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Title: The Moravians in Labrador


Author: Anonymous



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      | Transcriber's Notes:                                           |
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      | The lone Greek word is transliterated and surrounded with +'s  |
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      | punctuation has been inferred.                                 |
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MORAVIANS IN LABRADOR.



[Illustration]



THE MORAVIANS IN LABRADOR.



From Greenland's icy mountains
The joyful sound proclaim,
Till each remotest nation
Has learnt the Saviour's name.
Waft, waft, ye winds, his story,
And you, ye waters, roll,
Till like a sea of glory,
It spreads from pole to pole.
                             HEBER.







Edinburgh:
Printed by J. Ritchie.
Sold by W. Whyte & Co., W. Oliphant, Waugh
& Innes, and J. Lindsay & Co., Edinburgh;
M. Ogle, and W. Collins, Glasgow; Hamilton,
Adams & Co., and J. Nisbet, London.
M.DCCC.XXXIII.




ADVERTISEMENT.


The present small volume which, in some measure, owes its origin to
the suggestion of that long tried, excellent, and first friend of the
Moravians in Scotland, R. Plenderleath, Esq., and being cordially
approved of by the Rev P. Latrobe, London, though connected with
considerable labour, great part of it having been translated from the
German, has been cheerfully executed, and is intended to promote a
purpose similar to that of the first edition of the Moravians in
Greenland--to aid the subscriptions of some private friends who wish
to communicate occasionally with the Missionaries in Labrador, and
send them a few articles of comfort which the general funds do not
supply. In allusion to this, the following extract from a letter,
addressed to a friend in this city, from one of these devoted men,
will be pleasant to the friends of the missions--"Dear Sister A ----,
You kindly mention that a Society of Christian Ladies was formed in
Edinburgh in aid of the missions in Greenland and Labrador, and had
sent a gift of clothes, for which I beg you will accept of our united
thanks. There are many poor widows and orphans in our Esquimaux
congregations who are in the greatest necessity, to whom any little
article of clothing will be most welcome. When our dear friends send
us any thing of this kind, we always keep it till Christmas, and then
divide them, that they may appear clothed on Christmas night. The
dividing scene is often very affecting, their sobbing and weeping
prevents their expressing _their gratitude_ in words, but one may
easily perceive how deeply they feel their kindness."



CONTENTS.


Introduction.                                                 Page vii

CHAPTER I.
 Hudson's Bay Company first settle among the Esquimaux.--J.C.
  Erhardt suggests a mission--his letter to the Moravian
  Bishop.--M. Stach consulted.--London merchants undertake the
  scheme--engage Erhardt--its fatal conclusion.--Jans Haven
  employed by the Brethren--encouraged by the British
  Government, sets out on a voyage of discovery--his
  providential arrival at Quirpont--first meeting with the
  Esquimaux--his interesting intercourse--returns to England.
  His second expedition, accompanied by Drachart and other
  missionaries--their proceedings.--Drachart's remarkable
  conversation with the natives--influence of the missionaries
  in preserving peace--their religious communications with the
  savages--the curiosity of the latter--their thievish
  tricks--their kindness to the missionaries--a dreadful
  storm.--Drachart and Haven entertained by an Angekok--his
  incantations--their parting addresses to each other--the
  missionaries return to London.                                    37


CHAPTER II.
 Contests between the colonists and savages revive--Murderous
  skirmish.--Mikak.--Karpik, his conversion and death.--The
  Moravians receive a grant of land on the coast of Labrador--
  resolve to renew the mission--voyage to explore the land.--
  Jans Haven, Drachart, &c., arrive at Labrador--their
  interview with the natives--meet Mikak and Tuglavina--their
  kindness.--Segulliak the sorcerer.--Anxiety of the Esquimaux
  for their remaining among them--ground purchased for a
  settlement--manner of bargaining with the Esquimaux--sail for
  Esquimaux bay--the natives troublesome--the Captain's method
  of checking them.--Conduct of the missionaries--they preach on
  shore.--Conversation with the Esquimaux.--Search out a place
  for a settlement--purchase it of the natives--ceremonies used
  on the occasion--take formal possession. Deputation return to
  England                                                           73


CHAPTER III.
 Preparations for establishing a settlement in Labrador.--A
  love feast.--Missionaries leave London--erect a mission-house
  at Nain---regulations for their intercourse with the
  natives--visited by great numbers--manner of instruction--they
  retire in winter, are visited by the Brethren in their
  houses.--Death of Anauke.--An incantation.--Adventures in
  search of a dead whale.--P.E. Lauritz deputed by the
  conference--visits the missions--his excursion along the
  coast.--A sloop of war arrives to examine the settlement--the
  Captain's report.--Jans Haven's voyage to the north--
  interesting occurrences.--Lauritz leaves Nain--his concluding
  address.--The Brethren propose new settlements--disastrous
  voyage in search of a situation.--Liebisch appointed
  Superintendant.--An Angekok baptized--his address to the
  natives.--Jans Haven commences a new station at Okkak--received
  joyfully by the natives--six Esquimaux baptized--proceedings at
  Nain.--Missionary accompanies the Esquimaux to a
  rein-deer-hunt.--Third settlement--Hopedale founded.--Remarkable
  preservation of the Missionaries.                                 97


CHAPTER IV.
 Esquimaux visit the English settlements--pernicious
  consequences--dreadful accident--famine--unexpected supply
  of food and skins.--Emigration from Okkak--missionaries' care
  of the wanderers, who return disappointed.--Terrible tales
  from the south.--Inquirers separated from the heathen.--Popish
  priest attempts to seduce the converts.--Brother Rose inspects
  Hopedale.--Karpik the sorcerer.--Peter's fall.--Visits to
  the south renewed.--Parting address of the brethren.--Epidemic.--
  Death of Daniel--of Esther.--Conversion and peaceful end of
  Tuglavina.--Last days of Mikak.--Indians come to Hopedale.--
  Rose's remarks on the internal state of the missions.--Instances
  of the power of grace among the Esquimaux--striking observation
  of one of the baptized.--Jonathan's letter to the Greenlanders.--
  Affecting confession of Solomon.--Conduct of a young woman
  sought in marriage by a heathen.--State of the settlements at the
  close of the century.--Prospects begin to brighten.--Remarkable
  phenomenon.--Avocations of the missionaries--their trials--
  preservation of their vessels--of their settlements--their
  brotherly love.                                                  154


CHAPTER V.
 Variable appearances of the mission at Nain and Okkak--more
  favourable at Hopedale.--Death of Benjamin.--Spirit of love
  among the converted.--Happy communion and close of the
  year.--Providential escape of the Resolution.--New epoch in
  Labrador.--A remarkable awakening commences at Hopedale--
  meetings--schools.--Letter from a converted Esquimaux to his
  teacher.--Industry of the awakened.--Declension of religion
  at Nain and Okkak.--State of the children at Hopedale.--
  Progress of the adults in knowledge, love, and zeal--instances.--
  Striking conversion of two young Esquimaux, its effects upon
  their countrymen.--Awakening spreads to Nain and to Okkak.--Zeal
  of the converts towards the heathen rouses backsliders.--
  Behaviour of the awakened in sickness, and the prospect of
  death.--Remarkable accessions from the heathen.--The son of a
  sorcerer.                                                        201


CHAPTER VI.
 Mutual affection of the Christian Esquimaux and
  Greenlanders--their correspondence--letter from Timothy, a
  baptized Greenlander.--Delight of the Esquimaux in religious
  exercises.--Order of the congregations--distressing events,
  apostasy of Kapik--awful end of Jacob--peaceful end of
  believers--Judith, Joanna.--Revival among the communicants.--A
  feast by a Christian brother to the Esquimaux.--Winter
  arrangements.--Childrens' meetings--schools.--The brethren's
  settlements contrasted with the heathen.--Progress of religion
  at the different stations.--Books printed in the Esquimaux
  language.--Number of the settled Esquimaux.--Epidemic at
  Nain--its consequences.--General view of the mission.            238


CHAPTER VII.
 Desire of the heathen to hear the Gospel.--Brethren meditate a
  new settlement--voyage to explore the country.--Quiet course of
  the mission--advantages of their church discipline.--Death of
  Burghardt.--Exertions of the aged survivors.--Schreiber,
  superintendant, arrives.--Anxiety of the native Christians to
  attend the ordinances of religion.--Advantages of the Bible as
  a school-book.--Four missionaries unexpectedly carried to
  England.--Baptized Esquimaux seduced by traders.--Perilous
  voyage of the returning missionaries--striking accident.--
  Schreiber retires from the superintendance--Kohlmeister
  succeeds--his journeyings to Okkak, to Nain.--Stability of
  the work of God at Nain--hopeful deaths--conversion and
  recovery of a young native.--Remarkable preservation of an
  Esquimaux youth.                                                 269


CHAPTER VIII.
 Fiftieth anniversary of the missionary vessel's first arrival
  in Labrador--jubilee of the mission celebrated at Nain.--
  Summary view of the success of the gospel in Labrador during
  that period.--Instance of maternal affection.--Esquimaux
  contribute to the Bible Society.--British sloop of war,
  Clinker, visits Hopedale.--Captain Martin's testimony to the
  good effect of the brethren's labours--visits Nain and
  Okkak--consequences of his favourable report.                    304


CHAPTER IX.
 The Brethren obtain a further grant of land on the east coast
  of Labrador--projected fourth settlement delayed.--Progress of
  the three settlements in the interval.--Instances of wonderful
  preservation--Ephraim--of Conrad, Peter, and Titus.--Report of
  the Superintendant, Kohlmeister, on the general state of the
  Mission.--Letter from Brother and Sister Kmoch, to a friend in
  Edinburgh.--Commencement and progress of Hebron, the fourth
  station.                                                         318




THE MORAVIANS IN LABRADOR.


INTRODUCTION.


The Moravian Mission in Labrador was attempted under circumstances
scarcely less discouraging than those under which the brethren were
enabled to achieve the moral conquest of Greenland, was attended with
incidents still more romantic, and blest with a success equally
remarkable. But it possesses a peculiar interest to British readers,
having been commenced under the auspices of the British government,
and promising a more extensive influence among tribes with whom
British intercourse is likely to produce a wider and more intimate
connection.

The Peninsula of Labrador extends from the 50th to the 61st deg. N.L.
It is somewhat of a triangular form; bounded on the north by Hudson's
Straits, and indented by Ungava Bay; on the east by the northern
ocean; on the south by Canada and the Gulph of St Lawrence; and on
the west by Hudson's and James' Bay, which last coast, by a kind of
anomaly in nomenclature, has been called the East Main, from its
situation to that great inland sea.

The German geographers do not appear to doubt, what some of our own
have called in question, that the discovery and the name of this
Peninsula, at least of its eastern shores, were owing to the
Portuguese, Gaspar Cortereal, who, in the years 1500 and 1501, in an
expedition fitted by the king to discover a western passage to India,
reached the coast of Newfoundland about the 50th deg. N.L., and sailed
northward to nearly the entrance into Hudson's Bay. This tract of
country was originally called after its discoverer, Terra Cortereali,
a name since superseded by that of Terra de Labrador--the land capable
of cultivation. Davis Straits, here about one hundred miles broad,
separates it from Greenland, whose southernmost point, Cape Farewell,
lies in the same degree of latitude, [60 N.L.] with Cape Chudleigh,
the northernmost extremity of Labrador. The Straits of Bellisle run
between it and Newfoundland. The land along the shore is abrupt and
precipitous, indented with many little creeks and vallies, surrounded
by innumerable islands, and rendered extremely dangerous of access
from the multitude of sunken rocks. The interior is mountainous,
intersected by marshes, and abounding with streamlets and lakes.

Detached from the Arctic lands, this country ought to partake in some
degree of the temperate cold regions, but whether owing to the
elevation of its mountains, or the influence of the perpetual fogs
that cover the neighbouring seas, it is as frozen a region as those to
the west of Hudson's Bay; and though it lies some degrees farther
south than Greenland, yet the cold during the long winter is far more
severe, the thermometer being frequently 32° below 0° of Fahrenheit.
Perhaps the immense quantity of drift ice which accumulates on the
eastern shores, and which extends for so many miles out to sea, may
have some influence on the temperature of the climate. The summer, on
the other hand, during the short time that it lasts, is proportionally
warmer, the thermometer rising from 70° to 80° above 0. Vegetation
then proceeds with uncommon rapidity; the shrubs and plants expand as
if by enchantment; and the country assumes the luxuriance and beauty
of a European summer. Forests of pine and larch are scattered over the
country, the trees of sufficient size to be used in building, or to be
sawn into boards; there are also willows, birch, aspen, and alder, in
considerable quantities.

