain indifferent,
or be opposed to the efforts made in our days for
making men acquainted with the Gospel of peace.
Verily “ the dark places of the earth are full of the
habitations of cruelty.”

As the Indians are not possessed of any religion, it
cannot be expected that there should be found any
religious rites among them. Marriage is frequently
contracted by parents for their children when infants ;
and trees are planted by the respective parties in
witness thereof. It is considered a bad omen if
either tree should happen to wither, as in that case the
party is sure to die. If an early betrothal has been
thus ratified, the man is bound to assist the family of
his bride until she arrives at a marriageable age, which
is earlier than is common in England. Girls of twelve
or thirteen, and boys of fifteen or sixteen years, are
married among the Indians. At the age of twenty-
five the women have lost all the appearance of youth ;
but men of forty years do not look older than Euro-
peans of the same age. The average duration of life
of both sexes is from forty to fifty years. Young
men and women who have not been betrothed in
childhood as stated above, marry when and whom
they please, asking only the consent of their parents

MISSIONARY LABOURS

and relations. They do not generally marry out of
their tribe, for the doing so is looked upon with dis-
approbation, as they consider it derogatory to the
dignity of their respective tribes. There is no cere-
mony connected with marriage, except that a feast is
given alternately by the bride and the bridegroom.
Polygamy is not frequent, and mostly met with among
the chiefs.

Although the conjurers pretend to some knowledge
of diseases, and prepare various remedies themselves,
yet their knowledge of both is very limited, and the
application of their remedies proves often fatal to the
patient. Let the disorder be what it may, an emetic
is first administered, and followed by a purgative.
Both of these are of such proportions that many die
from sheer exhaustion. To create a counter irritation
in attacks of pleurisy, they either make large incisions
with the knife or apply the muneery ant, the sting of
which is poisonous, and produces fever in ordinary
cases, and even blood-spitting in sickly constitutions.
When attacked by measles, small-pox, or fever, they
go and sit in the water up to their necks till the
paroxysm of fever is over, or sudden death prevents
their coming out again.

Their moral sense of good and evil is entirely
regulated by the customs and practices inherited from
their forefathers. What their predecessors believed
and did must have been right, and they deem it
the height of presumption to suppose that any could
think and act otherwise. The soul after death lives

IX BRITISH GUIAXA.

in the air, and is allowed to hover over its previous
tenement, provided the man has lived and died as a
“ gagguburugua. ” But if any lived and died as a
“ magguhurugua, ” he must eternally wander about in
abandoned and unfrequented places. Such, then, are
the Indian’s ideas as it respects the world to come.
To him, his future state and condition are shrouded
in obscurity ; yet one would suppose, from the belief
that the soul is hovering over its deserted tenement,
that we might argue a silent hope of a resurrection
slumbering in his breast.

Those who imagine that natural religion is itself
sufficient to lead man back to his Maker, and teach
him to serve God acceptably, so as to obtain peace of
mind and possess a good hope of immortality, may
go to the Indian, and from him ascertain the truth
of such an opinion.

To acquaint these poor people with the Saviour of
mankind, who “ of God is made unto us wisdom, right-
eousness, sanctification, and redemption,” has been the
object of the Church Missionary Society and others
who have laboured before them. And, praised be
God, their labours have not been in vain in the Lord.
There are to be found amongst them, at present, a
goodly number who worship God in spirit and in
truth. Having been taught their duties as men, and
their privileges as Christians, they have learned to
trust in the “ Lord, our righteousness;” and rejoice,
through faith, in the hope of everlasting life.

CHAPTER VI.

MISSIONARY LABOURS AMONO THE INDIANS ON THE RIVERS
BERBICE AND CORANTYN BY THE MORAVIANS.

J^EFORE we proceed to give an account of the
labours of the Church Missionary Society, it will
not be thought irrelevant to ascertain what suc-
oess attended the labours of those who occupied the
field before them. It is with much pleasure the writer
contemplates the past efforts of that devoted band of
Christians, who from of old have been the standard-
bearers of the cross of Christ ; and who, although
persecuted in the lund which gave them birth, gladly
forsook their home and their all to preach the un-
searchable riches of Christ among the Gentiles. This
faithful band is no other than the “ Moravians,” who,
with a single eye to God’s glory, have prosecuted
their quiet and unobtrusive labours to promote the
salvation of thousands among our fellow- creatures.
No region of this globe seems to have been so remote
but that these messengers of peace were ready there to
impart those blessings which they themselves enjoyed
through faith in Him in whom the fulness of the
Godhead dweRs bodily, and unto whom the uttermost

MISSIONARY LABOURS IN BRITISH GUIANA. 63

ends of the earth are given for a possession. We
find them among Greenland’s icy mountains, and on
the pestilential shores of Africa ; there and everywhere
scattering the blessings of Christ's salvation. And,
although, in God’s mysterious providence, many of
their missions have been deserted, whilst others have
proved unsuccessful, this ought not to hinder us
from giving glory to God, on their behalf, nor tempt
us to think lightly of their disinterested, devoted, and
self-denying labours.

As early as the year 1738, two Missionaries pro-
ceeded to Berbice, and having no opportunity of
instructing the negro slaves, they went among the
Indians. The Indians living widely scattered through
an immense wilderness, the Missionaries had many
difficulties and hardships to encounter in visiting
them. On these occasions they were obliged to carry
with them a supply of cassava-bread for five or more
days; to have their hammocks on their shoulders; to
sleep on them suspended on trees in the woods; to
wade through brooks and rivers, and often to travel
great distances without meeting with a hut or human
being. If they came to the huts of the Indians when
the men happened to be absent, the women fled with
their children into the neighbouring thicket, uttering a
fearful shriek. Having, by the help of a mulatto
youth, translated into the Arrawak language an account
of the life of Christ, the Missionaries, in the course of
their visits, read this compendium to the natives.
They seemed at first little affected by these attempts;

MISSIONARY LABOURS

and it was not till some years had passed that the
Missionaries baptized some as the first-fruits of their
labours. Most of the converts, and some even of the
unbaptized, now built huts at “ Pilgerhut,” that they
might have an opportunity of daily enjoying Christian
instruction. The more religion spread among them,
the more were the Missionaries animated to prosecute
their work with energy and zeal. No wilderness ap-
peared to them too frightful, no road too dreary, no
Indian hut too remote, if they might hope to find a
soul ready to receive the Gospel. The mission had no
sooner assumed a promising aspect, than the jealousy
of some of the Dutch planters was roused. The
Missionaries were required to take the oath to govern-
ment, to whom their motives and designs had been
misrepresented, and with respect to which, their
enemies well knew they had conscientious scruples.
Disappointed in this stratagem — (for government
absolved them from the obligation) — they attempted to
drive away the Indians by circulating a report, that the
Missionaries designed to make them slaves ; a rumour
admirably calculated to rouse the jealousy of the
savages, as the idea of slavery is more frightful to
them than death itself. In the year 1753, the number
of Indians who resided at the station amounted to
upwards of two hundred and sixty, and was daily
increasing. But not long after, the whole country was
visited with a severe scarcity which lasted several
years. This was followed by an epidemic disorder,
in consequence of which a great number of people

IN BRITISH GUIANA.

died, both Indians and Europeans. Several of the
Missionaries died, and the Indians began to disperse
again in the -woods. The rest, however, resolved to
maintain their post, in the hope of the return of more
auspicious times; but alas! this hope was never
realised.

In the year 1763, the negroes in the colony rose in
rebellion against their masters, murdered many of the
white people, and laid waste the whole country. At
length they came near the mission, and the Mission-
aries were obliged to abandon the settlement and
escape for their lives. Great were the dangers with
which they were surrounded on all sides ; and they did
not reach the town near the coast without undergoing
many privations and overcoming great difficulties.
At last they safely arrived at New Amsterdam, and
left with the first ship for Europe. Two of the
Missionaries remained until they should receive
instructions from home with respect to their future
proceedings, but died before the letters reached them.
Such was the melancholy termination of the labours
of the Moravians in Berbice.

After the year 1754, Messrs. Daehne and Ralfs,
two of the Missionaries, were charged to commence
another mission further to the east. They selected
two different pieces of ground for the purpose ; the
one on the river Sarameca, the other on the Corantyn,
which were both granted them by government. In
1757, they commenced their labours on the river
Sarameca, and called the station Sharon. Here they

MISSIONARY LABOURS

were joined by a large number of Indians, so that in
a short time they had a congregation around them.
The mission began to assume a very promising aspect,
but it met with a powerful enemy in the free negroes.
These people were originally slaves, who had escaped
from their masters and taken refuge in the woods,
where they maintained their independence, and whence
they often committed depredations on the estates, in
spite of all that government could do. To annihilate
them, a reward of fifty florins was given by govern-
ment for every slave whom the Indians captured and
carried back. This circumstance, naturally enough,
excited the enmity of the negroes against the Indians,
and they resolved to destroy the mission. Accordingly,
in January, 1761, a band of these marauders came
to the neighbourhood of Sharon to accomplish their
design. It was on the Lord’s day when they made the
attack ; but being afraid to approach the house of the
Missionaries, where several of the Indians had fled,
armed with guns, they continued firing from behind
the trees. Mr. Oldenwald, one of the Missionaries,
was wounded by a ball in the arm. At last they set
fire to the house, and compelled its inmates to quit it
and flee into the thicket. The work of destruction
being accomplished, (for every house was burnt down,
including the church,) they took their departure. On
the return of the Missionaries, Oldenwald was found
still bleeding from the wound he had received ; three
Indians lay dead on the ground, and eleven others
were carried away prisoners.

IN BRITISH GUIANA.

Notwithstanding this terrible disaster, the Mis-
sionaries determined to remain, in the hope that the
revenge of the negroes was satisfied. Government,
much against their inclination, gave them a guard of
fifteen soldiers; but these proved only a burden to
them and a serious disadvantage to the Indians. The
mission having passed through many vicissitudes, was
at last relinquished in the year 1779. The rest of the
Missionaries joined Mr. Daehne on the Corantyn.

This enterprising Missionary had commenced a new
settlement on the river Corantyn, in the year 1757.
The Indians who accompanied him there soon left him,
except one, with whom he lived a very solitary life.
After some time his only companion was taken ill,
and the Indian doctors who passed by told him he
would never recover if he continued to live with the
white man, who was under the power of the devil, and
would likewise soon turn sick. Influenced by these
representations, the poor fellow, as soon as he got a
little better, forsook his teacher, and returned to his
own countrymen. But though Daehne was left alone
without either friend or companion, even in this
solitude he was content and happy: “Our Saviour,”
says he, “ was always with me, and comforted me
with his gracious presence, so that I can truly say,
I spent my time in happiness and peace.”

The Indians, at first, entertained strong suspicions
against him, and even formed the design of putting
him to death. He was informed of his danger, but
his mind was kept in perfect peace. One day, how-

MISSIONARY LABOURS

ever, as he sat at his frugal meal, about fifty of the
Carabeese landed from their canoes, and surrounded
his cottage, with a view of carrying their threats into
execution. Some of them were armed with swords,
others with tomahawks. This was truly an alarming
sight, nevertheless he went out and bade them wel-
come. They then asked him, through the medium of an
interpreter, who gave him liberty to build on their
land? To this he replied, “ The governor.” They next
inquired, what design he had in coming thither ? to
which he answered, “I have brethren on the other side
of the great waters, who, having heard that many of
the Indians on this river were ignorant of God, have,
from the great affection they felt towards you, sent me
to tell you of the love of God, and what he has done
to save you.” The chief then said, “ Have you never
heard that the Indians intend to kill you ?” “ Yes,”
answered Daehne, “but I cannot believe it. You
have among you some who have lived with me, and
they can tell you that I am the friend of the Indians.”
To this the chief replied, “Yes, I have heard so;
they say you are a different sort of Christian from
the white people in general.” The Missionary then
said, “ I am your friend ; how is it that you come to
kill me?” “We have done wrong,” answered the
chief. Every countenance now altered, and the
Indians quickly dispersed. The chief, however, re-
mained behind, behaving in a very friendly manner,
and left him a supply of cassava. Thus the Mis-
sionary, by his magnanimous, yet temperate conduct,

IN BRITISH GUIANA.

warded off the blow which threatened his life, and
converted his enemies into friends.

During his stay in this solitary situation, Daehne
was frequently in want of the common necessaries of
life. Besides these various trials, he now and then
suffered from fever, and was often in no small danger
from wild beasts and other venomous creatures. Thus a
tiger for a long time kept watch near his hut, seeking
an opportunity, no doubt, to seize the poor solitary
inhabitant. Every night it roared most dreadfully ;
and though he regularly kindled a large fire in the
neighbourhood before he went to bed, yet as it often
went out by the morning, it would have proved but a
miserable defence, had not the Lord preserved him.
The following circumstance is still more remarkable,
and illustrates, in a singular manner, the care of God
over his servants. Being one evening attacked with
a paroxysm of fever, he resolved to go into his hut
and lie down in his hammock. Just, however, as he
entered the door, he beheld a serpent descending from
the roof upon him. In the scuffle which ensued, the
creature bit him in three different places ; and, pur-
suing him closely, twined itself several times round
his head and neck as tightly as possible. Expecting
now to he bitten, or strangled to death, and being
afraid lest his brethren should suspect the Indians
had murdered him, he, with singular presence of
mind, wrote with chalk on the table — “ A serpent has
killed me.” Suddenly, however, that promise of the
Saviour darted into his mind, “ They shall take up

MISSIONARY LABOURS

serpents, and shall not be hurt.” Encouraged by this
declaration, he seized the creature with great force,
tore it loose from his body, and flung it out of the
hut. He then lay down in his hammock in tranquillity
and peace. This was most probably a boa-constrictor,
whose bite, though painful, is not venomous ; and
which destroys his prey by crushing it to death, and
gorging it whole.

Daehne, growing, after many years’ labour, old and
infirm, returned to Europe. Others succeeded him,
and reaped the fruit of the seed he had sown. It is
stated, that many Indians departed this life rejoicing
in the Saviour, and in the sure and certain hope of a
resurrection to eternal life. The mission on the river
Corantyn was earned on till the year 1806, when a
destructive fire reduced the whole of the settlement
to ashes. There was every reason to believe that it
had been the act of an incendiary; but no satisfactory
proofs could be adduced to bring it home to the
parties concerned. While the external circumstances
of the mission were so disastrous, its internal state
was not more flourishing. The number of Indians
had of late been greatly diminished, in consequence
of the small -pox; others fled from dread of that
frightful disorder into the recesses of the forest,
intending never to return again. Such as still
survived, so far from being truly religious, were
disorderly, dissolute, and refractory, and even mani-
fested a spirit of enmity to the Gospel. Discouraged
by these adverse circumstances, the mission was at

IN BRITISH GUIANA.

length abandoned ; and although, a few years after,
an attempt was made to renew it, yet notwithstanding
the trouble which was taken, all proved unsuccessful.
How unsearchable are the judgments of the Lord, and
his ways past finding out!*

The writer cannot refrain from adding an extract
from his journal, when on a visit to this interesting
spot. In a letter to the Secretary of the Society he
says : — “ In a former letter, I promised to give you
a more detailed account of the Indians on the Coran-
tyn. But what shall I say of them? If I tell you
what they really are, I must place a picture before
your eyes painted with the deepest colours, and veil
the whole in darkness. And if it were not for the
promises, the dawnings of that glorious day, when
there shall be no more darkness, but all light in the
Lord, it would be extremely difficult to discover even
one pleasing and promising feature, behind the
almost impenetrable forests of ignorance, apathy, and
lethargy, in which this race of mankind seem to be
buried. Not only are their dwellings completely
surrounded by the bush, and almost inaccessible to a
stranger, but also their mind is so overgrown with
superstition and indolence, that it would appear, as
though every vestige of consciousness of the existence
of a supreme Being was completely choked ; and that
portion of this race, which has not been disfigured
by natural evils, appears to have been ruined by

* Vide Brown’s History of Missions, vol. ii.

MISSIONARY LABOURS

spirituous liquors, obtained from those -who ought,
as professed Christians, to have taught them better
things. This is the dark side of the picture ; and it
would remain so, were it not for the express promise,
that “ all the ends of the earth shall see the salvation
of our God.” The day I spent among them being
rather rainy and cold, I felt chilly and uncomfortable ;
but what pen can describe the feeliogs of my heart
when contemplating the spiritual darkness brooding
overjthis wilderness? It is chilly, it is cold all around ;
no friend to sympathise, no fruit, no blossom to be
seen, among those who bear the name of Christ, by
which the solitary wanderer might be refreshed. But
the Lord is near, and he can make up for every thing.
When standing on the spot where the house of
prayer is said to have stood when the Moravian
missionaries laboured among this benighted people,
my heart was musing on the past : and calling to
remembrance that there have been some whose hearts
believed in the Son of God, I began inquiring
whether there were any still remaining of those few;
and my inquiry was not in vain. A woman was
pointed out to me, who had been dedicated to the
Lord by her pious parents in her infancy; but having
been left to herself without the means of grace, there
was nothing to distinguish her from others, save the
Christian name. When it was told them that I was a
Dominie (missionary), one of the Indians, apparently
a captain, for he had a cap curiously wrought and
decorated with many feathers, came and placed him-

IN BRITISH GUIANA.

self before me, saying, “ Dominie, are you coming to
learn us ? Oh, glad me be, we learn good.”

There are hut few Indians on this river belonging
to the Arrawak tribe; the greater part by far are
Carabeese. These are a fine-looking race of men;
their demeanour is friendly, but their warlike appear-
ance threatening, as they are always found armed with
a gun and bow and arrows, or with a club and long
knife. Their bodies are painted with the arnatto,
their faces tattooed ; and, strange to say, their hair
is more like that of the coloured people, and curling.
Their beards and eyebrows are plucked out when
beginning to grow ; all, without exception, five in a
state of nudity. From their frequent intercourse with
the English, they speak English tolerably well ; but
among themselves the Carabeese language. When
will the Sun of Righteousness arise with healing
in his wings upon this wilderness? May the Lord
have mercy on them ! In going down the river
we struck on the same bank on which the boat
belonging to the Moravian mission was lost, the
Missionaries themselves escaping with their lives.
The water being low, no harm happened to us, and
we floated again with the return of the tide.

CHAPTER VII.

POLICY OF THE BRITISH TOWARDS THE INDIANS FIRST COM-

MENCEMENT OF A MISSION BY THE CHURCH MISSIONARY

SOCIETY PLAN PURSUED BY THE FIRST MISSIONARIES

PROMISING PROSPECTS OF THE MISSION — DIFFICULTIES AND
DISCOURAGEMENTS.

aborigines have been comparatively forgotten. The
writer is not aware of any attempts on a large scale
having been made to ameliorate their condition and to
make them acquainted with the Gospel of Christ. The
course of policy pursued by the Dutch in giving them
presents to keep them at bay, and to insure their
services in times of emergency, has been followed by
the British. And although some attempts have been
made to civilise them, at different times, in order to
render their services available for the colonists, all the
fruit which has accrued from such like undertakings
has been a few weeks’ labour from some few Indians
in the woodcutting establishments. Having accom-
plished the task the Indian had engaged to perform,
he has returned home and lived afterwards as he used

the colony has been under British sway, the

MISSIONARY LABOURS IN BRITISH GUIANA. 75

to do before, altogether forgetful of his Maker. Nor
was he the better for having mingled in society of
such a kind, for not unfrequently he would return a
confirmed drunkard, a sceptic, or a profligate of the
worst description. Without entering into the despe-
rate condition of either the ungodly European or the
demoralised Indian, not he that imitated, but he who
set the bad example, has the greater sin.

It has been, and still is, the opinion of many, that
it will be next to impossible to persuade an Indian to
give up his roving disposition and apply himself to
industry and the arts of civilised life. In this
opinion I fully concur; and I never expect to see
it accomplished unless the Gospel of Christ be
preached to this people. By the power of that Gospel,
however, I anticipate the glorious result of seeing
even the rude Indian recovered from his degradation
and hopeless condition. Sanguine and irrational even
as this hope may appear to those who, unacquainted
themselves with the Gospel, have no conception of its
saving and transforming influence, I would simply
point to the facts which have come under my own
notice during my sojourn among that people; and
although as yet little has been accomplished, I am
quite sure this should not hinder us from giving
glory to God, to whom alone it is due. Were not our
forefathers, if not in the same debased condition,
certainly not much better ; and what has raised them
and exalted this nation to such an elevated position
among the nations of the world ? It is the influence

E 2

MISSIONARY LABOURS

of that grace which, appearing to us as a nation, and
manifesting its saving influence upon the hearts of
believers, has taught them to deny ungodliness and to
live soberly, righteously, and godly in this present
world. In the hope of seeing this result accomplished
in the Indian race, the Church Missionary Society
has not shrunk back from introducing the plough
of the Gospel, which is to break up the fallow ground,
but is now sowing the seed in the hope of a plentiful
harvest. In the year 1829, Mr. John Armstrong, a
catechist, was directed to proceed up the Essequibo in
order to ascertain how far the Indians were prepared
to receive a teacher. They at once showed great
eagerness to accept his offer, and promised to assist
him with food and in the building of a house. When
these accounts were received at home, it was resolved
that Mr. A. should leave the place where till then he
had been labouring among the negroes, and commence
a mission to the Indians. He fixed upon a place
called “Bartica, ” that is, “ red earth,” which is
situated at the confluence of the Mazaroony with the
Essequibo, hoping that the Indians of both rivers
would find it equally convenient to visit him. The
then governor of Demerara, Sir Benjamin D’Urban,
granted three hundred square roods of land for the
purpose, and the Missionary began his labours, not
without the hope of seeing many brought into the
fold of Christ. His first dwelling was a little thatched
hut, and as he travelled from place to place he was
content with the fare of the Indians and with such

IN BRITISH GUIANA.

accommodations as their huts afforded. Having ac-
quired the conversational language, which is a jargon
qf many, he erected a kind of chapel, which at the
same time served as a school-room. Great was his joy
when on a Sunday he saw the people of various tribes
flock to him for instruction; but their progress in
learning to read and understand was slow, on account
of their not comprehending so easily the things which
were spoken. During the week, he used to travel from
place to place in order to persuade them to locate
themselves near him, or to send their children to
school. The former they were unwilling to do, and
the latter was attended with difficulties, as in that case
the Missionary had to provide food for them during
the time they remained with him. It must be borne
in mind that the interior of British Guiana is covered
with dense forests, so as to render it altogether imprac-
ticable for children to return home after school-hours.
Others had to cross over the rivers, which is still more
impracticable from the roughness of the water. Those
difficulties have from the beginning of the mission
proved great obstacles to its growth and success, and
caused the Missionaries much solicitude. Nor is there
any remedy which we can provide against them, as
the Indians live scattered about, unless they make up
their minds to come and settle at the missionary sta-
tion. In the year 1833, Mr. Youd, another catechist,
was sent to assist Mr. Armstrong in his labours, as it
became evident that, if the mission were to prosper,
one Missionary should be resident whilst the other was

MISSIONARY LABOURS

travelling among the people. It was, however, not
long before Mr. A. left the colony to recruit his im-
paired health, and Mr. Y. was left alone. He, likewise,
travelled from place to place, and, anxious to remove
the difficulties, he established schools in various
places, which he himself taught as often as his other
labours would permit. But it is easy to see that
such a proceeding could lead to no satisfactory result,
while much time and strength were spent to little
purpose.

One day, as Mr. Youd relates in his journal, while
going up the river, he met a party of Indians, who
inquired of the boys with him where he was going;
on hearing that he was on his way to teach the
Carabeese school on the opposite shore, their attention
was arrested, and, in a few days after, they came to the
missionary station in a body with the chief’s son Ana-
mooz at their head. Why am I come among you ?
asked Mr. Youd. The chief did not know. I am
come, rejoined Mr. Youd, to teach you, and the Indians
in general, to know God (Tamaosy.) The Missionary
showed Anamooz the writing of some Indians and the
various books contained in the Holy Scriptures, giv-
ing him a slight outline of the subject of each. He
seemed interested. Why not come and live where you
may hear of Tamaosy? inquired Mr. Youd. The want
of food seemed the chief difficulty. But when the Mis-
sionary promised to buy a field of ripe cassava, which
would serve for food till they could prepare a field of
their own, the Indian rejoiced at the proposal, and im-

IN BRITISH GUIANA.

mediately promised to bring down his people to settle.
In the mean time, he left two youths under Mr. Youd's
care, one about sixteen years of age, who was delighted
with the school, while the other, who was twenty- five,
and whose tastes and habits were confirmed, greatly
preferred hunting and fishing to learning. Mr. Youd
was not disappointed in his expectations of the arrival
of the promised body of Accaways. The ripe cassava
had been procured, and the Missionary immediately
set the new-comers to work to cut down trees in order
to clear a field for planting and to build huts for their
habitations. More land had been granted by the
governor ; and if the Indians could only be induced
to settle, civilisation would follow. The new-comers
were invited to build their habitations at a place called
the Grove, about a mile from Bartica Point. To the
great delight of the women, the men under Mr. Youd's
direction planted the new ground, instead of, as usual,
leaving the labour for them to perform. The men, on
their part, laughed and joked at the change they made
no difficulty in effecting, when they saw Mr. Youd
work with his own hands, both in the field and garden.
The -first Sunday on which the new settlers attended
public worship, they were much delighted, and called
it a good day. We must bear in mind the variety of
occupations in which Mr. Youd was obliged to engage.
He was learning the Carabeese language, aDd making
a dictionary of it. He taught schools in several
places, and visited the various tribes. He was doctor
to the settlement, and, besides working with his own

MISSIONARY LABOURS

hands in the field, had to teach the Indians all the
every-day duties of civilised life. On Sunday he was
obliged to hold two services ; the one in Dutch, the
other in English, close together, and thus had to use
his voice for four hours unceasingly. The labours on
week-days were arranged in the following order: —
At half-past seven, a.m., the horn was blown for
worship, when they sang a hymn and had some por-
tion of Scripture expounded to them. The adults
then went into the fields ; the children going to
school at ten remained till two p.m., when, being
dismissed, the adults took their place till four. At
half-past six the horn again sounded for prayers,
when singing and exposition of Scripture concluded
the day.

About this time Mr. Youd had the pleasure of wel-
coming his nephew as an assistant in the mission ; but
his joy was of short duration, as the young man soon
sickened and died from over exertion and exposure to
heat and wet. His works, however, appeared to
prosper in his hands ; the school children improved ;
the Indians laboured cheerfully, and the Missionary
was at length gladdened by the proof of the Holy
Spirit’s work on the heart of a woman, named Betsy,
who began to feel the burden of her sins, saying with
tears, “ Sins lie heavy on my heart.” If great is the
pleasure when a garden full of short-lived decaying
flowers begins to repay the toil bestowed upon it by
showing the opening of the first bud, what must be
the joy of the Missionary to see the first commence-

IN BRITISH GDIANA.

ment of the Holy Spirit’s work on the hearts of
the people among whom he is labouring ! Mr.
Youd’s zeal increased in proportion when he saw
that his work was prospering in his hands, and
he had the inexpressible joy of beholding the
word take root in the hearts and affections of the
people.

In the beginning of 1835, Mr. Armstrong returned
to the mission with Airs. Armstrong. The people
having settled around Air. Youd at the Grove, he
found his house at Bartica Point in rather a dilapi-
dated condition, whilst the place was overrun with
grass and underwood. Snakes abounded, and Air.
Armstrong killed one of the larger kind on the day of
his arrival on the same spot where he placed his bed.
It being the rainy season, in order to shelter himself
and his wife from the rain, he was obliged to spread
out his cloak and hold an umbrella over them. The
reason why Air. Youd had abandoned the place
was, because he suffered continually from fever, the
immediate cause of which was a marshy waterside to
windward of this otherwise delightful hill. This
circumstance, however, created some misunderstanding
between the Alissionaries, which proved a great
hindrance to the progress of the mission, and event-
ually led to the resignation of Mr. Armstrong. The
writer sees no reason why this circumstance should
not be mentioned, as a warning to others who may be
inclined to foster the same unhappy disposition. . God
is the God of peace, and no sacrifice on our side-

e 3

MISSIONARY LABOURS

should be deemed too great to preserve it, when
that may be done in accordance with our duty to
God and the preservation of a good conscience.
How many a mission has suffered loss, whilst many
more have come to ruin, where discord and dis-
union have prevailed among the Missionaries ! The
heathen are remarkably sharp to perceive what-
ever is faulty and wrong in their teachers ; and
fearful are the consequences both to themselves
and to those who prove an occasion of stumbling
to them.

