Indian Missions
I have been too long on the other side of the river; I must return to our Canadian shore, where indeed, I now reside, under the hospitable roof of our missionary. Mrs. MacMurray’s overflowing good-nature, cleverness, and liveliness, are as delightful in their way as the more pensive intelligence of her sister.
I have had some interesting talk with Mr. MacMurray on the subject of his mission and the character of the people consigned to his care and spiritual guidance. He arrived here in 1832, and married Charlotte Johnston (O,ge,bu,no,qua) the following year. During the five years which have elapsed since the establishment of the mission, there have been one hundred and forty-five baptisms, seven burials, and thirteen marriages; and the present number of communicants is sixty-six.
He is satisfied with his success, and seems to have gained the good-will and attachment of the Indians around; he owes much, he says, to his sweet wife, whose perfect knowledge of the language and habits of her people have aided him in his task. She is a warm enthusiast in the cause of conversion, and the labour and fatigue of interpreting the prayers and sermons, and teaching the Indians to sing, at one time seriously affected her health. She has a good voice and correct ear, and has succeeded in teaching several of the women and children to sing some of our church hymns very pleasingly. She says all the Indians are passionately fond of music, and that it is a very effective means of interesting and fixing their attention. Mr. MacMurray says, they take the most eager delight in the parables, and his explanations of them—frequently melting into tears. When he collected them together and addressed them, on his first arrival, several of those present were intoxicated, he therefore took the opportunity of declaiming against their besetting vice in strong terms. After waiting till he had finished, one of their chief men arose and replied gravely: “My father, before the white men came, we could hunt and fish, and raise corn enough for our families; we knew nothing of your fire-water. If it is so very bad, why did the white men bring it here? we did not desire it!”
They were in a degraded state of poverty, recklessness, and misery: there is now at least some improvement; about thirty children attend Mrs. MacMurray’s school; many of them are decently clothed, and they have gardens in which they have raised crops of potatoes and Indian corn. The difficulty is to keep them together for any time sufficient to make a permanent impression: their wild, restless habits prevail: and even their necessities interfere against the efforts of their teachers; they go off to their winter hunting-grounds for weeks together, and when they return, the task of instruction has to begin again.
One of their chiefs from the north came to Mr. MacMurray, and expressed a wish to become a Christian; unfortunately, he had three wives, and, as a necessary preliminary, he was informed that he must confine himself to one. He had no objection to keep the youngest, to whom he was lately married, and put away the two others, but this was not admissible. The one he had first taken to wife was to be the permitted wife, and no other. He expostulated; Mr. MacMurray insisted; in the end, the old man went off in high dudgeon. Next morning there was no sign of his wigwam, and he never applied again to be “made a Christian,” the terms apparently being too hard to digest. “The Roman Catholic priests,” said Mr. MacMurray, “are not so strict on this point as we are; they insist on the convert retaining only one wife, but they leave him the choice among those who bear that title.”
They have a story among themselves of a converted Indian, who, after death, applied for admittance to the paradise of the white men, and was refused; he then went to the paradise of the Red-skins, but there too he was rejected: and after wandering about for some time disconsolate, he returned to life (like Gitchee Gausinee), to warn his companions by his experience in the other world.
Mr. MacMurray reckons among his most zealous converts several great medicine-men and conjurors. I was surprised at first at the comparative number of these, and the readiness with which they become Christians; but it may be accounted for in two ways: they are in general the most intelligent men in the tribe, and they are more sensible than any others of the false and delusive nature of their own tricks and superstitious observances. When a sorcerer is converted, he, in the first place, surrenders his meta,wa,aun, or medicine-sack, containing his manitos. Mr. MacMurray showed me several; an owl-skin, a wild cat-skin, an otter-skin; and he gave me two, with the implements of sorcery; one of birch-bark, containing the skin of a black adder; the other, an embroidered mink-skin, contains the skin of an enormous rattle-snake (four feet long), a feather died crimson, a cowrie shell, and some magical pebbles, wrapped up in bark—the spells and charms of this Indian Archimago, whose name was, I think, Matabash. He also gave me a drum, formed of a skin stretched over a hoop, and filled with pebbles, and a most portentous looking rattle formed of about a hundred bears’ claws, strung together by a thong, and suspended to a carved stick, both being used in their medicine dances.
The chief of this Chippewa village is a very extraordinary character. His name is Shinguaconse, the Little Pine, but he chooses to drop the adjunct, and calls himself the Pine. He is not an hereditary chief, but an elective or war-chief, and owes his dignity to his bravery and to his eloquence; among these people, a man who unites both is sure to obtain power. Without letters, without laws, without any arbitrary distinctions of rank or wealth, and with a code of morality so simple, that upon that point they are pretty much on a par, it is superior natural gifts, strength, and intelligence, that raise an Indian to distinction and influence. He has not the less to fish for his own dinner, and build his own canoe.