The land animals are the same as those in Greenland. The _rein-deer_,
this beautiful and useful creature, is found in considerable herds,
but has not hitherto been domesticated, being only hunted for its
flesh, which makes an agreeable variety of food; and its skin, which
is an elegant and necessary article of clothing, as the fur is always
richer in proportion to the intensity of the cold, against which it
forms an excellent defence; they are hunted with dogs, and formerly
used to be easily killed with the bow and arrow, but the introduction
of fire arms has proved much more destructive. When hard-pressed, they
soon take to the water, and swim so well that a four oared boat can
scarcely come up with them, but an Esquimaux in his kaiak more readily
overtakes them. _Hares_ are tolerably plenty. The _Arctic fox_ also is
numerous; their skins are used for the purposes of commerce, and their
flesh is esteemed preferable to that of the hare. _Black bears_ are
frequently killed, and are relished as food by the Esquimaux. But the
most formidable among the tribes of these regions is the _Polar bear_,
whose ferocity and courage render him an object of terror even to the
well armed European. The _dog_ is the most useful of the quadrupeds
to the Esquimaux; he bears a strong resemblance to the wolf; is in
height about the size of the Newfoundland, and is well furnished with
a thick hairy coat, peculiarly adapted to the climate. As a hunter,
his scent can trace the seal or the rein-deer at a considerable
distance, and he does not dread, when in packs, to attack even the
white bear itself. His chief value, however, consists in his qualities
as a draught animal; for this he is carefully trained from his
infancy, and undergoes severe and frequent floggings to break him
regularly into the team. He becomes then remarkably submissive, comes
at his master's call, and allows himself quietly to be harnessed to
the sledge. In fastening them care is taken not to let them go
abreast: they are tied by separate thongs, of unequal lengths, to a
horizontal bar on the forepart of the sledge; an old knowing one leads
the way, running ten to twenty paces a head, directed by the driver's
whip, which is often twenty-four feet long, and can only be properly
wielded by an experienced Esquimaux; the other dogs follow like a
flock of sheep, and if one receives a lash, he bites his neighbour,
and the bite goes round. Their strength, and speed, even with an
hungry stomach, is astonishing; and to this they are often subjected,
especially by the heathen, who treat them with little mercy, and force
them to perform hard duty for the small quantity of food they allow
them. Their portion upon a journey consists chiefly in offals, old
skins, entrails, rotten whale flesh, or fins, or whatever else the
Esquimaux himself cannot use; if these run out, or if the master,
whose stomach is not of the most delicate contexture, requires his
dogs' meat, then the poor creatures must go and seek for themselves,
in which case they will swallow almost any thing, so that it is always
necessary to secure the harness over night, if the traveller wishes to
proceed in the morning. The teams vary from three to nine dogs, and
this last number have been known to drag a weight of more than sixteen
hundred pounds, a mile in nine minutes.

Like the Greenlanders the inhabitants of Labrador must draw their
subsistence and their wealth chiefly from the sea; but in this respect
their circumstances are less favourable than the former. Whales are
scarce, and the chief species they take is that denominated the white
fish, of little value in commerce. In pursuing them they have now
adopted the European boat in preference to their own, and those most
frequently employed are six oared, rowed by twelve men. The harpooner
stands in the bow with his harpoon, or iron spear, which is stuck on a
shaft one or two fathoms long, and is provided with a leathern thong
of considerable length, to which are attached from five to ten
bladders of seal skin. If the whale be struck he immediately dives to
the bottom of the sea, where he remains till he is quite exhausted,
when he again comes to the surface of the water to breathe; in the
meanwhile the boat's crew observe all its motions, and are in
readiness with their lances to complete the business, during which,
the person who first struck the fish, falls down on his face in the
fore part of the boat, and prays that Torngak would strengthen the
thongs that they may not break; another of the crew allows his feet to
be bound, as a symbol of what he desires, then attempting to walk,
falls down and exclaims, "Let him be lame!" and a third, if he
observes that the whale is dying, calls out, "Now Torngak is there,
and will help us to kill the fish, and we shall eat his flesh, and
fare sumptuously, and be happy!" But if the whale appears likely to
escape, the first continues lying on his face crying out with
vehemence, "Hear yet, and help us!" If the whale get off, some of
their conjurors inform them that Torngak was not there, or he did not
hear, or he was otherwise employed! Seals are more abundant, and are
the chief dependance of the natives, their flesh serving for food,
their skins for clothes and covering to their tents and boats, and
their blubber for oil or for exchange. Catching the seal was formerly
a tedious and laborious process, but now they are generally taken in
nets, which the natives have adopted from the Europeans.

Salmon and salmon-trout are caught in every creek and inlet; they
remain in the rivers and fresh-water lakes during the winter, and
return to the sea in spring. The Esquimaux about Okkak and Saeglak,
catch them in winter under the ice by spearing. For this purpose they
make two holes in the ice, about eight inches in diameter, and six
feet asunder, in a direction from north to south. The northern hole
they screen from the sun by a bank of snow about four feet in height,
raised in a semi-circle round its southern edge, and form another
similar bank on the north side of the southern hole, sloped in such a
manner as to reflect the rays of the sun into it. The Esquimaux then
lies down, with his face close to the northern aperture, beneath which
the water is strongly illuminated by the sunbeams entering at the
southern. In his left hand he holds a red string, with which he plays
in the water to allure the fish, and in his right, a spear ready to
strike them as they approach; and in this manner, they soon take as
many as they want. The trout on this coast are from twelve to eighteen
inches long, and in August and September so fat, that the Esquimaux
collect from them a sufficient quantity of oil for their lamps. The
great shoals of herrings, which are the staple of the Greenlanders, do
not touch at the shores of Labrador, but they have abundance of cod at
many of their fishing stations, which the missionaries have shown them
the method, and set them the example, of curing for their winter's
supply.

Sea-fowl of the duck and goose species frequent the shores of
Labrador, and the islands scattered around it, and afford to the
natives, as they do to the rest of the northern tribes, food, warmth,
and materials for trade. Of the land birds, the large partridge,
[reiper,] or American wild pheasant, is the only one which the
missionaries mention as being used by them as an agreeable variety of
food, when, other resources failing, they have been confined to salted
provisions.

The peninsula is chiefly inhabited on the coast, where the Moravians
have now four settlements. The natives style themselves _Innuit_,
_i.e._ men; and foreigners, _Kablunat_ or inferior beings. Their
original national name is Karalit, also denoting superiority, and the
term Esquimaux, by which they are now so generally known, was given
them by their neighbours the Indians, in whose language it signifies
"men's raw meat," and probably imports that the Indians were, or it
may be, are cannibals, and devoted their captives for this horrible
repast. In lowness of stature, in their flat features, and dark
colour, they exactly resemble the Greenlanders. Their language is a
dialect of the same tongue, intelligible by both; but from their
intercourse with foreigners, and their adopting some foreign customs,
and becoming possessed of foreign utensils, a number of strange words
have been introduced into each, only the former borrowed Danish or
English phrases, while the latter had learned many French words. Their
dress is nearly similar, being seal-skin coats and breeches, except
the outer garment of the women ends behind in a train that reaches to
the ground, and their boats are sufficiently large to carry their
children if they are mothers--or provisions, or any other packages, if
they are not.

Their winter houses are low, long, ill-constructed huts, inhabited by
several families, and abominably filthy; they are dug deep in the
earth, but the walls above the surface never exceed three feet in
height, the roof is elevated in the middle, and the windows are placed
to look to the south: the entry can only admit a person to crawl in;
on one side of it is placed the kitchen, and on the other the
dog-kennel, but no partition separates the biped from the quadruped
inhabitant. If constrained to travel in winter, or to remain at a
distance from their usual homes, they build houses of snow, which
afford them a tolerably comfortable temporary abode. These habitations
are very ingeniously constructed; they first search out a heap of
firmly frozen snow, next they trace out a circular figure, of whatever
size they think requisite, and then proceed with their long thin
knives, to cut out square slabs, about three feet in length, two in
breadth, and one in thickness, and gradually contracting as they rise,
they form a dome about eight feet high; within, they leave an
elevation all round the walls of about twenty inches, which, when
covered with skins, serves both for a seat and a sleeping place; a
piece of ice serves for a window, and in the evening they close their
door with a board of snow; a lamp suspended from the roof gives light
and heat to the apartment.

When missions were first commenced among the Greenlanders, they had
had but little intercourse with Europeans: it was different when the
brethren visited Labrador--the Esquimaux had been long acquainted with
Europeans, but of the baser sort, and had lost many of the original
features of savage life, without, however, gaining any thing better in
their place. Their communication with these wretches, who disgraced
the term civilized, corrupted their morals, and did not improve their
knowledge, taught them wants, without teaching them how to supply
them, except by theft. When the missionaries latterly came in contact
with Esquimaux, who were previously unacquainted, or but little
acquainted, with white men, they found them comparatively mild and
honest. On a voyage of observation, they landed at Nachrack, and they
report, "We found," say they, "the people here, differing much in
their manners from the people at Saeglak. Their behaviour was modest,
and rather bashful, nor were we assailed by beggars and importunate
intruders. We had no instance of stealing. Thieves are considered by
the Esquimaux in general with abhorrence, and with a thief no one is
willing to trade." Latter voyagers have borne similar testimony to
their brethren still further north; but their honesty seems to have
arisen from the want of temptation; for the same missionaries add: "We
have discovered that this propensity is not altogether wanting in the
northern Esquimaux, who now and then, if they think they can do it
without detection, will make a little free with their neighbour's
property." And a further acquaintance with the natives discovered to
the northern navigators, that first impressions are not always to be
relied upon, for even the fair damsels could slyly secrete pewter
plates, spoons and other valuables in the capacious trunks of their
hose-boots; but those near the European settlements had improved in
wickedness, and got ingrafted on their own vicious propensities new
branches of more vigorous and productive mischief. They were in truth
in a situation peculiarly adapted to shew the power and the necessity
of the gospel for reclaiming the moral wilderness, for in them it had
to overcome the worst vices of barbarous and civilized men.

Their religion too appears to have received no more improvement than
their morals; from their neighbourhood to nominal Christians their
creed remained much the same. They believed that Torngak, under the
figure of an old man, dwelt in the waters, and had the rule over
whales and seals, and that a female demon, Supperguksoak, under the
form of an old woman, resided in the interior, and reigned over the
land animals. But the Angekoks had assumed a secular power, which they
did not possess in Greenland, and exercised at once the office of
priest and a chief, of a sorcerer, a thief, and a murderer. Of this
several examples will be found in the subsequent narrative, as well as
instances of their ridiculous incantations: the females, in some
cases, showed the authority and influence of their husbands. Their
notions of futurity were gross and sensual, the highest enjoyment of
the soul after death, being made to consist in successful hunting and
gluttony; the sorest punishment, in poverty and hunger.

The Esquimaux on the east coast of Labrador, may be divided into two
sections: those in the south, who seldom come farther than
Kangertuksoak, about twenty miles north of Okkak, which lies 57°, 20
m. N.L.; and those of the north, who seldom come farther south than
Nachrack 59° --m. Saeglak lies between, and in winter is visited by
both in their sledges. Those in the north still retain the original
native furniture, wooden bowls, and whale-bone water buckets, large
and small lamps and kettles of bastard marble, and are more
unvitiated, therefore more to be depended upon than the others. They
of the south have obtained European pots and kettles of iron,
hatchets, saws, knives and gimlets, woollen cloths, sewing needles,
and various other utensils of iron; they are more treacherous, and
less to be trusted in their dealings.

So long as Newfoundland remained in possession of the French, the
traffic of Europeans with the Esquimaux went little farther than the
bartering of fish hooks, knives, or trifling wares, which they had
brought with them to the fishing for whale fins. But when that Island
fell into the hands of the English, they and the Americans, who
promised themselves great advantages from opening a trade with the
natives, brought with them a more extensive assortment of goods. The
traffic at first was mis-managed. In order to ingratiate themselves
with the savages, the traders both took and allowed greater liberties
than were calculated to preserve mutual good understanding. The
foreigners excited the cupidity of the natives, which, though easily
satisfied at the moment, soon became a constant, increasing, and
insatiable appetite; and when their whale-fins, furs, or blubber were
exhausted, and they could purchase no more of the articles they had
learned to prize, they first quarrelled with those friends who would
not make them presents of what they wanted, and then proceeded by
fraud or force to supply themselves. Having a thorough contempt for
the _Kablunat_, they imagined that they displayed a virtuous and
praiseworthy superiority, when they overreached, deceived, and stole
from them. The traders who entertained similar notions respecting the
Esquimaux, acted in a similar manner, and their intercourse soon
became productive of murders and robberies, in which the numbers and
cunning of the latter enabled them for a time to be the most
successful.

A band of Esquimaux from Avertok, a place not far from where the
settlement of Nain at present is, commenced their plundering
expeditions upon system, evincing a depraved ingenuity, converted now
to better objects. They went regularly to the south with whale fins,
which they bought up from their neighbours, and under the pretext of
trading with the Europeans, contrived, either by stratagem or open
violence, to rob them to an extent far beyond the value of what they
pretended to barter; this succeeding for a while, they were joined by
others from various quarters, till they were able to equip a fleet of
boats amounting to eighteen. In 1763, they so infested the straits of
Bellisle, that it was not safe for a fishing vessel to enter them
alone. And so successful were these pirates, that they supplied the
whole coast, not only with iron utensils and European arms, but
likewise with boats, sails, anchors, cords and nets; and boats in
particular were in such plenty, that a good one could have been got
for a few skins, twelve whale-fins, or two or three dogs. The
excesses and cruelties with which these depredations were accompanied,
filled the Europeans and colonists with such extraordinary terror,
that if but the cry of a bird was heard in the night, every one
trembled, and made ready to flee.

