1855.]

THE INDIAN CHIEF MANSUK.

45

rious issue. He who would do the Lord's work needs to possess a resolute spirit. But the personal excellencies and qualifications of Him who is our great Head are communicative to His people: He can gift them with that which is inherent in Himself, and enable them to gird themselves with a holy perseverance, such as Paul displayed when he said, "None of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God." And it is remarkable how frequently it has been that the efforts most discouraging in their commencement have issued in the most important results, and individuals the most determined to oppose have been the first to feel and submit themselves to the power of the truth.

In the facts connected with the commencement of a new station in Rupert's Land, the Nepowewin, will be found much that accords with the observations we have made. This place is situated about fifteen days' journey to the west of Cumberland, on the right bank of the great river Kisiskahchewun, and near the borders of the plains where the Indians are most numerous. It is called the Nepowewin, or Standing-place, because of its elevated situation, the Indians using it as a "look-out," to watch the boats in their annual passage up and down the river. Here our native Missionary, the Rev. H. Budd, was appointed to make a commencement of Missionary work. He was not a novice in such an undertaking. the same way, in the year 1840, he had set forth from the Red River to plant the standard of the cross in a rude spot, 500 miles distant in the wilderness. There was, however, this difference: a cry for help from the perishing Indians had induced that attempt which issued in the Cumberland Station; but from the Indians of the Nepowewin had been heard only rough words and threats of opposition. The Rev. R. Hunt had visited that locality in June 1852, and had an interview with these Indians, which he thus describes

Just in

About noon on Saturday we saw some Indian tents behind the south bank of the Kisiskahchewun. All the Indians said it would be dangerous to go ashore, as they were probably bad Indians. M'Leod said, "Bad or good, I should not like to pass without speaking to them" so I determined that he and I would go; and presently the women and children made their appearance, and our Indians pronounced them to be Crees. We found that all the men were absent, having gone to fetch some fresh meat, the first they had killed for a month. Thus we were in a fair way to get a supply: indeed, we soon found ourselves among relatives; for when the men returned, one was a brother of our chief, and uncle to our youngest Indian lad. One of the women was half-sister to the other lad, and another was a near relative of M'Leod's Indian wife. They were seven families, with good leather tents and good horses: quite in comfortable worldly circumstances compared with our own dear wandering people, who are obliged to travel in canoes or on foot, and erect a tent of branches whenever they indulge themselves with a tent. But in spiritual things, alas, how discouraging! While a little

46

THE INDIAN CHIEF MANSUK.

[APRIL,

meat was boiling for us, I asked the men to sit down on the ground around me, and to let their women and children come also; but this they refused to do when they knew I was about to speak to them about God and their souls. One man, the chief-Mansuk-interrupted me, and said, that wherever religion came it drove the animals away, and they would not allow any Missionary to come nearer to them than the Pas and English River and Carlton. All his people had told him to inform Mr. Budd that they wished him to let them alone, and go back to the Pas, and if he would not do so, they wished him-the chief-to let them know, and they would all come and tell Mr. Budd the same thing; and if he would not go quietly, they would bind him, and put him into the boat, and send him home down the stream. I continued talking with this man for two hours or more. He is a shrewd, cunning, passionate man. His heart and mouth said, We want no God. He first disputed there being any certain knowledge of His existence: this granted, he denied His being a God of love, when I quoted, "God so loved the world," &c. "If He loves the world, why did He make the devil? or why does He let him live to plague the world?" It was vain to convince his judgment by reasoning from truths that he himself would grant when he could no longer deny them. He always returned to an annunciation of his own will, such as, "We are determined to have nothing to do with these matters:" "They have made a garden at the Fort, and they have spoiled the country: we want plenty of moose and buffalo." At last I made a personal application to his own heart and conscience, and this raised his anger. He held his scalping-knife in his hand, and said, his brother, Joseph Cook, had been among them from Lac-la-Ronge, and had told them that I was a good man; but if any one else had said such things to him as I had done he would have fought him as an enemy. I then asked him to listen to a little of God's word; and having read to him the substance of the parable of the rich man and Lazarus, and pressed upon him the danger of choosing the good things of this life in preference to those of the life to come, I rose and left him, for I was very hungry and faint. He was evidently softened and impressed, and followed me, and sat beside me while I ate my first good meal for five days. He requested me to take his furs to the Fort for him, which I promised to do; and upon leaving them I gave him a little present, "for his brother Joseph's sake," as I did also to our chief's brother, and a little tobacco to all, and a few gun flints, which were very acceptable to them. I bade them "what cheer," under the impression that they would reconsider their determination to have no Missionary near them, and that Mr. Budd would have nothing to fear from them.

Such is the first light in which old Mansuk is presented to us. The countenance is far from an amiable one. He appeared to be a hardened sinner, resolved beforehand against the gospel; but as we read his history we shall learn never to despair, even of the worst, or consider any as hopelessly placed beyond the reach of gospel influence.

And here we may take occasion to mention, that old Mansuk was not a pure Indian. He was the son of a white man, a carpenter named Twatt, who had married an Indian wife, and two sons were born, Mansuk and Wulluck, of whom the first, we believe, now rests

1855.] THREE CHRISTIAN CHIEFS OF TAUPIRI, NEW ZEALAND. 47

with Christ, and the other was at the point of death at the date of the last despatches, but without any softening of heart to Jesus as his Saviour. Should he have died in that state, we behold "one taken, and another left." In our next Number we shall continue to trace out Mansuk's history.

wwwww

THE THREE CHRISTIAN CHIEFS OF TAUPIRI, NEW ZEALAND. THE REV. B. Ashwell, our Missionary at Taupiri, has forwarded to us the following deeply-interesting account of three Christian chiefs, who, having maintained for many years a consistent profession before their countrymen, and laboured diligently in their day and generation, have recently rested from their labours. The letter is dated July 3, 1854.