Mr. Armstrong had scarcely left, in the year 1836,
when the measles broke out among the people at the
Grove, carrying off as many as seventy individuals.
Mr. Youd's services were in constant requisition ; his
house was crowded with sick, and not a day passed
when he had not to bury some. It was a trying time,
for there were not wanting those who accused him of
being the author of this malady. The few that were
left fled into the forests ; and we may imagine what
feelings were stirring in the dejected Missionary, who
himself was nearly worn out with fatigue from his
watchings over the sick and dying for several weeks.
There remained with Mr. Youd a few youths, whom it
was intended to bring up as teachers, but who, with
the exception of one, I was obliged afterwards to
dismiss, as I found them exceedingly depraved in
their morals and very refractory and insolent in their
behaviour. Towards the latter end of October,

IN BRITISH GUIANA.

Mr. Youd made a visit to Barbadoes, and obtained
ordination at the hands of the Bishop. He returned
to the mission at the close of the year with Mrs.
5foud, whom he had lately married in Barbadoes ;
and, to his grief, found that affairs had altogether
retrograded.

CHAPTER VIII.

THE WRITER’S LAROURS IN BERBICE AMONG THE EMANCIPATED
NEGROES — DIFFICULTIES AND DANGERS — CONVERSATIONS WITH

A JEWISH RABBI AND AN INFIDEL RELINQUISHMENT OF THE

MISSION.

'J'HE negroes in the West Indies being emancipated
from slavery by a ransom of not less than twenty
millions of pounds, I was destined to proceed
thither, in the year 1835, to proclaim unto them that
liberty wherewith the Son of God makes free. My
destination, in the first instance, was the island of
Jamaica; but there being many difficulties in the
way, my services were transferred to the diocese of
Barbadoes. I accordingly accompanied his Lordship,
the Bishop, on his return to that island, in the spring
of the year above mentioned. On our arrival there,
having spent nearly a month in that beautiful island,
I was directed to proceed to the Corantyn coast of
Berbice, one of the counties of British Guiana, and
which at that time was not divided into parishes,
though in the diocese of Barbadoes. The district

MISSIONARY LABOURS IN BRITISH GUIANA. 85

assigned to me extended over thirty miles along the
coast, among a population of 2500 souls. I fixed
my residence on Achlyne, one of the abandoned
estates, and alternately visited the people during the
week and the successive sabbaths. My difficulties at
first were great and many, and I found that no less
firmness than wisdom was required to bring things
into something like order and decent behaviour, when
the people assembled for Divine worship. The state
of morals was exceedingly low, nor must we wonder
at this, when we are told that few, if any, of the
whites led a life at all consistent with the Christian
name. Polygamy was prevalent to a fearful extent,
and of feuds in families there was no end. This
lawless state of things had for generations past been
encouraged by the planters being subservient to their
own interest ; but could no longer continue under the
influence of a holy Gospel. Hundreds were flocking
to the house of the Missionary, in order to be bap-
tized ; and, upon their being told that they must first
be instructed both in their duty and privileges, if
desirous of becoming Christians, they returned dis-
satisfied, complaining to their employers of having
met with a refusal. Upon this I have often received a
note from the respective employers couched in such
terms as these: — “ N. N. desires to be christened, to
which he has my full permission ; and the parson is
requested to comply with his request. I remain,”
&c. &c. The Missionary, as might be expected, did
not act contrary to his conviction, which he believed

MISSIONARY LABOURS

to rest upon the word of God. “ He that believeth
and is baptized shall be saved and saving belief
there can be none, unless men are told that Christ
died for our sins, and that all who profess to be bis
followers are required to die unto sin, and live a life
of righteousness and bobness. The writer does not
judge those who may happen to differ from him ; but
this he confidently affirms, that there would be seen
more of vital Christianity in our West Indian posses-
sions, had Scripture, and not expediency, formed the
rule of conduct. To promote social happiness, how-
ever, and cut off the occasion for their continuing in
sin, I consented to marry as many as were willing to
enter into the holy estate of matrimony. On one
occasion a man came and gave in his name, and that of
his intended wife. The banns having been published
on the estate where service was often performed in the
verandah, or under a tree, or even in the boiling-
house, no less than seven women appeared the fol-
lowing day to stop the marriage. Their clamour was
such, that it was no small trial to endure it for hours
together ; nor was it an easy matter to decide which
of the seven should be the wife. They were told to
go to the magistrate ; he sent them back, stating that
he could not interfere. Seeing that there would be
no end of the contention, they were told that it would
be as well to kill the man, and give them each a portion,
he being determined henceforth to have only one wife.
After a little pause they cried aloud, “ No, massa,
let him have that wife and so the matter ended.

IN BRITISH GUIANA.

One day an old negro, walking on crutches, came
to Achlyne, saying, “ Massa, me have heard you
preach, me should like to learn read that book.”
“You are rather an old scholar.” “Never mind, massa,
me will try.” He was told that there was no place
for him, where he might remain, except the stable.
He replied, “ Massa, me content with that, me like to
know more of that hook.” He was taught his letters,
and, astonishing to relate, he learned to read tolerably
well within six months. Being unable to work, he
would sit poring all the day over his New Testament,
and often came into the house, saying, “ Massa, this
word too hard for me, cut it up.” Such was his
earnest desire to communicate what he had been
reading, that on Sundays, when I returned from my
tour, I often found him surrounded by a number of
people, to whom he read and explained the word of
God. He felt the burden of his sins, and often
lamented having lived so long without the knowledge
of his Saviour ; and there is little doubt that he
departed this life having found peace and acceptance
with God through faith in the Redeemer.

In the year 1836, his Lordship, the Bishop, visited
the colony, and I was requested to attend the visitation
at New Amsterdam. The rains had been falling inces-
santly, and the dams were threatening to give way : I
thought it advisable that Mrs. Bernau should accom-
pany me to town. This was a providential circum-
stance, for in the night following, the dams were
broken through, and the coast was flooded to the

MISSIONARY LABOURS

extent of ten miles. Some of the sugar plantations
suffered severely, whilst the people residing on cattle-
farms had to escape for their lives. His Lordship, on
leaving the colony, requested that the people should
not he entirely neglected. Accordingly, I set out on
horseback with the intention of first paying a visit to
my abandoned house, and then proceeding to one of
the estates. I made my way with difficulty, as many
of the bridges had been carried away by the water. At
length I reached the house, and tying the horse to the
verandah, proceeded to secure my books, &c. To my
great surprise, I saw the horse, having become restive,
and broken the bridle, run off. The thought, however,
that the people, when seeing the saddle on him, would
come to the conclusion that their minister must he
there, comforted me, and I confidently expected a boat
would be sent me to make my escape. The morning
and evening of the following day came, and no human
being made his appearance. The groom had quietly
taken off the saddle, and put the horse in the stable,
where he had often been, without mentioning the cir-
cumstance to the proprietor of the estate. Towards
evening I had a smart attack of fever, hut the hope
that help would he sent me, cheered me up in this
desolate condition. There was nothing to eat, as all
the stores had been destroyed, (it being the custom
in those countries to keep the provisions under the
house,) except a little rice and a few lumps of white
sugar, which I found in the servants’ room. The
fourth day arrived, and no help came; and being

IN BRITISH GUIANA.

much weakened by returning attacks of fever, I pro-
ceeded to nail together a raft of boards, which I
obtained by breaking up the floor of the verandah.
This being tried was not found to answer, the water
being too rough, and the raft not large enough to
sustain the weight. Not knowing what I should do
next, I went into the servants’ room, where my eye
caught the bath, which was convieniently large to
answer the purpose. It was forthwith launched, and
having obtained a pole ten feet in length, I bade adieu
to the deserted dwelling, trying to reach, if possible,
the high road, which was distant about half a mile. It
must be borne in mind, that the whole coast of British
Guiana is an alluvial flat, intersected with many
canals, and dammed in on every side. This made my
navigation a dangerous experiment. If I were suc-
cessful in reaching the high road, there would then be
no more than three, or, at most, four feet of water,
but if I should miss that, the depth of the canals
would be often twelve feet and more. There being no
trees to guide me, the latter was the case, and when
poling confidently along, the current swept me off
the straight course; and finding no bottom, I was
nearly upset, the bath becoming half filled with water.
After having proceeded a considerable distance, and
continually drifted to leeward, the shadows of the
evening began to lengthen; and I shall never forget
with what concern I watched the setting sun. At last
it retired beneath the horizon, and there being but
little twilight in those regions, the shadows of the

MISSIONARY LABOURS

night came rapidly on. Commending myself to the
protection of him who is the Lord of life and death,
and without whose will not a sparrow falleth to the
ground, I was able to rely on my God and Saviour.
Having just finished singing a hymn ere it became
quite dark, I observed at some distance something
moving along on the water, without being able to dis-
tinguish what it was. At first I believed it was some
large animal seeking a place of refuge to escape a
watery grave. I called out, and a voice answered,
which proved to be that of a negro, who had come
from town, having a parcel of letters tied on his head.
He laughed heartily to see massa in such a predica-
ment, and having satisfied himself with laughing, was
about to proceed on his way to his estate. “ Do you
then really mean to leave me here in this perilous
condition?” I inquired. “Yes, massa, me very sorry,
but me cannot help you. If me do not get home to-
night, my massa will (he) vexed with me.” It was
with much difficulty that he was prevailed upon to
stay; nor did he seem willing to lend a helping hand
till a handsome reward had been promised him. It
was rather a dark night, and both of us were at times
in danger of being drowned, whenever it happened
that we had to cross a canal. About eight in the
evening we fell in with another man, who was returning
home from hunting, and who, when asked, most cheer-
fully lent a helping hand. Thus we arrived safely at
Tort Maurant at last, where we found all hands at
work in heightening the dams, which were threatening

IN BRITISH GUIANA.

to give way. From thence the journey to New
Amsterdam was safely accomplished on horseback.
The writer, in narrating this his wonderful escape,
desires to record his grateful remembrance to his
Lord and Master ; and to testify that his arm is not
shortened that it cannot save. Although I had been
exposed to the rays of a vertical sun for about eight
hours, and drenched with wet all the time, I was as
well the next day as if nothing had happened.

During the time of the inundation, which lasted
for nearly six months, I took up my residence in
New Amsterdam, the principal town in Berbice, and
commenced a private school for the benefit of Euro-
pean children. Whilst there I was reluctantly brought
in contact with the Popish priest, who wished to carry
on things with a high hand. I preached a course of
lectures on Popery, and had the satisfaction of seeing
my adversary give in for a time. In the month of
August I had a visit from a rabbi, and held several
conversations with him. I may be permitted to quote
the account of these visits from my journal.

August 29th, 1836. — An old rabbi, from Poland,
called on me to-day : he is, strange to say, on his way
to Jerusalem. He is full of Talmudical learning, and
very self-conceited. After many hours’ conversation,
I inquired into the reasons of his hope ; and whether
he believed that Messiah had already come — or
whether he expected him, and how ? He denied that
he had come, and said that he believed he would
come in glory. Upon this, I brought out my German

MISSIONARY LABOURS

Bible ; but he objected to enter upon any argument
drawn from the German text. I accordingly put
aside the German, and took up the Hebrew Bible.
After having made many frivolous objections as to
the time when, the place where, &c., Messiah should
appear, I referred him to the fifty-third chapter of
Isaiah, asking, “To whom do you believe all this
refers ?” He replied, “ To Messiah.” “ How is it,
then, that you expect him to come in glory, whereas
the prophet describes him as a suffering Messiah?”
He seemed perplexed ; and, laying aside the Bible, he
said, “I was bom a Jew, and I will die as such.”
This gave occasion to speak of Israel’s forlorn con-
dition and wretched state, until this very day, on
account of the blindness and hardness of their hearts,
in reference to Hosea iii. 4, 5. He wept bitterly. I
handed him a Hebrew Testament, saying, “ Read this
with prayer; and you will be convinced that Jesus
of Nazareth is that prophet of whom Moses and the
prophets bear witness. Believe in him as a crucified
Messiah for our sins ; and when He comes in glory,
you shall not be confounded.”

October 26th. — On my return from the coast to-day,
I was not a little surprised at seeing the old rabbi in
town, whom I mentioned in my journal not many
days ago. A heavy gale had carried away the mast
of the vessel in which he was a passenger, and
obliged them to put back, having had a narrow escape
from a watery grave. Once more I directed bis
attention to the one thing needful ; and took a farewell

IN BRITISH GUIANA.

as if we should never again meet on earth, being at
the same time deeply impressed with the blindness
and hardness of heart of this son of Abraham. Oh !
how long shall the veil remain on the heart of Israel ?
Is that time yet distant, when the Spirit of the Lord
shall revive these dry bones, and accomplish that
which seems impossible to us, through our unbelief?

November 12th. — Alas! the rabbi is no more! A
fatal fever, soon after his arrival in Surinam, put an
end to his life. 0 God ! how wonderful are thy ways
with the children of men ! Did he come to Berbice, a
country distant from his home, to hear once more,
before his death, the invitation to seek the Lord God
of Israel while he may be found, and to call on him
while he is near? for until then he had been apparently
deaf to the entreaties of other missionaries. Did he
cross the Atlantic to accept of a Testament sealed
with the blood of the Son of God, which he had often
refused in the pride of his heart? He was bom a Jew,
as he used to say, and wished to die as such ; and
the Lord appears to have taken him at his word !
When I saw him last, he applied the passage relating
to Cain’s wandering about, to himself; and, with tears
in his eyes, added, “Surely the God of our fathers
has forsaken us, and made us a by-word among all
nations !” whereupon I remarked, “ Yes, such is the
case; but return, O Israel, to thy God, and he will
have mercy upon you.” The Hebrew Testament
which he received, may, perhaps, be a seed carried by
this wandering bird to Surinam, where there are

MISSIONARY LABOURS

multitudes of Israel’s forlorn sheep; for who can
search out the ways of the Almighty, whose paths are
in the mighty waters, and whose footsteps are not
known ?

I trust I may be forgiven for quoting another
passage from my journal bearing on the subject of
infidelity; and showing how little men, who profess
themselves infidels, feel in their hearts what they
strenuously advance or oppose by their reason.

October 30th, 1836. — Called to-day on a professed
infidel, a blacksmith, with the intention of meeting
him on his own ground, having heard so much of
his learning and ingenuity ; and though I am fully
convinced that arguments of this sort will but seldom
convince the heart, still, as missionaries are debtors
to all men, both to the wise and the unwise, I think
it no more than just to pay that debt, by conversing
with those who evade and slight the ordinary means
of grace. This man has read a great deal, but appears
to have profited little by his reading. He is also
in possession of the Bible, and reads it frequently,
though, I apprehend, to his own condemnation.
While he was shoeing my horse, I said, “ How is it
that I have never seen you go to any place of
worship ?” “ Oh, Sir, I don’t trouble myself about

nonsense ; and am persuaded that I can serve God
at home, as well as in the church.” “ True, we ought
to serve God at all times, and in all places ; but,
pray, who is that God whom you serve ?” “ "Why,

Sir, perfection is God ; and in fulfilling my relative

IN BRITISH GUIANA.

duties, as a husband, father, and friend, I serve per-
fection.” “And what then is your object and aim
in serving that perfection ?” “ Why, to live in peace

with all men and with myself, and to enjoy the
esteem and good-will of my fellow-creatures.” “Have
you at all times, and under all circumstances, per-
formed your duty in this service ?” “ Why, Sir, this

is rather a close question ; and I am hound in honour
to acknowledge that I have not.” “Do you think
that perfection, whom you serve, can he pleased with
your imperfections in serving him ?” He appeared
to be at a loss what to say; but, after a little pause,
he replied, “ By the workmanship, the master is
known.” “Do you mean to say, that because you,
myself, and all men, are guilty and sinful, falling
infinitely short of perfection — do you mean to say
that He who made us must be sinful too?” He did
not venture to assert this blasphemy; and tried to
evade a decisive answer, by asking whether I had read
Tom Paine, Voltaire, and others. “I have read a
few words, which fill my mind with anxiety and
concern for your temporal and everlasting welfare ;
and would to God I could write them with flaming
letters upon your heart !”

“ And what are they ?” he anxiously asked. “ Why,
it is written somewhere, The wicked shall be turned
into hell, and all the nations that forget God.” After
a long pause, he exclaimed, “ I wish I could believe !”
From this moment he appeared to be very uneasy,
and I, perceiving that his conscience was at work.

MISSIONARY LABOURS

bade him adieu, saying, “ Mr. M., God so loved the
world, that he gave his only begotten Son, that
whosoever believeth in Him should not perish, but
have everlasting life.”

November 17th. — Called to-day again on Mr. M.,
and found him willing to listen ; though he did not
appear to be humble on account of his imperfections
in serving his Master. He now plainly told me,
that he firmly believed the whole Bible to be an
imposture; and that he could not think God was
such a cruel being as Moses, the Psalmist, and the
prophets describe him to be. As for Jesus Christ,
he could not tell whether such a man ever lived or
not, because he finds so many glaring contradictions
in the accounts given of him by the evangelists, and
more particularly as it regards the supposed event of
his resurrection. I asked him whether he had ever
accustomed himself to listen to, and ponder over,
sound and fair arguments, as it regards matters of
fact. “Yes, Sir, I am fond of argument, provided
a man argues philosophically — I mean, in such a
manner that my reason is able to comprehend both
the premises and the argument drawn from them ;
and whatever others may believe, I know I am in the
right when rejecting everything that surpasses my
comprehension.” “Were you ever in London?”
“No, Sir.” “Did you know Voltaire, Tom Paine,
and others, whose works you possess?” “No.”
“Do you believe that there is such a place, and that
the books which are said to be written by those men

TN BRITISH GUIANA.

are the works of their hands ?” “ Doubtless, Sir.”

“ Then what reason have you for believing this book
— the Bible — to be an imposture ? and on what
ground do you reject the testimony of the apostles
and prophets?” His answers were shrewd, and some
of them absurd. From his replies, I perceived that
he must have read Hume with much attention; and
therefore answered him with Paley’s arguments, but
more particularly with Scripture ; as, after all, this is,
and ever will be, the sword of the Spirit, whereby even
the mighty are discomfited, and must fall prostrate
before it. Four hours had passed; and, seeing that
little good was likely to result from carrying the con-
versation any further, I concluded by saying, “ With
all your wisdom, which more properly should be
called self- conceitedness, you are still an unhappy
man, and a slave to your passions ; unhappy, because
there is no peace, saith my God, to the wicked ; a
slave, because you are not yet come to Him who
has said, If the Son shall make you free, you shall
be free indeed.”

December 22nd. — Met this day with Mr. M., the
blacksmith, and entreated him to return to God with
a perfect heart. I enlarged upon the love of God
towards him — upon eternity and judgment to come —
the wretchedness of those who are lost — and the
blessedness of those who are saved. He deeply felt
what was said, and replied, “ Mr. Bemau, you cut me
to the quick; and, to tell you the truth, I have never
given these things any serious thoughts; but I will

98 MISSIONARY LABOURS IN BRITISH GUIANA.

do so.” What a confession ! Is not the manner of
this man like that of many who call themselves
sincere, and wish to appear in earnest about what
they speak and do, concerning religion ? I am per-
suaded that, if all infidels were to bethink themselves
as becomes reasonable and accountable beings, there
would be more devotedness to the cause of truth, and
less cavilling about mere fancies and lies. When
taking leave of him, I said, “ Mr. M., God loves you,
but you hate yourself. Oh, turn to the Lord! why
will you die ?” He turned away, apparently much
affected, and said, “ I see I must begin anew : may
God assist me !”

Berbice being, in the course of the same year,
divided into parishes, it was resolved by the Committee
that I should join the Berbice mission upon Mr.
Armstrong’s resignation. This I effected in the
beginning of 1837, having previously visited the
Indians on the Corantyn, as has been stated above.

CHAPTER IX.

COMMENCEMENT OF MISSIONARY LABOURS AMONG THE INDIANS —
DIFFICULTIES, AND THE METHOD ADOPTED FOR OVERCOMING

THEM MARRIAGE INTRODUCED — SCHOOLS, AND THE BLESSING

ATTENDING THEM.

0N arriving at the Grove, I was as much grieved as
astonished to find the settlement completely aban-
doned by all, except Mr. Youd. I was met by that
worthy and indefatigable man at the water side, who
told me the sorrowful tale with tears in his eyes.
How unsearchable are the Lord’s judgments, and his
ways past finding out ! He does not give account of
his matters to sinful and short-sighted man, and it
becomes us to adore Him in dust and ashes. When
surveying the place where, but a few months before, so
many had lived, worshipped, and rejoiced at hearing
the glad tidings of salvation, my heart sank within
me. But the thought, “ Shall not the Judge of all
the earth do right?” silenced every unbelieving
thought, and inspired me with hope for the future.
It was agreed that Mr. Youd should take the travelling
department, and that I should remain at the Grove
F 2

100

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Accordingly, Mr. Youd proceeded, as soon as the
season would allow of it, into the interior, with a
view of stirring up the Indians to seek for instruction,
and to settle at the mission. The huts of the few
Indians who had escaped from the measles having
been burnt, according to custom, the settlement pre-
sented a very mournful aspect. Mr. Youd’s cottage,
and a rude shed, used for worship, alone were left
standing. Being aware of the superstition prevalent
among the Indians, that “ every place is haunted
where any have died,” I could not think of living in
Mr. Youd’s house, as most had died under its roof ;
and as it had been resolved to move the house of Mr.
Armstrong from Bartica Point to the Grove, as soon
as a carpenter could be procured, I acquiesced in the
request of those concerned in the matter. I therefore
thought of putting up another, some hundred yards
distant from it. Accordingly, I went to engage a few
hands to assist in clearing away the forest ; but to
my great surprise, the people ran away on my
approach. Compelled by necessity, I commenced the
work myself, and, with the aid of some boys, left by
Mr. Youd, I succeeded in clearing a place sufficiently
large to put up a hut. It was thatched with the leal
of the Aquiro palm, and completed in about six weeks.
In this humble cottage, I lived for about eighteen
months, content and happy ; for “ the kingdom of God
is not meat, or drink, but righteousness, and peace,
and joy in the Holy Ghost.” Possessing these, we
may be happy in any situation, and under all circum-

IN BRITISH GUIANA.

101

stances. During the first years of my sojourn in that
wilderness, months passed away without my having
seen a white face, excepting those of my own family.
The morning would often provoke the question, “ What
shall we eat, what shall we drink?” but ere the evening
closed, we had reason to thank God for supplies
vouchsafed. Under circumstances like those, how
differently did we pray, “ Give us this day our daily
bread !” and how sweet and strengthening was the
promise, “ Thy bread shall be given thee, and thy
water shall be sure !” I state this to show that,
although the Missionary may have privations to
endure, yet shall he obtain what is needful for him ;
and, having food and raiment, let him be therewith
content. I cannot but think that the privations of
a Missionary’s life have been greatly magnified ; and
I venture to say that, perhaps, many a young soldier
has shrunk back from enlisting himself among the
small hand of Missionaries on that account.

Having completed my hut, I proceeded to visit the
Indian settlements around ; but, wherever I made my
appearance, the children would scamper into the
bushes, their mothers following them uttering a fearful
shriek. The fathers, when at home, would grasp
their bows and arrows, and slowly follow after them.
It would not have been safe to remain, nor wise to go
after them, for they evidently seemed terrified when-
ever the Dominie made his appearance. The reason
of this their sudden fright emanated from the pei-men
(conjurers). “You see,” they said to the people,

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“ what has happened at the Grove ; all that went there
have died. If the Dominie were to come near or touch
you, you would die likewise.” It is not difficult to
conceive that all this was believed by the Indians, for
they are exceedingly credulous in their savage state ;
nor is this to he wondered at, when we remember what
in reality they had seen and heard. I persevered,
however, in my visits ; and although no opportunity
offered, for a considerable time, to converse with them
concerning their souls, I still hoped that the frequency
of my visits would convince them of my good inten-
tions towards them. In this I was disappointed ; and
I soon convinced myself that if I did not wish to
spend my strength in vain, I must think of some
means whereby to make them my friends. On read-
ing the words of the apostle, “ being crafty, I caught
you by guile,” I was led to adopt the following
method. Whenever I went on a visit to their respect-
ive settlements, I used to carry with me a large
supply of small biscuits ; of these, I would throw a
handful over the heads of the children when about to
scamper away into the bushes. I did this twice or
thrice, and was not disappointed in my expectations,
for no sooner had I set my foot in a place than the
little creatures surrounded me on every side, asking,
“ Dominie, have you brought anything for us ? ”
“ Come and see,” was the reply ; and they helped
themselves to as many as they pleased from my
pocket. They were soon convinced that, although
they had touched “ the troubler,” yet they did not die.

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103

The children remaining, the mothers did not run off,
while the fathers were looking on. At last 1 began to
introduce the subject of religion — not by beginning to
upbraid them with their sinful practices, but by simply
stating to them the great and glorious facts of the
Gospel. I told them that the Great Spirit loved
them, and that he “ so loved the world as to give his
only begotten Son, that whosoever believeth in him
should not perish, but have everlasting life.” To this
they replied, “ We know that the Great Spirit is good,
for he does us no harm ; but where do you think all
our forefathers are ? ” I could not say they were in
heaven, and to say that they were in hell would only
have tended to exasperate them the more. Accord-
ingly I inquired, “ Where do you think they are ? ”
“ In the air,” they replied. “ Above the air is a place
which you call * ayumbanan,’ that is, heaven ; there
the Great Spirit is, and thither it is his will that you
should go.” “ If our forefathers are not there,” they
answered, “we have no desire to go there; and if they
be in hell, we do not mind to go there also.” I said,
“Jesus Christ, the Son of God, died for our sins ; he
died for your sins and for mine.” “ We are no sin-
ners,” they replied : “ are you a sinner ? ” “ Yes,” I

answered. “We have never seen you drunk,” they
said ; “ what have you done ? 'y As it would be a
fruitless attempt to convince a blind man of the
difference of colours, so, until the heart of man is
made to feel its own bitterness, it will be useless to
convince it of sin. The understanding, indeed, may be

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convinced of this and that being wrong, and the con-
science may hear witness to the truth, hut the heart
will remain indifferent, because it loves sin too dearly
to part with it on inferior considerations, unless the
Lord open it, as he did that of Lydia. Still must
we address ourselves not less to the understanding
than the heart, if peradventure God will give men
repentance unto life./" Yes,” I said, “ I am a sinner,
for, like yourselves, I lived for twenty-three years
in forgetfulness and ungratefulness. I knew, like you
do, that there is a God in heaven; a heaven to obtain,
a hell to he feared, and for all this I did not love him,
nor did I fear him, neither was thankful for the many
gifts of his providence.” “ Well,” said they, “what is
that to us ? see thou to that.” “ Suppose,” con-
tinued I, “ you have a friend to whom you show every
kindness ; he eats and drinks with you, and comes
in and goes out as one belonging to your family ; yet
that very man acts as if he had never known you, he
slights your kindness and never returns thanks for
what he has received : tell me what would you think
of that man ? ” “ He is a wakaiyatto,” that is, a bad

man. “ True,” replied I, “ he is a had man, and does
not deserve your love. You say that the Great Spirit
is good, and that you receive all that is good from
him alone, and yet you slight him, you live in forget-
fulness of him, and act as if you had never received
kindness from him ; say, what must the Great Spirit
think of you Indians ! ” They paused and were
pensive. I looked at them, and at length said: “The

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105

times of ignorance God hath winked at, but now
he commandeth every man everywhere to repent.”
“ Kepent ye, therefore, and be converted, that your sins
may be blotted out.” As God has pardoned me,
although I lived for twenty-three years in forgetful-
ness of him, so will he pardon you if you believe on
Jesus Christ, who was “ delivered for our offences, and
raised again for our justification.”