The savages preferred stratagem, and to accomplish their purpose did
not hesitate to employ the most insidious treachery. When they
approached Cape Charles, they never ventured farther, till they
reconnoitred during the dark in their kaiaks, and ascertained whether
there were any Europeans on the north side of Chateau Bay; if they
found none, they advanced in the night, or in foggy weather, to the
three islands that lie in the mouth of the bay, whence they, under
cloud of night, examined the bay itself. If they found there only a
few Europeans, whom they supposed they could easily master, they
approached softly so near, that they could stare them in the face, and
then raised a most frightful yell, which commonly terrified the
Europeans thus taken by surprise, and threw them into such confusion,
that they left all, and were glad if they escaped with their lives.
If, however, the Europeans did not allow themselves to be frightened
by the unexpected cry, but received them in a friendly manner, and
made offer to trade, the Esquimaux would agree with seeming
cordiality; and having sent off their boats and families, the men
returned in their kaiaks bringing a few whale-fins to sell, and
entered upon a very amicable-like traffic. This kind of intercourse
they would continue for some days, till, having gained the confidence
of the strangers and thrown them off their guard, then the most
resolute and strongest of the Esquimaux, concealing their long knives
in a secret sheath in their left sleeve, would enter upon a bargain
for some more fins, and while adjusting it with the greatest show of
friendship, each would seize the trader with whom he was dealing, as
if he meant to embrace him, and on a given sign by their leader, would
plunge his knife into his heart. In this manner the whole were cut
off, and their property became the prey of the savages, who, when they
had fairly cleaned Chateau Bay, would set sail to renew their
depredations in other quarters, and if dark and misty weather
favoured, and their force was sufficient, they would even scour the
straits of Bellisle, or roam during the night in search of booty
through the neighbouring islands. Such was the character of the
savages the Moravians were desirous to civilize; how they succeeded,
the following pages will show.




THE MORAVIANS IN LABRADOR


CHAPTER I.

 Hudson's Bay Company first settle among the Esquimaux.--J.C.
   Erhardt suggests a mission--his letter to the Moravian
   Bishop.--M. Stach consulted.--London merchants undertake the
   scheme--engage Erhardt--its fatal conclusion.--Jans Haven
   employed by the Brethren, encouraged by the British Government,
   sets out on a voyage of discovery--his providential arrival at
   Quirpont--first meeting with the Esquimaux--his interesting
   intercourse--returns to England.--His second expedition,
   accompanied by Drachart and other missionaries--their
   proceedings.--Drachart's remarkable conversation with the
   natives--influence of the missionaries in preserving
   peace--their religious communications with the savages--the
   curiosity of the latter--their thievish tricks--their kindness
   to the missionaries--a dreadful storm.--Drachart and Haven
   entertained by an Angekok--his incantations--their parting
   addresses to each other--the missionaries return to London.


When the original Hudson's Bay Company was formed, 1688, for the
purpose of trading in furs with the natives, the instructions they
sent to their factors breathed the most liberal and benevolent
principles. They directed them to use every means in their power to
reclaim the heathen from a state of barbarism, and instil into their
minds the pure lessons of Christianity; and at the same time
admonished them to trade equitably, and take no advantage of their
untutored simplicity. It does not appear that much attention was paid
to either of these injunctions, or if there was, the efforts proved as
abortive as those they made to discover the western passage. The moral
wilderness still remains around their settlements on the East Maine,
while those of the brethren on the opposite coast of Labrador bloom
and blossom as the rose.

The first thought of attempting to establish a missionary settlement
in that quarter among the Esquimaux, originated with a Moravian
brother, John Christian Erhardt, a Dutch pilot. He had in early life
made several voyages to Davis Straits; but in 1749, when sailing under
Captain Grierson in the Irene, the vessel touched at New Hernhut in
Greenland, where he saw the congregation that had been gathered from
among the heathen in that land; and in conversation with the brethren
they told him that they supposed the opposite coast of North America
was peopled by tribes having the same customs and speaking the same
language as the Greenlanders. This statement made a deep impression on
his mind, and during his stay at Hernhaag, 1750, while musing on the
state of that people sitting in the darkness of heathenism, and on how
the light of the gospel might be communicated to them, a description
of the journey undertaken by Henry Ellis, 1746-7, at the desire of the
Hudson's Bay Company, to try to discover a north-west passage,
accidentally fell into his hands. The account there given of these
barbarous regions convinced him that the people were sprung from the
same origin with the Greenlanders, and the methods suggested by Ellis
for their moral improvement enabled him to bring his own scheme to a
bearing.

In a letter, dated 20th May 1750, addressed to Bishop Johannes de
Watteville, he laid before him his plan for establishing a mission on
that part of the coast between Newfoundland and Hudson's Straits,
which had as yet been but rarely visited by Europeans, and offered
himself to undertake it. "Whoever," says he in this letter, "has seen
our cause in Greenland, and what the Saviour has done to the poor
heathen there, surely his heart and his eyes must overflow with tears
of joy, if he possess any feeling of interest in the happiness of
others: they are indeed sparkling rubies in the golden girdle of our
dear Saviour, as the text for the day speaks, Rev 1 13. And I believe
the Saviour has in these northern waters many such gems that he will
also gather, and set in it to his praise and glory. My heart is much
impressed with the thought of carrying the gospel to the before
mentioned countries and places." "Now, dear Johannes," he concludes,
"thou knowest that I am an old Greenland traveller; I have also an
amazing affection for these northern countries, Indians, and other
barbarians; and it would be a source of the greatest joy if the
Saviour would discover to me that he has chosen me, and would make me
fit for this service. It is not for ease or convenience that I so
earnestly desire it. I think I can say before the Saviour, if this is
of thee thou wilt cause it to prosper, if not, yet it is a good work,
and no one will lose any thing by it."

On purpose to further the prosecution of this object, M. Stach, the
first Greenland missionary, had been recalled to Europe, and in the
year 1752 was sent for to London by Count Zinzendorff, to be consulted
with upon the occasion. Application was at the same time made to the
Hudson's Bay Company, for permission to preach the gospel to the
savages in the neighbourhood of their factories; but this being
refused, probably lest it should interfere with their mercantile
projects, M. Stach returned to found new settlements near the scenes
of his first labours. Meanwhile, three London merchants, but
unconnected with the Hudson's Bay Company, Messrs Nisbet, Grace and
Bell, fitted out a vessel for the coast of Labrador, to trade in oil
and whale fins, and engaged Erhardt, then at Zeist, to act as
supercargo, who, on account of his knowledge of the north seas, of the
trade, and of the language, they judged well qualified for that
office; but they also wished to make some preparation for a missionary
settlement, and four brethren, Golkowsky, Kunz, Post, and Krumm,
volunteered to remain in the country to learn the language, and
endeavour the conversion of the heathen; for this purpose they took
with them a wooden house ready to set up, a boat, various articles of
furniture, and some kitchen garden-seeds.

Count Zinzendorff, who, from former experience, was opposed to mixing
trading transactions with the work of a Christian mission, was not
without doubts as to the issue of this undertaking, he did not however
attempt to prevent it. The vessel on board of which this small society
embarked, named the Hope, reached the south-east coast of Labrador on
the 11th July 1752. The whole is precipitous, and skirted with
numerous barren rocky islands; among these they had to steer their way
under many difficulties, and with the greatest caution, without any
proper chart, in misty weather, and with the sounding line constantly
in their hands. At length they landed, and proceeded in search of the
Esquimaux in order to traffic with them. On the 29th July they made
their first appearance in five kaiaks, which they managed with great
dexterity, and seemed highly delighted with Erhardt, who, from his
knowledge of the Greenlandish, could make himself understood by them.
They exchanged some whale fins for knives. July 31 they came to anchor
55 deg. 31 m. N.L. in a beautiful harbour, surrounded by a wooded high
land, and bounded by meadow grounds, to which, from respect to the
chief owner of the ship, they gave the name of Nisbet's Harbour.

There the brethren, with the assistance of the sailors, brought their
house on shore, and erected it on this pleasant spot--for it was
summer[A]--which they called Hoffenthal, _i.e._ Hopevale; they
received from the ship all that was necessary for the supply of their
present wants, and putting their confidence in the protection of
their heavenly Father, they took up their habitation.

Erhardt, in the mean time, carried on a considerable trade with the
natives, who seemed very desirous to assemble around him, and showed
him particular marks of affection and attachment. Having remained till
the 5th of September, and having seen the brethren, to all appearance,
comfortably settled in their dwelling, the vessel left to proceed
further to the north, for the purpose of completing her cargo, and
Drachart, who had engaged to return to Europe, received in charge the
brethren's letters for their friends, and bade them farewell.

Ten days after, on the 15th, the missionaries, to their astonishment,
perceived the Hope again re-enter Nisbet's Harbour. Upon boarding her,
they learned the painful heart-rending news, that Erhardt, the
captain, ship's clerk, and four sailors, had left the ship in a boat
filled with merchandize, and for one day had conducted a friendly and
gainful traffic with the Esquimaux; but being enticed by the savages,
had consented to repeat their visit, perhaps proceed farther into the
country, or along the coast, and were never seen more. The vessel,
with the remains of the crew, had waited in a state of the most
anxious distressing expectation two days and three nights, in hopes of
their return; but as they never made their appearance, and they had no
other boat to send in quest of them, they were constrained to leave
the district, under the distressing conviction that the natives, who
had been observed lurking behind some of the small islands, had risen
on the unsuspecting party, and murdered them for the sake of their
property.

This intelligence threw the brethren into the greatest perplexity, as
the person on whom the charge of the Hope now devolved pressed them
earnestly to give him their boat, and return with him to Europe,
because, from the loss of his best seamen, without additional hands,
it would be impossible to navigate the ship. Having come thither at
the expense of the merchants, the missionaries could not allow them to
suffer in their temporal concerns; and although they would willingly
have risked their own lives in the cause, they did not see it equally
their duty to risk the lives of others, and the property of the
merchants, on an unknown coast and a tempestuous ocean, and therefore
agreed to comply with the new captain's request. Leaving provisions in
the house, from which they departed with sorrowful hearts, in the
feeble hope that perhaps some of those missing might yet be alive,
and might be able to find their way thither, on the 20th September
they bade adieu to the station, reached St John's, Newfoundland, on
the 31st, and about the latter end of November arrived in London.

An issue so disastrous to an expedition so well planned, which
apparently carried within itself every rational promise of prosperity,
was calculated to throw a damp upon any renewal of missionary
enterprize in that quarter; and it did so with those who imagined that
they themselves could command success, if their projects were
judiciously concerted, and the means sufficiently supplied. It had no
such effect on that eminent servant of God, Count Zinzendorff. When
the mournful accounts of the uncertain fate of Erhardt and his
companions reached that nobleman, he was grieved, yet not
distressed--perplexed, yet not in despair; for he saw much mercy
mingled in the dispensation, and was thankful to God that four
brethren had returned safe. Next year the vessel Hope re-visited the
coast of Labrador, under the command of Captain Goff. He heard that
some dead bodies had been found and buried, and that the missionary
station had been burned, but no further particulars were ever learned.
In this manner ended the first commercial adventure and first mission
to Labrador--enforcing, in a salutary and impressive manner, the
fundamental maxim of the brethren, that worldly speculation ought
never to be joined with Christian enterprize.

Notwithstanding this failure, the brethren did not relinquish the hope
that God would, in some way or other, direct them how to reach these
savages, and there were not wanting men who showed a strong desire to
carry the gospel among them. In particular, Jans Haven, a carpenter,
from the moment he heard that Erhardt had been killed by the
Esquimaux, could never get rid of the powerful impulse, and in his
retirement constantly employed himself with charts and books relating
to the subject, and by every means endeavoured to make himself
acquainted with the inhabitants, customs, climate and situation of
Labrador.

In the year 1758, Haven received a call to assist the Greenland
missionaries in founding the new settlement of Lichtenfels. He then
for the first time told Count Zinzendorff, that during six years he
had cherished the idea of going to Labrador to make known to the
heathen their Creator and Saviour. At first the Count hesitated
whether he should allow him to go to Greenland, but upon
consideration, he thought it would be better for him to proceed
thither; and on taking leave, and giving him his blessing, he said,
"Go first to Greenland and learn the language, and the Saviour will do
the rest." He accordingly went thither, and was honoured, along with
M. Stach, to promote the second settlement in that country.

