After a few words of explanation the work of memorising the characters began.
A, E, Oo, Ah. It was just like a lot of little children in a primary school beginning with A, B, C. Over, and over again, we repeated them, one after the other, until my mixed audience became familiarised with the sounds. Thus we studied them for hours. At first the interest in the work was very great, and from the old men of eighty, to the boys and girls of six or eight the best of attention was paid. They seemed to vie with one another in their efforts to see which could master them most quickly.
After a time the interest flagged considerably, especially among the older men, as to them, these characters alone, were as yet, unmeaning sounds. Some of them got up and lit their pipes, and moving around, divided their time between the lesson and the smoking. Of course I had to let them smoke. I might have found it a difficult matter to have stopped them if I had been so foolish as to have tried. So I told them some pleasant stories, as we toiled on at our lesson, it was not many hours before a number of my undisciplined pupils had a fairly good idea of the names of the characters. Knowing that I could arouse the interest of the most apathetic among them when I began to combine the characters into words, I asked for their earnest attention while I proceeded in my work.
I marked out some simple words such as: (pa-pa,) (ma-ma,) (Oo-me-me,)—(English: pigeon.) I showed them how thus to combine these signs into words. This very much interested them; but the climax came, when with the burnt stick I marked (Maneto,—English: God, or the Great Spirit.) Great indeed was the excitement among them. They could hardly believe their own eyes that before them was Maneto, the Great Spirit. He whom they had heard in the thunder and the storm, whose power they had seen in the lightning flash, about whom, with reverence and awe, they had talked in their wigwams, and at their camp-fires—“Maneto!” Here, made by a burnt stick on a rock visible to their eyes, was that name: God on the Rock! It was indeed a revelation. Something that filled, and thrilled them, as I have never before or since seen Indians thrilled.
For a time I could only keep quiet and look on, and rejoice as I studied them. Some of them in their amazement were doubtful of their own senses. They acted as though they could not believe their own eyes; so they appealed to those nearest to them, and said:
“Is it Maneto to you?”
Others were noticed rubbing their eyes, as though they feared that by some witchery bad medicine had been thrown in them, and, in their Indian phraseology, they were “seeing double.”
There was no more inattention. Every pipe went out, and every eye followed me, as in these syllables I wrote on the rock, God is Love. After talking about this a little. I then wrote, God Loves You. This we followed with other short sentences full of blessed Gospel truths. Thus passed some hours in this delightful way, and before they were ended, numbers of my pupils had become quite familiarised with the formation of words out of these characters.
Then we opened our bundle of Bibles, and, passing them around as far as they would go, I had them all turn to the first verse of the first chapter of Genesis. After some explanation of a few additional signs which they there saw upon the printed page, and which give some variation to the sound of the syllabic character to which they are attached, we began the study of the verse. Of course our progress at first was slow. It could not be otherwise under such circumstances. But we patiently persevered, and it was not very long ere they were able to read in their own language: “Ma-wache Nistum Kaesamaneto Keoosetou Kesik Mesa Askee, (In the beginning God created the heaven and the earth.”)
When they had acquired the ability to read this verse for themselves, and had grasped a little of its meaning, there was another outburst of delight. That first verse of Genesis is very suggestive and full of meaning to any one, no matter how learned, who strives to investigate it. It is in itself the first chapter of God’s revelation of Himself to man, and has long occupied the attention and study of the most godly and profound. Here, for the first time, it was being read by a company of poor Indians just emerging from paganism. But they were sharp and keen, and able to grasp a new truth; and so when the verse first opened before them with its wondrous meaning, great was their delight and amazement.
“Now we know all about it!” some of them shouted. “The Kaesa-Maneto, (the great God,) made all these things, the heaven and the earth.”
Others said:
“Our fathers talked about it in their wigwams, and wondered how all these things came as they are; but they had to confess that they were in darkness, and knew nothing. But now we know it! We know it!”
Over and over again they read the verse until they had thoroughly committed it to memory. And in after days, at many a campfire and in many a hunting lodge, it was repeated to others who had not heard it, but who, on hearing it, were also filled with gratification and delight at the answer which it gave to what had long been a subject of perplexity and awe.
Day after day before that rock the study of other verses followed. Slowly of course at first, but gradually increasing as they became more and more acquainted with the syllabics. Thus these eager interested Indians, studied amidst these primitive surroundings, and applied themselves with such earnestness to their work, that although they had never been to school a day in their lives, some of them, in ten days or two weeks were able to read with fluency the Word of God in their own language. No wonder the great Lord Dufferin, then Governor General of the Dominion of Canada, said to me:
The man who invented that syllabic alphabet, was one of the great benefactors of humanity, and more richly deserved a pension, a title, and a resting place in Westminster Abbey, than many who were there buried.