The preaching to them Jesus, and his free grace, — a
free, full, and complete salvation, — proved to them the
“ savour of life unto life.” They felt astounded at the
love of God in Christ Jesus; they felt ashamed of
their past fives, and I had the joy of seeing these weary
wanderers shed tears in abundance. The stony heart
was smitten, and the waters of repentance gushed out.
To see an Indian cry from a sense of his guilt and
past ingratitude is the more remarkable, as no pain,
however severe, no loss, however great, can extort a
tear from him. My visits were then made more
frequently, and on leaving I often used to hear them
say, “ Dominie, come soon again, for we love to hear
more from you.” Thus five families were brought,
within one year, to the knowledge of the truth as it is
in Jesus. I now endeavoured to persuade them to
come to the mission, as much invaluable time was
taken up by crossing and recrossing the river. But
the fear of dying was not yet subdued, nor their faith
strong enough to triumph even over death. It was
therefore necessary that this point should not be
pressed too closely, but left till they were able to bear

F 3

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it. At length I was cheered by hearing them say, “ If
you think it will he better for us and our children, we
will come and live near you.” They came and set to
work in clearing away the dense forest ; they intended
to build their huts after their own fashion ; but I
prevailed on them to build theirs after the pattern of
a hut which I had built myself, which hut, when
finished, I made a present to a widow woman. The
recollection of what took place at this time is amusing,
for it not unfrequently happened that, in the course of
one day, I was called to act as the minister, school-
master, carpenter, mason, doctor, and dentist. It will
be seen, from such a variety of occupations, that,
whatever talent the Lord has given us, may he pro-
fitably employed in the mission work. I have often
regretted my inability to help, to counsel, or to
instruct in things, which, in my younger years, I
fancied I should never have need of. But there is no
talent a Missionary possesses which may not be made
subservient to the glory of God and further the end
he has in view. This remark applies more especially
to the knowledge of medicine and surgery, because, by
showing kindness to suffering humanity, though men’s
hearts be ever so ungrateful and destitute of love, a
way is opened to their inmost recesses. It has been
well said, that “ kindness is the key to the human
heart;” and I can set my seal to the truth of it. How
futile is the observation, nay, how unjust the remark of
those who maintain that there is no room for the
exercise of talents in the mission field ; and that less.

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107

talented men will do well enough for Missionaries,
while talent can be profitably employed nowhere but
at home. He who was brought up at Gamaliel's
feet did not judge thus ; but what things were gain
to him, those he counted loss for Christ, that he might
preach the unsearchable riches of Christ among the
Gentiles.

On the Indians settling down at the mission, it was
of the utmost importance not to allow any of their
heathenish customs, such as painting themselves and
dancing. These had formerly been allowed by the
Missionaries, in the hope that, on becoming Christians,
they perhaps would leave off practising them. But in
this my predecessors were sadly disappointed ; nor
would it have been in their power to do away with
them without endangering the safety of the mission.
Whenever a disposition for these things was shown, I
would remonstrate kindly with the party in question ;
and if this failed, positively forbid them on pain of their
being obliged to quit the mission. It is much better
that there should be found in a mission one or two
holding forth the word of life, than hundreds or more,
professing godliness, hut denying the power thereof.
This circumstance is now so well known among the
heathen Indians, that they will never send invitations
to those at the mission ; nor are they offended in case
of a refusal, knowing that such things are deemed
frivolous, if not positively sinful, by our people.
With regard to polygamy, I endeavoured to act with
tenderness, yet decision, believing that, if allowed, it

J08

MISSIONARY LABOURS

could not be otherwise than productive of great evils.
One among the converts above mentioned, and the first
who wished to be baptized, had two wives who were
sisters, by both of whom he had children. When told
that, on becoming a Christian, he must put away either
one or the other, he said, “ That is very hard indeed,
for I love them both, and they are sisters.” He went
away in sorrow, and was evidently struggling hard with
his own feelings. He inquired again and again, why,
as a Christian, he should not be allowed to have more
than one wife ? It was now time fully to enter into
the subject, and, in conclusion, he was told that it was
better “ to enter maimed into the kingdom of heaven
than, having all our desires and wishes satisfied, to be
cast into hell at last.” This decided the case, and as
he was a conjurer, his example has exercised a vast
influence over others. He married the one and
divorced the other, the Missionary taking care of the
children.

Since then not less than seventy-three couples have
entered the holy estate of matrimony ; and most asto-
nishing is the effect which this has produced upon the
heathens. On the day of marriage, a dinner is pro-
vided by the bridal pair for the relations and friends
who may happen to witness the ceremony. In the
course of the day an invitation is sent to the Mission-
ary, his wife, and children, to attend the festival, after
the hour of prayer, wrhich is at seven o’clock in the
evening. If the persons to be married have lived
for any time in the conjugal relation, the Missionary

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J 09

invariably accepts the invitation. On his arrival a
few verses are sung, a suitable address given, a bless-
ing implored ; and then, the cake having been cut,
and the health of the bridal pair proposed, he retires
at about nine o’clock. By eleven all the guests dis-
perse, each quietly proceeding to his home. If they
be young persons, and their conduct, prior to their
marriage, has been blameworthy, the Missionary in-
variably refuses to attend the festival. He has been
begged with tears to comply ; but it is not difficult to
see that, if the standard of morals and godly living is
to be promoted, it is necessary, on no considerations,
to yield to entreaty of any kind. This circumstance,
I am happy to state, has wrought very beneficially
upon the young people, and preserved them from sin
which otherwise they might have brought with them
into the married state.

I now proceeded to build a boys' school, which may
be seen in the sketch as standing to the left of the
mission-house. Above the school is the dormitory,
and a room serving for a hospital ; at the back of the
house are found accommodations for the teacher.
Behind and around the house is the garden, planted
by the boys in their leisure hours. There were, when
I left in 1845, some fifty-six boys, of whom twenty-
five were boarders, the rest day-scholars.

They are under instruction for five hours every day,
excepting Saturday. The first class are employed as
monitors and Sunday-school teachers ; and, having
completed their fourteenth year, they are apprenticed

MISSIONARY LABOURS

in Georgetown to various trades. They are allowed
to choose what trade they please ; and the Missionary’s
heart has been often greatly cheered by their con-
sistent conduct and Christian-like behaviour. To
keep up intercourse with them, I used to address a
letter conjointly to them, admonishing them to flee
youthful lusts, to shun evil companions, to be diligent
in the use of the means of grace ; and they, in return,
would write to me, individually, to advise them, or
supply the wants they might have.

Several of the boys have died a happy death. I
may he allowed to relate hut one instance. Mention
has been made of Aramoosy the chief’s son, who, in
Mr. Youd’s days, escaped death, when many died of
measles. For several years after, he kept aloof from
the mission ; but, being at length softened by the
death of four of his children, he consented to give the
remaining one to be educated in the school at the
Grove. From the commencement, this boy appeared to
be influenced by the grace of God. He soon learned to
read, and, while the other children were playing, he
would go apart and study the New Testament. At
length he fell sick. His father, fearing he would die,
came and carried him off secretly into the woods, for
the purpose of conjuring the evil spirit on his behalf.
The boy took with him his Testament, Prayer-book,
and Hymn-book, but no one knew whither he had
been carried. On hearing that he had been carried
off, I gave my scholars a holiday in order that they
might seek in all directions for their companion.

IN BRITISH GUIANA.

Ill

When they succeeded in finding him, I immediately
went to him. “I am wretched, I am miserable,” said
the poor child ; “ Oh, take me back with you !" “ I

cannot,” I replied, “ without your father’s consent.”
Seeing the boy’s misery, Aramoosy, at length, con-
sented to bring him hack the following day, when
he was placed in the hospital. When I visited him
I said to him, “ My child, where is your hope, for
I think you will not be much longer in this lower
world ?” He replied, “ You have often told us in
school that Jesus Christ shed his blood for sinners ;
you also said that he invites children to come to him :
I have come to him.” “ Do you believe that your
sins are forgiven ?” “ I do believe," he replied, “ that

he has forgiven my sins.” Some days after he said,
“ I believe that this will he my last day.” He was
prayed for and comforted. His father came to see
him, and he said to him, “Father, God gave you five
children, and has taken them away one after another ;
I am the last. I fear, if I had grown up, you would
not have given me up to God. You do not care what
the Dominie says, and when he begs you to come and
settle near him and learn about Jesus, you say, ‘Wait
a little.’ I fear the time will never come.” The boy
was right, the “ more convenient season” never did
come. Aramoosy died, some time after, in the woods.
He was, however, now greatly moved by his child’s
address ; and, although an Indian, in his native state,
never weeps, when I met him, as he left his son, tears
were on his face; this being the only instance which has

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MISSIONARY LABOURS

come to my knowledge where an Indian, in his uncon-
verted state, has been seen to shed tears. “ What is
the matter ?” I inquired. Aramoosy made no reply,
and passed on. The child repeated what he had said
to his father ; and when I asked whether he had spoken
with the duty and affection due to a parent, he replied,
that he thought he had ; and added, that he hoped he
had not sinned in speaking to him. About midnight
he begged that the boys, who were sleeping in the
adjoining room, would procure a light. This being
done, he requested that they would sing the hymn,

“ How sweet the name of Jesus soimds
In a believer's ear !

It soothes his sorrows, heals his wounds,

And drives away his fear.”

When that was ended, he said, “ I should like much
to see the Dominie once more;” but when he was told
the hour, he observed, “ No, he is tired ; do not call
him." He then requested the bystanders to pray ; and
as they were praying around his hammock, his happy
spirit departed into the regions of bliss and glory.

Whilst Missionaries are thus obtaining seals to
their ministry, and encouraged to persevere in their
“ work of faith and labour of love,” instances are not
wanting which afford us proofs of the insufficiency of
any instruction, or care, and indeed of anything, save
the grace of God, to convert the heart of the sinner.
It is needful for us to know and feel this in the time of
success, that God alone may have the glory and praise.

IN BRITISH GUIANA.

1 13

It is true that he employs human instrumentality, and
by the use of means accomplishes his great designs ;
but who will dare to say that he cannot do without
either ! “ Even a Paul may plant and an Apollos
water, it is God that giveth the increase.” Let him,
therefore, that glorieth, glory in the Lord. A boy of
the Accaway tribe fell sick in consequence of his being
addicted to eating clay and charcoal. Much pains
was taken to restore his health;- but, such was his
cunning, that he eluded his nurse to satisfy this unna-
tural propensity. It became evident that he could not
live much longer ; and the Missionary addressed him
with tenderness and affection on the concerns of his
soul. But the name of Jesus was grating to his ears ;
and whenever he was spoken to, he would hide his
face in the blanket, and positively refuse to answer
any question relating to the state of his soul. He
departed, in a very unpromising state, during the
absence of the Missionary.

Two Carabeese boys were carried off by their father
at night ; no one being able to tell what had become of
them. They were seen some weeks after reeling about,
in a state of drunkenness, in the streets of George-
town. A Macusie boy, of promising talent, was found
drowned at the waterside. Strange to say, he had
been left to perish in the woods by his mother, he
being a twin brother, hut was rescued at the time by a
distant relative, and sent down to the Grove.

CHAPTER X.

MISSIONARY LABOURS OF THE REV. T. YOUD, IN THE INTERIOR OF
BRITISH GUIANA — INTERFERENCE OF THE BRAZILIANS RELIN-
QUISHMENT OF PINARA AND URWA FORMING OF A NEW SET-

TLEMENT AT W.ARAPUTA — MILITARY EXPEDITION TO PINARA —

DEATH OF THE REV. T. YOUD — REV. J. PULL1TT MR. EDM.

CHRISTIAN — LANGUISHING STATE OF THAT MISSION.

the year 1832, Mr. Armstrong had visited the

Macusie country; and the accounts he gave of the
readiness of the Indians to receive instruction, were
cheering and inviting. Mr. Youd arriving to assist him,
there was a probability that Mr. Armstrong, at some
future period, might settle amongst them. We have
seen, however, that he was obliged to leave the mis-
sion on account of the failure of his health, and return
to England. It has also been noticed, that Mr. Youd
remained at the missionary station at the Grove, till
the writer arrived there, in the year 1837. As soon
as circumstances permitted, Mr. Youd proceeded on
his tour into the interior as far as Pinara, where he
intended to form a settlement. This happened at the
time when Sir Robert Schomburgh was engaged in
exploring the unknown regions of British Guiana ;

»*l NAHA AND LAKE AMl/L'U.

MISSIONARY LABOURS IN BRITISH GUIANA. 115

and we cannot do better than adduce his testimony
respecting the change that was effected. He says :
“Three years had elapsed since my first visit, when,
in the (pursuit of discovery, I again approached
Pinara, and remarked with surprise and pleasure, the
appearance and number of dwellings which composed
the village. I counted upwards of thirty Indian huts,
the highest place being occupied by a building some-
what European in construction, the walls of which,
plastered by the red ochreous clay of the savannahs,
and the roof with gable-ends neatly thatched with palm-
leaves, formed a strong contrast to the surrounding
dome-shaped huts of the Indians. Another building,
a little to the east of the former, and of large dimen-
sions, but of similar construction, was in the course of
erection, and men, women, and children, appeared
equally eager to lend an assisting hand for its com-
pletion. This house was intended to be dedicated to
the service of the only true God, the former for the
dwelling of the Missionary, to whose arrival and resi-
dence among them they appeared to look forward with
great delight. It was pleasing to observe their zeal
in such a good cause, and the more so, when I con-
sidered that the light of Christianity had not yet been
diffused among them. Their wish to become Chris-
tians had been awakened by the temporary visit of a
Missionary, from the mission at Bartica Point, at the
confluence of the Mazaroony with the Essequibo, who,
as they expressed themselves, only opened the sacred
book, which the white man possessed, without telling

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MISSIONARY LABOURS

them of its contents. In anticipation that their re-
quest for a Missionary to come and settle among
them would be ultimately granted, they had begun
to erect these houses, according to their idea of the
mode of building among the white people, and twenty-
nine men of their tribe had been selected to proceed to
the coast region, in order to assist in conveying the
Missionary to his station.

“ While residing in this place, I was present at the
arrival of the first Protestant Missionary among the
Indians in the interior of British Guiana; and the joy
which it caused to those who were to be confided to
his spiritual care, although they were as yet walking
in perfect darkness, was a proof of their wish to
become Christians. The efforts of the Missionary
were crowned with success, and I have seen from four
to five hundred Indians assembled in the chapel; and
although, in the commencement, they attended in
their native and savage state, young and old ap-
peared equally zealous for conversion, aDd to receive
instruction.

“ The new mission at Pinara already promised the
best results, and at that period great changes might
be observed in the conduct and manners of the
Indians, when, under the plea of pressing natives for
the Brazilian imperial army, one of those slaving ex-
peditions arrived at San Joaquim, which, for ages, the
Brazilians have been in the too frequent habit of making,
and which have been the bane of the Indian races.
The expedition was to be directed against Pinara,

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117

where, from the then populous state of that village,
they thought they might seize a large number of un-
suspecting natives. Many favourable circumstances
combined, enabled me to have some influence in
saving the new mission at Pinara from the evil effects
and subsequent miseries of a ‘decimento,’ as those
slaving expeditions are called. It fell, however, upon
some settlements at the Ursato mountains, on the
eastern bank of the river Takutu, which they surprised
at midnight, and, having set fire to the houses, captured
the greater part of their inhabitants, and ransacked
the huts of every valuable article which they contained.
I saw, with the deepest sorrow, that the number of
those who were led away into slavery consisted of
forty inhabitants, namely, eighteen children under
twelve years of age, thirteen women, and nine men, of
whom only four were less than thirty years old, and
consequently fit for the avowed service of serving in
the imperial army. The sensation which these cruel
proceedings caused among the Indians at the new
mission cannot be described. Seven hundred of them
assembled at Pinara, where they thought that the
presence of the Missionary would protect them against
the barbarous atrocities of unprincipled men.

“ On our return from an exploring expedition to
Pinara, in May, 1839, we found it occupied by a
detachment of Brazilian national guards, under Sen-
hor Pedro Ayres. The church, in which formerly
hymns to the praise of our Lord had been sung, and
where the first seeds of Christianity had been sown

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MISSIONARY LABOURS

among the benighted Indians, was now converted into
barracks, and was the theatre of obscene language and
nightly revels. Urgent business had called the Mis-
sionary to the colony, and during his absence, it had
been taken possession of by the Brazilians. On
his return, an official despatch was delivered to him
from the commander of the upper and lower Amazon,
who, it appears, assumed authority over Pinara, and
desired him to withdraw, and to disperse the mission.
The Brazilian detachment had orders to see the
mandate obeyed, or to enforce it in case of refusal.
The Missionary removed to the eastern bank of the
Rupununi, and after his departure the inhabitants of
Pinara dispersed, and have since wandered about the
wilderness. Too many desolated places are now to
be seen in the savannahs, which were once the site of
villages, and which met with a similar fate. May the
moment soon arrive when the boundaries of the rich
and fertile colony of British Guiana shall be clearly
defined! then only, can peace and happiness be insured
to the poor remnants of those who once roved in full
supremacy over the soil which Europeans and their
descendants have usurped. Taught by the past, let
them settle on the British side of the frontier, and
they shall soon be aware, that

“ ‘ Where Britain’s power is felt,

Mankind will feel her blessings too.'”

Thus far the relation of Sir R. Schomburgh ; we now
accompany the Missionary in his travels and future

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119

labours till the time when his Master called him to
his rest.

Mr. Youd having obtained holy orders from the
Bishop of Barbadoes, and completed his preparations;
proceeded on his missionary tour in the beginning of
the year 1838. In his way to Pinara he had to en-
counter many dangers in ascending the rapids, but,
after a sail of five weeks, he safely reached the place.
We have heard of his welcome from the natives, and
may suppose that his heart was greatly cheered after
what he had been called to endure at the Grove. He
describes his first Sabbath among them thus : —
“ Early on the Sabbath morning the whole village was
alive to see what would be done. My dwelling, in
which, since my arrival, I had made two windows, was
thronged ; and through every crevice in the wall, as
well as through the door and window, the eyes of the
natives were gazing at me. When I had put on my
robes, there was a general rush to the chapel, and the
people stood in groups around the posts, until entreated
to be seated on the trunks of trees which were laid for
their convenience. Hymns were sung in the Macusie
language, and these, with a prayer offered by the inter-
preter, in the same language, pleased them much.” Mr.
Youd then explained to them his intentions ; told them
of the Christian people in England and the concern
they felt for the Indians and the heathen in general.
“ I am come,” he continued, “ to take up my abode
among you, and from time to time to pay visits to all
the different tribes around you. I shall remain at

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Pinara for the present, and hold daily service and
school for your benefit. I also thank you most
cordially for the pains you have taken in building a
house of God and a dwelling for the Dominie.” To
this address the chief replied, “We have done it; and
now you have come among us all is good : yes, all is
good : you will sit well.”

The appearance of the congregation was most
extraordinary. All, except the chief, were well painted
on the forehead, face, arms, and legs. Some had
cutlasses, others bows and arrows. One had a monkey
on his hack, others wreaths and crowns of feathers ;
some with belts of wild hogs’ teeth from the top of
their shoulders, crossing the breast and back and
falling on the hip on the opposite side ; others with
knives, sticks, and other things. Some were engaged
in cutting their nails, or some small sticks, others in
detecting the vermin which abounded ; some stood or
sat with their hacks to the preacher, and others leaned
against the posts. The number present within the
chapel was a hundred and fifty-six. The afternoon
service was attended with more devotion, and the day
closed with an English service for those who under-
stood it.

After a short time, a padre (Roman Catholic priest)
made his appearance at Pinara, and having taken a
comprehensive survey of what was going on, he dis-
appeared on a sudden. Mr. Youd, in the beginning
of the year 1839, returned on a visit to the Grove, and
thence. to Georgetown; and great was the joy of his

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121

hearers when he told them of the progressive work
among the Indians. Of some who had died during
the course of the year, he had reason to believe that
they departed this life calling upon the Lord Jesus,
and their end was peace. Others he overheard pray-
ing at midnight in their huts or in the adjoining
hushes ; and many gave evidences of the grace of God
working in their hearts. Mr. Youd made rapid pro-
gress in acquiring the language, and within a twelve-
month he was able to dispense with his interpreter,
who frequently made great blunders in stating the
meaning of the Missionary. On his return to Pinara,
he had a narrow escape from being bitten or strangled
to death by a large snake, the account of which, as
given by him to the writer, is as follows: — On a fine
morning, when they were quietly paddling along, the
Indians observed a snake swimming across the river.
They at first halted to obtain a nearer sight of the
creature, but on perceiving that he was making his
way for the canoe, Mr. Youd directed them to proceed
with all speed. Soon, however, the snake had over-
taken them ; a scuffle ensued, the Indians striking
him with their paddles ; he became greatly enraged,
and raising himself over their heads, he dropped into
the canoe in the midst of them. In a moment every
Indian was in the river, diving and swimming from the
canoe. Mr. Youd grasped a cutlass, and, just when the
monster was raising himself a second time to make an
attack, he fortunately struck a blow a few inches below
his head, and cut through the vertebrae. It dropped

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into the canoe struggling, and Mr. Youd soon de-
spatched him by a few more blows. He measured
thirty-one feet, and his body was the size of a stout
man’s leg. It was a fortunate circumstance that the
blow fell just below the head, where his body was
no thicker than a man’s arm, and the skin not so
tough as in other parts.

Great was his astonishment when, on his arrival at
Pinara, he found it occupied by troops. He obeyed
the mandate which required him to withdraw, and
commenced another settlement at the Urwa rapids,
hoping that the Indians would soon follow him.
With much labour he cleared the dense forest, and
planted a large field ; but he suffered much from
fever ; still he was cheered by seeing many of the
people come flocking to him. The Indians were
positively forbidden by the Brazilians to settle with
the Missionary ; and a promise was held out to
them that a padre would soon arrive to make them
Christians. Those, therefore, who went to the Mis-
sionary had to forsake their all, for if they had hap-
pened to return and be caught, they would have been
carried away as slaves to the Brazils. The padre at
length appeared, the same who had been at Pinara
before, and took possession of the Missionary’s house.
Those of the Indians who were desirous of becoming
Christians, were baptized, and some badge, the cross,
or rosary, was affixed to them, to distinguish them
from others. Under such circumstances it is not
surprising that a Protestant Missionary should lose

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ground and feel discouraged. Mr. Youd, however
still held on, hoping for brighter days. About this
time it pleased God to take from him by death his
beloved wife. Her departure was sudden ; after a
very short illness. Many of the Indians were much
affected by the loss, and eighty of them attended her
funeral. It is her husband’s testimony of her, that
Christ was all in all to her, that she was a woman of
much prayer, well read in the Scriptures, and that she
lived near to God ; and, consequently, he doubted not
that his loss was her unspeakable gain.

It doubtless added to his trial, in leaving Urwa
rapids, to leave there the grave of his wife, unknown
and uncared for ; but he well knew that there is an
Eye which marks that burying-ground ; and when the
archangel’s trump shall sound, that dust, now mixed
with the Indian soil, will arise and reunite with the
spirit, and, clothed with immortality, rejoice with him
for ever, that God had permitted her the privilege
of taking any share in the extension of his kingdom
which is never to end. “ Precious in the eyes of the
Lord is the death of his saints.”

Soon after Mrs. Youd’s departure to a better world,
he received orders to quit that settlement likewise.
There was no other alternative but to obey, for might,
as it is said, makes right. On his arrival in the
colony, however, he laid the papers before the
governor, who forwarded them to the colonial secre-
tary. The government at home, considering these
proceedings on the side of the Brazilians unjustifiable,

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as encroaching upon the British frontiers, meditated a
demonstration to that effect.

When the Committee of the Church Missionary
Society were put in possession of all these occurrences,
they resolved to withdraw their Missionary from the
disputed boundary line, so as to have no concern
whatever with questions of a political nature. Accord-
ingly, Mr. Youd was instructed to proceed down the
river as far as Waraputa rapids, and there to com-
mence a mission. It was hoped that many of the
Indians would resort thither, and, from its geogra-
phical position, have nothing to fear from the
Brazilians. The Missionary was cheered by seeing
many come down, and in less than a year there
were found above a hundred settlers. To strengthen
his hands, I parted with Mr. Dayce, who had been
labouring as a catechist for some time past at Cartabo
among the Carabeese. The dark cloud seemed to
have passed, and the sun shone forth as brightly as
ever upon those benighted regions. It was, however,
not long before the horizon became as dark as before,
for a military expedition to Pinara had been resolved
on by the home government, and Mr. Youd was
requested to accompany these troops both as inter-
preter and to facilitate the obtaining of supplies.

This circumstance proved detrimental to the new
settlement, for all the Indians, when observing what
was doing, and hoping to see their wrongs revenged
by the British soldiers, left the place and followed the
Missionary. The detachment consisted of upwards of

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125

sixty men, rank and file ; and when I saw them arrive
at the Grove, and learnt their destination, I could not
but grieve and fear the worst.

The priest having been informed that a detachment
of British soldiers was approaching, quitted Pinara
and fled to the Brazilian fort San Joaquim. Mean-
while, possession was taken of Pinara by the soldiers ;
a fort was constructed, and the British flag was seen
waving in the midst of it. Hundreds of Indians
collected from all quarters, and the Missionary was
once more permitted to occupy the chapel and his
dwelling-house. But the place did not exhibit the
same peaceful and orderly appearance as before, for,
notwithstanding all discipline, it frequently occurred
that depredations and excesses of all kinds were com-
mitted by the soldiers on the Indian females. The
Indians complained bitterly to the Missionary, but
his remonstrances proved ineffectual ; and he was
soon convinced that the kingdom of God is not to
be promoted “ by power nor by might” of the
secular arm.

The Indians, instead of following their peaceful
occupation, were encouraged by the officers to pro-
secute the arts of war, and from morning to night
there would be seen groups here and there shooting
at a target. It was with great difficulty that supplies
could be obtained, and the Missionary had to exert
every influence to save the soldiers from starving.
This state of things lasted upwards of seven months,
when on a sudden the detachment was recalled, a

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report having been circulated that three thousand
Brazilians had been ordered to displace the British.
The fort was speedily blown up, the soldiers retired,
and the Indians dispersed into the forests. The
Missionary retired to Waraputa, not without painful
reflections on what had passed; and he was after-
wards heard to say, “ that if he had to begin
anew, he certainly would take care not to have
anything to do with questions of a political nature
and tendency.”

It was agreed on by both governments that Pinara
should be considered neutral ground till the boundary
pne could be definitely settled by a commission from
either side to be appointed for that purpose. But up
to this time things have remained in statu quo, and
probably will remain so, there being no immediate
interests at stake. The interior is too far distant, and
the country so extensive, that hundreds of thousands
may go and settle without at all interfering with the
Brazils. The Indians alone will be the losers ; hut,
taught by the past, we may hope that the fear of being
carried into slavery will influence them to retire into
the British territory, where they will be easier of
access for the Missionaries. And although it has
been asserted, that the Indians brought up in the
savannahs of the interior, cannot live in the lower
regions, the fact remains to be proved, there being no
precedent to justify such a conclusion.

The padre, not regarding the stipulations, has
resumed his post, and there is little doubt that most

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127

of the Indians thereabout have been made nominal
Christians. Their zeal assuredly is worthy of a
better cause, — let but Protestants consider their re-
sponsibility.

On Mr. Youd’s return to Waraputa, he found the
place almost forsaken, the fields robbed by strangers,
while his declining health imperatively demanded a
change. Ever since his leaving Urwa rapids, he had
been suffering from fever in consequence of poison
administered to him, as there are reasons for suspect-
ing, by one of the Indians. When there, it happened
that two lads came to him for instruction, and one of
them caused great joy to the Missionary, as he seemed
to be a subject of grace. On a certain day, the boys
having been with the Missionary upwards of ten
months, the father came to summon them to attend a
dance. He told the Missionary of his intention, who
very properly replied, that if the hoys chose to go, he
could not have any objection to their doing so. The
boys, however, refused their father’s request, pointing
out the dire consequences attending such revels. The
father, believing the Missionary had influenced them,
swore that he should pay for it with his life. On the
next day he sent a leg of deer, which, there is too
much reason to fear, he had poisoned ; for Mr. and
Mrs. Youd, having partaken of it, were soon afterwards
taken ill. Mrs. Y. being near her confinement, refused
to have recourse to an emetic, and died in the course of
the same night ; whilst himself, having taken one, by
that means saved his life. But when an Indian has once

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MISSIONARY LABOURS

determined the death of a person, he will not rest till he
has accomplished his design. Accordingly, not many
days after, it •would appear that he must have adminis-
tered a second dose through a second hand to avoid
suspicion. Mr. Youd saved himself by means of an-
other emetic, hut became seriously indisposed, a low
fever seldom leaving him from that time. Just then it
happened that he was directed to quit that settlement
and form another at Waraputa. Although much weak-
ened, the change at first seemed to do him good, and
the Indian probably lost sight of him for a considerable
time. After his return from Pinara, however, the same
person made his appearance also at the latter place,
and must, somehow or other, have administered a third
dose, in which he fully succeeded. Mr. Youd having
fallen asleep at his meal for the space of an hour, on
his awaking, occasioned by acute pain, he had recourse
to an emetic again ; but it was too late, and the poison
took its full effects. He then tried other remedies
which lengthened his life, hut so weakened him, that,
after a fortnight’s time, he died on his passage home.