With all the attachment and love, however, which he soon conceived for
the Greenlanders, his predilection for Labrador never abated, while
his determination to serve the Lord in those regions was ever present
to his mind; and when in 1762 he returned to Germany, he laid his
desire before the Conference at Engen, which at that time had the
direction of the Brethren's Unity, and offered to undertake personally
a voyage of inquiry into these regions. His proposals met with their
most cordial approbation, and he took his departure from Hernhut for
England in the spring of 1764, with the blessing of the congregation.
He travelled on foot through Germany to Holland, and after
encountering numberless difficulties--especially in England from his
want of a knowledge of the language--he arrived in London. His first
intention was to offer himself as a common sailor or ship's carpenter
to the Hudson Bay Company, in order to procure a passage; but the
brethren advised him rather to try and get to Labrador by the way of
Newfoundland.

After many fruitless attempts, he was eventually introduced, through
the means of James Hutton, Secretary to the Brethren's Unity in
England, to Sir Hugh Palliser, Governor of Newfoundland, and Commodore
of the squadron which sailed annually from England. Sir Hugh received
him very kindly, and took a lively interest in what appeared to him so
praiseworthy an undertaking as the conversion of the heathen; for he
rationally concluded that it would also be most advantageous for
commerce, if the population of that country were instructed and
humanized. He at once promised all his assistance and support, and
even offered to carry Jans Haven out on board his own ship. This the
missionary declined, but requested letters of recommendation to the
government officers at St John's, which were readily granted, and he
set sail with the first vessel for that port. Upon his arrival (May
16th) he lodged at the house of a merchant, who treated him with great
civility, and supported himself by working at his trade as a
carpenter, while he endeavoured to obtain every information possible
respecting the scene of his future labours. In the mean time, his
disinterested love for the work he had engaged in was put to an
eminently trying test. Many persons who heard of his intentions came
to see and converse with him; but instead of endeavouring to
strengthen his hands in his missionary designs, they made him several
advantageous proposals for settling in Newfoundland, where there would
have been no doubt of his speedily realizing a fortune. His heart,
however, was bent on a nobler object. That he did not under-rate the
difficulties he would have to encounter in his arduous work, appears
from a letter written about this time; but he knew likewise where his
strength lay. "Every one here," says he, "paints the Esquimaux in the
most shocking colours; but I think they are men, and the word of the
death of Jesus, which has produced such amazing effects on other
barbarous nations, cannot fail to have an influence also on them."

Immediately upon his arrival in St John's, Newfoundland, the Governor
issued a proclamation, expressive of his approval of the objects of
the mission and of his desire to promote them. "As it would," said he,
"be of the greatest advantage to the trade of His Majesty's dominions
in North America, if a friendly intercourse could be established
between the Esquimaux Indians that inhabit the coasts of Labrador, and
the inhabitants of the colonies; and all attempts hitherto to
accomplish this desirable object having failed--partly, it must be
confessed, owing to the foolish, treacherous and cruel manner in which
some of our people have treated the natives in their traffic with them
on their own coasts--some of them being most deceitfully plundered,
and others barbarously murdered; in consequence of which we have been
brought into the greatest contempt, as if our only design was to lay a
snare to get them extirpated: such flagitious proceedings being
directly opposed to His Majesty's benign and humane disposition, it is
his Royal will and pleasure that these Indians be henceforth treated
with kindness, and encouraged to trade with his Majesty's subjects. In
conformity with these sentiments of our gracious Sovereign, we deem it
necessary to recommend to every possible assistance the bearer of
this, Jans Haven, a member of the Moravian Brethren's Church, who has
formed the laudable design of visiting these coasts, and if possible,
to communicate the knowledge of religion to the poor ignorant heathen,
and also endeavour to remove the prejudices which have prevented them
from having a friendly intercourse with us. And further, we, His
Majesty's Officers, &c. in Council assembled, having conversed with
the said Jans Haven, and being highly satisfied with him, command that
no impediment be thrown in the way of this his attempt, but rather
that every possible friendship and assistance be given him, in order
to promote a happy issue to his most Christian undertaking, as by this
a great service will not only be rendered to the inhabitants of these
colonies, but to His Majesty's subjects in general. Given under our
hand, subscribed and sealed at St John's, 1st July 1764. (Signed) HUGH
PALLISER"

Fortified by this proclamation, which secured to the missionary the
protection of the British Government, a protection which the Brethren
have to this day enjoyed, he embarked on board a ship bound for the
north, from which he was transferred to a French shallop engaged in
fishing on the shores of Labrador. When they arrived on the coast,
Haven for the first time saw the Esquimaux rowing about in their
kaiaks, but none were permitted to approach without being fired upon,
so great was the dread these savages had inspired. He landed, however,
24th Aug., near Chateau Bay, 52 degrees N.L.; but the inhabitants
fled at his approach, at least none made their appearance till he left
the shore, when they came in numbers to the beach, which was the
subject of much merriment to the sailors, who made both him and his
object the frequent subjects of their coarse ridicule--the few who
sympathized in his disappointment advised him to return, and refused
further assistance in what they considered so hopeless a cause. At the
same time he was informed that a murderous project was in
contemplation against the natives.

All these things filled his heart with the most pungent sorrow, preyed
upon his mind, and wasted his body--and he cried to the Lord for
relief and help in this distressing situation. Once, when writing down
his heavy mournful cogitations in his journal, the master of the
shallop entered his cabin, and seeing him in tears, inquired whether
he was going to make a complaint to the owners? "No," replied he, "but
I mean to complain of you to God, that he may notice your wicked
conduct on the present occasion, for ye have taken his name in vain,
and ye have mocked his word!" Struck with this address, the captain
entreated his forgiveness, and promised that from henceforth he would
do every thing to promote his design, which he faithfully performed,
and landed him next day at Quirpont or Quiverant, a harbour in an
island, off the north-east extremity of Newfoundland.

Here he landed in a most propitious moment--a number of unprincipled
wretches had arrived, and were holding a council to concert a plan for
destroying the Esquimaux. Instantly the missionary went to them
boldly, showed them the Governor's proclamation, and strongly
remonstrated with them; yet it was not without difficulty that he
persuaded them to lay aside their diabolical design. To this harbour
the natives frequently resorted to trade, or rather more frequently to
steal; and here his first interview took place with the Esquimaux,
which he records in his diary in the following manner: "September 4
1764 was the joyful day I had so long wished for, when one Esquimaux
came into the harbour to see if Captain Galliot was there. While I was
preparing to go to him, he had turned, and was departing to return to
his countrymen, who lay in the mouth of the harbour, with the
intelligence that the Captain had sailed. I called out to him in
Greenlandish that he should come to me, that I had words to say to
him, and that I was his good friend. He was astonished at my speech,
and answered in broken French; but I begged him to speak in his own
language, which I understood, and to bring his countrymen, as I wished
to speak to them also, on which he went to them and cried with a loud
voice, 'Our friend is come!'

"I had hardly put on my Greenland clothes when five of them arrived in
their own boats--I went to meet them, and said, 'I have long desired
to see you.' They replied, 'Here is an _innuit_.' I answered, 'I am
your countryman and friend.' They rejoined, 'Thou art indeed our
countryman!' The joy on both sides was very great, and we continued in
conversation for a considerable time, when at last they invited me to
accompany them to an island about an hour's row from the shore, where
I should find their wives and children, who would give me a cordial
welcome. I well knew that in doing this I put myself entirely in their
power; but conceiving it to be of essential service to our Saviour's
cause that I should venture my life among them, and endeavour to
become better acquainted with their nature, I turned simply to Him,
and said, 'I will go with them in thy name. If they kill me, my work
on earth is done, and I shall live with thee; but if they spare my
life, I will firmly believe that it is thy will that they should hear
and believe thy gospel.'

"The pilot and a sailor who put me ashore, remained in the boat, and
pushed off a little way from the land to see what would become of me.
I was immediately surrounded, and every one seemed anxious to show me
his family. I gave every boy two fish-hooks, and every woman two or
three sewing needles; and after conversing about two hours, left them,
with a promise of soon being with them again. In the afternoon I
returned with the pilot, who wished to trade with them. I begged them
to remain in this place during the night, but not to steal any thing
from our people, and showed the danger of doing this. They said the
Europeans steal also. I answered, if they do so, let me know, and they
shall be punished. I seized every opportunity to say something about
the Saviour, to which they listened with great attention. I then
invited them to visit me next morning, and took leave.

"Next morning accordingly, eighteen Esquimaux came in their boats. I
went out to sea to meet them, and as the French Captain was frightened
at the sight of such a crowd, I only allowed six of them to come ashore
with me, and directed the others to land somewhere else. I now
informed them of Commodore Palliser's proclamation, and of the kind
intentions of the British government towards them, assuring them, that
in future no one should be allowed to do them the least injury, so long
as they themselves behaved properly and peaceably--to all which they
listened with great attention; but when I offered them the written
declaration, which I had received from the Commodore, they shrunk back
terrified, and would not be persuaded to touch it--for they supposed it
a living creature, having seen me speak words from it. I then got into
a boat and went with them again to their families, who received me as
before, with the greatest show of kindness. In the evening, three
French and one English boat arrived full of Esquimaux--the men came
immediately to see me, and requested I would visit them in their tents.
I read to them a letter written by the missionary John Beck, in name of
the Greenlanders; and as I spoke to them of the Saviour's death, they
appeared struck with terror--probably supposing that they were
upbraided with some of their former murders. On which I showed them
that he was a great friend to mankind--but they had no understanding of
spiritual things.

"To my astonishment I spoke to them with much more ease than I
supposed I could have done, and they expressed great affection for me,
insisting always upon my being present at all their trading
transactions with the sailors, to adjust matters between them; 'for,'
said they, 'you are our friend.' When retiring, they entreated me to
come again, and bring my brethren with me.

"On the day after, twenty-six men arrived, and requested me once more
to pay them a visit before my departure. I begged the Captain to lend
me his boat, which he readily did, as he wished to go along with me;
the pilot, surgeon, and six sailors, all well armed, accompanied me.
The captain had dressed himself in his most gaudy apparel, but of this
the Esquimaux took no notice. They asked me if I really intended to
come again next year? I said, Yes, if they did not murder me as they
had my countrymen some years before--they startled, looked to the
ground, and remained silent. I continued, 'I believe you did it
through ignorance, but now that I can speak to you, I hope you will
never do the like again.' They promised unanimously that no one should
ever receive the least injury from them again. I said farther, 'When I
come back I shall tell you things of the greatest importance, of the
God that created you, and that redeemed you; and if you will but
believe on him, then shall we live happy together.' One of them asked
if God dwelt in the sun? I replied, 'God made the sun, and them, and
me, and all things.' Another asked me, if he believed in this Creator,
if he would be more successful in his business? I answered, there was
no doubt of it, if he was diligent in his employment; but that the
future life was of infinitely greater importance than the present, and
_it_, those who believed on him, trusted in him, and lived according
to his will, should enjoy. Some of them begged me to read again the
letter that I had read yesterday; and when I wished to take leave, one
of the chief persons among them, the Angekok Seguliak, took me into
his tent, and embracing and kissing me, said, 'We are timorous now,
but when you come back again we shall meet one another without fear,
dread, or suspicion.' Another came with his drum and began to dance
and sing, repeating often, 'Our friend is come! this makes us glad!'
When he concluded, he asked me to answer him. I sung, while my heart
was touched, this verse in the Greenlandish language, 'Jehovah, Lord
of hosts--the true God--thou art the Creator of all nature--the
Preserver of the world--What was ruined thou hast regained by thy
blood, and by thy blood must sanctify--consecrated to thee we fall at
thy feet.' When I had finished, they said, we are without words to
express our admiration. They took their final departure on the 7th,
but no sooner had they left the harbour than they began to steal. I
offered, if they would give me a boat with four men, to go again and
speak seriously to them, but no one would go with me."

Sir H. Palliser was so well satisfied with the missionary's report,
that he sent him to Britain in the Lark frigate, to concert measures
for carrying his benevolent design into execution. The Board of Trade,
who perceived the immense advantages which would arise from a mission
among these tribes, in promoting peace with the natives, and the
security of the traders, were anxious to see the brethren established
in Labrador; and the Directors of the Unity, under their especial
patronage, in the year 1765, undertook a second voyage of inquiry upon
the coast.