For some years, at several of the missions, the Christian Indians were only taught a knowledge of these syllabic characters, and were thus only able to read the books which were printed with them. Now, however, in all the schools, the English language is taught also, and our common alphabet is in general use. The result is, that many of the younger generation understand, talk, and read in English. English Bibles are being circulated among them, and many of the younger people already prefer the English Bible to the Indian translation. Still, all the older people only understand the syllabic characters; and so for years to come, this wonderful invention will still be utilised, and will continue to be a benediction. Hymn-books, catechisms, the Pilgrim’s Progress, and a few other books of a religious character, have been printed in the syllables, and are much prized and well used, by their Indian readers.
All the churches that are currying on missionary work in those vast northern regions have availed themselves of Mr Evans’ invention. Among other tribes than the Cree, where there are different sounds in their language, some few extra characters have been added. Even in Labrador and Greenland the devoted Moravian missionaries who are there toiling, are successfully using the syllabic characters to teach the poor wandering Esquimaux how to read, in his own uncouth Language, the Word of God.
* * *
Chapter Six.
The Story of Sandy Harte.
Among all of my appointments, the one which perhaps afforded me the greatest pleasure and satisfaction, was that of Nelson River. At Oxford house we had a larger number of converted Indians; but that mission had been long organised, and devout and earnest men, like Reverend Messrs Brooking, and Stringfellow, had given to it years of honest self-denying toil. Nelson River, on the other hand, was a new and untried field, where it was my privilege and joy to go as the first missionary.
Of the many grand converts there happily rescued from the darkness and power of paganism, there is one beautiful character who is now the right hand of the resident missionary. His name is Sandy Harte. My introduction to him was a peculiar one. The day was one of rare beauty, and I had spent the forenoon in teaching a number of adults and Indian children how to read the Word of God printed in the syllabic characters. During the noon hour of rest I entered the birch bark wigwam of one of the principal Indians, and was naturally surprised
to observe a fine looking Indian lad stretched out on a bed of rabbit robes and blankets while the other boys were engaged in various sports. Addressing him, I said:
“Why are you lying here this beautiful day?”
With a sudden movement he jerked away the upper robe that was over him, and, pointing to his shattered thigh, said in tones full of bitterness:
“Missionary, that is the reason why I am here, instead of being out in the sunshine with the other boys.”
The despairing tone, the emphatic utterance, at once aroused my sympathies and caused me to be deeply interested in this wounded boy, so helpless, not knowing the hour when, according to the prevailing custom, he might be put to death. The heartless reasoning of these Indians in such cases was like this: he will always be lame and helpless; why should he be a burden on his friends? let us kill him at once; it will be better for him and them. However, they had postponed the killing of this lad because he was the son of the chief.
After I had examined his wound and had given some directions as to its treatment, I sat down beside him and heard from his lips the sad story of the misfortune which had crippled him for life. It seems, that he and another boy were out shooting partridges and rabbits. While moving through the forest, Sandy walking ahead, the gun of his comrade accidentally went off and poured its contents into his leg. The bone was badly splintered, and the muscles so cut and torn, that there was absolutely no possibility of his ever being able to walk on it again.
After I had had quite a chat with him, I asked if he would like to be able to read the Word of God. His bright eyes shone with pleasure, and his response was so expressive of eager longing, that I at once began the first lesson. Sitting beside him on the ground, I drew the syllabic characters and spent an hour or so in teaching them to him. He had a very retentive memory, and was intensely anxious to learn as rapidly as possible. So, every day, when I had finished giving lessons to the crowd of young and old people, I used to hurry over to the wigwam where he lay to give him additional instruction; and so deeply interested was he, that I felt well repaid for my trouble.
As I was hundreds of miles from home—having come on that long trail with a couple of Indians in a birch canoe—and had a number of other points at which I wished to stop and do missionary work, I was obliged to bring my visit at this place to an end after a couple of weeks. But before leaving, I had an informal conversation with Murdo, Oowikapun, and some other of the friendly Indians.
“What a pity it is,” I exclaimed, “that Sandy could not be educated! If only he could be educated enough to be your teacher, what a good thing it would be! For, next to a missionary to live permanently among you, a godly teacher would be the best thing you could have. He will never again have the full use of his leg, so will not be able to become a great hunter; but if he had an education, he might be a blessing to you all!”
Then I bade farewell to these northern Indians who had received me so kindly, and with some parting words, especially urging that the wounded boy should be kindly cared for, I resumed my adventurous journey.
As we journeyed on from place to place we had plenty of strange adventures. We shot a fine black bear, and, at our first meal after our battle with him, enjoyed picking his ribs. In his capture, I was very much interested in watching how human experience was able to overmatch animal instinct. We had a very narrow escape in some wild and treacherous rapids, where we lost part of the contents of our canoe and were all nearly drowned ere we succeeded in reaching the shore. This loss was the more keenly felt, as in such an isolated place it is utterly impossible to replenish your store. However, after several such mishaps, we succeeded in carrying out our programme; and at length reached home in safety.
The long winter, with its seven or eight months of bitter cold, set in shortly after. For a few weeks I was kept busy with home matters and the affairs of the local mission appointment. As soon, however, as the great lakes and rivers were well frozen over and a sufficient fall of snow made it possible to begin my winter journeys, I harnessed my dogs, and with my guide and dog-drivers, responded, as far as possible, to the many calls to tell the Story of the Great Book.