On hearing of his death, I mentioned the fact to the
Indians at Bartica Grove, and great was their sorrow
and emotion at the time, he having been respected
and loved by them all. The mournful intelligence
soon spread and reached Waraputa, where the old
Indian was still living. On his hearing of it he said,
“ Now it is all well went and discharged his gun,
which is with them a token of joy, and loaded it a
second time, when, behold, it burst, and in a few

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129

minutes he was a corpse, the artery of the left arm
having been tom asunder.

When I heard of the strange behaviour of this
Indian, I thought it my duty to make inquiries, and
found that there were too good grounds for suspecting
the cook was aware of all that had passed, but, fearing
her life would be required for that of the Missionary’s,
she did not reveal it to him. Mr. Youd was a zealous
and most indefatigable Missionary, and the last day will
testify that his labour has not been in vain. It must
be said of him that he served the Lord with a devoted
heart, and that, in his lonely travels in those wilds, he
bore with submission the many trials and privations
incident to a missionary life. The Lord has given
him rest from his labours, and his works follow him.

Mr. Dayce, the catechist, having been dismissed
from the mission, I placed William Simmons, a native
teacher, there till another Missionary should arrive.
This well-meaning young man, I grieve to relate, soon
became incapacitated for the charge in consequence of
sustaining a coup de soleil, from the effects of which
he is never likely fully to recover. It was, therefore,
with heartfelt pleasure that I welcomed the Kev. Mr.
Pollitt, who formerly had been labouring as a cate-
chist in the island of Jamaica, and who was sent to
supply the place of Mr. Youd. It gave me great plea-
sure to accompany Mr. Pollitt to his allotted sphere of
labour, and the delightful trip will not soon be for-
gotten. Great as was my joy when, after six days’
hard labour, we arrived at Waraputa, the disappoint-

g 3

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ment, on seeing the place, was no less keenly felt.

“ Is this the place ! ” I exclaimed ; “ all overgrown
with grass, and but a handful of people!” But who
will wonder when it is remembered that, after Mr.
Youd’s return from Pinara, he found Waraputa no
more what it had been before ? Most of those Indians
who accompanied him there did not return again, but
dispersed into the forests. Mr. Pollitt, however, was
soon reconciled to the idea of being banished from all
civilised society and intercourse with Christian bre-
thren ; and in the hope that within a short period
things would assume another and more promising
aspect, he returned to the Grove. Having completed
his preparations, himself, Mrs. Pollitt, and two children
proceeded on their way with a crew from the latter
place. Mrs. P., from not being accustomed to travel
in a canoe, became seriously ill ; but, after some delay
in consequence of her indisposition, all arrived safely
at the station. While there, Mr. Pollitt made prepa-
ration for building another dwelling-house, as the one
they occupied was found to be in a very dilapidated
state. He also set the Indians to work at squaring
stones for a new chapel, to the building of which
Government had given the munificent sum of ^500.
His hopes revived when he saw the work progress
ing, and he began to feel reconciled to his solitary
situation. After some months had passed he returned
to the Grove, and thence to town to lay in a supply of
needful articles, but on his return he met with an
accident which would have proved fatal to himself and

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131

others of his crew, but for the kind providence of his
heavenly Father. Having been absent from home for
more than three weeks, it was natural enough that he
should wish to see his family ; and as the morrow was
the day of rest, his desire of reaching the place ere
that day should dawn upon him was heightened by the
prospect of joining his people in the house of prayer.
Accordingly, he charged the Indians to proceed on their
way as soon as the moon was up. They did so while
he took some repose under his little tent affixed to the
canoe. It was about two o’clock in the morning when
they arrived at one of the rapids. They endeavoured
to ascend, but being weak-handed, and not able to see
their way clearly, they failed in the attempt. At this
moment Mr. Pollitt was providentially roused out of
his sleep; he heard the thundering noise of the waters,
arose from his couch, and had just time enough to
grasp one of the bushes which grow on the rocks.
At the same time the canoe upset, and all the people,
together with what it contained, drifted down the river.
As to the Indians, not one was lost, for they saved
themselves by means of their paddles, and by clinging
to the canoe, although it was filled with water. As
soon as they found it practicable they succeeded in
emptying the canoe, which they do by pushing it to
and fro ; and having accomplished this, they proceeded
to look for the Dominie. Mr. Pollitt was all the time
in imminent danger of being drowned; the torrent
causing him to move incessantly from one side to the
other, had tired him ; he wished to let go his hand,

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but found it so cramped that he was not able. At
this moment his sufferings were so great, that death
itself appeared desirable to him, for on that very bush
a species of stinging ants had made their nest, and
these assailed him all over his body when it was
above water. In this perilous situation he remained
for several hours praying that the Lord might speedily
deliver him by some means or other, either for life or
by death. At last he heard the stroke of the paddles
upon the canoe, and not many minutes had passed
before the Indians came up and delivered him from
the imminent danger he was in. Of the articles he
had brought with him there remained nothing but one
gun. Having no change, he travelled on with his wet
clothes upon him, which brought on fever, from which
he did not recover till his return to England.

It may be considered with what surprise and feelings
of gratitude to Almighty God those at home, to whom
he had been spared, listened to the account given by
him of his adventure. And, although now so far
removed from each other, he having gone to New
South Wales to sow there the seeds of the everlasting
word, the writer cannot close this mention of his friend
without wishing him good luck in the name of the Lord.

Mr. Pollitt having returned to England, it was
resolved by the Committee that Mr. Edmund Christian,
a catechist, should occupy this station. He accepted
the call with pleasure, but soon found that his health
and strength were not equal to the task; and he was
compelled likewise to return home for the restoration

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133

of his health. The station has since been occupied hy
William Simmons, mentioned above, but is in a
languishing state, there being but few Indians at the
place. It is melancholy to reflect, that, after so much
strength and labour spent, so little should have been
accomplished. But brighter days may yet be in store
for those benighted people; and the time may not be
far distant when there, even, “ instead of the thorn shall
come up the fir-tree, and instead of the briar shall
spring up the myrtle-tree.”

Although but a slight impression has been made
upon the Indians in general, by the successive la-
bourers in the interior, the seed sown by the Mission-
aries has in some instances sprung up, and brought
forth its fruit. Among others, I may mention Erie,
the son of a chieftain, who is now employed as a
teacher at Bartica Grove, and of whom more hereafter.
“There are,” writes Mr. Youd, in his journal, when at
Waraputa, “some who appear to be not far from the
kingdom of God. Erie and Alfred, a Macusie youth,
brought up at the Grove, have finished their houses,
and use every exertion to induce their countrymen to
come and hear the word of God. Erie talks to his
people by night, as they lie in their hammocks,
smoking cigars, not far from a blazing fire. This is
the time for thought among the Indians, when they
weigh leisurely whatever they may have to think about.
The chief began himself to feel the depravity of the
human heart, and to weigh the things of time in the
balances of the sanctuary. He said to his people, ‘I

134 MISSIONARY LABOURS IN BRITISH GUTANA.

have tried sin, and done evil enough in my day; but
it brings sorrow to the mind; — that I can tell from
experience.’ ”

When an Indian begins to pay attention to the
word of God, the change wrought in him is astonish-
ing; his manner and actions are quite altered, and he
says, “I am coming out of ignorance.”

Mr. Youd asked a Macusie Indian, “ What he
thought would become of us when we died?” He
replied, that “ he thought our bodies would remain in
the earth, and decay; hut that the man in our eyes
would not die, but wander about.”

When taking a retrospect of his work, Mr. Youd
observes, that “of all his labours among the Indians,
he looked back with most pleasure on the work
God had enabled him to commence among the Macu-
sie and other tribes, in the interior; and he fully
believed that they were prepared to receive the Gospel.
He rejoiced that he had ever attempted to labour
among them, although he had suffered severely from
illness, and domestic trials.”

Mr. Youd, as has been stated, died on his passage
home, and his body, consigned to a watery grave, is
awaiting that glorious day, when the sea also shall
give up its dead; and having sown in tears, he shall
reap in joy. “He that goeth forth and weepeth, bear-
ing precious seed, shall doubtless come again with
rejoicing, bringing his sheaves with him.”

CHAPTER XI.

BLESSING ATTENDING MISSIONARY LABOURS AT THE GROVE —
FRANZEN AND HIS CHILDREN — METHOD OF TRAINING AND
EDUCATING THE CHILDREN — DISCIPLINE IN SCHOOL AND
CHURCH.

'J'HE writer has stated, elsewhere, his mode of pro-
ceeding in order to overcome the prejudices of the
Indians, and to induce them to listen to the message
of the Gospel. He succeeded heyond expectation,
and, sooner than he could himself have believed, they
gave heed to the word that was spoken. The preach-
ing of Christ crucified attracted their attention; and,
overwhelmed by the love he has shown to us, they
became convinced of their awful state, and the need of
such a Saviour. Of one and another, it might have
been said, “Behold, he prayeth!” nor did they ask in
vain of that God “who is no respecter of persons, hut
giveth liberally and upbraideth not." Those of their
number whom I found most intelligent, and able to
communicate their ideas with some degree of facility
and perspicuity, I began to instruct daily, with a view of
training them up as teachers. These were instructed

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for the space of eighteen months, and being furnished
with some knowledge of Scripture, and ripened by
experience, they were admitted into the visible church
of God, by the ordinance of baptism. One of
this number, named Franzen, who had become im-
pressed by the word under Mr. Youd’s ministry, but
had never been able to overcome his prejudices en-
tirely, now came and built his house at the Grove.
In his younger years, he had lived a dissipated life,
and was renowned among his people as a great pei-
man. It pleased the Lord to call him to the know-
ledge of his truth, and by it, to break through all that
would hinder him from serving him with a devoted
heart. Most cheerfully did he dedicate himself to the
work of teaching, and became very humble, the more
he learnt to understand the glorious truths of our
holy faith. It was his only grief, that he could not
serve the Lord as he wished to do, and this because of
his ignorance and weakness. The seventh chapter of
the Epistle to the Romans was of great service to him
in this his mental struggle; and although he was con-
scious of his own infirmity, he learnt to depend on
that grace which is made perfect in our weakness.
Often have I heard him speak, with a glowing heart,
of the love of Jesus, earnestly inviting and entreating,
with tears, the people of his tribe to turn to the living
God. Being one night out fishing, he caught a
severe cold; and from that time his health began
rapidly to decline. I saw him almost daily; and
when telling him, one day, that this trial was likely to

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137

be his last, his eyes brightened, and, taking me by the
hand, he said, “Then you think I am so near heaven?
now, then, I will begin to settle my affairs, and only think
on Jesus; for, since I have known aright what He has
done, I have ever wished to be with him.” On my
reading some verses of Romans viii., he remarked,
“That is a lovely word, blessed Lord! and I thank
thee that I feel persuaded, that nothing in heaven or
earth shall ever separate me from thee.” The day
previous to his departure, he sent for the Dominie,
saying, “ I have called you to settle all about my wife
and children. I feel persuaded that you will be their
father.” Then, calling in his three children, he said,
“My dear children, you have no father; but the
Dominie will be all to you: follow him, love him,
learn well, and soon we shall see each other again.
I am going to your mother” — she being dead. “Oh!
my dear children ! love your Saviour ; for you know
that he died for us. Will not you love him ? ” He
then gave each a blessing ; and j oining their hands with
mine, said, “Go now with your father. Why do you
weep ? I know he will care for you.” After a little
pause, he said, “ Pray, oh pray ! ” — He was asked,
“Do you feel happy?" “Very happy; but some-
times I seem to be alone, as if walking in the bush :
at other times, it is dark all about me. But here,”
laying his hand upon his breast, “here is light — here
is rest ! I am very happy ! ” On leaving, I observed,
“Franzen, look to Jesus. He will guide you till” —
“Yes. Farewell, Dominie; soon we shall meet again!”

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I called on him the following morning, but he seemed
not to notice anything around him; his lips were
moving, as if he were engaged in prayer. We all
knelt at his bedside, commending his soul to the good
Shepherd; and after a few hours, he entered into his
rest. “Look ye and see, and mark the death of the
righteous, for his end is peace.”

The next who followed his immortal spirit into
glory everlasting, was his favourite daughter Amelia.
The death of her father seemed to make a deep
impression upon her, and her sickly body soon began
to show that she would not he much longer in this
lower world. For some weeks she lived with us; but
when she became unable to leave her hammock, she
desired to be carried to her late father’s cottage.
Here the Missionary visited her often; and though but
seven years old, she was prepared to enter into her
rest. Many happy hours did I spend by her side.
One day, when I was praying with the dear child, she
pressed my hand, saying, “Thank you, sir! thank
you ! ” At another time, having read to her about the
new Jerusalem, she sat up in her hammock, and
cheerfully discoursed on the subject: “Oh, yes!” she
said, “soon I shall be there.” On being asked, what
made her believe that she should go there? she said,
“Did not Jesus die for me also?” — “But you are a
child : do you think you are so great a sinner as many
others?” “Yes, sir, I am a child; but you have often
told us, that even children need to pray for pardon,
and for grace to change their hearts. I have thought

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139

on these ■words, and prayed, and oh ! ” — here she
sighed deeply, and wept — “I have felt my heart to he
very sinful; hut I know that Jesus has forgiven;
Jesus has adopted me as one of his.” “But you are
yet young; would you not wish to live a little
longer?” “Yes, I might wish it; but I am afraid I
should be unthankful to my Saviour. I remember, you
have told us” — meaning in school — “that in heaven
there is no more sin, nor grief, nor death: thither I
wish to go; and” — pausing a little — “soon I shall be
there.” She was hastening to her rest faster than I
anticipated; and not having paid her a visit for
several days, she sent to inform me, that she was
going away, and wished to see me. I went, and con-
versed with her on the joys of heaven; but, being
very weak, she appeared to take little notice of
what was said. Having read, and prayed that the
Lord in mercy might shorten her trial, and receive her
into the joys of heaven, she raised herself, and uttered
a loud and hearty Amen. Being asked, “ Are you in
great pain?” she replied, “Yes, sir, it is very great,
but — ” “Do you wish for anything I can do for
you?” “No, sir; but” — with a faltering voice, she
said, “ will you please send a little coffee, sugar, and
some candles, for I should like my brother and sister
to watch over me?” “Well, do you wish for any-
thing else?” “No, sir, I shall want nothing at all;
for my friends I ask it: to-night I shall be in
heaven.” She then called, “John! where are you,
my brother?” John drawing near to the side of her

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hammock, she said, “Please watch over me this
night, also my sister Leonora: and mind you love
Jesus — see, I am very happy; I die.” Her feelings
overpowering her, she reclined in her hammock, and
after a few hours breathed her last.

She was certainly a very remarkable child. When-
ever she was at leisure, at home or in school, she
would sit in some comer, with her little Testament or
hymn-book open, and, though often urged to join the
other children in their amusements, she constantly
refused. She read and spoke English well, and com-
mitted a great portion of Scripture and many hymns
to memory, apparently much pleased when she could
say her tasks well.

Her elder sister did not long survive her; and she,
also, died the death of the righteous, having sought
and found pardon, through faith in the Saviour. She
was about twelve years of age, and, having lived for
some considerable time under our roof, she had made
much progress, both in learning and domestic con-
cerns. When she was taken seriously ill, I often
conversed with her, but found her more reserved than
her sister had been. She seemed, however, perfectly
resigned to God’s holy will and pleasure, and I never
heard her utter a complaint, though she must have
been a great sufferer. When opening to her the con-
dition she was in, she replied — “ I thank the blessed
Jesus, for his mercy bestowed on me.” I asked, “Do
you, can you trust your soul to him?” “Yes, of this
I never doubted ! ” “Are you persuaded,” I continued,

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“ that your sins are forgiven you ? ” “I hope they
will be forgiven me.” “What makes you hope so?”
“Why, sir, I have often read the verse, ‘the blood of
Jesus Christ, the Son of God, cleanseth us from all
sin.’ Then I thought, How can this be? till one
sabbath, some time back, you made me understand
it.” “And how do you think your soul is made
clean ? ” She then related the illustrations I had made
use of, and added, “It is also said, ‘purifying their
hearts by faith.’” “And do you believe on the Son of
God, Leonora?” “Yes, from that very day I felt
something working in me, I know not what; but I
think the Holy Spirit — which you say we all must
pray for — he it is. I am ready: O blessed Jesus,
receive me, for thou hast died for me.” “Is the word
of God sweet to your soul?” “Yes, indeed, but I
beg you to give me one with larger print, for my eyes,
I don’t know why, are getting dark.” This being
done, she used to read for hours together, and it was
truly edifying to see and converse with this dear
child.

Being told one morning that she had spent a very
restless night, I called on her in the course of the
day, saying, “Well, Leonora, how are you to-day?”
“ This day I am to be quite well, for this I am sure
will be my happiest day !” “ Do you feel great pain?”
“ None whatever, but my feet are stiff and cold.”
“ Are you at peace in your heart, and persuaded you
shall go to heaven?” “Yes; and please tell my
brother John that I wish to see him before I die.

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Oh, sir, do take care of him ; Jesus will bless you.”
John being called, and standing near her, she said,
“ John, my brother, you are left alone of our family ;
oh, do come to Jesus, for he is good. I am going” —
her voice failing, she continued, after a considerable
pause — “ I am — to the angels in heaven ; and this
evening I shall be there.” John seemed to be very
much affected, and began to weep ; but she looking
in his face, said, “ Brother, weep not, I shall soon be
very happy. You learn, love.” Fatigued with the
exertion, she sank into her hammock. Some of her
friends being present, we commended her in prayer to
the Almighty Saviour, and when we rose she beckoned
with her hand, but could not speak. At four P.M.
she entered into her rest, sensible and happy to her
last moment.

I feel persuaded that the first seeds of godliness
were sown in the hearts of these children by their
sainted father, when about to depart from this world
of vanity and woe. He gave a simple but forcible
testimony of the love and faithfulness of his Saviour,
beseeching them with tears to make him their friend ;
and his entreaties were not in vain. The words of
their dying father were not forgotten, and his testi-
mony was owned and blessed of God. Would that all
Christians, when about to enter the waters of Jordan,
and to bid farewell to all they have enjoyed and loved
here on earth, were equally faithful in leaving their
testimony behind as those who have not served a hard
master, but a gracious and merciful Saviour, whose

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yoke is easy and -whose burden is light ! I am
thankful to have this opportunity of recording the
triumphs of God’s sovereign grace ; and bearing my
humble testimony that whether we be parents, or
engaged as teachers, no more is required of stewards
than that they be found faithful. It is encouraging
to witness the first dawnings of grace ; and although
the winter may intervene, and we be called upon to
exercise patient waiting, we know that our labour
shall not he in vain in the Lord. “ In the morning
sow thy seed, and in the evening withhold not thine
hand ; for thou knowest not whether shall prosper,
either this or that, or whether they shall both alike
be good.”

Another of our little girls, about ten years of age,
had been lingering for some time, and the doctor
informed me that, humanly speaking, there was no
hope of her recovery. When conversing with her on
the joys of a better world, she said, “Yes, I long
to be with Christ.” At this I was agreeably surprised,
having never heard her speak of Christ and her need
of him. I therefore directed my questions more
immediately to her heart, and was truly astonished
at the knowledge of Scripture which she displayed.
“ My hope, my only hope is, Jesus died for me.
I love him ; I love Jesus ever since. I always liked
to hear you talk of him.” “ Well, my dear Joanna,”
I replied, “ you ought to thank him for his love, and
be willing to give up yourself to him for life and
death.” “ Yes, sir; he knows that I did so long ago.”

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Some of her relatives, hoping that a change might do
her good, took her to the Massaroony river ; but
finding that she grew weaker every day, she desired
them to bring her back again. On her return, she
sent her grandmother to inform the Dominie of it.
I went to see her, and found her suffering severely
from pains in her knees ; but she soon composed
herself when I told her how much the Saviour suffered
for us. Her state of mind was truly enviable ; and
ever afterward, when asked how she did, no complaint
escaped her lips ; but she always said, “ Very well,
sir.” One evening, late, she called for the Dominie,
and, on his arrival, said, “ I am not baptized : will
you not baptize me before I die ?” I read to her how
Jesus said, He that believeth and is baptized shall be
saved. “ I believe that his blood will wash me," she
said. “ I wished to ask you ever since. 0 sir, baptize
me.” After having spoken to her a few words of com-
fort, I baptized her. The scene was a truly solemn one,
the room being filled with friends. A few days after-
ward, she departed this life in peace, having given
charge that her corpse should be conveyed to the
girls’ school, and from thence to the grave, the
children accompanying and singing a hymn.

This latter school will be seen in the sketch at the
right-hand side of the Missionary’s house. It stands
in the midst of a garden, which is cultivated by the
girls. Their number amounted to thirty-five in the
year 1845, when I was obliged to leave in consequence
of the failure of my health. There were at that time

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ninety-three children in both schools, whom I deemed
it a great privilege to instruct. The hours spent
there I looked upon not as hours of labour but of
recreation, although I soon found that the continued
speaking for hours together, and day after day, in a.
tropical climate, began to undermine my health.

The Indian children are very fond of singing, and
their voices are sweet and melodious ; and the hearts
of the labourers have often been cheered when they
heard them sing at the hours of rising and going to
rest. They have been taught between forty and fifty
English tunes, and began to sing in parts. They are
instructed in the English language, which, at the same
time, is the medium of communicating and imparting
knowledge to them. To this mode of proceeding I
reluctantly consented; but what could I do, having
children of seven different tribes, who either speak a
distinct language, or in dialects differing as much
as the German from the Dutch ? In this I have
succeeded beyond my expectation ; and whilst they
acquire the English, care is taken that their own
language is not neglected. It may not be unin-
teresting to the reader to learn the plan which is
pursued to Christianise as well as civilise these
children ; for, be it remembered that, in their natural
state, they differ but little from the brute creation.
On entering the school, the little stranger is allowed
to look on for the space of a whole month, both at
school and when at work in the garden. At last, a
desire is called forth to learn the letters, and becoming

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ashamed of standing idle when all are at work, he or
she begins to join the other children. Such treatment
is necessary, or else their parents and friends would
soon remove them from school; and if once they
conceive a dislike, no alteration of circumstances will
modify their opinions, and 'they will never again come
within the reach of the Missionary. At dawn of day
a bell is rung to rouse them from their sleep ; they
then have their private devotions for half an hour, and
afterwards proceed to the river, which flows hard by,
to bathe. At six o’clock, they go to their work in the
garden, under the superintendence of the schoolmaster,
and labour, till the bugle calls them, at half-past
seven, to prepare for prayer, which commences at a
quarter to eight and lasts till half-past eight. This
prayer-meeting is attended by the respective teachers
of both schools with all the children ; and any of the
adults in the village are allowed to join. A portion of
the Old Testament is read, explained, and applied ;
and when prayers are over, the children are expected
to get up their tasks for school. At a quarter-past
nine a bell is rung to call them to breakfast in the
girls’ school, at which the teachers are present, that
they may superintend their behaviour and teach them
to take their meals with propriety. At ten the bugle
sounds, and they prepare to appear in school neat and
clean in their attire. A hymn and prayer having
opened the school, the master inspects their dress,
hands, &c., and finding all right, proceeds to give them
a drilling, which consists in marching to and fro and

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keeping proper attitudes. The first lesson is dedi-
cated to holy Scripture ; and it is with much satis-
faction that I am enabled to state they manifest a
love for the word of God, and feel pleasure in com-
mitting large portions of it to memory. There have
been a few who knew some of the epistles and a great
number of psalms by heart ; and they have found it
sweet food for their souls in times of sickness, or
when in distress. They receive a plain education, but
what they are taught we have been most anxious that
they should know thoroughly. Some of the boys have
advanced as far in arithmetic as the rule of three ; it
has not been attempted to lead them further, it being
deemed sufficient for their sphere of life. They are
kept in school till one, when they are allowed to
amuse themselves till two. The bugle sounds again,
and they take their seats till four ; the school hours
being over, they go to work again in the garden till
five. After this they take their dinner and have the
rest of the evening for play, or preparing their lessons.
At seven o’clock, they meet for prayers as in the
morning, when singing, reading, and a short exposi-
tion of a portion from the New Testament, conclude
the day.

With respect to the administering of discipline,
much prudence and caution is required, for they
must be made to feel that, whenever punishment is
called for, it is for their good. The Indians very
seldom, if at all, can overcome their feelings so as
to correct their children, nor do they like to see it

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done by any one else. Whenever, therefore, a case
did occur which required chastisement, I was accus-
tomed to call the parents or friends to witness the
trial. This was conducted with all justice to the
accused party. One witness was not considered suffi-
cient, but where there were two and more, the offender
was placed in sight of the school children ; the offence
was stated, and the boy or girl asked whether he or
she was “ guilty or not guilty.” If he pleaded “not
guilty,” the witnesses were called up, their different
statements taken, and the accused was allowed to
cross-examine them, and, if need required, to enter
upon his defence. If he pleaded “ guilty,” the case
was stated, the consequences dwelt upon, and the
whole school were asked, each in turn, what punish-
ment they thought the offender had merited. This
afforded me an excellent opportunity of becoming
acquainted with the dispositions of the children. One
would say, Give him forty stripes save one; another,
twenty; and again, a third, six. I usually took the
medium, acting thus as a moderator, but in no case
administered the punishment unless the parent ac-
quiesced in the fairness of the trial, and the child
in the justice of it. One of the boys was then called
on to administer the punishment; and I am happy
to say that this mode of proceeding has tended to
convince both old and young, that their children are
not punished in anger, or when they have not de-
served it. I remember instances when parents and
friends have heartily thanked me, and gone away

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■under the impression that all was right and fair.
Nay, they have at other times brought their children
to me to correct them for misconduct. Such a course
of proceeding has been found necessary, lest we should
provoke the resentment of either the parents or the
children, and that we may overcome the vindictive
feelings common to the Indians.

One day an Indian boy was accused of having
stolen some bread and fish from another; he had not
been seen taking them, but they were found upon him.
The witnesses did not succeed in identifying the
bread and fish ; and as these are given to them all
alike, as part of their breakfast, I was willing to let
him escape, although his deportment betrayed that he
was really an offender. I made him take his place,
and after a solemn and long pause, I exclaimed,
Behold the boy who has been guilty of the deed !
What is that on his brow ? All looked at each other,
whilst he lifted up his hand to feel what it was that
had been noticed. He was called forth again, and
frankly acknowledged his fault, and because he did
so, the whole school adjudged that he should not
undergo corporal punishment, and only required
fourfold restoration.

At another time a dollar was stolen from the closet
of one of the boys. The thief was not known ; I therefore
earnestly and affectionately admonished the children,
that if the thief were among their number, he would
restore the money to its place, inasmuch as there had
been an Eye upon him when he took it. This had

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the desired effect ; the money was restored ; and the
hoy who took it said that, when he heard me speak
as I did, the thrilling thought had passed through his
mind, Whose eye can this be but that of the Almighty?
He asked for pardon, and obtained peace of con-
science.

The same mode of proceeding is adopted respecting
the members of the church, but I am thankful to say,
that occasion for having recourse to it has only
occurred three or four times. If any one be accused
of sin, our plan of proceeding is as follows : — We
call upon the offending member, and confront him
with his accuser, taking care that the party accused
should feel that the report has been brought to the
minister from a sense of duty and love. This cir-
cumstance has often had the desired effect of leading
the offender to repentance or reconciliation, as the
case might be. But in case he is not willing to
acknowledge his fault, he is accused before all the
members of the church; the case is then fully de-
bated, and they give their judgment as to the length
of time during which he shall not be permitted to
join the holy communion, and he is accordingly
excluded, and the offence noted down in a book. Such
a mode of proceeding has this advantage, that if a
minister is removed, and another succeeds him, the
latter has the opportunity of knowing his flock pretty
correctly, by referring to that hook. In the mean
time, the excluded member is visited and spoken to,
and prayed with ; and when the time of his exclusion

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from partaking of the Lord's supper has expired, it is
expected of him that he should make an open avowal
before the church, and express his sorrow for the
past, and his desire to live hereafter a life of holiness
and righteousness. He is then again received to the
full enjoyment of all the Christian privileges, and
welcomed hack to the fold of Christ.

I can hear testimony to the blessed effect which
this mode of proceeding has had upon the character
of the Indians, while at the same time the offender
was constrained to feel the justice of the sentence,
pronounced not by any single individual, even though
that individual should be the minister, but after his
case had been fairly tried and judged by his own
people. It has also made the Christians watchful
over their own and each other’s conduct; and led
them to sorrow after a godly sort ; it has wrought
“ carefulness, clearing of themselves, yea, indignation,
yea, vehement desire, yea, zeal, yea, revenge ! in all
things they have approved themselves to he clear in
the matter.”