On this expedition Jans Haven was accompanied by Christian Laurentius
Drachart, who had been a Danish missionary in Greenland,[B] John Hill
and Andrew Schlozer (Schliezer.) The British Admiralty accommodated
them with a passage in a public vessel, and they (7th May) sailed from
Spithead, in the Lark, Captain Thomson, the same frigate that had
brought Jans Haven home. He landed them at Cosque, Newfoundland, where
another government vessel, the Niger, received them, and conveyed them
to Chateau Bay, at which place they arrived July 17th; but were there
obliged to separate, the captain, Sir Thomas Adams, having received
instructions to detain some of them, to keep up the friendly
intercourse with the Esquimaux. With these directions, they not
unwillingly complied, their object being to follow the leadings of
Providence, and pursue the line which promised to lead to the greatest
good. Haven and Schliezer therefore proceeded forward, and Drachart
and Hill remained. The two former embarked in a schooner bound for the
north, in order to prosecute their intended exploratory voyages; but
after spending from the 25th of July to the 3d of September, and
reaching the 56th deg. N.L. on the east coast, Labrador, they returned
without having accomplished any thing of importance, not having met
with a single native in any place at which they had landed. The other
two had an opportunity of speaking with hundreds, whom the trade
attracted to their neighbourhood, of which they gave the following
account in their journals: "On the 17th August, we heard that
Esquimaux were coming, and were about twenty English miles off. We
sailed on the 18th, very early, with Sir Thomas, to meet them, and
invited them, in the name of the governor, to Pitt's Harbour.[C] After
some hours we saw the first kaiak. As they approached, the savages
began to call out, in broken French, 'tous camarades oui hu!' which
the sailors answered in the same manner. Drachart allowed the first
shout to pass over; he then took one of them by the hand and said in
Greenlandish, 'Ikinguitigangut,' _i.e._ 'we are friends;' the native
understood, and answered, 'Ikinguitsgenpogui,' 'we are also thy
friends.' We then took some of them into the vessel. A man in a white
woollen coat, said he got it as a keepsake from Jensingoak, _i.e._
Jans Haven, and inquired where he was. At their earnest invitation Mr
Drachart went with them, and found upwards of three hundred assembled,
crying out incessantly, 'We are your friends--be not afraid--we
understand your words--where do you come from?' He answered, 'I have
words to you;' on which the whole adjourned to a green plain without
the camp, and sat down around him. He then told them, 'I come from the
Karalit in East Greenland, where at one time I had a wife, children,
and servants.' When they heard this, they cried out, 'These Karalit
are bad people,' thinking he meant the North Indians; but he said, 'I
come not from the north, I came over the great sea from the Karalit in
the east, of whom you have heard nothing, for it is very long since
they went away from this place. But they have heard of you, and
therefore Jensingoak came last year to visit you, to see if you are
Karalits, and I now see myself that you are; and I am sent to say,
that the Karalits in the east are your friends, that they know the
Creator of all things, who is our Saviour, and they wish you also to
know him.'

"Greatly perplexed at this discourse, the savages made him repeat it
again and again, saying to each other, 'saog?' what does he say? when
an old man undertook to interpret. 'He means,' said he, '_Silla_,'[D]
throwing his hands around his head, and at the same time blowing with
his mouth. 'Yes!' repeated Drachart immediately, 'Silla!--the great
Creator of the world, is our Saviour.' A young man, somewhat
astonished, stepping forward, exclaimed, 'Saviour! what is that? I do
not understand what that means.' Another asked, 'Where is he?'
Drachart then moving his hand in circles around his head, as the old
man had done, said, 'He is every where in Silla, but he became a man,
as we are.' 'Are you a teacher?' asked one. 'Yes, I was in the east,'
replied the missionary. 'Are you an Angekok?' was the next question.
'It may be,' was the cautious response. On which two aged men, with
long beards, coming up to him, said, 'We are Angekoks.' Drachart took
them by the hands, and introduced them to Sir Thomas Adams, who, with
the sailors, had been standing by during the conversation, and told
them, 'This is our captain, who is sent by a greater captain to invite
you to visit him to-morrow.' Sir Thomas then hastened back to Pitt's
harbour, to give an account of this interview to the Commodore, who
had remained there, and we continued our course a few miles farther
north in St Louis Bay, where we remained during the night."

Now scarcely a day escaped without the brethren's having some
intercourse with the Esquimaux, though this was attended with much
difficulty, and many a sleepless night, as, in passing and repassing
to their encampment, they often had nothing but the canopy of heaven
to cover them from the wind and the rain. Sir H. Palliser employed Mr
Drachart as his interpreter in the negociations which followed, for
placing the trade with the Esquimaux on such a footing that all
violence should from that time cease on both sides, and that mutual
confidence might be restored and maintained. He also learned by his
means the chief places of their residence, and their actual
numbers--important points for regulating his future intercourse with
that nation. In these respects, the missionary was unweariedly
diligent, and his efforts were so successful, that, during the whole
time he and his brethren remained, peace and good will was preserved
among all parties.

But at the same time he neglected no opportunity to exhibit the
crucified Jesus, and commend him to the heathen as their Saviour. The
following excerpts from his diary may serve as a specimen:--When he
spake to them of the corruption and depravity of all men, they thought
he only meant the Kablunat, or foreigners, not them, they were good
Karalit. "Have you ever," said he, "any bad thoughts?" "No." "But
when you think we will kill the Kablunat, and take their boats and
their goods, are not these bad thoughts?" "Yes." "Would you not then
wish to be delivered from your bad thoughts, words, and actions?" "We
do not know,"--concluded their catechism.

When the missionary told them that the Greenlanders had been washed
from their sins in the blood of Jesus, they were amazed, and said,
"they must have been very wicked fellows!" and when he spoke to them
of eternal damnation, they supposed it was only the Kablunat that were
sent to hell, (because they did wicked things,--as for them they were
good Karalit.) Having upon one occasion mentioned God to them, they
said, "Thou speakest of Torngarsuk." He then asked them if Torngarsuk
created all things; they answered, "We do not know." But an Angekok
said immediately, "Torngarsuk ajungilak,"--the great spirit is good
and holy; and another added, "Ajuatangilat,"--nothing is impossible to
him; and a third subjoined, "Saimavot,"--he is gracious and merciful.
They, however, could form no idea of what he said to them of a Saviour
and Redeemer; he was obliged to explain that word to them by
parables, when they would ask if this mighty Personage would be their
good friend, for they could conceive of him in no other way than as a
great lord who was to come and deliver them from the Kablunat, and
assist them against the northern Kraler. With the fickleness so
natural to savages, they would listen attentively to the first
instructions, but when it was often repeated, they would say, as both
ancient and modern Athenians, "we know all that already, tell us
something new," or like the Greenlanders, sometimes profess to believe
it, and the next moment declare they neither understood nor cared
about it. With those who had patience, and were so disposed, the
missionary went over every doctrine about which they spoke in a
catechetical way, and endeavoured by short questions, to see if they
comprehended it, and tried to allure them to make further inquiry.

During their whole intercourse, the Esquimaux showed themselves very
friendly, and were particularly glad when they saw Jans Haven again;
some of them recollected many things he had told them the year before,
and praised him for keeping his promise of returning, and others
boasted of the good they had heard of him from their countrymen. The
brethren could go any where among them with the utmost security; but
they were under the necessity of submitting to their curiosity, and
allowing them to handle every thing they saw, even when they perceived
this liberty to be attended with danger; yet even now, such was the
influence of their friendly behaviour, that very little damage was
incurred. In one tent, they searched Drachart's box, and carried every
thing off, taking also his hat along with them. Without uttering any
reproachful complaint, the missionary went to some of the older
people, and said, "Now I have got no hat to skreen me from the sun."
They instantly called to the young men, and desired them to give him
back every thing, which they did with the utmost coolness, and only
requested a knife as a keepsake.

At another time, when they had secretly emptied his box, no sooner did
the chief elders of the tribe perceive the circumstance, than they
called every person belonging to the tent to come before them, and
desired that what had been taken away should be restored; the thief
immediately came forward, and without betraying any consciousness of
having done wrong, threw down what he had taken, saying, "Thou needest
it thyself!"

Though at a great distance, and scattered over a considerable extent
of country, Haven and Drachart were especially anxious to visit them
in their own houses: this they seized every opportunity of doing,
searching them out, and under every difficulty wandering after them.
But they were gratified by the reception they generally met with; for
when they informed them that they intended next year to come and live
among them, the answer uniformly was--"Come and build a house with us,
and live with us; but do not bring Kablunat with you, bring only
Innuit--men as we are, and you are; and Jensingoak shall help us to
build boats, and to repair them; and Drachart shall teach us to read
and write, and we shall live together as friends: then our flints[E]
and harpoons shall no more be used against each other, but against the
seals and rein deer."

A dreadful storm of wind and rain occurred on the 12th September,
which gave rise to some interesting incidents, and appears materially
to have furthered the object of the missionaries, by shewing the
Esquimaux their fearless intrepidity and unsuspecting confidence,
which strongly affected the savages, and greatly increased the
affection and respect in which they before held them. The
missionaries, when attempting to get on board their vessel, were
prevented by the violence of the tempest. Their shallop was driven on
shore and grounded on the rocks. In vain they endeavoured, with the
assistance of the Esquimaux, to get her off: eight of them waded into
the water breast-deep and toiled for upwards of an hour, but could not
move her; meanwhile the vessel went away, and they were left alone
with the natives. Hill and the ship's surgeon endeavoured to follow
the vessel in a small boat, in order to attempt some arrangement; but
just as they had reached her, they were dashed by the waves against
the ship's side and overset, and narrowly escaped with their lives.
Drachart and Haven now betook themselves to the stranded shallop, but
they were destitute of provisions, and the rain fell in torrents. The
Esquimaux, who perceived their wretched situation, came and
represented to them that the boat could not possibly float before the
tide returned in the morning, and invited them to lodge for the night
in their tent, a proposal with which the poor drenched brethren were
glad to comply. Immediately Segulliak, the Angekok, plunged into the
water and brought them successively on his back to the shore; he
afterwards carried them to his tent, caused his wife to procure them
dry garments, and spread a skin on the floor for them to sit and sleep
on. The tent was soon crowded with people, who frequently asked them
if they were not afraid? "We do not know what you intend," answered
they, "but you are our friends, and friends are not afraid of each
other." "We are good Karalits," was the universal rejoinder, "and now
we see you are not Kablunat, but Innuits, and our friends; for you
come to see us without weapons, we will do you no harm." The Esquimaux
then gave the brethren fish, water and some bread they had got from
the sailors, and in about half an hour prepared for rest, Segulliak
kindly covering them with two other skins. The conjurer himself did
not, however, appear inclined for repose: falling into an ecstacy he
first sung with his wives, then muttered some unintelligible jargon,
made strange gestures, blew and foamed at the mouth, twisted his limbs
and body together as if convulsed, throwing himself into every
possible posture; and at intervals emitting the most frightful
shrieks, then again he held his hand on Drachart's face, who was next
him, and concluded the first act of his demoniacal pantomime by
groaning out, "Now is my Torngak come!" Observing Drachart, who was
awake, appear startled when he came near him, as often as he laid his
hand on his face he kissed him. He then lay still for a while as if
dead--after a little began to moan, and at last raised himself up, and
requested that they would kiss him, as that gave him some relief,
after which he sat down and began to sing. The brethren told him they
would sing something better, and accordingly sung some Greenland
hymns--to these the Esquimaux were very attentive, and repeated every
word, observing, "We know only a little of what you say."

Wearied and restless, the brethren lay down, but could not sleep; they
therefore frequently arose and went out of the tent: but Segulliak,
who appeared to view their motions with suspicion, always took care to
go out along with them: in the morning, at his desire, they divided
among his people glass-beads, fish-hooks, sewing needles, &c as
payment for their night's lodging. At parting, Segulliak addressed
them, "You may tell your countrymen in the east that you have slept a
night with me in safety--you are the first foreigners that ever
remained a night in my tent--yet you are not foreigners but men, our
friends, with whom all dread is at an end, for we know each other."
Drachart being taken ill, it was not till the 21st September that the
brethren were able to take their final departure, on which occasion
Jans Haven, when bidding the natives farewell, made them promise that
they would not forget what Drachart had spoken to them. "We shall
now," said he, "see you no more this year; but remember your Creator
and Redeemer, and when we come again next year we shall be happy with
each other--The Saviour be gracious unto you and bless you, Amen!" On
the 30th September the four brethren returned to Newfoundland, and
after a friendly interview with the governor, embarked on board the
Niger, Nov 5th, for England, being again granted a free passage by
government. On the 25th they landed at Plymouth, and reached London on
the 3d of the same month.


FOOTNOTES:

[Footnote A: The difference of aspect between a spot in summer, for a
few weeks, and during winter, is altogether extreme.]

[Footnote B: Vide "Moravians in Greenland."]

[Footnote C: Pitt's Bay and St. Louis Bay are creeks quite in the
neighbourhood of Chateau Bay, or York's Harbour.]

[Footnote D: _Silla_ in Greenlandish, signifies sometimes the air,
sometimes the understanding, and sometimes the world, or the
+pneuma+, the soul of the world.]

[Footnote E: A poetical expression for pistols and muskets.]




CHAPTER II.

 Contests between the Colonists and Savages revive--Murderous
   skirmish.--Mikak.--Karpik, his conversion and death.--The
   Moravians receive a grant of land on the coast of
   Labrador--resolve to renew the mission--voyage to explore the
   land.--Jans Haven, Drachart, &c., arrive at Labrador--their
   interview with the natives--meet Mikak and Tuglavina--their
   kindness.--Segulliak the sorcerer.--Anxiety of the Esquimaux for
   their remaining among them--ground purchased for a
   settlement--manner of bargaining with the Esquimaux--sail for
   Esquimaux bay--the natives troublesome--the Captain's method of
   checking them--conduct of the missionaries--they preach on
   shore.--Conversation with the Esquimaux--search out a place for
   a settlement--purchase it of the natives--ceremonies used on the
   occasion--take formal possession.--Deputation return to England.