So many were the Macedonian calls from other places that winter, that I did not make a trip to Nelson River. This I regretted exceedingly, for although it was the most distant, it was one of the most promising and encouraging of all the new fields to which I had gone.
About the middle of the following summer, while enjoying the glories of a magnificent sunset, I saw a canoe with some Indians in it coming toward our home. When they had landed, two of them at once came up to me, greeted me most cordially, and before I could fully return their greetings, or recall where I had before seen them, exclaimed:
“We remember your good words to us—and we have brought Sandy along.”
“Sandy along! Who is Sandy?” I asked.
“Why, Sandy Harte—you remember him—the boy who was shot in the leg—the one you used to go and teach; we have brought him along, for we remember your words, so sweet to us, about him.”
“What were my words?” I asked, for I could not at that moment recall them.
“Why, your words were: What a pity it is that Sandy is not educated! If he were educated, he might be such a blessing to you all. We have not forgotten it. We have often talked about it. What you said to us and taught us from the Great Book was so good, we are hungry for more. We are willing to be taught. You cannot come all the time. We want some one to be with us who knows something; so we have brought Sandy all the way in the canoe to be taught by you; and then, to come back to us, that we may learn of him.”
There was no mistake about it. There was Sandy in the middle of the canoe looking up at me with those brilliant black eyes that had so attracted me in that wigwam far away.
I went down to the canoe, spoke kindly to the lad, shook his hand, and invited all the Indians into my house.
After introducing them to my good wife, I told her Sandy’s story; and how they had remembered my words of a year ago, and had brought him on this long journey to place him in our care: utterly unable themselves to do anything for his support, I confess, that for the moment, I regretted having been so quick in uttering words which had been so construed, by these Indians and which had thrown upon our care this wild wounded Indian boy.
It was the time of the first Riel Rebellion in Manitoba, and although we were living far north of the actual scene of rebellion, yet our supplies had in so great a measure been cut off, that we were existing on very scant rations. Often we averaged no more than two meals a day, and frequently, when eating breakfast, we did not know from what quarter our dinner was to come. And now while on the verge of starvation, came this extraordinary addition to our family, which meant another mouth to feed, and another body to clothe. In our abounding poverty, here indeed was a trial of faith!
After talking the matter over with my brave large-hearted wife, and asking divine direction, the noble woman said:
“The Lord is in it, and He who has sent the mouth to be filled will surely send all our additional requirements.”
So we cheerfully received Sandy into our home and made him as one of our family. He was in a deplorable condition in more ways than one. Coming from a wild band of Indians who were in complete ignorance of cleanliness and of the habits and requirements of the whites, this poor wounded Indian boy had many things to learn; and at first, on account of his ignorance and prejudices, we had many opportunities for the exercise of patience and forbearance.
How Sandy was conquered.
Like nearly all of the pagan Indians, Sandy had prejudices against women, and it was hard at first to get him to pay any attention to what the missionary’s wife said. He thought it humiliating and degrading to obey, or even to pay any attention to a woman’s request. Yet we both treated him with the greatest kindness, and hoped and prayed, that time and the grace of God would work the changes needed for him.
He was a bright scholar and made rapid progress in h
is studies, and in a few months was able to read in his own language. For a time, the novelty of his new surroundings kept him interested, and he seemed quite at home. He made many friends among our Christian Indians, who, on learning of the peculiar way in which he had been thrown upon our hands, became much interested in him. He went to Sunday school, and also attended the various services in the church; but for a long time it seemed as though it was only in the spirit of mere idle curiosity, or because others did so.
When the first long winter after his arrival had ended, and the springtime had come again, Sandy became very homesick and longed to go back to his far-off wigwam abode. The sight of rippling waters and running streams was too much for his wild untamed spirit, and he chafed under the discipline of a civilised home, and became dejected and miserable. We all noticed his restlessness; but talked kindly to him, and urged him to apply himself to his lessons, that he might the sooner be able to return to his wild free life in his distant home. But Indian-like, the more we said to him, the worse he seemed to become, until he made it very uncomfortable for us all.
One day instead of going to school, he hobbled away on his crutches to a picturesque point of land which jutted far out into the lake. In the evening, the teacher came to the mission house and inquired why Sandy had not been at school that day. This of course was news to us. We were at once much alarmed, and immediately began searching for the absentee. After about an hour’s search, in which quite a number of Indians took part, Sandy was found curled up among the rocks on the point, crying bitterly for his Nelson River home.
Having exhausted all my persuasive powers, I saw that I must change my style of dealing with him. So, appearing to be very indignant, I picked up a large stick, and, rushing at him, sternly ordered him to get up and return to our house as quickly as possible. With a frightened glance into my face to see how much I meant, he sprang up and hurried back to the mission house, I gave him a severe reprimanding, asking him, among other things if he thought such conduct on his part was a fair return for all our kindness to him. Then I said to him sharply:
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