The girls are instructed in plain needlework, cook-
ing, washing, and other household matters. In their
turn, the older ones have to assist in the kitchen, in
nursing the sick, in cleaning the house, and washing
their clothes. On Fridays I have found it necessary
to instruct them in general knowledge, to which I
have dedicated two hours. This was found needful,
as I was asked by the children such questions as
these — “Dominie, is the moon broken ? how is it that

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sometimes we see her whole, and then again only a
small piece ? How is it that the river at certain times
runs backward, and that every fortnight the water
rises higher than at other times ?”

There is perhaps no lesson, excepting their Scrip-
tural one, which they look forward to with so much
pleasure, as that on general knowledge; and I cannot
forbear to relate a circumstance which I never re-
member without a smile. A new schoolmaster having
arrived from Georgetown, was present at one of these
lessons. It was my custom to recapitulate what had
been taught in a former lesson, that I might see
whether the children had comprehended and retained
the subject in question. I had been speaking to them
on electricity, and explaining the phenomena of thunder
and lightning. Among other questions, I asked, “ Is
there such a thing as a thunderbolt?” The answer was,
“ No.” Upon this, the master in his wisdom cried
out, “To be sure there is, for I have seen it with my
own eyes.” The children burst out laughing, at which
he became very angry ; he protested that his mother
had scraped the stone, and given it to him, and he
had been cured by it from fits. I called both the
children and the master to order, observing that, if he
wished to learn more on the subject, he should wait
on me when at leisure. Meanwhile, I called on one
of the hoys to disprove the existence of the thunder-
bolt. “Why, Dominie," he said, “you told us that men
and beasts have been found struck by lightning, and
that part of their bodies had been found to exhibit

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blue specks, or a singed appearance ; if they had
been killed by a stone there would have been found
wounds. Again, you told us that the sword has been
melted in the sheath, and the gold in the purse, and
that neither sheath nor purse was found hurt ; it
could not, therefore, have been a stone which struck
them.” After a few days, the master came and bitterly
complained of the hoys, requesting me to punish
them ; and when I inquired for what, he said, “ Why,
sir, they find everywhere a thunderbolt, and try to
make a fool of me.” I observed that I was sorry for
their naughty behaviour; hut thought it best to part
with him, as I feared he would never gain their
confidence and respect.

The Indian, as has been observed elsewhere, is
idle in his habits, and nothing but hunger will stir
him up to exertion. In order to wean the children
from their natural indolence, and rouse them to exer-
tion, I have introduced among them various kinds of
games, and the result has shown that both their
bodily health and morals have improved in the
exercise of them. They have also been encouraged
in the manufacturing of various articles, and he who
succeeded best carried off the prize. The children
assisted me in the construction of a wharf, and of a
fish-pond, and take pleasure in being called on to
exercise their ingenuity. Their attention having been
called in school to the principle of levers, they applied
them to the raising up of heavy pieces of timber,
stones, &c., and astonished their friends and parents.

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154 MISSIONARY LABOURS IN BRITISH GUIANA.

Instances have come to my knowledge, where children
have been made a blessing to their parents by simply
relating to them what they had been taught at school.

It is to be hoped that the rising generation will
advance to a better state of things, in dependence on
the Divine word, that wherever godliness is promoted,
it will he found “ profitable unto all things, having
the promise of the life that now is, and of that which
is to come.’’

CHAPTER XII.

TRAINING OF NATIVE TEACHERS — MODE OF ANSWERING OBJEC-
TIONS RELATING TO THE DOCTRINES OF THE RESURRECTION OF

THE BODY, AND THE HOLY TRINITY EXTRACTS FROM THE

WRITER’S JOURNAL TRAVELS IN THE INTERIOR, AND DANGERS

ATTENDING THEM THE INDIANS’ INGENUITY IN CATCHING

TURTLE DANGERS FROM REPTILES CONTRIBUTIONS TO THE

BUILDING OF THE CHAPEL — DIFFICULTY IN PROCURING A

LIVELIHOOD PURCHASE OF COMMUNION PLATE AND BELL

PROPOSED PLAN OF GOVERNMENT TO CIVILISE THE INDIANS,
AND PROBABLE RESULTS.

1S soon as some of the Indians were deemed fitted
and prepared for the work of evangelising others,
I sent them in all directions, that they might tell
their countrymen of the great and wonderful works of
God. The effect produced by their preaching was
truly astonishing, for then the Indians came flocking
from all quarters to hear more from the Dominie
himself. They invited me, in return, to come and
see them, and I gladly availed myself of this open
door, in order that our mutual friendship might he
strengthened, and prepare them for the preaching of

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MISSIONARY LABOURS

the Gospel. Mr. Edmund Christian having been sent
from England to assist me in my labours, I was
enabled to spend a considerable time in travelling
from place to place, preaching to them Jesus and the
resurrection from the dead. No statement captivated
their attention so much as that of the resurrection of
the dead; and, like the Athenians of old, some wished
to hear more of it, whilst others were heard saying,
“That is a very strange thing.” The Indians, in
common with others, were in the habit of putting
many curious questions relating to this subject, as
to the identity of the bodies with which they would
rise ; and whether they would be sustained then by
meat and drink, as they are now? To the first
question I was accustomed to reply, that the Bible
teaches us plainly that we must all appear before the
judgment seat of Christ; and then would illustrate
the identity of our bodies from the well-known change
which takes place in the caterpillar, first assuming the
form of a chrysalis, and afterwards that of the
butterfly, of which they see amongst them such
brilliant and beautiful varieties. To the latter, I
answered, that we are taught by the Apostle, that
when the Lord shall appear, “ he shall change our
vile body, that it may be fashioned like unto his
glorious body, according to the working whereby
he is able even to subdue all things to himself.”
In the Gospel, Luke xxi. 42, 43, we are told, I
continued, that the Saviour after his resurrection
from the dead, partook of a broiled fish, and of

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an honeycomb ; the inference to be drawn, therefore,
is easy enough. This seemed to satisfy their
curiosity; hut if any asked any further questions,
I was not ashamed to say, that I did not know
how to answrer them, as the Bible did not tell us
any more. I then usually preached unto them Jesus,
and told them that, if they wished to have an interest
in the resurrection of the blessed, they must first,
even now, come unto him for pardon, and for the
sanctification of the Spirit, and thus be made fit
for the inheritance of the saints in fight. The doc-
trine of the Holy Trinity was not less wonderful to
them; and I did not shrink from stating that this is
a mystery, which no mortal man was ever yet able
to comprehend; hut that it is revealed to us for
practical purposes, and is the main- spring in the plan
of our redemption. The Father so loved the world
that he gave his only begotten Son ; the Son being
both God and man in the person of Jesus Christ,
reconciled us by the blood of his cross ; and the
Holy Ghost proceeding from the Father and the Son,
applies this great work to the individual sinner by
convincing him of sin, of righteousness, and of judg-
ment; and in doing so, makes him fit for the
kingdom of God — the kingdom of grace here on
earth — the kingdom of glory in the world to come.
In order to accommodate myself to their under-
standing, I told them that, although each of them had
a spirit, a soul, and a body, yet was the individual
not three, but one man. But, continued I, if ye do

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not comprehend yourself, a man who once was not,
how will you comprehend Him who is eternal? Their
simple faith frequently triumphed in spite of all that
unbelief can urge against mysteries in religion; and
being taught to bring into subjection every thought
that exalteth itself against the knowledge of Christ,
there are found among these Indians those who, when
asked, are able to give a reason of the hope that is
in them.

I may he allowed here to narrate a few incidents
which occurred to me in my joumeyings among that
interesting people, so as to elucidate their readiness
to be instructed, and the difficulties to be encountered
by the way. In referring to my journal of the year
1842, I find the following narrative: — “ October 12th.
We set out to-day, accompanied by Erie, the con-
verted chief of the Carabeese tribe, and Frederic, my
Arrawak interpreter. On the following day we halted
at an Arrawak settlement. Some of the people, who
occasionally visit the Grove, gave us a hearty welcome :
others had absented themselves, having previously
heard of our coming. With those whom we met we
spent a few hours in reading, prayer, and conversation ;
and departed with their blessings on us and on our
journey. After some hours’ sail we entered a creek,
difficult of access on account of the overhanging trees
which had, here and there, fallen across. As we had
to cut our way through them, we necessarily lost much
time ; so that it was sunset before we arrived at the
settlement, which otherwise we might have reached in

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two hours. The barking of the dogs announced to
the inmates the arrival of strangers ; and before long
we were surrounded by some twenty people and
children, all in a perfect state of nudity, and painted
all over. When they had lighted a large fire, at some
distance from the huts, we were welcomed, and bidden
to he seated. After a considerable pause, Erie arose
to address them on the object of our visiting them ;
and in a lively and pleasing manner he explained to
them the end for which Christ Jesus came into the
world. It was a lovely scene, and a peculiarly fine
evening : the richly-studded tropical firmament seemed
to smile : nothing but the monotonous sound of the
toad interrupted the death-like silence with which both
young and old listened to the stranger.

“ Erie having ended his discourse, a woman stepped
forward and said, ‘ Dominie, we are anxious to learn,
but are hindered by the men; and you live so far
away that we cannot go and see you.’ One of the
men replied, c I some time hack asked a minister to
baptize me, but he told me that then I must not get
drunk, that I must no more dance, and must be
married to one wife ; and that I would not promise
him, so he refused to baptize me, and I went away,
being angry with him.’ I then took up the conver-
sation, beseeching them to come to Jesus and he
reconciled to God. It was late when we retired to
rest in one of the huts they had pointed out to us ;
hut the myriads of vermin of all kinds did not permit
us to enjoy a wink of sleep. The filthiness of this

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MISSIONARY LABOORS

people’s habits will hardly be credited by the reader,
but it is a fact that the little children could scarcely
he distinguished from negro children, and their cry
grieved my heart when, on examination, I found them
tormented by all kinds of vermin.

“ October 15th. — In the course of the afternoon we
reached a creek, which led us into a kind of savannah.
No sooner did the people hear of our arrival, than
upwards of eighty collected in one of the houses ; and
I read to them, for hours together, in their own
language, the history of our Lord's sufferings and
death. Upon coming to the betrayal of Jesus by
Judas, several heaved a deep sigh, as if to condemn
such base ingratitude; and when I read the account
of Peter’s denial, tears started in the eyes of many
who were listening. Fearing lest I should weary
them, I began to explain what they had heard; hut
upon laying the book aside, they asked, ‘ Are you
going to stop reading ? ’ I replied, ‘ If you are
anxious to hear more, I will proceed.’ Whereupon
they answered, ‘ We are not yet tired, for this we have
never heard before.’ It was near eleven at night
when I left off reading and speaking ; and during the
whole of the night I overheard parties conversing with
each other on what they had heard. This was indeed
a joyful day.

“ October 16th. — It was not yet seven a.m. when
the Indians came and seated themselves around me.
I read to them the parable of the ten virgins, and
required Frederic to explain it to them. They seemed

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: 161

to be very attentive, and I regret that these poor
people live at such a distance from me ; nearly a
hundred miles; otherwise I might see them oftener.
They hegged hard that I would send them a teacher,
and promised to do all in their power to make him
comfortable and happy. But where is the man to be
sent ? I promised, however, to do what I could to
fulfil their desire.

“ October 20th. — We reached an encampment in
the Pomeroon, and gave timely notice to the people of
our intention of meeting them on a convenient spot.
We proceeded thither the following morning ; and, to
our joy, about eighty Carabeese collected during the
day. Toward evening, Erie began addressing them
on the object of our visit ; and never have I wit-
nessed a people more attentive than these were. They
seemed to hang upon the lips of the preacher, who, in
a glowing and simple manner, stated the love of God
in having given his Son for them, that through him
they might be saved. ‘ We have never heard this
before,’ replied the chief : ‘ we could wish you lived
among us, then we and our children might learn more
of that good word ; but there is none that careth for us.’
Erie, who was sometimes interrupted by the remarks
which they made as he went on, proceeded, reasoning
with them on their lost condition, and reproving them
for their backwardness in availing themselves of the
offer of the Almighty now made unto them. Seeing that
it was getting late, I dismissed them, saying, ‘ I hope,
dear friends, what you have heard to-day you will

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never forget.’ ‘ No,' replied one of the old people,
‘we shall remember; but why do you not come and
stop with us ? ' Being informed that I was living
on the Essequibo, and that there were many who
loved God, he said, ‘ Well, we shall go and see you
there.’ After I had retired to rest, they invited Erie
to come into the house in which they had slung their
hammocks, and tell them something more. He con-
sented ; and, seating himself with them around the
fire, engaged their attention till four o’clock in the
morning. At last they began to ask questions, till
the conversation became so loud that I awoke, and
found that the sun was already risen upon us. As
soon as the Indians perceived that I was stirring,
they came up-stairs, and, seating themselves around,
desired once more to hear of God. My sympathies
were awakened when I beheld this interesting people ;
hut how to help them I knew not. ‘ Will you not leave
this man with us ? ’ meaning Erie, they inquired. ‘ You
have only told us so much as to make us wish for more.’
‘ Ask him yourselves,’ I replied; ‘ but I know there
are Carabeese at Waraputa also whom he would not
like to leave : if you are in earnest to know more
about God, you had better go to him.’ * That cannot
be: we will not, and must not, leave the place where
our fathers lie buried,’ was their answer. ‘ But the
whole earth is the Lord’s, and the fulness thereof,’
I said: ‘ when death comes, you will have to quit it,
and then what is to become of your souls ? ’ At this
they seemed much cast down, and had a good deal to

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J 68

say. The day advancing, we prepared for leaving ;
and having sung a hymn, and commended them to
the God of all mercies, we bade them farewell, and
returned to the Grove."

I am thankful to state that there is at present a
mission among this interesting people, which is carried
on under the auspices of the Society for the Propa-
gation of the Gospel in Foreign Parts. The Rev. Mr.
Brett, the Missionary, has met with much that is
encouraging ; and I earnestly pray that his life may
be long preserved, and his labours abundantly blessed
by Almighty God.

The Indians in the interior live scattered over a
large tract of country along the banks of the rivers
and their tributaries. They wander from place to
place ; and a family which the Missionary has visited
to-day, he will not find on the same spot within the
space of a few months. This circumstance occasions
him many disappointments in his travels ; and it may
happen that, after having travelled for weeks together,
he will have to return without having found one family
at home. The dry season is the time for travelling,
and it is at this very time' that they are engaged in
expeditions for hunting and fishing, or else in pre-
paring their fields; and the latter being sometimes at
a considerable distance from their dwellings, they do
not return home till they have finished the task. But
notwithstanding all this, the Missionary ought to
rejoice in being the Lord’s messenger ; and if but one
soul should be given him for his hire, there is no

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reason why he should be cast down, as, even then, he
has been made the instrument of performing a great
and glorious work. When thus disappointed, I have
often endeavoured to realise the unspeakable worth of
a single soul, and this has at all times tended to
silence every murmuring thought, as well as to stir up
to greater diligence to work while it is day, for the
night soon cometh when no man can work. The
Missionary who does not feel happy in being made the
instrument of saving ten when preaching to a hundred,
will never be honoured with hundreds when preaching
to thousands.

In these my lonely travels in the interior, when I
have justly considered myself as being buried alive as
respects society, I have felt as happy as every Chris-
tian may be when realising his heavenly calling ; and
believing that where he is, there he is placed by the
providence of God, and has a work to do. This power
of realising my call to accomplish the work given
me to do, has often kept my mind at perfect peace in
times of imminent danger and in the midst of necessi-
ties. I should be wanting in my duty to my Lord and
Master were I to be forgetful of the many preservations
of my life from threatening danger by men and beasts.
And although at times I broke the last bread to my
crew, the evening did not arrive but an abundant
supply of fish and game was procured by the use of
means. I have never received any harm from any of the
Indians, although it may be easily conceived I might
have given them offence when least I thought it. It

ENCAMPMENT AT ONIA8ARO ON THE ES8EQUIBO.

IN BRITISH GUIANA.

165

is true, the Indian is very suspicious of the white man ;
and who can wonder when it is remembered what
treatment in most cases his countrymen have received
from Europeans ? But it is also true that when an
Indian is once made a friend, he will go through fire
and water, and give life itself, to prove his friendship
sincere and lasting. I remember a circumstance which
forcibly illustrates the truth of what I have said re-
specting the attachment of the Indians.

Having encamped one evening, when travelling in
the interior, at a place called Onissaro, where alligators
abound, the Indians, in cleaning the game, left the
entrails of the animals on the sand beach. The scent of
them attracted an unusual number of alligators to the
spot. The moon shone brightly, and they were seen
moving under water by the waves occasioned on the
surface. The people having retired to rest, I was read-
ing under my tent in the canoe, and was soon convinced
that these voracious creatures were assembled in great
numbers, from the strong musk smell that was given
out from beneath the water. Presently one came up
close to my canoe drawing his breath, which, in the
stillness of the night, sounded terrific. I started on
my couch, and wishing to get a peep at the creature,
drew aside the little curtain ; hut he had sunk. A few
minutes after, I felt the canoe moving, and thinking
that one of the alligators had got into it, I grasped
a cutlass which was near me, and, seeing my curtain
move, I was just about to give a violent blow, when
the thought flashed across my mind, Perhaps it is one

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MISSIONARY LABOURS

of the people ; I therefore asked, “ Who is there ? "
“ John,” was the answer. “ What do you want ? ” “I
see,” said he, “that there are ‘juhuru caimanu, that
is, many alligators, “ around you, and I am come to
take care of you.” Most thankful was I for not having
struck the blow ; and after recovering myself a little,
I tried to persuade the Indian to go and lie down in
his hammock, which he had slung high under some
trees ; but he positively refused. He sat down on a
bench before the tent with a spear between his legs,
and there he remained till break of day. After the
excitement was over, I fell sound asleep, and when I
awoke, found the Indian still sitting there.

Alligators abound in the Upper Essequibo, and
more especially in the creeks. I have seen as many
as ten at one time basking themselves in the sun and
swimming on the water like logs of wood. They are
afraid of men and quite harmless, provided they are
left unmolested : but when bereaved of their young
they are very ferocious. Erie, who accompanied me,
told me that there he lost one of his people. The
Indians, in order to see the fish more distinctly in the
dark waters of the creeks, are accustomed to climb on
the trees which fine their banks, from which they
shoot them when passing by. One of his people,
when drawing the bow, slipped off the branch and fell
into the water, when an alligator bit off his leg. He
bled to death in a few minutes. At another place
higher up the river, Erie called my attention to
an amusing incident which occurred to one of his

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167

people. Falling off the tree in the manner just de-
scribed, he fell upon an alligator’s back. The Indian no
sooner perceived what had happened, and felt that the
creature was moving under him, than he placed him-
self in a riding position and clasped his hands round
the alligator’s body. He was now dragged through
the water across the creek, where the creature climbed
up through the bush, by which the Indian’s back was
much lacerated ; he returned to the creek, and drag-
ging him through, tried to climb upon the opposite
bank. This being rather steep, he was slow in
effecting it, and the Indian observing this to be a
favourable moment to make his escape, threw himself
backward, and, swimming across, saved his life. It
may be easily conceived, that both the rider and his
horse were equally glad of getting rid one of the
other.

Although wild beasts are heard prowling about in
the night, and have frequently approached near my
encampment, I have never been molested by them.
A large fire having been kindled as a means of keep-
ing off the tigers, we have laid ourselves down and
slept in peace. The mode in which the Indians catch
the water-turtle, and the sagacity with which they spy
out the eggs laid in the sand, are very amusing. The
turtle lays its eggs during the night, and all at the
same time, to the number of twenty-five or thirty, of
the size of a pigeon’s egg. Having burrowed a hole
of six or eight inches in depth and completed its
work, it covers the eggs over with sand and makes the

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surface perfectly smooth. And lest they should be
traced in the sand, it walks round and round in large
circles crossing each other, so as to baffle any one
except the Indians in the attempt to find out its nest.
If the Indians wish to catch the creature itself, they
bury themselves in the sand at a considerable distance
from the water, and when it is nearest, they suddenly
arise and give it chase. When they have overtaken it,
they turn it up, and fastening two sticks in the aper-
tures of the head and bind parts, leave it there till the
morning; repeating the same stratagem again and
again. They catch often a considerable number during
one night. The turtles, when stewed, are very good
eating, and the eggs are very nutritious.

The larger kind, of which some are found to weigh
above a hundred weight, and are by the Indians consi-
dered a great delicacy, are shot with an arrow, around
which is wound a long string. They shoot the arrow
so as to cause it to fall upon the creature’s back ; and
coming with great force, and from a considerable
height, it pierces the shell, which is not very hard.
As soon as the creature takes to the water, the shaft of
the arrow disengages itself from the point, the latter
being fastened into it slightly. The string now
unravels, the shaft swimming on the top of the water,
shows the direction where the turtle has sunk down.
The Indians then take their canoes and make for the
place where the arrow is seen. One of them lays
hold on the string, and very softly pulls the creature
to the surface of the water. As soon as the turtle is

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169

seen, two or three large arrows, with barbs, are shot at
it, fastened to stronger strings. They aim, if possible,
at the apertures of its extremities ; and if they succeed
in sending an arrow into one of them, they are sure of
their game. But even if they fail in effecting this,
the arrows, being shot with great force, frequently
penetrate the shell, and the turtle being drawn a
second time to the surface, one or two of the Indians
then get hold of it, and try to turn it into the canoe,
which they generally succeed in accomplishing, though
not without some difficulty, as these creatures struggle
very hard. They display considerable skill in shooting
their arrows, and practise patiently till they attain to
some degree of dexterity. A flat piece of wood, or of
the bark of a tree, is placed on the sand ; they measure
a certain distance, say forty yards, and try again and
again till they have found the proper angle of eleva-
tion ; and having once hit the mark, they very seldom
miss it afterwards. They then change the distance to
more or less, till at last they become quite expert in
the game. I have been astonished at the correctness
with which the Indians will measure a given distance
with the eye, though they are perfectly ignorant of
trigonometrical measuring. They display the same
shrewdness in measuring heights ; and they can tell
beforehand whether the arrow will fetch down a bird,
or not. They prefer our fire-arms in shooting game,
and the arrow when shooting fish.

On my expressing a wish to possess the skin of an
alligator, a huntsman went in search of one, He

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succeeded in finding one close to the place -where our
company halted to take their breakfast. Fifteen shots
having been fired at the creature, I guessed what he
was about, and proceeded to the spot in my canoe.
The animal was seen in six feet water, and although
his jaws were perforated by several balls, he was lying
perfectly quiet. The Indians having been sent to
fetch a strong rope, I made a loop, and hanging it
over a forked stick, succeeded in slipping it over his
head. The loop was drawn, and the rope having been
fastened to the canoe, the Indians were told to proceed.
When arriving at our rendezvous, we tried to drag
him upon the land, but such was the strength of the
creature, that fourteen people pulled with all their
might, and were not able to bring him up, he having
fixed his fore feet against some roots of a fallen tree.
Being at length exhausted, he allowed himself to he
dragged to land ; and to try the strength of his jaws,
I took a stick of hard wood and put it into his mouth.
After some time he gave a bite, and on withdrawing
the stick, the bite was found to be an inch deep.
He was killed by the Indians, and skinned, and
measured nine feet and a half; but being so far from
home, the flesh was spoiled before the men succeeded
in curing it.*

The rapids in the interior present a great obstacle
to the traveller, and the ascending as well as the

* The largest ever seen have never been known to exceed
fourteen feet.

SHOOTING T II K V A I. I.S IN THL ESSLQCIHO

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171

shooting them is often attended with danger and loss
of life. Whenever occasion made it necessary to shoot
the rapids, I used to assemble my people for prayer ;
and having read a suitable passage from Scripture and
delivered a short address, they were encouraged to
behave valiantly, and trust to him who is the Lord of
life and death. On one of these occasions I was
nearly swamped, a wave striking into the canoe from
the side of a sunken rock. On another the Indians
would not allow me to remain in the canoe, as they
perceived the descent would be attended with danger.
The canoe was therefore unloaded, and the baggage
carried oyerland to the foot of the rapids, which
necessarily takes up much time. I then proceeded,
and placing myself on one of the rocks, watched the
boat with great anxiety. It is an exciting moment
when once the canoe is in the current, shooting along
with the swiftness of an arrow ; she arrives at the edge
of the fall, and, balancing for a second, plunges into
the surf, where, for a moment, she seems to be buried.
She is seen emerging again, and, obeying the helm of
the steersman, surmounts the waves caused by the
conflicting currents. A mistake on the part of the
foreman, or the pilot, at the helin, would cause her
either to split by coming in contact with rocks, or
to sink, being swamped by the waves. At this time
the canoe ran upon a sunken rock ; in a moment the
Indians were seen in the water ; this caused her to get
afloat, and in another moment every Indian was again
seen in his seat. I feel persuaded that none but

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Indians are able to escape the danger attending such
adventures, and even amongst them it frequently
happens that whole families are lost’ in the attempt.

The Indian’s sight is very keen, his hearing most
acute, and his sense of smelling equally so. This
circumstance enables him to detect at once whenever
a serpent is near, there being always a scent of musk,
more or less powerful. It would not be safe for a
European to travel through the dense forest without
being armed with a cutlass, and having an Indian
before and behind him. It nevertheless happens that
Indians are bitten by serpents, and I remember several
cases which proved fatal. One of my communicants
being in search of armadilloes, happened to be bitten
by a snake, which was lying at the mouth of the hole
of the armadillo. He perceived the scent, but supposed
it to emanate from the animal he was in pursuit of.
On urging the dog to creep into the hole, the sagacious
animal refused to do so, upon which he came near to
clear away some leaves that had accumulated at the
mouth of it. In doing this he trod upon the snake,
which, lifting himself up, happened to creep into one
of the legs of his trousers, and gave him several bites.
He succeeded in killing him ; but the quantity of
poison injected into the wounds, caused his leg to
swell to an enormous size. On finding his companion,
he sent him to the Dominie to inform him of what had
happened. I went and took him to the Grove, but all
the means I applied proved ineffectual ; he died of
mortification, having for eleven days endured the most

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173

excruciating pain. This circumstance happened when
the late Bishop of Barbadoes, Dr. Coleridge, was on a
visit to the mission. The process of absorption being
so rapid, the amputation of the limb could not have
saved him. He departed in the faith of Christ. If an
Indian is bitten in his finger, which, however, occurs
very rarely, he chops it off with one stroke of his
knife. But when bitten in the heel, which happens
oftener, or in any other part of the body, he kills the
snake, chops off the head, and cuts it up, till it is
something like a paste, he then binds it upon the
wound, and leaves it there till it becomes perfectly
dry. He goes in search of a plant, called in their
language “ boroo-boroo,” and having dug out a suffi-
cient quantity of roots, makes a decoction of them,
which he drinks and pours upon the wound. I have
known several cases of recovery by means of this
root ; but the individuals bitten, though healed, have
betrayed, at times, a painful state of aberration of mind,
and were affected with a trembling of all their limbs.
The Indians would prefer encountering a tiger to the
insidious attacks of a serpent. Their horror of these
reptiles is very great, and an Indian will never allow a
snake to make his escape, though, in the attempt to
destroy him, he should expose himself to the danger
of being bitten. The snakes are very fond of creeping
into houses, and the greatest care is required to keep
the place clean from grass and underwood. One day,
when I was absent, a snake was found in the pantry.
The cook, on entering it, perceived that a snake was

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there by the smell, and called upon Mrs. Bernau to
retreat. In a few seconds she succeeded in dis-
covering him coiled up between two barrels. This was,
indeed, a providential escape; an Indian was called,
and ere the creature had time to uncoil himself, the
Indian had fixed in him several arrows ; he measured
near nine feet.

I feel no pleasure in relating incidents of this kind ;
but I do it to illustrate the kind providence of Him
who, when he sends his servants with the message of
his love to sinful man, is able also to protect them in
the midst of so many and great dangers. “ I will
mention the loving-kindness of the Lord ; his praise
shall he always in my mouth,” ought to be my motto ;
and “ I believed, therefore have I spoken,” that those
who hear may learn to fear Him that is to be feared.
Finding that the school-room, where hitherto the little
flock had assembled for worship, became too small,
I determined on building a chapel. I made applica-
tion to the governor of the colony, and obtained the
munificent sum of £500. This sum was readily
granted me, as, on representation to the governor,

I had succeeded in abolishing the giving of presents
to the Indians, which, among other articles, consisted
also of a cask of rum year after year. The scene
which ensued, whenever the Indians received this
present, baffles description, and was a disgrace to a
Christian government. The Indians themselves were
not so much the gainers, as the persons in charge of
distributing those presents ; and, without wishing to

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175

cast a reflection upon any one, I have no scruple in
stating the fact. But charity requires us to bury in
oblivion all that is past, and to rejoice that better
times have arrived, although, I fear, too late for the
salvation of the Indian race.