Various impediments prevented any further negociations with the
government of Great Britain, in regard to establishing a mission among
the Esquimaux, for nearly five years. During this period the English
merchants and the natives on the coast of Labrador were anew involved
in strife and bloodshed. With the missionaries all confidence had left
the country; the colonists had no check, and the savages had no
friend. The mercenary views of the traders were ever leading them to
cheat and deceive these poor untutored unprotected beings, who in
return, deemed retaliation no crime; nor in balancing the amount of
guilt would it be easy to settle which of the parties were most deeply
implicated; the one who gave trifles, or worse--beads or brandy, for
articles of real value; or the other, who secretly pilfered some
useless toys or iron implements, for which in fact they had greatly
overpaid. Both were rogues in their dealings, only the Europeans had
the advantage of superior knowledge, which enabled them to rob with
superior dexterity, and to cloak their knavery under the name of
barter.

But at this date--1766-9--the Esquimaux, from their intercourse with
their civilized neighbours, had learned to estimate the value of
European arms and vessels, and they stuck at no method by which they
might possess themselves of them, while the murders which the whites
committed with impunity, led them on every occasion that offered,
eagerly to gratify their cupidity and revenge. They accordingly
watched their opportunity; and in 1768, when the Europeans were off
their guard, killed three men and stole two boats. A battle was the
consequence, when twenty of the savages were left dead on the field,
and four women, two boys and three girls were taken prisoners, and
brought to Newfoundland. Among the women prisoners were MIKAK; one of
the boys was her son; the other, Karpik, about fifteen years of age,
had previously lost his mother, and his father fell in the engagement.
Their own story forms a remarkable episode in the history of the
mission. These three were sent to England, where they were treated
with much kindness.

Mikak, who seems to have been a person of very superior understanding,
was noticed by many of the nobility, and particularly by the Princess
Dowager of Wales, mother to George III; but nothing could overcome her
love for her native land, or erase from her mind the deep sense she
entertained of the sufferings of her kindred. We are not furnished
with the facts of the case, but it appears sufficiently plain, that
from all she saw in England, and during the time of her captivity,
that she discerned and appreciated the immense superiority of the
Europeans over the Esquimaux, and was extremely anxious to return
home, and, if possible, carry with her the means of their
amelioration. Providentially Jans Haven came to England in 1769 for
the purpose of endeavouring to renew the mission, and meeting with
Mikak, she immediately recognised him as an old acquaintance, who had
formerly lodged in her tent, and expressed the most unbounded joy at
meeting with a friend by whom her language was understood. Her first
and constant theme was the condition of her countrymen; and she
incessantly entreated Haven to return to Labrador and endeavour to do
something for their relief. Besides, now that she had a medium of
communication, she never ceased to urge her prayer among those
distinguished personages, by whom she had been patronized, and her
applications had no small influence in paving the way for a renewal of
the mission. Soon after she was sent home in a King's ship, and
rendered essential service to the brethren who followed.

By the especial direction of Sir Hugh Palliser, Karpik was consigned
to the care of Jans Haven for the purpose of being properly educated,
that he might afterwards be employed in the important service of
introducing Christianity, and the peaceful arts of civilized life,
into the savage and inhospitable coasts of Labrador--the Governor
being deeply impressed with a sense of the great benefits to be
derived from a well conducted mission among the wild tribes in the
neighbourhood of the colony, with whom they meant to carry on a safe
or a gainful traffic. Naturally ferocious and untractable, Karpik was
very averse to restraint; and it was not till after the most unwearied
display of disinterested kindness, that Jans succeeded in gaining the
affections of this stubborn boy, and persuading him willingly to
accompany him to his dwelling.

Here, perhaps, the good man's most trying labours began. Karpik
inherited the prejudices of his nation: he had a high opinion of
himself, and despised all others; and when told that God the Creator
of the world desired to make him happy, received the information as a
matter of course, replying to his teacher with a comfortable
self-complacency, "That is right, for I am a good _karaler_!" The
filthiness of his skin had superinduced a cutaneous disorder, which,
when the care and attention of Haven had got removed, he expressed
high delight, but he soon became dissatisfied with the clean plain
clothing in which he was dressed; boys of any rank at that time being
absurdly decorated with ruffles and lace, and such like trumpery; and
as if human folly had wished to caricature its own ridiculous
extravagance, some of the children were even introduced into company
with cocked hats and swords.

Poor Karpik, it seems, caught the infection, and conceived a violent
passion for a hat and coat bedizzened with embroidery; and it is
amusing to remark his wayward ingenuity, when insisting upon being
gratified. On one occasion Jans had remonstrated with him upon the
uselessness of finery, and exhorted him to apply himself to useful
learning; and above all, to seek to know the Lord who dwells in
heaven--"Poor clothes," retorted he instantly, "will not teach me
that! my countrymen, who have poor clothes, die and know nothing of
God. The king has fine clothes, and knows God as well as you, and why
should not I? give me fine clothes, I can still know God and love
him!" Haven told him he had no money to buy him fine clothes--"Then go
to the king," said Karpik, "and get money from him." "Well," replied
the missionary, "we will go; but if the king asks, what has Karpik
learned? can he read, or write, or is he acquainted with the God in
heaven? what shall I say? If I am forced to answer, He has learned
nothing; the king will say, Take him on board the man of war, let him
serve my officers and clean their shoes for seven years, till he has
learned something.--You know how these boys are treated." Karpik
perceived the force of this simple reasoning, fell on the neck of his
instructor, and promised all obedience in future. It was not, however,
till some time after, that eternal things began to make a serious
impression on his mind.

At length he grew thoughtful, and under the powerful conviction of his
wretched state as a sinner, would often exclaim, "Woe is me! I am good
for nothing, I am a miserable creature!" Under these uneasy sensations
he at first felt exasperated, and he wished he had never heard of a
God or of a Bible; but as the truth beamed in upon his soul, he became
calm and peaceful, and manifested a strong desire to be further
instructed. He was in this interesting state of mind, when Haven,
being called away, committed him to the charge of Mr Drachart, who was
then residing at the Brethren's settlement in Yorkshire, under whose
tutilage he made rapid improvement in knowledge; and evidenced, by the
change of his disposition, and his mildness of manner, and simplicity
of conduct, that the gospel had taken powerful hold upon his heart;
and this he evidenced still more clearly, when early called to
grapple with the last enemy.

From the encouraging progress he was making, his friends were fondly
anticipating the time when he should go forth as a zealous missionary
of the Lord Jesus among his benighted countrymen, but their hopes were
suddenly overcast. On September the 22d, he was seized with the small
pox, which, in spite of the best medical assistance, speedily proved
fatal. He bore his distemper with patience, and some of his last
expressions were, "O! Jesus, I come to thee, I have no where else to
go. I am a poor sinner, but thou hast died for me! have mercy upon me!
I cast myself entirely upon thee." The day before his death he was
baptized by Mr Drachart, who, at his own request, made use of the
Greenlandish language in administering the rite. On the 4th October
1769, he expired, the first fruits of Christ's vintage among the
Esquimaux; and although not employed to spread the savour of his name
among his heathen kindred by the living voice, yet he was honoured by
his death to encourage the exertions, and strengthen the faith of
those soldiers of the Lord who were buckling on their armour for the
glorious combat.

Whether the ruinous effects of the state of anarchy, and murderous
contests which prevailed whenever the natives and the Europeans came
in contact, or whether the various memorials with which they had been
for several years annoyed, had most influence, we know not; but the
Board of Trade made a representation early in 1769 to the king,
(George III.) and on the 3d May, the same year, a Privy Council was
summoned to consider of a petition from the Brethren for establishing
a mission on the coast of Labrador. The result of their deliberations
was, "That His Majesty in Council gave, and authorised the Brethren's
Unity, and the Society for the furtherance of the gospel among the
heathen, to take one hundred thousand acres of land (_belonging to the
Esquimaux_,) on the coast of Labrador, where, and in whatever place of
the same was most convenient for their purpose." And the Governor of
Newfoundland was directed to afford the brethren in their settlement
every protection, and to furnish them from the royal stores with fifty
muskets and the necessary ammunition.

Following up this favourable opening, the Moravian Synod, which was
held at Marienborn, resolved to renew the friendly intercourse with
the Esquimaux, and to search out a convenient situation for the
establishment of a mission. In consequence, Jans Haven, Drachart, and
Stephen Jensen, received this in charge; and some other brethren
resolved to take a part in it, and go themselves as sailors in a ship
which a Society of the Brethren in London had fitted out, and which
they resolved should annually visit the coast of Labrador to carry out
supplies of the necessaries of life to the missionaries. They first
made land at a place called Arnitok, an island about six miles from
the spot where Nain now stands; there they found twenty-nine boats
full of Esquimaux, but they behaved in a very unruly manner and with
great insolence, till the report of the great guns, fired over their
heads, frightened them into order; they then showed themselves
friendly, and the missionaries, who understood the language, preached
the gospel to them. After this the two brethren, Haven and Jensen,
traversed the coast unmolested in search of favourable ground for a
settlement; but being unable to find such a spot they set sail again,
and on the 15th July ran into an harbour upon the most eastern point
of the mainland, near Nain, 55 deg. N.L. Here they found many
Esquimaux, and the joy on both sides was greatly heightened, when they
recognised among them several of their old acquaintances, in
particular Segulliak, who said to Jans Haven, "When I first saw your
boat I was afraid, but I no sooner heard that little Jans Haven was
there than all fear departed, and I am very glad to see you again, for
I have a great love to little Jans." He then bound a strap of leather
round Drachart's arm, at the same time saying, "We love thee much!"
and laying his right hand on Drachart's breast, continued, "This band
on thy arm shall from henceforth be a sign that our love shall never
cease. I have not forgot what I heard of the Lord in heaven, and I
long to hear more." Drachart answered, "You may indeed be assured that
I have a great love for you, when I, an old man--he was then in his
sixtieth year--have come again to visit you, that you might hear more
of your Lord in heaven, your Creator, who became a man and died on the
cross for your sins, for mine, and for the sins of the whole world."
The Esquimaux replied, "We will hear the word you have for us!"
Drachart continued, and spoke of the great love of the Creator of all
things, which moved him to come down from heaven to earth, and by his
sufferings and death to redeem us from our sins and eternal
punishment. When the brethren confirmed to the savages what Mikak had
formerly told them, that they intended to settle among them, they
rejoiced like little children, and every one of them gave Jans Haven a
small present.

As Mikak had told them that her relations, who had gone to the south,
anxiously wished to see them, the missionaries sailed on the 19th July
back to Byron's Bay, and sent the Esquimaux boats before them. It was
not long before a kaiak arrived with the father of Mikak, who
instantly coming on board said, "My daughter and her husband are here
on the island before you, and they strongly desire to see and speak
with you." Indeed, scarcely had they cast anchor in the open creek,
when Mikak with her husband Tuglavina, and their son and daughter,
came to them. The man had a white woollen coat, but Mikak herself wore
a finely ornamented dress, trimmed with gold, and embroidered with
gold spangles, which had been presented to her by the Princess Dowager
of Wales, when she was in London, and had on her breast a gold medal
with a likeness of the king. Her father also wore an officer's coat.
Being invited into the cabin to partake of some refreshments, Jans
Haven asked her if she would receive the brethren as her own people.
"You will see," she replied, "how well we will behave, if you will
only come. We will love you as our countrymen, and trade with you
justly, and treat you kindly." On account of the tempestuous weather,
the whole party, amounting to fourteen, were detained during the whole
night on board the vessel. Early next morning they left them, followed
by Messrs Haven and Drachart, who, going from tent to tent, preached
the gospel to them. Mikak acted in the most friendly manner--assuring
her kindred of the brethren's affection for them, and telling them of
all the kindness she had experienced in England, where she had lived
in a great house, and been most liberally treated. The missionaries
being about to take leave, Segulliak came up to Drachart, and renewed
his expressions of attachment; the latter replied, "I do not forget
that five years ago you assured me of your love; and only a few days
since you bound this thong on my arm as a token of your affection, and
by this you have declared that you are willing to hear the word of the
sufferings and death of Jesus." When the others heard this, they all
cried out, "We also are willing to hear." The missionary then
mentioned some particulars of the history of the life and sufferings
of the Saviour, and asked if they would wish, as the Greenlanders
did, to hear something of Jesus everyday? "Yes! yes!" they all
replied. "Then," said Drachart, "if that be the case, we will look out
for a piece of land in Esquimaux Bay, where we may next year build a
house."