Shinguaconse led a band of warriors in the war of 1812, was at Fort Malden, and in the battle of the Moravian towns. Besides being eloquent and brave he was a famous conjuror. He is now a Christian, with all his family; and Mr. MacMurray finds him a most efficient auxiliary in ameliorating the condition of his people. When the traders on the opposite side endeavoured to seduce him back to his old habit of drinking, he told them, “When I wanted it you would not give it to me; now I do not want it you try to force it upon me; drink it yourselves!” and turned his back.
The ease with which liquor is procured from the opposite shore, and the bad example of many of the soldiers and traders are, however, a serious obstacle to the missionary’s success. Nor is the love of whisky confined to the men. Mrs. MacMurray imitated with great humour the deportment of a tipsy squaw, dragging her blanket after her, with one corner over her shoulder, and singing, in most blissful independence and defiance of her lordly husband, a song, of which the burden is,—
“The Englishman will give me some of his milk!
I will drink the Englishman’s milk!”
Her own personal efforts have reclaimed many of these wretched creatures.
Next to the passion for ardent spirits is the passion for gambling. Their common game of chance is played with beans, or with small bones, painted of different colours; and these beans have been as fatal as ever were the dice in Christendom. They will gamble away even their blankets and moccasins; and while the game lasts not only the players but the lookers-on, are in a perfect ecstacy of suspense and agitation.
Mr. MacMurray says, that when the Indians are here during the fishing season from the upper waters of the lake his rooms are crowded with them. Wherever there is an open door they come in. “It is impossible to escape from an Indian who chooses to inflict his society on you, or wishes for yours. He comes at all hours, not having the remotest idea of convenience or inconvenience, or of the possibility of intrusion. There is absolutely no remedy but to sit still and endure. I have them in my room sometimes without intermission, from sunrise to sunset.” He added, that they never took anything, nor did the least injury, except that which necessarily resulted from their vile, dirty habits, and the smell of their kinnikinic, which together, I should think, are quite enough. Those few which are now here, and the women especially, are always lounging in and out, coming to Mrs. MacMurray about every little trifle, and very frequently about nothing at all.
Sir John Colborne took a strong interest in the conversion and civilisation of the Indians, and though often discouraged did not despair. He promised to found a village, and build log-houses for the converts here as at Coldwater (on Lake Simcoe); but this promise has not been fulfilled, nor is it likely to be so. I asked, very naturally, “Why, if the Indians wish for log-huts, do they not build them? They are on the verge of the forest, and the task is not difficult.” I was told it was impossible; that they neither could nor would!—that this sort of labour is absolutely inimical to their habits. It requires more strength than the women possess; and for the men to fell wood and carry logs were an unheard-of degradation. Mrs. MacMurray is very anxious that these houses should be built because she thinks it will keep her converts stationary. Whether their morality, cleanliness, health and happiness, will be thereby improved, I doubt; and the present governor seems to have very decidedly made up his mind on the matter. I should like to see an Indian brought to prefer a house to a wigwam, and live in a house of his own building; but what is gained by building houses for them? The promise was made however, and the Indians have no comprehension of a change of governors being a change of principles. They consider themselves deceived and ill-treated. Shinguaconse has lately (last January) addressed a letter or speech to Sir Francis Head on the subject, which is a curious specimen of expostulation. “My father,” he says; “you have made promises to me and to my children. You promised me houses, but as yet nothing has been performed, although five years are past. I am now growing very old, and to judge by the way you have used me, I am afraid I shall be laid in my grave before I see any of your promises fulfilled. Many of your children address you, and tell you they are poor, and they are much better off than I am in everything. I can say, in sincerity, that I am poor. I am like the beast of the forest that has no shelter. I lie down on the snow, and cover myself with the boughs of the trees. If the promises had been made by a person of no standing, I should not be astonished to see his promises fail. But you, who are so great in riches and in power, I am astonished that I do not see your promises fulfilled! I would have been better pleased if you had never made such promises to me, than that you should have made them and not performed them.”
Then follows a stroke of Indian irony.
“But, my father, perhaps I do not see clearly; I am old, and perhaps I have lost my eye-sight; and if you should come to visit us, you might discover these promises already performed! I have heard that you have visited all parts of the country around. This is the only place you have not yet seen; if you will promise to come I will have my little fish (i. e. the white-fish) ready drawn from the water, that you may taste of the food which sustains me.”
Shinguaconse then complains, that certain of the French Canadians had cut down their timber to sell it to the Americans, by permission of a British magistrate, residing at St. Joseph’s. He says, “Is this right? I have never heard that the British had purchased our land and timber from us. But whenever I say a word, they say, ‘Pay no attention to him, he knows nothing.’ This will not do!”
He concludes with infinite politeness;
“And now, my father, I shall take my seat, and look towards your place, that I may hear the answer you will send me between this time and spring.
“And now, my father, I have done! I have told you some things that were on my mind. I take you by the hand, and wish you a happy new year, trusting that we may be allowed to see one another again.”