I succeeded in raising £250 by subscriptions from
Christian friends in the colony. When I happened
to mention the circumstance to the Indians, and called
upon them to come forward to help the work, they
showed the greatest willingness to do what lay in their
power ; yea, they have done beyond their power, for
their liberality did indeed abound in their poverty.
“ What shall we do, what can we do ?” was the ques-
tion asked by them. “ Those of you,” I replied, “ who
have learnt to square timber, will go to work in the
neighbouring wood-cutting establishments ; others
will sell game and fish to me for the benefit of the
children, and others may manufacture curiosities and
lay by some money, which they may realise from the
sale of them.” Others again offered to prepare timber
for the intended church, and were willing to labour in
any other capacity. This I refused, as I intended to
build by contract, and by this means hoped to afford
them an opportunity of working for wages with the
contractor. The women also came, inquiring what
they could do to help in so desirable an object. To
these I replied, “ I know that you keep fowls; set
a hen apart, and call it ‘ the mission hen sell the
eggs she lays, rear some young, and I feel persuaded
you will have some money to give.” Some of the

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'women brought their ornaments to he disposed of for
the same object. The children also asked, “ And what
can we do?” “ You that have parents," I answered,
“ ask your parents to give you a hen, and I will give
you the food for her ; sell the eggs and rear chickens,
and bring them for sale to me.” All rejoiced at the
proposed plan, and did accordingly. Those of the
people, however, who went to labour at the wood-
cutters’, soon returned, saying, “ Dominie, we will not
go again to that place.” “Why not?” I inquired.
“ Because that man is cursing and swearing from
morning to night.” I was truly sorry at this untoward
circumstance, as I had hoped that by this means the
Indians might be induced to earn their livelihood in
future. They also advanced another reason why
they intended not to return again to that place, which
was, that, instead of receiving their wages on Saturday
afternoon, they were not paid off till Sunday morning,
which circumstance hindered them from, attending
Divine worship. I have been sometimes accused by
men of that description of having prevented the
Indians from going to work ; but accusations of such
a nature carry their own refutation with them.
Although, therefore, I could not but grieve, I never
took the trouble to refute, or gainsay, misrepresenta-
tions of this kind . It now became necessary to think
of some plan to enable . these people to procure a
livelihood. The calls for work became more urgent,
and I obtained leave to purchase a large boat, which
carried the firewood the Indians were cutting to town,

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177

or to some of the estates. Sometimes she was
freighted with gravel and rock- stone, to be sold in
Georgetown. I have been asked, why I did not
encourage my Indians to go and work on the sugar
plantations ? To this I must reply, that there are
several reasons why the Indian himself does not
choose to do this. The distance is too great, the
nearest plantation being about fifty miles from the
Grove. The Indian does not like to work in company
with the negroes, though he should earn double the
wages by doing so. And, lastly, the Indian does not
understand anything about agriculture of any kind ;
and having in times past seen the work performed by
slaves only, he cannot associate the idea of free
labour with the performance of it. The change of
condition for both the Indian and the negro is too
recent for them to be able to divest themselves of all
prejudices. This must be the work of time, reflection',
and observation. I am sorry to state, that the boat,
which hitherto procured a livelihood for the Indians,
and at the same time supplied the wants of the
mission, has become a total wreck since my return
to England.

The chapel being now in progress of building,
rejoiced the people very much. After ten months’
time, I called upon them to bring in their collections
and contributions ; and I was as much astonished as
rejoiced, to find that the whole amounted to .£150.
This large sum was contributed by about four hundred
individuals, both Christians and heathens. It may

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be necessary to remark, that both labour of every
kind, and provisions, are dear. Thus a labouring
man will earn one shilling and six-pence per day,
or two shillings and three-pence without food ; a
mechanic, a dollar, or one dollar and a half: the
dollar may be reckoned at four shillings and twopence.
The common price of a fowl is from three to four
shillings; and I paid the people the same price which
they might have got anywhere else for their labour or
their provisions. This I did to cut off all occasion
of evil-speaking, both among the Indians, and the
enemies of the mission, and to show them that our
desire was to seek not theirs, but them. When the
chapel was completed, I made arrangements to have
it consecrated by the Lord Bishop of Guiana. On
referring to my journal, I find the following noted
down on the occasion : — “At the opening of our new
chapel, which took place some time before its conse-
cration, I had the joy of baptizing twenty-six adult
Indians, who had been under instruction and proba-
tion for more than eighteen months. Of some I
can confidently say, ‘ They were as sheep going astray ;
but are now returned unto the Shepherd and Bishop
of their souls.’ Of others I am less confident, though
by no means suspicious. On new-year’s day, I bap-
tized John Henry Sing, a Hindoo, who has since
returned to India, and of whom, I hope that he may
become a blessing to his countrymen. With him
were baptized three Accaway youths, one Arrawak,
and one Carabeese, all of whom had been well

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179

instructed in the truths of Christianity, and were
orphans. On the 5th January, 1843, we had the
pleasure of seeing the Bishop, the Governor, the
Archdeacon, and several members of the council,
arrive at the Grove. On the day following the
Bishop and Archdeacon examined the schools, and
expressed themselves gratified with the appearance
and progress of the children. The Bishop preached
an appropriate sermon on Isaiah xxxv. 1, 2. The
chapel was named St. John’s the Baptist. The ideas
associated with that name are pleasing, and applicable
to the surrounding wilderness. His Lordship was
greatly pleased with what he saw, and appeared to
be very anxious that on all the rivers of the colony
there should be similar institutions. He also held a
confirmation of those who had been previously bap-
tized, and expressed their desire of becoming partakers
of the holy communion.

“In taking a retrospect of our labours during the
past year,” the journal proceeds, “we are thankful
to acknowledge that the blessing of God has crowned
them with success in bringing some of these wan-
derers into the fold of Christ. They are, it is true,
yet weak in faith, and, in some instances, behind in
knowledge ; but, so far as I know, desirous to ‘ walk
worthy of the vocation wherewith they are called.’
We do humbly trust that our labours are blessed of
the Lord. There is indeed nothing in the features
of this mission to strike the eye of the observer at
first sight ; hut a work of grace, we hope, is being

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carried on in many souls, a rooting and grounding in
the knowledge of Christ, and eventually the fruits
will appear.”

A short time after this, I called the attention of
the communicants to the custom of Christians in
other countries, respecting the vessels used on the
occasion of administering the Lord’s Supper. Having
spoken to them on the words of- the apostle, “ Let all
things he done decently and in order,” I directed
their attention to the propriety of procuring com-
munion plate, observing, that I intended to get it as
cheap as possible. After some conversation on the
subject among themselves, they inquired, of what
metal it was the custom to make the vessels? Having
answered their questions, I observed that I thought
of having them of pewter, as the cheapest material they
could be made of. “No, Dominie,” they exclaimed
with one voice, “ let us have them of silver, and show
our children that we have not received the ‘ erato
ladiani,’ that is, his good word, in vain !” “ But this

will be a great expence to you, as I do not wish any
to contribute towards this object, but those who are
members.” “ How much do you think it will cost ?”
“ At least £25." “ Well ; let us have them of silver.”

Within a fortnight’s time the members collected the
money among themselves, and Frederic brought the
sum, and laid it on the table. There were at that
time forty-eight communicants. My heart has often
been cheered when I looked round the communion
rail, as they presented themselves to receive the

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181

emblems of Christ’s dying love, and observed a silent
tear steal over the cheeks of one and the other of
these once stoical and apparently unfeeling people.
What a striking change is the word of God able to
bring about, when it is mixed with faith in them that
hear it ! The words which the great apostle addressed
to his converts at Ephesus, may be applied to them
with much truth — Eph. ii. 11 — 13, “Wherefore re-
member, that ye being in time past Gentiles in the
flesh, who are called Uncircumcision by that which is
called the Circumcision in the flesh made by hands ;
that at that time ye were without Christ, being aliens
from the commonwealth of Israel, and strangers from
the covenant of promise, having no hope, and without
God in the world: but now in Christ Jesus ye who some-
times were far off, are made nigh by the blood of Christ.”
The Carabeese, the Arrawak, and the Accaway, who
in their natural state are inflated with a supercilious
contempt towards each other, are there seen to meet
around the table of their common Saviour, showing
forth their Lord's death till he come. The collections
made at the holy communion amount on the average
to five dollars, which are given to sick and needy
members, or applied towards the purchase of medicines
and little comforts required by them. Observing that
some of the people came too late to chapel, I inquired
into the reason of it, when they said, that “ they
were both sorry and ashamed, but as the heavens
were dark, they did not know what time it was.”
“Well, then,” said I, “we must have a bell to tell

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you when it is time to come to worship.” “How
much will it cost?” they inquired. “I think about £7."
They made up the stated sum, and they have now a
hell ; and I must say that they are as punctual as
they are regular in their attendance.

It has been one great object with me to awaken a
missionary spirit among that interesting people ; and
in this, also, I have not been disappointed. Whenever
any have felt the value of their own souls, and fled
for refuge from the wrath to come, to lay hold on
the hope set before us ; whenever any have tasted that
the Lord is gracious, such happy souls must and do
feel themselves constrained by the love of Christ to
bring others also to the knowledge of the truth as it
is in Jesus. Of those who themselves are strangers
to Christ, this would be expecting too much, although
every individual Christian is called to be a fellow-
worker together with God. I have been anxious to
inculcate this upon the converted Indians, as their
duty as well as privilege ; and as a means of accom-
plishing so desirable an end, I established monthly
missionary prayer-meetings, to he held on every first
Monday after the communion. On these occasions I
read to them the reports of missions, and in going
along made use of such remarks and illustrations as
might both profit and instruct them. To excite a
lively interest in the countries and the inhabitants, I
have pointed them out on the map, explaining the
different habits and customs to which they are
strangers. This being done, one or two are per-

IN BRITISH GUIANA.

183

mitted to pour out their hearts in prayer before that
God whose will it is that all should come to the
knowledge of the truth. The people have great
enjoyment in these meetings, and my own heart has
been greatly cheered, when I have heard them pray
occasionally, both with the understanding and the
heart, acknowledging and confessing their sins unto
God, and giving thanks unto the Father through our
Lord Jesus Christ. How quickly is the film cleared
away from men’s understanding, and the scales seen
to drop off their vision, when the Holy Spirit
becomes the teacher, and the work of conversion
begins from within, and not merely from without!
“ First make the tree good, and its fruit will be good ;
or else make the tree corrupt, and its fruit will
be corrupt.” They make quarterly collections ; and
being taught to act on the principle which the
apostle recommends, “ to lay by every Sabbath as
God has prospered them,” there is no need of
looking here and there for a mite whenever the time
for giving comes round, for they are prepared to
return unto the Lord what first he gave them. I
bear them witness that their liberality abounds in
their poverty, for I am by their means enabled to
place to the credit of the Church Missionary Society
from twenty to thirty pounds yearly. The day of
reckoning is coming, when it will appear to all the
world, that what they did, they did from a sense of
duty to their God and Saviour ; and because they felt
constrained by his love.

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The government of British Guiana, in the hope of
civilizing the Indians, and rendering their labours
available to the colonists, in the year 1844 voted the
munificent sum of 10,000 dollars, towards accom-
plishing so desirable an object. A plan, apparently
feasible, was suggested, according to which it was the
intention of the gentlemen charged with the execution
of it, to proceed. The plan proposed was as follows :
to build houses, forming a little village, on one of the
rivers near the coast, supplying the natives with a
teacher for themselves and children ; to assist them,
in the first instance, with provisions till they were able
to earn wages by field labour ; to persuade them to
adopt the arts of civilised life, &c. I was made
acquainted with this plan of government, by a gen-
tleman who had come to the Grove, for the purpose
of inquiring into the state of the mission. On being
asked my opinion as to the probability of success in
carrying out the proposed plan, I frankly expressed
my doubts upon the subject, and gave my reasons for
those doubts. Government, however, still determined
to carry out their purpose, and the plan was soon
after made known; but up to the time of my leaving,
no individual had been found who was willing to take
upon himself the responsibility of carrying it out.
Such a plan, and the mode of carrying it into effect,
betrays great ignorance of the Indian's character and
habits; and with all deference to the opinions of those
who may happen to differ, I cannot but fear that it
will be found a moral impossibility that it should

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185

succeed. We may as well expect to “ gather grapes
from thorns, or figs from thistles.” In spite of the
taunts and sneers of men, who, being themselves
strangers to the transforming influence of the glorious
Gospel, suppose that such results can be accomplished
without it, I must still maintain my humble opinion
that, if they are to he brought about at all, it must
he in a way and by means which Scripture and
reason alike recommend. Christianize them first, and
civilization, really deserving the name, is sure to
follow.

CHAPTEK XIII.

CONVERSION OF A CONJURER — REVOLTING INSTANCE OF INFAN

TIC1DE — CONVERSION OF A CHIEF AND HIS PEOPLE THE

KNOWLEDGE OF MEDICINE AND SURGERY SUBSERVIENT TO

OBTAIN THEIR CONFIDENCE FORCE OF CHRISTIAN PRINCIPLE

ILLUSTRATED — INTERPOSITION OF DIVINE PROVIDENCE FAIL-

URE OF THE WRITER'S HEALTH — VISIT TO AND RETURN FROM
THE WEST INDIA ISLES — HIS RETURN TO THE MISSION AND
DISAPPOINTMENT ATTENDING IT — MRS. BERNAU’s DEATH —
THE WRITER’S RETURN TO ENGLAND.

JJAVING thus given an outline of my work among
the Indians, I may be permitted to enter into
some of its particulars, to illustrate as well as magnify
the Gospel, as the power of God unto salvation.
God has promised to honour and bless his word, for
it is written, Isa. lv. 10, 11, “As the rain cometh
down, and the snow from heaven, and retumeth not
thither, but watereth the earth, and maketh it bring
forth and hud, that it may give seed to the sower,
and bread to the eater: so shall my word be that
goeth forth out of my mouth : it shall not return
unto me void, but it shall accomplish that which I
please, and it shall prosper in the thing whereto I
sent it.”

MISSIONARY LABOURS IN BRITISH GUIANA. 187

Pi-pa, a conjurer, showed, from the commencement
of the mission, a decided enmity both to the Mission-
aries and the Gospel. He was father-in-law to
Franzen, whom the reader will remember as dying in
the Lord. No remonstrances of that good man were
heeded, nor would he attend the house of God upon
the invitations of the Missionary. When I came to
visit him, he would remain in his hammock till I
came up to it, and then suddenly arise, and make
into the adjoining bushes. Being a hard drinker and
always unwilling to listen to the Dominie, I gave him
up as a reprobate, and passed by the place of his
abode in silence. It happened that one Sunday he
came to church, and, unobserved by the preacher,
listened to a discourse delivered on the words of the
Psalmist, “ The wicked shall be turned into hell, and
all the nations that forget God.” Some weeks after
I saw him sitting near a fire at one of the cottages
at the Grove, conversing with its inmates. I went to
meet him, and on coming near, asked how he did?
For a few seconds he remained silent, and then poured
forth a torrent of abuse, saying among other things,
that “ he did not care to go to hell, where their worm
dieth not, and the fire is not quenched.” I could not
at the time call to mind the sermon I had recently
preached on the subject, and felt greatly embarrassed
what answer to make him.

Having at last exhausted his vocabulary of abusive
words and epithets, I laid hold on his finger, and held
it, together with my own hand, in the fire which was

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MISSIONARY LABOURS

burning before him. He endured the pain for a few
seconds, and on a sudden exclaimed, “Oh, you bad
man, you have burnt my hand in the fire !” I re-
marked quietly, “ Pi-pa, if you cannot endure the
burning of your little finger, how will you dwell
with everlasting burnings?” Upon this he arose in
great anger, shouting while going along, “The Dominie
has burnt my hand in the fire !” Several of the
people came and asked whether such was the fact,
and the reason why I had done so. “ I wished,” I
replied, “ to make him feel what fire is, since he said
he would not care for going to hell ; behold my own
hand, how it is burned.” Many shook their heads,
implying that I had made a hazardous venture ; and I
myself confess that I apprehended very serious conse-
quences, as it is unsafe, under any circumstances, to
offend a conjurer ; these men have such vast influence
among the Indians, that their word is obeyed without
remonstrance or contradiction, by all alike. Up to
this very hour, I cannot assign to myself a satisfactory
reason why I should have acted thus, and it might
prove a dangerous precedent if followed by any other
Missionary. The story of what I had done to Pi-pa
was in every Indian’s mouth, till at last I determined
to make a friend of him at all hazards. Six weeks
had passed when I came to this determination, and it
may be easily conceived with what feelings I ascended
the hill where Pi-pa was living. On drawing near
his hut, I perceived him lying in his hammock ; and
when come to it he remained quietly in it. “ How

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189

do you do?” I inquired. “Very bad,” was his reply.
“Are you sick?” “No.’1 “Well, what is the
matter?” “Why, Dominie,” he replied, “since you
burnt my finger in the fire, I have had no rest ; fire
around, fire below, fire above. When I sleep, I
dream of it ; when I walk in the bush, I look round,
thinking the bush is on fire ; when on the water, the
thought occurs, Suppose you should be swamped and
drowned, where will you be? In the fire, my heart
answers. Oh, what a wretch I am! what shall I do?”
I was greatly astonished at seeing this strong one
bent down ; but, lest I should mar the impression
the word had made, or heal the wound slightly, I put
into it the probe, as surgeons are wont to do, to
ascertain its depth and extent. I therefore remarked,
“ Pi-pa, you are aware that you have lived a life of
forgetfulness of your God and Maker ; you have
slighted the offer of mercy by your continuance in
sin; you have done all you could in exerting your
influence to deter others from living godly ; you are,
indeed, worthy to be sent to that place where hope
never cometh.” “ Oh, Dominie,” he replied, “ you
have said right, I am indeed a very bad man ; but
you have not spoken of the secret sins of my heart, —
there lies the burden !” Seeing him much affected, I
said, “ Pi-pa, it is a faithful saying, that Jesus
Christ came into the world, to save sinners;” and
withdrew. A few weeks after, I was told that he was
seriously ill, having broken a blood vessel. I imme-
diately went to pay him a visit, and on my arrival

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MISSIONARY LABOURS

found him in a very precarious state. I, therefore, at
once addressed myself to him as a dying man; and
great was my astonishment when I heard him say,
“ I am at perfect peace.’’ “ You at perfect peace!” I
inquired ; “ you, who have lived up to this time in
forgetfulness of your God and Saviour ! tell me, how
have you come to peace ?” “ True, I have been a

great sinner, and deserve tho fire,” he answered; “but
did not you say that Jesus Christ came into the world
to save sinners; I believe that word, I have prayed
to him to forgive and help me, and I feel he will
take me,” meaning, accept me. From this time I
spent as many hours with this interesting man as I
could spare from my other avocations. How soon is
a man brought to understand the plan of salvation,
when the Holy Ghost is his teacher, and renders the
word effectual upon the understanding and the
affections ! He lingered for some weeks longer, and
employed the time thus given him in preparing to
meet his God. He departed in peace, and I entertain
no doubt, that he was as “ a brand plucked out of
the burning.”

The truth of our Lord’s saying in Matt. x. 34 — 36,
was never more forcibly presented to my mind than
by a circumstance which occurred in one of the
Carabeese families. Some time ago a father, who
had been impressed by hearing the word of God,
brought his daughter to school : the mother tried her
utmost to induce her to return, but the father peremp-
torily forbade it. After some time he determined to

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191

come himself, with the rest of his family, to reside
with us : and from that time the mother did not give
him any rest. She remonstrated, she quarrelled, hut
to no avail; and at last, seeing that she could not
dissuade him from his purpose, she annoyed him in
every possible way. The father hore the ill treatment
for more than a year, when, seeing that she was not
inclined to follow him thither, he left it to her choice,
either to accompany him, or to go and live with her
friends in the hush. She was confined shortly after
she left him ; and when, after some time, the father
went to welcome the little stranger, he was informed
that she had buried the child alive soon after its birth.
After her delivery, she left the helpless babe, and,
notwithstanding the remonstrances and entreaties of
her mother and friends, who at the time surrounded
her hammock, would not be prevailed on to take him
up. No sooner, however, had she recovered sufficient
strength, than she dug a hole and threw the helpless
infant into it ; which was heard to cry faintly as the
earth covered it over. This circumstance the father
himself related to me ; and the truth of the sad story
has been proved again and again by others, whom I
have questioned upon it. The father asked, with
grief and tears, whether I had ever heard of such a
thing being done by a mother, “ for,” said he, “ do not
even beasts love their young ?” I should hope,
indeed, that the circumstance is unparalleled ; for
although infanticide is not altogether unknown, yet
it is extremely rare. On asking him, the other day,

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MISSIONARY LABOURS

whether he thought he could be reconciled again to
the woman, he solemnly declared that, in this instance,
I asked too much : “ as soon as I shall have found
one worthy of a man," he replied, “I will be married to
her : how could you suppose I could live with one
who has proved herself worse than a beast ?” Cer-
tainly the dark places of the earth are full of the
habitations of cruelty.

John, an old chieftain of the Arrawak nation, was
heard by me to say that he would never set his foot
within the settlement at the Grove ; he kept his word,
till affliction made him seek for those consolations
which the Gospel alone can afford when the hand of
the Almighty lies heavy upon the sinner. I used to
visit him often for the space of nearly five years, when,
as usual, I read to him and prayed that God would
make him and his people see the things which belong
to their peace. To all the questions which I put to
him he would answer neither more nor less than yes
and no. On one occasion I put my questions so as
to draw out his feelings, when he observed, “ I have
often wondered why you should trouble yourself about
us, and molest us by your visits. We do not want
anything from you ; if we have enough to eat and
to drink, what more do we want?” To this I
observed, “ John, if you and your people had only
this body, and no souls to be saved, then you may
believe me, I should never have left my country and
friends to come to you.” “ I never called you to
come,” he replied. “I know that you did not call me.

IN BRITISH GUIANA.

193

and yet I have come to tell you of the love of God,
because the love of Christ constrained me to tell you
how to become happy.” “ Well, well, we do not want
that; when you come you only trouble us. You had
better come no more, and — I now tell you, be off at
once.” It would not be prudent to remain when an
Indian speaks thus. I therefore arose, and, having
taken up my hat, intended to depart. On turning
round, however, I observed a dog asleep near the
fire, and asked, “ Whose dog is that ?” “ That is my

dog,” replied John. “ He seems to be a very lazy
dog,” I said. “No,” he answered, “ he is a very good
hunter.” “Suppose he were lazy,” I asked, “what would
you do to him?” “I would give him a flogging.”
“And suppose,” I replied, “ you did not cure him of his
laziness, what next ?” “ Then I would shoot him.”
“ Ah, John, take care,” I said, “ lest you get such a
flogging.” Upon this, I stepped into my canoe, and
departed.

About that time the small-pox made its appearance
in the colony, and committed great ravages among
the negroes. Not many weeks passed and cases were
reported to have occurred in the Essequibo. I now
endeavoured to procure the vaccine matter, and,
through the kindness of the colonial surgeon, I
obtained a small supply. I tried it upon the children,
and was thankful to see it take effect. I next pre-
vailed upon the adult Indians at the settlement to
consent to he vaccinated, and succeeded beyond my
expectation. All the people at the Grove, without an

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MISSIONARY LABODRS

exception, submitted to vaccination; and although
strangers, affected by the malady, mixed with the
people, not even a single case occurred among them.
Some weeks after the vaccination, however, the
children generally were affected by the chicken-pox,
but in a very mild form, and this I looked upon as
affording a proof that the plan had been effectual.
As soon as the Indians were restored, I sent them
abroad to tell their people of the remedy and the
effects it had produced upon them ; and to invite
them generally to avail themselves of it as a pre-
servative from that dire disease. .Many had already
fallen victims to it, and a* still greater number were
just at this time suffering from it. This had the
effect of causing them to come from a great distance,
and from places which I had never known of before.
Some of these Indians looked upon my mode of pro-
ceeding, when vaccinating them, as a kind of charm ;
and others submitted to it with suspicion. On other
occasions I invariably administered a little medicine
so as to prepare the system for a more favourable
reception of the vaccine inatter ; but with these
savages this was altogether out of the question.
When the arm became inflamed, attended with con-
siderable fever, they used either to go up to their
necks into the water, or annihilate the pustule that
was forming, and walk off to be seen no more.
Others, again, would come to me, and addressing me
with indignation, inquire what I had been doing
to their arm, seeing it was so inflamed and caused

IN BRITISH GDIANA.

195

them fever ! It was no easy matter to quiet them
and persuade them that within a few days they would
be well again ; but on inquiry they were told by
others that this very circumstance of seeing their
arms thus inflamed, was a proof that they would not
catch the small-pox, as others had who were not
vaccinated. By degrees they felt confidence in the
doings of the Dominie ; and those who had destroyed
the pustule, and others who had run away from me,
returned and submitted themselves to a second
vaccination.

It may be conceived that this circumstance of show-
ing them kindness mightily operated upon their hearts;
and when addressing them on the state of their souls,
describing their real condition, and pointing out the
only remedy for our spiritual diseases, I was always
listened to by them with great attention. As in former
days, they betrayed great fear, lest, in touching the
Dominie, or being touched by him, they should die,
so now they crowded around me to shake hands, or
have a little chat with me.

One of our people came, at this time, to John, the
captain just spoken of. He found the place deserted
of its inhabitants, and was about to quit it again, when
he thought it advisable to give a shout, loud enough
to be heard all around. A faint answer proceeded
from one of the huts, which was observed to be sur-
rounded by palm-leaves. He went and found the
captain, his wife, and two children, in a deplorable
condition, covered all over with small-pox. “Where
K 2

J 96

MISSIONARY LABOURS

are your people?" inquired SimmoD. “They have all
run away, and left me here ; this is the third day that
we have had no bread to eat, and we are all so sick.”
“ I will go at once, and call the Dominie," replied the
Indian. “ The Dominie !” he said, “ I am sure he will
never come again, for it is not long ago that I sent
him out of the place." “ Oh,” said Simmon, “ but I
know that he will come and away he went to call
me. On being informed of the captain’s condition,
I set off, without loss of time, carrying with me
some medicine, and a large supply of provisions.
“ I am very sick,” said John, on my entering the
small hut ; “ and my people have left me to myself ;
there is my wife, but she cannot go to the field to
fetch cassava, and look at the poor children." I ad-
vised him what medicine to take himself, and what
quantity to give to the others of his family; and
having ordered the provisions to be brought and
placed before him, I departed. A few days after, I
again went, and was thankful to see that all were
much better. The captain said, “ Ah, Dominie, I have
got a flogging.” “Have you?" asked I; “see, God
loves you yet, and let me hope this affliction will bring
you to him.” “ Yes, Dominie, you are my friend ; here
is my son, take him." “ I have been all aloDg your
friend, John ; and when the boy is better, I will take
him.” I then set before him the long-suffering and
forbearance of God towards sinners ; and magnified
tbe love of Him who “willeth not the death of the
sinner, but rather that he should be converted and

IN BRITISH GUIANA.

197

live.” John promised that, if he and his family should
be spared, he would give himself up to his God and
Saviour. It pleased God to restore him again by the
use of means ; and no sooner was he able to move
about, than he paid a visit to the house of God, in
which he previously had never set his foot. When his
people, who had fled to a distance of several miles to
the hills, returned, he forgave them most freely, and
encouraged them to go up with him to the house of
God. They followed him ; and having been fully
instructed in the truths of our holy religion for the
space of eighteen months, they have all been admitted
into the fellowship of Christ's Church. And being
made conformable to his death, I hope that they will
be found also in the likeness of Christ’s resurrection.
They are, without exception, communicants, and their
children are instructed in the schools at the Grove.
They still live at a distance of five miles from the
station, but are most regular in their attendance on
the means of grace.

I can never forget the remarks the old man made
about his friends ; as they so aptly illustrate the na-
ture of the friendship of the world; nay, and even that
of worldly friends in the days of adversity. “ Ah,
Dominie, you came to see me ; a stranger to me, as I
am to you. My own people have forsaken me in my
distress, but you bring me provisions and medicine.
Yes, you are my friend.” “ Cease ye from man, whose
breath is in his nostrils, for wherein is he to be
accounted of?”