Although these good men had received the extensive grant we have
mentioned from His Majesty of England of the Esquimaux country, they
did not consider that that gave them any right to take possession
without the consent of the inhabitants, or without giving them an
equivalent, notwithstanding the settlement was intended solely for
their advantage, and was to communicate to them what was of infinitely
more value than millions of acres in the finest country of the world,
instead of a patch of barren ground on the bleak and inhospitable
coast of Labrador. When they mentioned that they meant to "buy" the
land, the whole crowd, who perfectly understood the term, cried out,
"Good! good! pay us, and take as much land as you please!" Drachart
said, "It is not enough that you be paid for your high rocky mountain;
you may perhaps say in your hearts, when these people come here, we
will kill them, and take their boats and all their valuable
articles." "No! no!" they exclaimed, "we will never kill any more, or
steal any more; we are brethren!" "That gladdens my heart," said
Drachart; "but how shall we buy the land? You have no great chief, and
every one of you will be lord of his land. We will do this: we will
give each of you what will be more useful to you in your fishing than
the land you may give us." "Pay us," they repeated, "pay us, and take
as much land as you please." Drachart and the other brethren then
going from tent to tent, divided among the men, women, and children,
all kinds of tools and fishing tackle, which having done, he produced
a written agreement to which all their names were attached, and
telling them its import, required each to put a mark before his name
with his own hand, that it might be a perpetual memorial of their
having sold the land. When they had done so, he again shewed each his
name with his mark, adding, "In time to come, when yourselves or your
children shall learn to read and write, as the Greenlanders have done,
they will be able to read these names, and they will remember what
they have just now seen and heard." Drachart next informed them, that
when they should return to Esquimaux Bay, after the rein-deer hunt,
they would see four great stones erected with figures on them, which
were called letters, and these would mark out the boundaries of the
land which had been bought from them. The Esquimaux, of whom about one
hundred were present, then gave the brethren their hands, and solemnly
promised to abide by their agreement "as long as the sun shone."

After this sacred transaction the brethren, along with Mikak and her
family, returned to the ship, which set sail the same day for
Esquimaux Bay. On the dangerous passage, Mikak and her husband were of
essential service in directing their course among rocks and islands,
and likewise in trading with the Esquimaux they met with on their way,
and inducing them to receive the brethren favourably, and attend to
their instructions. Notwithstanding, however, the uniform expressions
of love with which the savages everywhere hailed them, the
missionaries found it necessary always to be upon their guard, and use
the utmost circumspection in their intercourse with their new friends,
especially on shipboard, where they behaved with a rude intrusion,
often extremely troublesome, and not always without showing marks of
their natural propensity to thieving; they therefore prohibited more
than five from coming on board at one time to trade, and that only
during the day; and informed them that if any were found in the ship
during the night, they should be treated as thieves; and, to fix the
time allowed for trading more exactly, a cannon was fired at six
o'clock in the morning, and another at the same time in the evening.
Finding that his regulations, however, were not so strictly observed
as he could wish, and the natives becoming rather troublesome, Captain
Mugford, while lying off the Island Amitok, deemed it necessary to
show them that he possessed the power of punishing their misdeeds if
he chose to employ it. He fired several shot from his great guns over
their heads against a high barren rock at no great distance. When the
broken pieces of the rock rolled down threateningly towards them, they
raised a mournful howl in their tents, as if they were about to be
destroyed; but they afterwards behaved more orderly, and not with the
savage wildness they had done before, yet the missionaries were always
obliged to act with firmness and decision, in order to prevent all
approaches to any transgression that it might have been necessary to
punish, or that might have exposed any of the men to danger.

During the voyage, Drachart held a meeting morning and evening, in the
cabin, with the young Esquimaux, who seemed to take great pleasure in
it, and were highly attentive. Some of their expressions were
remarkable. "They wished they had such a desire for the Saviour as a
child has for its parents"--"or a man to hunt the rein-deer, and
obtain his prey."--"They would not cease to think of Jesus' sufferings
and death, but would remember that merciful and generous Saviour who
had died from love to them, and learn to know and love him." In the
evening of the last day of July they cast anchor in the southernmost
corner of Esquimaux Bay, and on the following day entered the harbour
of Nanangoak, in which lay fourteen European and two women's boats,
and on shore fourty-seven tents were pitched. Here Mikak and her
husband had wished to rejoin their countrymen. Before they left the
ship Drachart reminded them of what he had taught them, and
recommended to them every morning when they rose, and every evening
before they went to sleep, to think on the Saviour and his sufferings;
and exhorted them, when any wicked thoughts should arise in their
minds--theft, adultery, or murder, or any other bad thing they had
heard from their youth up from the Angekoks their teachers--that they
should pray to him that he would take them away, adding, "if you thus
turn to Jesus and diligently seek to him, then you will no more
belong to the heathen, but to the Saviour, who will receive you as his
own, and write your names among the faithful." Jans Haven accompanied
them to their friends, who rejoiced to receive them in safety, and
among them Jans found his old acquaintance Seguilliak. Next day
Drachart and Jensen went on shore, when they were immediately
surrounded by a great crowd, who took the missionaries under the arm,
and shook them by the hands, and then conducted them from tent to
tent, where they proclaimed to them the unsearchable riches of Christ.
Mikak invited them into her large tent, and begged they might hold a
meeting in it. Soon upwards of seven hundred Esquimaux were collected
within and around it, to whom Drachart, for the first time, preached
the gospel, and was heard here, as elsewhere, with the utmost apparent
attention. When he had finished, Mikak and her husband began to
testify, in their own simple manner, how the Lord in heaven had become
man, and died for their sins. Supposing that this alluded to their own
murders, some of their countrymen appeared startled, and cried out,
"Ah! that is true, we are sinners, and old murderers; but we will
never more carry concealed knives, either under our arms or under our
clothes; and we shall never have bows and arrows hid in our kaiaks,
because the Lord in heaven has said, Whoso sheddeth man's blood, by
man his blood shall be shed. If we kill Europeans, as we did three
years ago, then we deserve that they should kill us and our
countrymen." But they seemed likewise alarmed lest the boats they had
then taken should be demanded back; but Mikak and her husband
explained that the Europeans did not come to desire them to give back
the boats, but that certainly if they did so any more they would be
punished. "That is good!" they replied "we believe your words, Mikak;
and shall also love the great and powerful chief you saw in London,
and his people, and will trade honourably with them;" and renewed
their protestations of affection for the missionaries, telling them,
"Now we are brethren." Drachart seized the opportunity of explaining
what he meant by brethren:--"Ye have heard that many of the
Greenlanders are our brethren; now you must learn rightly to
understand why we call one another brethren. Hear what the reason
is,--our hearts and the Greenlanders are fast bound together by the
love of Jesus our Saviour, who died on the cross for our sins,
therefore do we call the Greenlanders, and all who are united in the
death of Jesus, our brethren. If you will now be converted to Jesus,
then shall you be such brethren as the Greenlanders are." At a
subsequent meeting, the missionaries informed them that they were
desirous of finding a proper place on which to build a house, as it
was their intention to return next year and settle among them, and
requested their opinion as to where would be the best spot. They told
them there were many good places on the continent which they might
examine and choose for themselves; or if they would prefer an island,
they were welcome to the best; and the old men added, "You may build
and dwell in our country, and do what you will, either on land or
sea--you shall have the same liberty as we have, for you are Innuit,
as we are, and not such Kablunat as the other wicked Europeans."
"Well," replied Drachart, "you and we and the Greenlanders are also as
one family." "Yes," returned the old men, "we are friends and
brethren." "Then, dear men, when you speak thus, do you in your hearts
really think so?" "Yes! yes! you may firmly believe that." The
brethren then proceeded from tent to tent, and distributed gifts, and
obtained the marks of the old men, to the number of sixty-seven, to an
agreement similar to that which they had made with the other
Esquimaux, and the land from Monenguak to Kangerlack being marked out
with four great stones, was given to the brethren for a possession.
The ceremony being concluded, Drachart addressed them thus: "These
signatures will shew to your children, and your children's children,
that you have received us as friends and countrymen, and have given us
the piece of land marked out by these stones, and then your children,
and your children's children, will remember this transaction after
your death, as if you spoke to them, and said, We, your fathers and
grandfathers, called the brethren here for our sakes, and your sakes,
and they have built a good house to meet daily with you, in that you
may hear of the Lord in heaven. Do not forget that we your parents
have given this piece of land for an inheritance to our brethren that
came to us from the east of Greenland; and when you are converted to
Jesus, you must live near the meeting house, love your teachers, and
follow them as the Greenlanders do. Will you," continued he, "tell
your families what you have now heard, as well as what you have now
said? that your wives and children may know." They answered, "That we
will,--and we have already begun to spread it through our country,
and shall continue to do so." The missionary proceeded:--"The Lord,
your and our Saviour, is over all. He is truly here with us--I feel
his presence in my heart; he knoweth all things, and hath heard your
words and mine; he is calling for your hearts--will you now give them
to him? And will you keep to the words you have now said to me?"
"Yes!" cried all the men, and gave him their hands, and some kissed
him.

Having concluded the solemn transactions of the day, the missionaries,
towards evening, returned to the ship, and the next day the Esquimaux
began to set out for their hunting stations. But Tuglavina and his
wife remained some days longer to assist the brethren in seeking out
an island, and then parted with tears on both sides. The missionaries
rewarded them liberally for their services; and they were not
forgetful of the favours they had now and formerly received. Mikak
begged the brethren would take charge of two white fox skins for the
Dowager Princess of Wales, of a black one for the Princess of
Glocester, and two red ones for the Governor Palliser, as
acknowledgments for their kindness.

The place pitched upon by the brethren for their settlement was 56
deg. 36 m. N.L., well supplied with good wood for building, and
numerous rivulets of excellent water, and where ships could
conveniently find an excellent anchorage. The stones they erected were
placed, one on King's point, marked G R III. 1770, the other marked U
F (unitas fratrum,) 1770, and the land was taken possession of in the
name of King George, for behoof of the United Brethren--a very
important process, as it secured the protection of the British
government for the new settlements; the other two stones were marked
and placed in the interior merely as boundary stones. This first
sacred spot was consecrated by thanksgiving and prayer. Amid the
heathen tribes and their rude rocks, the missionaries kneeled down,
and with the deepest expressions of humility, thanked the Lord that he
had thus so far prospered them in their undertaking, had guarded them
through the perils of their journey, and graciously granted them a
resting place. Having thus accomplished the object of their mission,
they returned to England, and reached London 16th November 1770,
blessing and praising the Lord that no evil had befallen them.




CHAPTER III.

 Preparations for establishing a settlement in Labrador.--A love
   feast.--Missionaries leave London--erect a mission-house at
   Nain--regulations for their intercourse with the
   natives--visited by great numbers--manner of instruction--they
   retire in winter, are visited by the Brethren in their
   houses.--Death of Anauke.--An incantation.--Adventures in search
   of a dead whale.--P.E. Lauritz deputed by the conference--visits
   the missions--his excursion along the coast.--A sloop of war
   arrives to examine the settlement--the Captain's report.--Jans
   Haven's voyage to the north--interesting occurrences.--Lauritz
   leaves Nain--his concluding address.--The Brethren propose new
   settlements--disastrous voyage in search of a
   situation.--Liebisch appointed Superintendant.--An Angekok
   baptized--his address to the natives.--Jans Haven commences a
   new station at Okkak--received joyfully by the natives--six
   Esquimaux baptized--proceedings at Nain.--Missionary accompanies
   the Esquimaux to a rein-deer hunt.--Third settlement--Hopedale
   founded.--Remarkable preservation of the Missionaries.


Every thing being now settled for establishing a missionary station
among the Esquimaux, the Brethren were occupied during the winter in
making the necessary preparations for carrying their object into
effect. In this they were essentially aided by the same society who
had sent out the vessel on the previous year, and who, knowing the
difficulty Europeans lay under of procuring the necessaries of life
in that climate, resolved to send out one annually with supplies, and
to preserve the communication, notwithstanding the previous voyage had
been but a losing concern. The number of persons destined for this
arduous undertaking was fourteen, among whom were three married
brethren, Brazen Schneider and Jans Haven, accompanied by Drachart and
seven unmarried missionaries. Brazen, who had gone as a surgeon to
Greenland in 1767, and remained during the winter at one of the
settlements, was appointed superintendant of this mission. Before
leaving London, on May 5th, these devoted men had a meeting in the
Brethren's chapel with the congregation, and a number of other
Christians who felt interested in the undertaking, and with the most
delightful feelings they sat down together to a love feast, at which
the following letter from Mr Drachart to the church was read:

"Dearly beloved Brethren and Sisters,--We are now for the third time
going among the wild Esquimaux; and in their name we thank you for the
assistance you have afforded us in the past year to enable us to
declare among these savages the gospel of the sufferings and death of
Jesus. We thank the Saviour that he has so illuminated your hearts,
that you are as willing to give your wealth, as we are to venture our
lives to promote this cause. We now take our leave, and commend
ourselves to your love and remembrance before the Saviour. He is
indeed near to you, and to us, to help in all our difficulties,--that
our courage may not fail, but that we may look to him. It is his
cause, and he will support us; on him we hope, and on him we rely; and
in his name we venture our lives and all that we have, for he ventured
his life for us. When we think of this our hearts are melted, and we
fall down at his pierced feet, and exclaim, O! Lord Jesus, the little
confidence we have in thee thou hast given us; our goods, our lives,
we have from thee. Thou knowest we venture to go through the great
deep, through rocks and ice, that thy holy name may be glorified among
the Esquimaux. We pray that the angel of thy presence may accompany
the ship out and home again; be with our brethren, give them courage
to proclaim the tidings of thy love, which was stronger than
death--Dear brethren and sisters, the Saviour is present, he certainly
hears us when we join together to call upon him for ourselves and
others The grace of the Lord Jesus Christ, and the love of God be
with you all. Amen."