It is with much sorrow that I have to communicate the deaths of three of the principal native teachers of this district. As their lives and deaths manifested the power of a simple faith in Christ, I think a short account of each may be interesting.

In the death of Thomas Rangiunoa, teacher at Pepepe, I have lost a most devoted fellow-helper; a man whose consistent conduct, cheerful disposition, sterling uprightness, deep humility, and unwearied perseverance in doing good, gained the esteem and love of all who knew him. He possessed, in a large degree, "the spirit of power, and of love, and of a sound mind." I do not hesitate to say, that, during my twenty years of Missionary experience, I do not remember a brighter display of the grace of God than has been manifested in the life of this simpleminded believer in Christ, once a New-Zealand cannibal. He first heard the gospel from the mouth of Archdeacon Brown, at Matamata, about the year 1837, which was the means of inducing serious inquiry, and ended in his conversion. He was baptized by the Rev. R. Maunsell in 1839, and became a teacher of the Ngatiwauroa tribe, near Pepepe, in 1845. His wife, to whom he was greatly attached, was removed by death in 1848. She died happily. Two of his children died also in the same year, He felt deeply these heavy afflictions, but manifested a meek and submissive spirit. His only child, a little girl about seven years old, he brought as boarder to the school at Taupiri in 1849. She died most happily in 1850. The account of her death I forwarded at the time. Whilst she was ill, Thomas said to me, If my only child is taken from me, what can I do? can I bear it?" "Yes," I replied; "Christ can strengthen you even for this bitter cup." His reply was, Yes; He will, He does; but she is the light of my eyes.' Never shall I forget his struggle at the time of her death. The strength of Christ was manifested in his weakness. He glorified God in this affliction. No murmur or complaint escaped his lips: his was a patient sorrow, and a firm trust in an unseen Saviour was his support. He said, "My great relief is prayer: it is my great comfort." Through his influence, in 1852 one hundred acres of land were given for a teacher's institution at Pepepe; and eventually he and other chiefs endowed that institution, and the girls'-school at Taupiri, with one thousand three hundred and eighty-five acres of land opposite to Pepepe. He now commenced cultivating the land. His industry has enabled me to continue both schools

48 THREE CHRISTIAN CHIEFS OF TAUPIRI, NEW ZEALAND. [APRIL, to the present time, although the price of provisions has risen fifty per cent.: otherwise I should have had to dismiss nearly half of the children. A few years ago, a military officer, whom he accompanied to Auckland, was so struck with his conduct, that he said to me, "If there is a Christian in New Zealand, that is the man ;" and he never fails to inquire after "good" Thomas, the teacher. His freedom from selfishness was seen in little matters. I requested him to procure a native to fetch medicine from Auckland. He did not succeed, but said, "I will go myself." On his return, I offered him the usual payment, but he would not receive any thing, although I pressed him repeatedly. His reply was, "No; your school is in debt: I will not have any thing." This is very different from the generality of natives, who are exceedingly avaricious.

As a teacher, he was unwearied in visiting the sick. Many times, after being employed in agricultural labours the whole of the day at Pepepe, he would visit the sick at night, and not return home till near daylight, especially during the late visitation of sickness, when numbers died from dysentery. I have repeatedly urged him to take care of his health; but self was his last consideration. I do not know of any instance in which he gave way to passion, although oftentimes much provocation was given.

His word was so respected, that the affirmation of Thomas was sufficient for Europeans and natives. God only knows my great grief at my loss-irreparable to the eye of sense; and not my loss only-a loss to the school, to his tribe, and to the church; but I trust we desire to walk by faith, and not by sight. The particulars of his death are as follows

June 17-At nine o'clock I received a summons to go to Pepepe, Thomas being ill. I found him in pain too great to be able to converse. I prayed with him, and left him rather better.

June 18: Lord's-day-Tamati (Thomas) still in great pain. I could not refrain from tears whilst witnessing his great suffering: his groans were distressing, but he uttered no complaint. Whilst engaged in prayer with him, his hearty Amen, and the difficulty he had in repressing any expression of his anguish, prevented my attempting to converse with him; but this I ascertained, that his mind was in a happy state, although his body was racked by pain. We prayed most earnestly for him and William Otapo in the chapel.

June 19-Tamati was better, but still in much pain. I reminded him of his Saviour's sufferings, and said to him, "If you had now to begin to seek for Christ, yours would be a sad case whilst suffering so much pain of body; but you are no stranger to the Saviour. Whether you live or die, you are Christ's: the end will be well." "Yes," he replied; "all is well. My pain is great; but the end will be well." I now prayed with him, and read the fourteenth chapter of St. John.

June 20-Tamati entered into his rest just before daylight. He appeared much better, sat up in bed, asked for tea, and was cheerful. He then lay down, and we thought him asleep; but as he appeared not to move, we looked at him, and found he was dead. No gasp or struggle warned us that the soul was about to leave its prison-house. His life was a life of holiness, and his end peace. "Blessed are the dead which die in the Lord even so saith the Spirit; for they rest from their labours."

(To be concluded in our next.)

VOL. V. NEW SERIES.

SACRED BOOKS OF THE HINDUS.

THERE are various works which the Hindus in their ignorance consider to be meritorious, and by the doing of which they expect to obtain heaven. Such are, honouring, entertaining, serving Brahmins, and bestowing gifts on them; repeating the names of the gods, and performing

F

A BRAHMIN READING THE PURANAS.-Vide p. 50.