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Blessed and happy are those, who, like this Indian,
having neglected and slighted the gracious invitations
of a long-suffering God, shall be brought, in their
affliction, to seek him who has said, “ Call upon me in
the day of trouble, I will deliver thee, and thou shalt
glorify me.”

As John had been last, so he is now first in his
attendance on the means of grace ; and I have been
often pleased to see him take his seat in chapel, as
soon as the doors of it had been thrown open. The
words of St. Paul to the Corinthians may be applied
to him and his people, 1 Cor. vi. 11 : “And such were
some of you : but ye are washed, but ye are sanctified,
but ye are justified in the name of the Lord Jesus, and
by the Spirit of our God.”

To illustrate the force of Christian principle, and
how the rude Indian even is enabled thereby to
overcome the temptations of the world, the flesh, and
the devil, I will only mention one instance which has
come to my knowledge. It frequently happens, that,
during the dry season, parties from Georgetown and
the coast ascend the respective rivers in the colony,
for the purpose of enjoying a pleasure trip at the falls.
This, however, cannot be accomplished without the aid
of Indians. On one of these occasions, a party arrived
at the Grove, and hired the requisite number of hands.
These were all members of our congregation, as there
are no heathens permitted to live at the place. The
gentlemen tried to persuade them to drink rum, and
one of their number was made drunk in consequence.

IN BRITISH GUIANA.

1§9

As soon as they returned, he was accused of this, and,
by sentence of his own people, excluded from the
holy communion for the space of three months. He
was truly sorry for what had happened, and, in con-
sequence, was again admitted to the enjoyment of the
Christian’s privilege of coming to the Lord’s table.
The year following, the same party arrived, wishing to
engage the services of the people for the occasion; but
not a single Indian was willing to go. One of the
gentlemen came to me, and expressed his surprise at
the refusal of the Indians ; but, when he was told the
reason, he promised that he would take care that slich
a thing should never happen again. Upon this, I
conferred with some of them, and, at last, succeeded
in persuading them to accept the offer, depending on
the promise, that, instead of rum, as usual, sugar or
molasses should be dealt out to them. When on their
way to the rapids, the same gentleman tried to per-
suade the same Indian to drink but one glass of rum.
“ Did not you promise that you would give us sugar
instead of rum ?” he asked; “ why do you tempt me to
get drunk ?” The gentleman replied, “ Oh, you refuse
because you know the Dominie does not like your
drinking rum ; but you see that I, and all the rest of
our company, take a glass of brandy; why should not
you ? Come, drink but one glass, and don’t be
afraid of the Dominie, he does not see you now.” “ I
am not at all afraid of the Dominie,” replied the Indian,
“why should I ? He does not see me, I know; — but,”
pointing with his finger towards heaven, he added,

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MISSIONARY LABOURS

“ there is one that seeth me and you ; and him do I
fear, but not the Dominie.” The gentleman in question
was silenced, and was much disconcerted at the remark
the Indian had made. He had no pleasure in the
trip, and the whole company returned sooner than
had been expected. Although I have no reason to
believe that the party, and more especially the indi-
vidual to whom the answer was made, did profit by
the circumstance, yet, of this I am sure, that they
shall know that the word of that Indian was a message
from the Lord to them.

I should, probably, have never heard of this noble
resistance of temptation, had not the same gentleman
related it to me. It must be home in mind, that
drunkenness is the besetting sin of an Indian ; and it
may he surely inferred, therefore, that whenever he
has strength to overcome it, it is by grace he is
enabled to obtain the victory.

The following anecdote strikingly illustrates the
special care of God’s providence over his people ; and
that whenever he sees good to permit wicked men to
carry their mischievous designs into execution, good
must result from it, both to his praise and glory, and
the salvation of all who put their trust in him. Oh,
how sweet is the assurance in the day of trial and
affliction, “ We know, that all things work together
for good to them that love God !” And again, “ If
God be for us, who shall be against us ?”

Mr. S was carrying on business in Georgetown,

selling dry goods, but after some time he failed.

IN BRITISH GUIANA.

201

Previously to his giving up the business, he obtained
credit for one hundred pounds upon hills, which he
himself had forged. With this sum he purchased a
canoe, and various other articles, such as he knew the
Indians liked ; and, having obtained a few hands, he
absconded and proceeded up the Essequibo. At the
last settlement, below the first set of rapids, he fell in
with some Indians, whose services he engaged, upon
which he dismissed the blacks whom he had brought
with him. He went as far as the second set of rapids,
and there remained at a small settlement of Indians
of the Accaway tribe. It has been observed elsewhere
that this tribe is the least civilised, the most cruel and
treacherous, and on that account feared by all others.
On his arrival among them, he told them that he had
been dead, and was alive again ; that he had seen their
friends, and could tell all about them. This assertion
of a stranger coming among them, naturally enough,
excited much inquiry, and the questions were many
which he was called upon to answer. The captain, or
chief, however, was not so easily imposed upon ;
“ How is it,” he observed, “ that no one of our own
people ever came back to tell us of this ? True, you
look as if you had been dead ; hut it seems a strange
thing, I know not what to think of it.” The stranger
observed, “ To-morrow you shall see the proof that
what I tell you, is true.” The whole night was spent
in talking of the stranger, and all were in expectation
as to what kind of proof he would give, so as to
convince them that he had been dead indeed, and was
K 3

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MISSIONARY LABOURS

alive again. When the morning arrived, he made
them march in single file, forbidding them to speak,
himself walking at the head of the procession. When
they arrived at the side of a hill, he began to mutter
indistinct words — as is done by the Indians in their
incantations ; — and after having walked to and fro for
a considerable time, he at last touched the ground
with a rod he carried in his hand. “ There dig,” he
said, “ and you shall find a treasure in proof that
I have been dead, and am alive again.” The reader
may imagine the scramble which ensued ; for when
they had taken away a little earth, behold, there were
found knives, scissors, pieces of calico, reels of cotton,
powder, shot, fish-hooks, and other articles, considered
valuable among the Indians. On seeing what was
coming forth, all made a rush to get the greatest share
of the spoil, upon which he told them that every
article should be brought and laid upon a heap. This,
no doubt, the adventurer did to prevent quarrels and
jealousies. When they had succeeded in emptying
the whole, he made them again stand in a line, and
equally distributed the articles among them. The
Indians firmly believed that he had been dead, and
was alive again ; and, as a token of their respect
towards him, they put the captain’s cap upon his
he^d, intimating that they would yield obedience tq
him. From this time he put off his clothing, and
painted and dressed himself like an Indian. He
assumed the command, and all did what he bade
them to do. This latter circumstance provoked the

IN BRITISH GUIANA. 20$

jealousy of the captain ; but seeing that all his people
were so devoted to the usurper, he patiently waited
till his turn should come. The stranger then told
them many marvellous stories, and pictured to them
the world to come, as Mohammed has done in his
Koran. When he perceived that he had sufficiently
gained upon their credulity, he observed, that their
relations had told him, that there was no need of
learning and listening to those Dominies, meaning
the writer at the Grove, as well as Mr. Youd, at
Waraputa ; and that if they remained as their
ancestors had died, they would surely go to the same
place. Seeing that the Indians listened with great
pleasure and satisfaction, he proceeded, Why should
he be allowed to trouble your people, knowing that
you will go to that place without him ? You had
better burn the settlement ; he will then leave off
troubling you. To this the Indians readily assented,
but the captain was doubtful on the subject. From
this time, however, an expedition to the Grove was
talked of, and at last resolved on ; and the captain
soon convinced himself that he must yield to the
necessity. The adventurer had at this time been three
months at the place ; and all being ready, they were
to start at break of day the next morning. The fleet
consisted of nine canoes, or more, and all were tied
one to the other, and the first was fastened by one of
those strong lines wliich are used to haul the canoes
over the rocks, or up the stream, when ascending the
rapids. Only one canoe was left for the use of the

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MISSIONARY LABOURS

few who should remain behind to watch the place. It
so happened that the lines broke, and the whole fleet
of canoes drifted down the river during the night.
On perceiving the circumstance in the morning, the
captain despatched as many as the canoe, left behind,
would carry, in search of the rest. They did not find
them so near as they were led to expect, for they had
drifted down the river for near ten miles. As soon as
they fell in with them, they pulled them to shore, and
fastened them to the bushes, and returned. As the
settlement furnished but one canoe, the rest of the
people had to walk through the bushes, which they
accomplished not without difficulty ; when they arrived,
wearied and disconcerted, they determined not to
proceed, but to return.

Some months after, another expedition was deter-
mined on. But previous to their leaving the place,
the captain was laid up by fever ; and if the captain
do not go, the Indian will not stir ; and the adven-
turer himself had, probably, not courage enough to
lead on the expedition. Again he succeeded in pre-
paring a third one ; and, strange to say, that a day
previous the captain's children became seriously ill,
and his designs were frustrated. He had now been
on the settlement for the space of nine months, and
the various articles, with which he had supplied the
Indians, had nearly come to an end ; they therefore
resolved to ask the white man for another supply.
The captain, as may be supposed, supported and
urged them on in this their request. “ If you," said

IN BRITISH GDIANA.

205

he, “ have been dead, and are alive again, you will,
to be sure, be able to give us another supply, for our
powder and shot are nearly spent, and the calicoes of
the women look old and worn.” The adventurer
replied, that after a month's time, they should have
another treasure. When the time had expired, the
captain presented him with a little stick, in which he
had cut notches for every day in the month, saying,
I hope you will remember the supply you promised
my people?” “You must wait another week, you
must wait another week,” he replied, “ and then you
shall have it.” He was now seen loitering near the
water-side, in order to find a suitable opportunity of
making his escape by means of one of the canoes, for
he must have known that, should he try to find his
way through the forest, it would certainly be at the
risk of his life. The captain, on perceiving his
intention, ordered that all the canoes should be hauled
upon the land ; and it was not in the adventurer’s
power himself to launch even the smallest, as three
or four hands are required for performing the task.
When the week had passed, the captain again reminded
him of his promise ; he answered, “ You shall have it
to-morrow.” The adventurer was seen by the Indians
to be in a state of great excitement, urging them on
to go and hunt, in which he offered to accompany
them ; but the captain calmly replied, “ There is no
need of it, for there is plenty to eat.” The eventful
morning at last arrived, and when asked by the
captain for the supply, he, no doubt, reluctantly

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MISSIONARY LABOURS

enough, owned that he had been imposing upon them.
“ I thought so, from the very beginning,” replied the
captain; he then ordered one of his people to give
him a flogging, and to put some provisions into one
of the smaller canoes, saying, “ Here are two paddles
and a canoe, with some provisions ; go, and return no
more. If you set your foot again on this place,
you will be shot. I should have punished you in
a very different manner, hut for the Dominie, whom
I well know.”

I had been informed by other Indians of the
intentions of the white man, and of all his doings
there. I took, of course, the necessary precaution of
informing my people, and requested them not to
absent themselves from home oftener than was abso-
lutely necessary. I also begged of them not to fire
in case an attack should be made, hut to call me at
once to the spot. It was, as one may naturally
suppose, a time of some excitement, but, relying on
the Lord, I at least was able to realise, in some
measure, the words of the prophet, Isaiah xxvi. 8,
“ Thou wilt keep him in perfect peace, whose mind is
stayed on thee; because he trusteth in thee.”

In March, 1845, I was summoned by an Indian to
the house where strangers put up, and which is called
“ the logie.” On my arrival I found Mr. S. lying
in a hammock, surrounded with our people. He did
not deny the charge which I brought against him, of
having intended to destroy the place by fire, but
owned that he had been the instigator of such a

IN BRITISH GUIANA.

207

desire, and begged for pardon. He was in a state
of great excitement, and having admonished him
to make his peace with God, I permitted him to
sleep at the place, on the condition that he must not
allow himself to be seen on the morrow.

The particulars of this adventurer’s course, and
what I have just related, were communicated to me
by the Indians themselves, who for a time had allowed
themselves to be duped by his cunning.

In the beginning of the year 1844, my health was.
visibly declining ; I felt at times languor and faint-
ness such as can be seldom experienced by persons
living in a colder climate. At last I became paralyzed
in my hands and feet, and a change of climate was
judged to be absolutely necessary, but I felt reluctant
to return to Europe without having first tried the sea
air, and sea-bathing. Accordingly, myself and Mrs.
Bemau, and my two elder children, embarked for the
island of Barbadoes. The mission was left under
the charge of Mr. Edmund Christian, the catechist,
who, at the time, was suffering from fever, and fre-
quently laid up for days together. Under him, acted
a schoolmaster and a schoolmistress. When I left, I
had the pleasure of seeing the field and gardens in
excellent condition. The former had been prepared
gratuitously by the Indians, for the benefit of the
children at school ; and I spent many an hour in
superintending the children when it was planted with
two thousand bananas and plantains, cassava, yams,
and other vegetables. I hoped, should I be spared to

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MISSIONARY LABOURS

return, to reap an abundant harvest, and by this
means lessen the expenses to the Society, as also to
afford such sustenance to the dear children as best
suited their constitutions. In order that the fields
might be kept clear of weeds, &c., I charged the
schoolmaster to take the children into it every
Friday in the week, and, relying on their promises,
I departed. •

On my arrival in Barbadoes, I tried sea-bathing
twice every day, and, such was the benefit I derived
from it, that within a fortnight, I was able to walk
with the help of a stick. Another fortnight would,
with the blessing of God, have fully restored me, as
I did not labour under any other disease, had I not
been called away in consequence of a letter informing
me of the death of Mr. Muhlhauser, my brother-in-law,
and Missionary of the Church Missionary Society in
Trinidad. Having recovered thus far, I took frequent
exercise on horseback when in that beautiful and
charming island, and, after a residence of six weeks, I
was able to walk without help. I returned again to
Barbadoes, and remained there some time longer, in
consequence of my wife's illness. Towards the end
of August, I was permitted to land at Bartica Grove,
apparently strong and fully restored, to the joy of
my flock. The mission-house was soon crowded by
visitors, from far and near, and I shall never forget
the tears of joy and thankfulness of both adults and
children. But, as usual in this world of vanity, so
now my joy was mingled with sorrow when I looked

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209

into the gardens. The fences were broken down by
the cattle ; the shrubberies rooted up by the pigs,
the produce of much solicitude and care ; in short,
the labour and anxiety of many years, all gone.
When looking on the scene of destruction and con-
templating the gross neglect and shameful indifference
of those concerned in it, I could not refrain from
shedding bitter tears. Nor had the fruit-trees, which
were planted and trained with no less solicitude along
the road, escaped, whilst the field had been allowed
to be overrun with grass and underwood, which
completely destroyed all that had been planted in it;
for it must be remembered, that in a tropical climate,
and more especially in a newly-prepared field, the
ground is rank, and the production of weeds most
rapid. There is a kind of lianas, which, with amazing
rapidity, entwines itself around trees, and other plants,
and checks them in their growth, if it does not
absolutely destroy them.

When I asked the catechist how all this had
happened, he calmly answered, “You did not leave
them to my charge.” When next I turned to the
schoolmaster, he replied, “ Why, sir, I thought you
would never return again to this place” — certainly a
very polite compliment to me, but surely no excuse
for his own neglect. Although the taste of indi-
viduals may differ as to these things, and men of
little minds think them incompatible with their high
and heavenly calling, the book of nature has the
same Author with that of revelation ; and he who is

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MISSIONARY LABOURS

taught to read them aright, will find not only sweet
enjoyment in the study and culture of both, but also
trace the Author’s wisdom, love, and power in the
meanest worm that we crush under our feet. And
should not the contemplation of these objects excite
gratitude, love, and trust in the heart of the believer,
when he remembers that the same great and glorious
Being, who not only created, but sustains them by
his Almighty power, is his God and Father in
Christ Jesus, willing, as well as able, to supply all
his need ?

Mr. Pollitt, as has been already stated, was obliged
to quit his station and return to England. It was
evident that he would never return again to Waraputa;
the Committee, therefore, resolved that Mr. Edmund
Christian should go there. His strength, however,
was not equal to the task ; for having, since his
arrival in the colony, suffered from repeated attacks of
fever, his constitution was much undermined. He
also was obliged to return home in the beginning of
the year 1845. I was, therefore, left alone in my
work, and for some time I was able to go through the
regular routine of it with comfort to myself. The
burden, however, was too heavy for me; and, though
I struggled hard to maintain my ground, it very soon
became evident that my strength was declining fast.
I communicated the fact to the Committee of the
Church Missionary Society, and they very kindly
promised to send me help. My mind was made up
not to leave the place in inefficient hands again ; for

IN BRITISH GUIANA.

211

though I had returned for nearly a year, the conse-
quences of so sweeping a destruction had even then
not been retrieved, and never will be.

It pleased God to call my beloved partner, on the
6 th of June, into her rest, a few hours after she had
given birth to a little boy. She had been in a pre-
carious state of health for some time past, suffering
greatly from the debilitating effects of the climate. A
change to a colder climate would, no doubt, have
acted beneficially upon her frame ; but I do not like
expatiating on second causes. To the First Cause
I desire to look in all that befalls me; and direct
others to do the same, if they wish to exercise that
resignation which Scripture requires of every believer,
and partake of joy and peace in believing; knowing
that “ all things shall work together for good to them
that love God.”

I could not but deeply feel the bereavement I had
been called on to sustain in the removal of my truly
esteemed and beloved partner; but when reflecting
on the enjoyment of bliss and glory she had thus
early been called to become a partaker of, I felt
thankful to the Lord, who had enabled her to be
faithful unto the end. She resigned her soul into the
hands of Him in whom she believed, being persuaded
that, what she had committed to his trust, he would
keep. Her last words were, “Dear Lord and Saviour,
have mercy on my poor soul, and receive me into
glory !”

I cannot forbear stating the fact that, no sooner

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MISSIONARY LABOURS

was her departure known, than the room where shd
died, was crowded by our dear people expressing their
sympathy. Some mourned and grieved, whilst others
to whom she had been a friend in need, and an
instructor, were seen bedewing her face with tears. It
was a scene which altogether overpowered my feelings,
so that I was obliged to withdraw for many hours toge-
ther. One of our communicants, whose name was
Simmon, found me sitting in a room by myself. He
addressed me in the following words, “ Dominie, I
think you cry too much.” I looked him in the face,
thinking that this remark was rather an unkind one ;
and observed that tears were starting from his eyes.
“ Yes,” said he, “ you have lost a dear wife ; we, a
dear and beloved mother. But, Dominie, why cry so
much ? You told me, when my mother died, I should
not weep as one without hope ; and I believe I shall
see her again. Now you teach us so, you should
show us a better example.” “ Simmon,” I observed,
“ we are permitted to weep, for Jesus wept, as you
will remember, at the grave of Lazarus.” “ Oh, yes,”
he replied, “ but not too much. Come, let us pray,
brother.” I accompanied him into an adjoining room,
and there kneeling down, this Indian offered up a
prayer of sympathy, thanks, and praise, which I shall
never forget. When her remains were committed to
the grave, there was an unusually large attendance
both of Christians and heathens ; and, having myself
to perform the painful task of reading the service
over her, and being quite overpowered by my feelings.

IN BRITISH GUIANA.

213’

some of the people kindly conducted me to my
residence.

Soon after the above event had taken place, I had
the pleasure of welcoming the Rev. R. Woodman
from Trinidad. I had become acquainted with him
when in that island the year before, and, as he ex-
pressed his willingness to take charge of the mission
duriDg my absence, I could not but recognise the
providence of God in thus ordering matters for me.

The little infant I left as a pledge for my return,
in accordance with the request of my people, being
persuaded that they would cherish him with paternal
care and affection. He was well and prospered for
more than a year, but was removed to a better world
by an attack of croup, after a short illness, in the
course of last year. This circumstance has been a
great grief to them, but I believe that he has been
taken from the evil to come ; and on this account I
was enabled cheerfully to resign him into the hands
of Him

“ Who is too wise to err,

Too good to do us harm.”

Mr. Woodman, having made himself acquainted
with the plans hitherto pursued by me, found no diffi-
culty in adopting them ; and being convinced myself
that he was fully competent to carry on the work,
I reluctantly left those who were so endeared to me
under bis charge. The day of parting from a people,
among whom I was privileged to witness such mani-
festations of the grace of God, was very trying to my

214 MISSIONARY LABOURS IN BRITISH GUIANA.

feelings ; and even now I cannot tell by what means
I got into the boat which conveyed me to Georgetown.
The house was crowded, and, after singing a hymn
and prayer, all passed one by one to shake hands
with me.

This trying scene most forcibly reminded me of
my being a pilgrim and a stranger here ; and I could
find consolation only in the thought that soon, very
soon, we shall meet to part no more in our Father's
house. If the parting from earthly friends and
relations be at all times trying to those who are
related to each other by the bonds of blood or friend-
ship, the parting of a minister from his people is
much more keenly felt, as they are related to each
other by yet more sacred bonds.

I embarked in one of the West Indian steam-
packets, and soon felt the invigorating effects of the
sea-breeze, the more we neared the northern latitudes.
On my arrival in England I felt myself well and
strong, and could have wished to return by the next
packet, had not the experience of bygone days taught
me better.

CHAPTER XIV.

LETTERS FROM INDIAN BOYS DURING THEIR APPRENTICESHIP

LETTERS FROM CHILDREN AT SCHOOL COMBINED CAUSES

THREATENING THE TOTAL EXTINCTION OF THE ABORIGINAL

RACE APPEAL THE LORD’S PRAYER IN THE ARRAWAK

LANGUAGE.

JT has been noticed above, that the Indian boys, after
having completed their fourteenth year, and finished
their education at school, were apprenticed to different
trades in Georgetown. I was aware of the difficulties
and temptations they would have to encounter in a
place like that ; but I hoped, by this means, to put an
effectual bar to their relapsing again into a savage
state, and to make them useful members of society.
In order to warn them of sin, comfort them in their
trials, and remind them of the sacred obligations to
their Divine Master, as well as to secure their affec-
tions, I used to address an epistle conjointly to them
all, requesting them to answer it singly, and to ac-
quaint me with their wants and trials. It may not be
uninteresting to produce some of them, and I crave
the kind indulgence of the English reader, who will
be pleased to bear in mind that a few years back these

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MISSIONARY LABOURS

children were but one step removed from the brute
creation.

“ Dear and Rev. Sir,

“ With the greatest pleasure we received your kind
and affectionate letter from Mr. Christian. It shall
be our study, with the help of God, to attend to your
advice, by making use of our spare time in reading
our Bibles and studying, for which purpose we often
meet in the evenings at Mr. B.’s cottage, who is kind
enough to allow us, and where wTe are not disturbed,
as we would be at our workshops, or lodgings, among
the other apprentices. I, John Franzen, am improving
a little in the knowledge of my trade, my master
having thought fit to put me to what is called in our
trade ‘ cabling bed-posts.’ Will Robinson is at present
employed only polishing furniture. We are both well

satisfied with Mr. H , our master, and I trust,

that, with the blessing of God, our conduct may be
such as will give satisfaction to our employers, and
be pleasing to you, dear sir, to whom we owe the
deepest gratitude. I beg to know, my dear sir, if you
have the copy of my indentures ? if so, will you be so
kind as to send it me to keep it ?

“ I remain, with best wishes,

“ Your humble servant,

“ John Franzen.”

This boy, I may be allowed to remark, is the son of
the individual of the same name, who departed this
life in peace, as has been before related. He is a very

IN BRITISH GUIANA.

217

promising lad, and I entertain the hope, that, when
his apprenticeship shall have come to an end, he will
devote his life to the service of his Saviour, as a
teacher among the Arrawak tribe.

“ My dear Mr. Bernau,

“ I heg to acknowledge your kind letter, and will,
by the help and grace of God, endeavour to follow
your kind advice. As we meet almost every evening
at Mr. B.’s for reading our Bible, we would be very
much obliged to you, if you would send us a little ink,
a slate, and a few sheets of plain paper, as we cannot
procure those things. At the same time, we beg to
thank you for our copy-books and pens. I am very

well satisfied with my master, Mr. N , and I trust,

with the blessing of God, to he able to give satisfac-
tion, and always to bear in mind the great kindness
and gratitude I owe you for my education, and all the
other blessings attending it. In conclusion, we three
beg to send our kind love and regard of our kindest
love and respects to you, my dear Sir, Mrs. B. and
all our schoolfellows.

“ I remain your humble servant,

“ Samuel Coates.”

This boy, I have reason to believe, is truly con-
verted. He is of the Accaway tribe, about fifteen years
and a half of age, and has been apprenticed to a
gunsmith. The progress he is making in acquiring
knowledge in the trade he has chosen, is truly
gratifying.

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MISSIONARY LABOURS

“ Dear Sir,

“I am very glad to receive that letter, -which you
sent for us with the last boat. I am going to tell you

that I have begun to work a little, if Mr. H gives

me anything to do ; and if I am preserved from the
wicked boys. I pray God that he may keep me from
all sin. We do go to school on Wednesdays, and
attend the Sunday school; and, after school, we go to
church. Sometimes I want to go to the meeting on
Thursday evenings. When will you be in town, Sir ?
I have begun with my copy-book.

“ I remain, your boy,

“ Will Robinson."

This boy was of the Accaway tribe, and has since
entered into his rest. When he became seriously ill,
he requested that his master should send him to the
Grove. At first he felt greatly alarmed at death, but,
after a few weeks, he became perfectly resigned; and I
entertain the hope that he departed in the faith of
Jesus Christ. There are several others, who them-
selves have chosen different trades. One of them is
with a gunsmith, another with an engineer; and it is
gratifying to know that their respective employers are
pleased with their conduct and diligence in their work.
I cannot refrain from inserting two more letters, which
I have received from two of the hoys still at school,
as they are calculated to show to all who are engaged
in the work of faith, and labour of love, that their
labour is not in vain in the Lord.

IN BRITISH GUIANA.

219

“Bartica Grove, March, 1846.

,f My dear Minister,

“ With pleasure I have taken this opportunity of
writing these few lines. I hope you are enjoying good
health, because, on your leaving us, you were in sick-
ness, sorrow. It was on that account you went away;
but we are all anxious to see you again, and we look
forward to it with much gladness. We are getting on
very well, so that when you come, I trust you may
find all of us in good health, and also trying our best
to improve in our learning. Please to tell Master
Henry, and all the rest, how d’ye for me. I hope
they are quite well. May it please God to keep Henry
in his ways, and give him health and understanding,
that he may increase in every good thing !

“ I am not accustomed to writing letters, but I must
tell you something about the old boat. Two or three
days after she came from town, she was nearly broken
to pieces, having been set adrift by some one in the
night. On that account she was sent to town to be
repaired, which would have cost more than what she
was worth. I hear you have asked for Will Brasie,
who was taken away from school by his father-in-law,
while Mr. Woodman, our present minister, was in
town with you, because his father-in-law had left the
penal settlement, and had gone down the river to get
an employment. Edmund also is gone with his sister
to the interior, without making us acquainted with it,
whether he was going or not. He went away in the
night, while we were all sleeping together. Many

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boys, which left when you went, I am afraid we shall
never see them again. I am afraid Edmund will not
again make his appearance at the Grove. And I must
tell you that the dry season makes the ground so hard,
so that when you plant anything it will scarcely grow
from the long dry season ; so that, in the garden, we
have nothing planted, except some plantains we our-
selves have planted, and are growing very well. I
must tell you, that the trees which you planted are
also growing very well, except those which the cows
have destroyed. They are sad things, they have eaten
off the tops of the trees. I am glad to say that our
present teacher has been very kind to us, and gives us
all attention to our learning in writing, reading, arith-
metic, geography, and grammar. I hope you will not
forget to pray for us, as we always prayed for you, and
will continue to do so, as our present teacher tells us
to remember you in our prayers at all times. We
pray God to bless and keep you and your children.
Having nothing more to say,

“ I remain your affectionate,

“ but dutiful scholar,

“ Henry Blumhardt.”

This boy is of the Arrawak tribe, about fourteen
years old, and has enjoyed the instruction at school
for about five years.

“Bartica Grove, March, 1846.