On the 8th of May they left London in the ship Amity, commanded by
Captain Mugford, and on the 9th August reached the place of their
destination, after a passage of peril and danger. They had constructed
a wooden house while in London, and had been kindly furnished by their
friends with household furniture, and a number of implements for
enabling them to work in carpentry, in iron, and for gardening.

Immediately upon landing they commenced their operations, by
surrounding the spot upon which they had fixed, and to which they gave
the name of Nain, with pallisades, and on the 20th of August laid the
foundation of their wooden house; they soon found their fortification
was unnecessary, as the natives, so far from offering any obstruction,
appeared eager to forward the building, which, on the 22d September,
was so far finished as to be habitable. As on the former occasion, so
on this, the Governor of Newfoundland issued a proclamation in their
favour, declaring the missionaries under the immediate protection of
the British; and at the same time he conveyed to themselves the
strongest assurances of his personal regard for their characters and
wishes for their success, as what would so materially tend to
tranquillize the country.

Among the excellent regulations adopted by the brethren, one, and not
the least important, was, in their transactions with the savages,
while they did them every kind office, to offer them nothing which
might appear in the shape of a bribe to induce them to embrace their
religion: they sometimes built boats for them, and sometimes improved
and repaired those they had, and furnished them with iron pots, and
arrows and lances for seal hunting, but they always required payment,
which the Esquimaux could easily render in whale fins, seals' blubber,
or such other articles as their dexterity could procure. Very soon,
instruments of European manufacture became so necessary, that the
natives were rendered industrious by the desire to possess them, while
they enabled them to render that industry doubly advantageous. In this
traffic the annual visits of the Society's vessel were important, and
the greater part of the barter was carried on through the agent or
supercargo.

More than a hundred Esquimaux, during the summer, planted their tents
round Nain, to whom the missionaries preached the gospel. Of the
manner in which they did this, Drachart tells us in his journal, "My
method," says he, "is first to give a short discourse, and then to ask
a few plain questions which only require a denial or assent; but they
do not always content themselves with this--for instance, if I ask if
they, as poor sinners, would wish to come to the Saviour, some would
say, Yes! we cannot deny that we are poor sinners, and we begin to
reflect upon what we have heard from you about this, and to converse
with one another on the subject. Others will boldly reply, No! we will
not think of it; and a third sort will confess they do not understand
any thing about the matter, but would be glad to know if I had any
knives to sell, for they had whale fins. I then pray to the
Saviour:--Thou hast in Greenland made many stupid minds to understand,
and many cold hearts warm; O do the same here, and bless my weak
discourse that I may not be put to shame, for it is indeed thine own
cause."

During the winter the natives retired to other places, the nearest of
which was many miles distant from Nain; individuals, however, came
from time to time to visit the brethren; among these were Mikak,
Tuglavina, and Segulliak, and the brethren returned their visits, as
far as the deep snow and excessive cold would permit. The friendly
reception they met with upon these occasions, and the willingness with
which the heathen heard the word, reconciled the missionaries to the
filth and inconvenience they had to encounter. Of these the following
specimen will enable the reader to form some idea.

About the end of January 1773, the brethren Schneider and Turner
visited Mikak in the island Nintok, at the distance of five and a half
hours from Nain. They found here two houses, each of which contained
twenty persons, the families only separated from each other by skins
stretched out between them. Mikak directed the brethren to an
apartment in one of these houses, to which, when they retired, they
were followed by great numbers of the Esquimaux, who gathered round
them, and heard in silence Schneider preach to them the death of the
Lord, and sing some verses on the same subjects. They here met with a
circumstance which greatly tended to comfort them amid other scenes
which weighed heavily on their spirits. In a division of the house
where they lodged, they found three widows dwelling together, and one
of them informed them that her husband, Anauke, who had died the year
before, had said to her, when she was mourning over him in his last
illness, "Be not grieved for me,--I am going to heaven, to Jesus who
has loved his people so much!" He was one of those who had remained
during the summer near Nain, and whose countenance bore strong marks
of the thief and the murderer, and had appeared at first to have more
than usual savage ferocity in his whole deportment; but it was
remarked that, before he left that vicinity, his very countenance had
changed, and his behaviour had become gentle; but the missionaries had
no decisive proof of his conversion to the Saviour, till they heard,
to their joy, this his dying profession of the faith. His countrymen
called him the man whom the Saviour had taken to himself. This man,
there is every reason to believe, was the first fruits of the mission.

Night is an appropriate time to call on the prince of darkness; and it
is observable that among all the heathen, that season has generally
been devoted to his service in deeds that shunned the light. In the
evening, when the missionaries had laid themselves down to sleep in
Mikak's house, they had another confirmation of this remark. There had
been a dreadful storm during the day, so that the natives had been
prevented from going to seal-catching, they therefore assembled in
her house after nightfall, to entreat her, as she was considered a
powerful sorceress, to make good weather, bring the seals from the
deep, and show the holes in the ice to which they came for air; also
where the greatest number of rein-deer were to be found. All the lamps
were immediately extinguished, and she began with deep sighs, and
groans, and mutterings, to call up Torngak. Sometimes she raised her
voice so loud that the whole house rang. At this signal, the people
began to sing, and to ask one another, what does Torngak say? At
length there was a tremendous crash, as if the whole place had been
falling about their ears, produced, as the missionaries supposed, by
the stroke of a stick on the extended skins. The sorceress then
proceeded to the door, beating with her feet, and uttering strange
sounds, at which some of the more sensible among the worshippers could
not forbear to express their sense of the ridiculous scene by their
laughter. Schneider, who had hitherto been silent, now cried to the
enchantress to cease calling upon Torngak, who was an evil spirit, and
reigned in darkness, and light the lamps again; but some one replied
it was the custom of the country, and proposed they should conclude
with a short song, in which all the company joined, after which they
separated for their resting places before the lamps could be
relighted.

With a heart greatly touched, and eyes full of tears, the missionaries
early next morning addressed the inmates of the house upon the true
light that is come to enlighten men, and to redeem them from the
spirit of darkness. He entreated them with great earnestness to turn
to the crucified Jesus, and renounce the evil spirit and his works,
and commended them in prayer to the compassionate heart of the
Saviour.

Disinterested exertion, not only to prevent themselves from being
burdensome to those among whom they labour, but to save as much as
possible any unnecessary expense to the churches or societies who send
them out, forms an admirable and a prominent feature in all the
Moravian missionary brethren. They follow the apostolic example, and
minister to their necessities by their own hands, and exhibit a
pattern to their infant establishments, not only of industry to
procure the means of personal livelihood, but to enable them to assist
those improvident heathen by whom they are surrounded, even when their
exertions are attended with danger and repaid by insult; and by these
means they often acquire an influence over the most savage minds,
which it were otherwise difficult to obtain. Of this we have a most
remarkable instance which occurred in the beginning of the present
year. Having received accounts that a dead whale was found at Comfort
Harbour, about seven miles south of Nain, the brethren, Jans Haven,
Lister, Morhardt, and Turner, resolved to go thither, accompanied by
some Esquimaux, in the hope that, by procuring the blubber and the
fins, they might be enabled to contribute somewhat to the support of
the mission, while they would assist the starving natives at this
season in obtaining a supply of provisions; and at the same time, they
would have an opportunity of commending the Saviour to these poor
benighted heathen.

They accordingly set out, under the guidance of an Esquimaux,
Mannmoima, whose house they reached February 17th about mid-day,
where, on account of the stormy weather, they were forced to remain.
"If," says Jans Haven, in his diary, "our European sisters had only
seen us here they would certainly have pitied us. We were forced to
creep on all fours through a low passage several fathoms long to get
into the house, and were glad if we escaped being bitten by the
hungry dogs, who take refuge there in bad weather, and who, as they
lie in the dark, are often trodden upon by the entrant; who, if he
escapes this misfortune, is compelled to undergo the more disgusting
salutation of being licked in the face by these animals, and of
crawling through the filth in which they all mingle. Yet this house,
notwithstanding our senses of seeing and smelling were most woefully
offended, in such frightful weather, was of equal welcome to us as the
greatest palace."

When Haven here began to speak of the Saviour, the Angekoks began to
exercise their enchantments. One man laid himself on his back, and
allowed his left leg to be fastened to his neck by a string like a
bow, while a woman who sat by his side, performed upon it with his
right as if playing on some musical instrument. The lady was then
asked if they might hope for good weather, and if the whale would be
driven away? but the company appeared to be divided; and while some
thought these operations were under the influence of Torngak, others
thought they might be directed by Jesus Christ, and asked the brethren
to pray that there might be good weather, and that the whale might not
be driven away. Haven answered, "We only pray, Lord be gracious to
us, and open the eyes of poor ignorant people, that they may know how
necessary it is for them to be washed in thy blood--but we are assured
that he will do nothing but what is good to us, because he loves us."

Next day, the missionaries, accompanied by eleven Esquimaux, attempted
to reach the whale; but when they were about an hour's distance from
the house, they perceived from a mountain near where the whale lay,
that the ice was broken, and encountered such a violent storm of wind
and snow that they were forced to return; while the frost was so
intense, that often their mouth and nose were frozen to their skin
coats, so that they had to break the ice before they could breathe,
and their eyes were so closed that they had to force them open with
their fingers.

As hunger now began to torment the party, the brethren were exposed to
great anxiety, suffering, and danger, from the perpetual importunity
of the Esquimaux for provisions, which they had no means of supplying,
but which they supposed they were the means of their being deprived of
obtaining. An old man began to cry, "Torngak moves me to say that he
will tell us the cause of this storm, and the breaking of the ice,
and the loss of the whale." "Let us hear," said they. "O! the sinews!
O! the sinews!" replied he.

Rein-deer sinews are what, according to the superstition of the
country, dare not be brought near a whale. But the brethren that
morning had plaited some whale sinew, and fastened the haft of the ax
with which they intended to cut up the whale; and he, supposing that
they had been the sinews of the rein-deer, raised the cry. Being
informed of his mistake, he changed his tone and exclaimed, "O! the
rotten wood! O! the rotten wood!" Rotten wood is expressly forbid to
be burnt in the preparation of food, but Jans Haven had brought some
pieces in a sledge along with the rest of the fuel; the Esquimaux, to
whom the sledge belonged, had carefully picked it out and thrown it
away, and the conjurer was informed that in this also he was mistaken.
He was then called upon to say, as he affirmed that Torngak was there,
how he could be mistaken. With an ingenuity that would have done
credit to a Jesuit, he answered, "There is one present that keeps us
back, he cannot go with us." Every person in the company being
mentioned, he pointed out Jans Haven. Haven immediately rose, and
looking the sorcerer full in the face, prayed to the Saviour to stop
the mouth of that wicked one. Struck with the unexpected intrepidity
of the missionary, and the appeal to a name of which they all had some
knowledge, the Angekok was utterly confounded; he grumbled and foamed,
but could not utter a word. Providentially at this very moment two
persons arrived with intelligence that the whale was lying safe, and
had not been driven away; and Haven, charging the fellow with his
imposture and lies, commanded him not to attempt accompanying them, or
removing from the place where he was. The astonished sorcerer made no
attempt to disobey.

The weather increasing in severity, the Esquimaux, who were confined
to their huts, came to their favourite Jans Haven, saying, "Tell us
about the Saviour." Jans answered and said--"What shall I say? I know
not what to say; I am grieved because I am constrained to hear and see
that the wicked spirit yet dwells within you and robs you of your
senses. He will hold your ears that you may not hear the love the
Saviour has for you, that after death you may dwell with him in utter
darkness. Yet listen to our words and follow us to the Saviour, who
will wash you from your sins in his own blood, that you may live
eternally happy with him, after you have left a world where sorrow
and pleasure are mingled together; where we must suffer hunger, and
thirst, and cold, and wretchedness, and misery, unless we believe in
Jesus, who will preserve us, and keep us, and bring us to be for ever
with himself, where there is no pain, but fulness of joy for
evermore." Still, on the succeeding day, the weather not abating, the
party were detained at the station, which the increasing scarcity of
food rendered now doubly uncomfortable; the brethren were obliged to
be on the