“ My dear Minister,

“ I have the opportunity of writing these few lines

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221

to you to say, I am in earnest expectation of seeing
you. When you went away from us all, the people at
the Grove seemed to be mourning at the departure of
our broken-hearted teacher. But I hope now that you
are enjoying good health at home. May the Lord
restore your health, that you may return, and that we
may once more embrace the joy of your face ! I sup-
pose we may be, in four or five months, expecting you
from England, and I trust we are all getting on, by
degrees, in our learning. I hope that when you return
you will find that we have indeed improved in our
learning since you left. You will wonder to hear that
Mr. Lang has not finished the logie, nor has Mr.
Taylor finished Frederic's house. I am sorry to tell
you that the dry season has almost burnt up every
thing, so that neither trees nor plants will bear fruit ;
but I think, in about three months’ time, we shall
have the rainy season. I am sorry to say, that our
numbers are growing fewer. Many of the boys left
when you left the Grove ; two of the Arrawaks, and
Bagot. The reason why he went away, was, a school-
master has just come from town The first day the
boys were working he was very angry, and said that
he had not worked enough. When all the other boys
had done working, he made Abram work again. On
that account he went away. May the Lord keep us,
and so preserve us that when our schoolmaster or
minister tell us anything to do, or speak to us any
word, we may not keep it always in our mind (i.e. bear
them a grudge, or harbour feelings of revenge). For

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it says in the Scripture, “ Train up a child in the way
he should go, and when he is old he will not depart
from it.” May this be always a comfort to us through-
out our lives ! My father and mother are also anxious
to see you ; as for me, my mind is not much inclined
to stay until you come again ; not that I have to say
anything against my present minister. I am thankful
to say he is kind and affectionate. Since you left, he
has not uttered a word to hurt our feelings. As before,
I beg you to excuse my imperfections, from my not
being accustomed to write letters. I wish to become
apprenticed to some trade, engineer, but my minister
tells me I must wait till you come out from home.

“ I remain your humble scholar,

“ Joseph Simmon.”

This boy is about twelve years old, of the Arrawak
tribe, and has been at school for four years and a
half.

I have been often questioned as to the probable
causes of the Indians’ disappearing so fast from the
face of the earth. These, I conceive, are many and
complicated ; and probably a few generations more,
and the aborigines of America will have ceased to
exist, as the Mexicans have done before them. It
is an incontrovertible fact, that their number is
diminishing every year; and that every successive
generation is degenerating from the preceding one.
The cause of the former is, so to speak, external ;
that of the latter is to be sought for among them-

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223

selves, and both combine together to produce the sad
effect.

When the Spaniards became first acquainted with
the new world, its inhabitants are described as con-
sisting of numerous tribes, and as a strong and
warlike race of people. Their mode of warfare, their
cruelty and treachery, are too well known to require
to be dwelt upon, in order to show what effects a
declared war of extermination must produce upon an
unoffending people. The page of the history of the
new world is stained with blood from first to last;
nor are the French, Dutch, or even the English in
part, guiltless in this respect. Each in turn have
performed their part in the tragical drama ; and the
Indians, where they have been brought in contact
with civilization, have not partaken of its blessings,
but only felt its curse. To come, however, to parti-
culars, we ask, By whom were the mines worked, by
which Spain enriched herself? Was it by men
engaged for wages ? for at least so we should have
expected it to have been from a highly civilised and
Christian nation. By no means; the poor Indians
were enslaved and mingled with criminals, who for
their crimes had been condemned to spend the rest of
their lives in dungeons, and work of that description.
It may be easily conceived how much this circum-
stance must have thinned their ranks ; and a day of
just retribution is coming, and then shall the dark
places under ground also disclose their slain. Yea,
we may see that it has already come upon that now

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impoverished, distracted, and unhappy land ; ror as
political bodies will have no existence in the world to
come, it is but just that the Lord should visit them
whilst they have an existence on this earth.

Nor has the nation which succeeded the Spaniards
imparted to the natives the blessings of the Christian
religion. What has been practised by the Brazilians
for generations past, is still being carried on in the con-
fines of that country, as Sir Robert Schomburgh has
informed us. Indeed, the many desolated places, the
scattered and smoking embers, are so many witnesses >
that their inhabitants once sat peacefully around their
fire, but that now the place knoweth them no more.
The trees around, under whose shades they had often
squatted and partaken of their frugal meals, seem to
mourn at the misfortune of these children of the forest.
And who will wonder that their number is so fast
decreasing, when we are told by eye-witnesses, that
decementos,” as the slave expeditions are called, are
by no means of rare occurrence? For these things —
(and who will doubt the fact, that God will by no
means clear the guilty) — it happens that civil wars,
commotion, and bloodshed, convulse the state from
one end to the other. Sir Robert Schomburgh, in his
Illustrated Views, observes, “ A melancholy and utter
picture of desolation meets the eye on descending the
Rio Negro ; houses in ruins, and without inhabitants;
the plants clambering over the roofs, and the high
bushes and grass before the door. During a journey
of several weeks, and over an extent of more than

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225

five hundred miles on the Rio Negro, after entering
the Brazilian territory, we saw only one native boat,
with two Indians in her, who fled as soon as they got
sight of our canoe. This desolation, so different to
the cheerfulness we had observed in the Venezuelan
villages on the Cassiquiana and in San Carlos, is
caused by the oppression which the Indians receive
from those petty officers to whom the official duties
are entrusted, and who compel the Indians to work for
a slender subsistence. This is sufficient to ruin com-
merce and agriculture, and cause the desertion of the
Indians. For want of hands, the inhabitants are
obliged to abandon their plantations ; and the canoes,
deprived of their crews, remain stationary for months
together.” To whatever causes this intelligent tra-
veller may ascribe the desolations which his own eyes
have witnessed, they are, at best, second causes. We
have to regard Him who has said, Amos iii. 6,
“ Shall there be evil in a city, and the Lord hath not
done it?”

The Dutch in their turn have not done much better
than the Spaniards or the Brazilians. When they
obtained a footing in the Essequibo, they constructed
a fort at Cartabo to secure themselves and their ship-
ping against the inroads of both the Indians and the
Spaniards, and so far well. But what course of policy
was pursued towards the former ? Were any attempts
made to Christianize and civilize them, and by this
means to make them useful members of society ?
Alas ! history does not mention even one attempt of the

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kind. But it is not silent as to the policy which was
adopted and pursued in order to diminish their num-
bers as fast and effectually as possible. Presents were
given them of powder and shot, and rum as much as
they desired. The former were in many instances used
to destroy each other, the latter did not fail to slay its
thousands. It is a well-known fact, that an Indian
will do, and give, anything, if by this means he can
possess himself of rum, nor will he cease drinking till
he can no longer hold the vessel which contains the
poison. Whilst the slaves enjoyed the protection of
the law, at least to a certain extent, the Indians were
considered as being without its pale. Everybody,
who would but take the trouble, was permitted to
impose upon and maltreat them, provided he could do
so without endangering his own interests or those of
the colony. This certainly seems to be a strong
assertion ; but in making it I can have no other object
in view than to state the simple truth, in order to
solve the inquiry, why those Indians diminish so
fast. I may he permitted to mention one single fact,
which has come under my notice, and which tends to
illustrate and corroborate the above assertion.

Previous to my leaving Bartica Grove for Europe,
I was called to a sick man, in order to comfort him in
his trial, and to administer to his dejected soul the
consolations of the Gospel of Christ. I went, and
found him greatly distressed at the sins of his former
days. “ Sir,” said he, “ I am on the verge of despair
on account of my sins ; do you think it right, that I

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227

should unburden my mind to you, ere I die ?” “ If,

thereby, you think to ease yourself,” I replied, “I shall
be most willing to listen to your confession ; but
please to remember, that by confessing your sins to
Almighty God, and believing in Jesus Christ, you can
alone obtain the forgiveness of them.” “ I firmly
believe that all my sins have been forgiven me these
many years past, ever since you came and preached to
me * forgiveness of sins through faith in Christ,’ ” he
replied ; “ but seeing what pains you have taken with
the Indians, my heart revolts at the crimes committed
when I was young ; and how can I be thankful enough
for having been spared so long, when my companions
in sin were cut off in their wickedness ! Of the many
I once knew, I am left the only one, a monument of
sparing mercy, and sovereign grace.

“ Sir,” he continued, “I am the son of parents who
spared no pains in bringing me up in the fear
and the admonition of the Lord. I was educate
in a minister’s family in Germany, but sinful com-
panions tempted me, and I soon fell from one sin
into another. Fear and shame prompted me to
enlist as a soldier, and I was sent abroad to Deme-
rara. I lived without God, and without hope in
the world, and though my conscience often up-
braided me, I did not heed the remonstrances of
that monitor. When this colony was ceded to Great
Britain, and all my fellow- soldiers became prisoners of
war, I succeeded in making my escape ; and having
enjoyed a good education, was thenceforth employed

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MISSIONARY LABOURS

as a book-keeper on one of the estates in the Esse-
quibo. Now, Sir, comes the part of my life, the sins
of which are a burden on my mind ; and you will
kindly bear with me while I relate them to you. There
were at that time many young men employed on the
neighbouring estates, forgetful of God like myself.
Whenever the dry season came round, we took, some
ten or twenty in number, a pleasure trip to the falls of
the Essequibo. This, you well know, cannot be
accomplished without Indians, we therefore engaged
before-hand as many as were wanted. They brought
their women and children with them, to whom as
much meat and drink was given as they desired. Oh,
Sir, you can have no conception of the wickedness we
there practised. Not content with giving the Indians
the pure rum, some of our company poured vials of
laudanum into it, to make them sleep for many hours
together. We then committed such things as I am
ashamed to speak of. Sometimes it would happen,
that an Indian became frantic from the poisoned
liquor ; he compelled his wife and children to enter the
canoe, and wishing to steer his way through the
rapids, upset, and ev$ry soul was drowned.”

I forbear to go into farther particulars, as the
subject is too revolting to any possessed of even the
common feelings of humanity. But mark, reader,
this was done by men who called themselves Chris-
tians ! Having eased his mind, I admonished him to
repent, and to look by faith to Him who showed mercy
to the dying thief, and who would not deny it to him ;

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229

for He died the just for the unjust, the righteous for
sinners, that He might bring us to God.

The reader will bear in mind that scenes of this
description have been acted over and over again, with
every returning season. What wonder, then, if the
number of Indians diminished with every year !

From the intercourse with Europeans, other evils
have resulted, which may be regarded as the very
cancer in the vitals of the Indian races, wherever they
have come in contact with -Europeans of that descrip-
tion. Not only has drunkenness thinned their ranks,
but it has also weakened greatly the progeny of
parents given to that vice. The effects axe too clearly
seen among the present generation, for their children
often present pitiable objects; there seems to be no
stamina in them to resist even the slightest attacks
of sickness and disease.

There are other causes at work of such a character
that I dare not even refer to them. I would only say
that “it is a shame even to speak of the things which
are done of them in secret.”

A race of half-caste Indians has arisen from the
intercourse with Europeans, who, in many instances,
have mingled again with the negro race, so that on
the rivers of British Guiana, shades of all descriptions
are met with. These, I am sorry to observe, gene-
rally combine in themselves the bad qualities of their
respective parents, whilst they prove themselves to be
destitute of their good ones. I am thankful, however,
to he able to state that, even from among that number.

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some have become the sons and daughters of God
through the transforming influence of the Gospel of
Christ.

The introduction of various kinds of diseases among
them, is another reason of their dwindling away from
off the face of the earth. The reader will call to mind
that notwithstanding the unremitting efforts of Mr.
Youd, the Missionary, not less than seventy in num-
ber sank into a premature grave, no doubt occasioned
by their mode of treatment. The Indian, > when
attacked by fever, sets himself up to the neck in water,
not inquiring into the cause which occasions it. Or,
if the sick person is unable to walk, the husband, or
wife, will think it a kindness, if either should pour a
calabash full of water over the body of the sufferer.
In cutaneous diseases it is not difficult to foresee the
consequences of such proceedings. When they were
attacked by the small-pox, as I observed above, many
died, and, in the interior, the mortality was very great,
no doubt occasioned through ignorance of the nature
of the disease, and improper treatment. Vaccination
has proved a great blessing to all who submitted
themselves to the process, but it will be remembered
that it was no easy matter to persuade them to do so.

It is a remarkable circumstance, that the diseases in
the tropics are less complicated than they are in colder
climes. The reason of this is obvious. A little
medicine, taken in time to remove obstruction of the
bowels, will always be attended with beneficial results
to the patient. This the Indians well understand, but

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231

they fancy that no medicine will produce that effect,
unless the stomach be first emptied of its contents by
an emetic. This is given without regard to the age or
constitution of the patient, in such proportions that
many die from exhaustion ; and, if they survive it,
they are long in recovering their strength. The want
of salt of a wholesome quality, and in sufficient quan-
tity, is another reason why the Indian sinks so rapidly
when attacked by disease. They suffer, in conse-
quence, much from sores, the least scratch having a
tendency to produce them ; and, I am persuaded, that
the want of this condiment renders them likewise
liable to frequent attacks from fever. Whenever salt
is given as a present, I have seen them eat it by hands-
ful. Their digestive powers are, for the want of it,
weak; and anything which they eat out of their com-
mon course will make them ill.

They have recourse to bleeding in cases of local
inflammation, effecting it by large incisions with the
knife, and are not ignorant of the principle of creating
counter-irritation. This, however, is but rarely
applied, and not unfrequently proves fatal to the
patient. The conjurers pretend to a certain degree
of knowledge, but, in fact, know very little. If their
conjurations fail to produce the desired effect, they
are at a loss, and submit to whatever may happen.
I may he allowed to relate but one instance to show
on what principles the Indian acts. An Indian of the
Accaway tribe was brought by his brother to the
settlement ; he lodged in the kitchen. Being called

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MISSIONARY LABOURS

for, I found that he was suffering from an attack of
pleurisy. “ Allow me to take a little blood from your
arm, and you will soon be better,” I said to the suf-
ferer. The man replied, “No; I will not allow you
to do so." “Well,” I said, “ allow me then to put on
a blister, and the pain will leave you.” “ No,” he
answered. “ But will not you take a little medicine ?”
He again answered, “No.” “Well, why then have
you come here ?” To this he made no reply. Seeing
that he was unwilling to have anything done to him,
I left him and went into my house. A few hours after
I was called by the cook, who said, “ Sir, the man is
bleeding to death.” I went, and found him bleeding
profusely from the nose, and, on inquiry, learned that
this had been produced by means of a sharp grass,
with which he had cut the membrane of the nostrils ;
and I doubted not that he must have lost at least
eighteen ounces of blood at the time I saw him. On
turning round, I observed a short stick slit up, in
which six large ants were fastened, of the species
called the Muneeri ant, of which I have spoken before.
These stinging ants he had applied to the place
where he felt the pain. “ The pain has left me,” he
observed. “Yes,” I said, “that may be ; but you will
soon feel the consequences.” “Well,” he said, “you
told me I must bleed, and you wished to put a blister
there.” “ Yes ; but surely that is not the bleeding I
meant ; I wished to take it from your arm. Allow me
to take a little more from you.” He refused. The
poison introduced into the system by the stinging of

IN BRITISH GUIANA.

233

the ants soon showed its effects, for he shortly after-
wards expired in a state of perfect insensibility.

Early marriage is another cause in operation among
the Indians, tending materially towards the diminish-
ing of their race. It is a well-known fact that the
age of puberty in both sexes, is much earlier in the
tropics than in the northern latitudes. I remember
instances where girls of twelve years old have become
mothers ; and the little diminutive babe has died for
want of nourishment. In other cases, both mother
and child have sunk together into a premature grave,
for want of strength to sustain the trial. Whatever
may be the consequences of early marriages in other
tropical countries, and the success attending them,
the Indian race, as observed before, have greatly dege-
nerated under the operation of various causes, and are,
for this reason, not able to cope with others. I have
endeavoured, as far as lay in my power, to prevent
such direful effects, by not allowing any of the girls
under my tuition and care to marry till they have
completed their sixteenth year. And, although I have
had many difficulties to encounter in this respect, yet,
by a firm, uniform, and kind behaviour, I have suc-
ceeded in persuading them to a better course. Conse-
quently, the children now bom at the Grove are much
stronger, and better proportioned in their members ;
and, with the additional help of milk — abhorred by
the Indians in their native state — I hope to see an-
other generation arise better suited to withstand the
attacks of disease. It is a pleasing reflection, that

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MISSIONARY LABOURS

whilst the Indians are decreasing in number all
around, there is a decided increase in the number of
children bom at the Grove. This circumstance I do
not so much ascribe to the healthiness of the place, as
to the proceedings which have been adopted relating
to marriage.

I am not aware of infanticide being practised by the
Indians in Guiana. The only circumstance of the
kind, as has been related above, arose from spite and
enmity to the truth, but not from want of affection.
I am confident in this statement, well knowing that
the Indians in general are very fond and indulgent
parents ; by far too much so. The birth of twins
among the Indians is a rare occurrence, and there is
no reason whatever to suppose that, when such an
event takes place, one of them is devoted to destruc-
tion. The instance which has been referred to forms
an exception, not the rule.

Another cause operating among the Indians in
diminishing their number, arises from their being
obliged by their customs to avenge the death of their
relatives, should such be required by the decision of
the conjurer, as has been before related. This unna-
tural custom still prevails, and more especially among
the Accaway tribe ; but the benign influences of the
Gospel of peace are fast chasing away the darkness
that has long brooded over those regions, and cases
of the kind become less frequent even where the Sun
of righteousness has not yet risen with healing on his
wings.

IN BRITISH GUIANA.

235

“ A city that is built on a hill cannot be hid and
such is the power of truth, that even when it is con-
veyed through a second and third hand, it possesses
influence enough to touch the heart of the savage, and
cause his feelings to vibrate. But unless Christ he
preached to these poor people, they must still remain
in ignorance, guilt, and darkness, and perish in their
sins.

Do you, dear reader, really believe that “ there is
no other name under heaven given among men whereby
we must be saved, than the name of Jesus Christ ? ”
and is the inquiry made by the great Apostle to the
heathen himself, “ How shall they believe in him of
whom they have not heard ? and how shall they hear
without a preacher ? and how shall they preach,
except they be sent ?” Then permit the writer to ask,
“ What have you done for the spread of that name
among the nations of the earth ?” — Remember that it
is your Saviour's last command, “ to go and preach the
gospel to every creature — or if you cannot go your-
self, to cause it to be preached far and wide. There
never was a time in the history of this nation so
favourable to the dissemination of Christ's religion, as
the present, when in God’s providence every land
seems open to the messengers of peace.

Can any enlightened Christian hear of the three
hundred and sixty millions in China, sunk in the
grossest ignorance as to the question, “ How can a
sinner be just before God ?” — or can he remain
untouched when contemplating the obscene rites of

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MISSIONARY LABOURS

idolaters in our Indian empire ; the hideous orgies of
the cannibal in the Pacific ; the bloody human sacri-
fices of the African ; or the scattered thousands of
benighted Indians in North and South America? — can
any Christian remember all these, their miserable and
wretched condition in this life, their hopeless state in
the world to come, and yet refuse to pray and to
labour ?

Shall any one, who has taken the trouble to peruse
this little compendium of Missionary Labours, wrapped
up in selfishness, refuse to do Christ service ? Will
you alone forego the privilege of becoming a fellow-
worker together with God ?

Of the various talents of which sovereign grace has
made you a steward, there is none more precious than
time, the moments of which are linked on to a blissful
eternity — none more important than influence. It is
in your power, by the preaching of the Gospel, to
influence others to their everlasting good, and promote
their best interests. Seriously reflect, therefore, that
you may begin and faithfully continue to turn your
stewardship to a good account. The success which
has attended the preaching of the Gospel surpasses the
most sanguine expectations, and is a pledge that yet
greater blessings are in store for the present genera-
tion. But this very circumstance requires also far
greater and more devoted exertions, for much yet
remains to be done.

Although the cause of missions is no more a new
and strange thing in this enlightened country, yet

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237

there are thousands, and tens of thousands, who do
little or nothing towards the furtherance of it ; and
not at all in proportion to the exigencies of the case.
It is on this account to be feared, lest the light poured
in upon us should resemble the baneful flashings of
lightning, the arrow of the storm, rather than the
genial warmth of the Sun of righteousness, whereby
life and light and fruitfulness are promoted. Oh, yes,
dear Christian reader, whoever you are, you have much
to be thankful for. Look now from north to south,
from east to west, and inquire from one end of heaven
unto another, where there is any nation favoured like
this, any people blest with institutions which transfer,
from generation to generation, freedom so unrestrained,
and religion so undefiled ? Of every tree planted in
a soil so favoured, the Lord of the vineyard demands
fruit an hundred-fold. “ Moreover, it is required in
stewards that a man be found faithful.” The duty,
therefore, is ours, the events are with the Lord. How
solemn is the thought, that you are surrounded by
immortal beings, millions of whom, destined to ever-
lasting happiness or woe, are still languishing and
perishing for lack of knowledge ! Does not the
redemption of Christ lay you under a most constrain-
ing obligation, not to live to yourself, but to promote
the best interests of others ? Is it not but too true,
that the time in which we can discharge this debt of
love, must be very limited, and may at any moment
expire ; and that, consequently, every opportunity
should be improved as a last and only one ? What,

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MISSIONARY LAROURS

then, do you more than others ? Let not the plea,
that “ charity begins at home," hinder you from doing
both what is at once your duty and your privilege.
Although charity begins at home, even in our own
bosoms, for it is said, “We love him, because he first
loved us," it is no less true, that Christian love does
not end there, for, in obedience to her Divine Master,
Christian charity goes abroad, preaching and causing
the Gospel to be preached to every creature.

Much less should the latitudinarian notion so pre-
valent in our days, as if every man will be saved in
his own faith, provided he act up to the light and
the knowledge he possess, paralyse your efforts in
becoming the honoured instrument, “ if by any means
you may save some." Such a notion militates against
the whole tenor of Scripture, and, wherever it obtains
a place, tends to neutralise the promises of God. As
well might the husbandman expect to reap from his
fields which he neither has prepared for the reception
of the seed nor sown with it. Without wishing to sit
in judgment upon others, you may believe it, Christian
reader, that such a notion cannot form an excuse for
indifference and the neglect of a plain duty.

It remains true, in spite of all that unbelief can urge,
that “ Christ is the way, the truth, and the life, and
that none can come unto the Father but by him.” If
it be otherwise, then I may be permitted, in conclusion,
to ask the following questions :■ — To what purpose did
Jesus come into the world to save sinners, if any could
be saved without him ? — To what purpose did the

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239

Father give his Son, that whosoever helieveth in him
should not perish, but have everlasting life, if any
could obtain life everlasting without believing ? — To
what purpose did Jesus give himself a ransom for all,
if all were not in bondage to sin ? — To what purpose
was he delivered for our offences, and raised again for
our justification, if any might have been pardoned
without his cross, and justified without his resurrec-
tion ? — To what purpose hath Christ required that
repentance and remission of sins should be preached
in his name, if the man of every clime and belief might
he saved by any other name as well as his ? — To what
purpose hath he carried our nature into heaven to
appear in the presence of God, if the sinner’s salvation
did not depend upon his intercession, and his alone ;
the merit and all-sufficiency of his sacrifice, once for
all ? — And, lastly, to what purpose is the Lord Jesus
Christ made the judge of quick and dead, if all were
not amenable to Him as to whether they have accepted,
neglected, or rejected so great salvation ?

Dear Christian reader, ponder the eternal truths in-
volved in the preceding queries, and may the Lord
himself make you willing in the day of his power
to spend and be spent for him! Prepare the way of
the Lord, make his paths straight, for He that shall
come will come, and will not tarry.

The harbingers of that glorious day “ when the
knowledge of the Lord shall cover the earth as the
waters cover the sea,” announce, and the signs of the
times betoken, that that day is beginning to dawn ;

240

MISSIONARY LABOURS

for we are “looking for that blessed hope, and the
glorious appearing of the great God and our Saviour
Jesus Christ.’’ Then the nations shall beat their
swords into ploughshares, and their spears into
pruning hooks. And then shall it be said “ the
kingdoms of this world are become the kingdoms of
our Lord and of his Christ.”

IN BRITISH GUIANA.

241

Lord’s Prayer in the Arrawak.

Watchinatchi ayunumkuudi ; biissadalite bui Lri ;
our father dwelling in heaven ; sanctified (be) thy name
bui adayahiu-gaana andiabute ; bansissia banikitan harare
thy kingdom be coming thy will be done earth
lake hyumbanan din ; busika wamiun wakale kassaka
in heaven as than give us our bread day
buhuman ; kan wawa k'aiya bubalikitau, wai din, abalikiten
every and our bad doings forgive us we as forgive
nai wakaiyatchi ukunnanium ; kan tetegeden ulukun massi-
men wicked against us and a fall into lead
kinniba-u, tumarrua buburatepha-u wakayahoe oria ;

not us but help us evil from

adayahiu-gaana buiyan ettata okanna, galimettu birruisa.

kingdom thine power great shining around thee.
Kiduahein.

Truth.

Luke xv. 11. to the end.

Ikka Jesus adiaka namiin hiddaba, abba Waditi kamunika
biamanu laditti: laddikitti adiaka litti umiin, bussikati
damiin dattidannikuwa damiiu, biattu ke-la-kiahano, nattinatt
akullebetta namiinninu nannikuwa. Oa kurru laddikitti
laditti ahurrudukutta tumaqua lan-lakunatabbu waikille-
mumiru ; j umiin lui arrada tumaqua lamiintu akuttakuttadahii
attatadahii muttu abba. Gidiatanibena harrakeben tumaqua
lan lunria manswattu hamassiahii anda kia hurruru ban-
namamutti ukunamiin lihi badja aussa kamonaikakaben,
lan uduma akunun abba jumiinti kabbujalti ibiti, lamiin-
ibiai: lirraha imekuda lugkubanimiini likittanibian porku.
Ikka luhurrussidakittika ballin porku a kissia abbu, kan abba
kurru assika lumiininu — Jkkare ! kakuburugkuakoahiddabai,
ladiaka lamiinikoawa : juhulli kabbuj unnuatti kemekabba
halinmfi kamunikahiiabai datti, kan dai ahudama hamussiahii
udumajaha ; anssiin kidappa dai akujunnua datti ibiti ba
ahakan lumiin; datti, daikewai amassikandoare. Adayahii

242 MISSIONARY LABOURS IN BRITISH GUIANA.

ame, bui ame ku mayumuntina bumiin hiddade, daditti-
banibia damiin kiakanna kemekebutti bia bumunrubuiin
bussikipade — dappa lumiin — La lukuburugkuamoimua —
Gidigki lui anssa, landalitti libiti hiddaban gahawai
koalanika litti uria, litti addika hiddai amamallidan lug-
kuburugkuamonnua lamiin addallidiin lkabuddigki lannikaka
luma lussunta badja lullerugku — Lumorrua laditti adiaka
lumiin; datti dai amassikandoaka Adayahii ame, bui ame
badja ne mayumuntina kiahan bumiinde daditti — banibia
damiin — La litti umiinkan litti adiaka liissannanutti umiin
handate tumaqua aditu iissan akehii abba kia assikinhuppa
lukuna assissan iikabbukunduhubigkabba ukuna, sappatu
badja lukuttiukuna : handate hikkikitu baka ussa abba ba
bupparriipan akuttunrewali labbu hallikebbe ! — kan iramonna
ba. Ahuduttikuba lihi, dadittin ballin, kanliikakittoaba
abulledutikoba badjai kihia dautika hiddabailan, naussa
kiabana hallikebben luduma — Lumorrua lubukitikil anda
kabbiiyaria, bahiiibite kan lanika lakannaba nayintunua
naiikittan ladja lan uduma assimakaabba liissanti libitiwa,
liiddia ma lumiin hamahiikebe turraka? La ahadakuttuni
Liissanti adiaka lumiin, bukukitti anda ba : butti apparru-
kittan hikkikitu baka iissa luutikini laditti makarrikiia
uduma — la ussantihii adian — Ikkalui aiimattoa lumonua
makudunuakittin bakii lugkumiin nibiti — kiahana litti

apattikida akugabani — Lumorrua lui aonabaka litti adian
lahakaka lumiin baddika kiamamuttu juhun wyua ukunama
dakuba ikittanibu — kemekebbiin diarrumamassikan bame,
kihia marrikinkoabakuba damiin abba kabara dayuhunu uma
halkkebbenibrade — kan lirraha baditti arradittikuban lan-
nikuwa wurahii abba andinbenna bibitiba bussikibi lumiin-
nin hikkikitu baka kebe iissa — la adiankan ktti adiaka
lumiinba; damuniwakoahiiaba : daditti, tumaqua dai anibuiani
kewai badja; kiahana kallikibbekubuppa bumonua akuduti
diamutti kuba liraha buhukitti ballin, kan lukakittoal
abulleduttikuba bai, kan antikahussia kiddabai lui — la lumiin
la da din Jesus.

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