"I was

happy, we believe he is happy now," said his relatives. troubled when he renounced Buddhism and became a Christian. I am not sorry now," said his mother. Thus was Christ glorified in His servant's death, and thus did Charles Edward D'Alrew enter the higher service, which is wrought out in joy and rest, in place of weariness and sorrow.

In June, 1870, he had been admitted into the visible Church of Christ, and had publicly acknowledged his inability to cleanse himself from sin. In August, 1874, he was admitted to the general assembly and Church of the firstborn-"a just man made perfect." ELIZABETH SUTTON.

PICTURES FROM THE TELUGU MISSION.
NOTES BY THE REV. J. E. PADFIELD, Masulipatam.

HE fathers of the Telugu Mission had not long settled down to their work before they made some attempts towards reaching the Native women by means of schools. Mr. Fox took this matter in hand, and by interesting friends in England contrived to get on foot the Masulipatam Girls' Boarding School, which has continued from that time down to the present. As this school is what may be called the mother school of the Mission, a few particulars about it may be interesting.

This school was opened as early as June 10th, 1847. From the first it

SHARKEY MEMORIAL GIRLS' SCHOOL, MASULIPATAM.

was under the charge of the late Mrs. Sharkey, who with wonderful patience and perseverance continued it up to the day of her death in 1878, doing a work that has had so marked an influence for good on the whole district.

This school has always occupied an important position. The admissions register of the school shows that from its commencement, counting the present pupils, no fewer than 391 have been admitted as boarders, besides the day-scholars, of whom there is no record.

The support for these boarding-schools is obtained almost entirely from private sources; kind friends undertake to support one or more girls, and by God's blessing there never yet has been a lack of support. Many kind friends there are in England who assist us with means to carry on this work for their far-off sisters of a strange race and nation. One may, however, tell of the "Coral Fund," which has always been a valuable medium of support for these and kindred schools; and the Missionary Leaves Association, which also helps the work in divers ways.

As it is probable that many old friends of Mrs. Sharkey and her work may read the GLEANER, they may be interested to read the following from the Madras C.M.S. Record (January, 1880) :—

On the return from England of Mr. and Mrs. Padfield, Mrs. Sharkey's school passed into their hands, and as they were anxious to perpetuate the memory of one who had been so long connected with the school, they immediately commenced to collect funds for erecting a suitable building, to

MISSION HOUSE, MASULIPATAM, WHERE ROBERT NOBLE LIVED AND DIED.

be called "The Sharkey Memorial School." So successful was the appeal that they were soon able to commence the building. The place selected was on the south of their house (formerly Mr. Noble's). (See Illustration.) A very nice building has been erected, consisting of one long hall, 68 feet by 18 feet, with four small corner rooms, and a large back verandah, 30 feet by 15 feet long, in which the children can take their meals. The school was formally opened on Tuesday afternoon, October 21st, 1879. The room was prettily decorated, and many nice presents were given to the children.

It may be interesting to mention that we are hoping to add a Female Normal class to the school for regularly training mistresses for Government certificates.

I must now say something of the efforts that have been made to reach the Mussulman and upper castes, by the establishing for them of caste girls' schools. It was long Mr. Noble's wish to establish such schools, but he never was able to succeed in doing so, and it was not until 1871 that anything like a real commencement was made in this direction. At length the time seemed to have come, and by God's blessing efforts were made, and were crowned with success.

About that time a small caste girls' school was opened in Ellore by Mrs. Arden; and Mrs. Clayton, the wife of one of our missionaries, by great energy and zeal, managed to open several schools in different quarters of the town of Masulipatam; from the first they were so successful, that soon they increased to five. The movement spread to Bezwada, where schools were opened, and the little one in Ellore not only increased in itself, but several others were opened, amongst which was one for Mohammedan girls. These schools are under the direct charge

of the ladies of the Mission, assisted by Native Christian ladies. The secular instruction is given by Native masters, who, alas! are heathen, for caste prejudices will not allow of any but caste masters, and our caste converts are yet comparatively too few for the work we have in hand. Christian instruction is given daily in all these schools by Christian ladies in the vernacular; in one of the schools in Ellore the Christian instruction is given by a Native clergyman.

Besides the boarding-schools we have several caste girls' schools for the Mussulman and upper castes. There are now six such schools in Masulipatam, two in Bezwada, and three in Ellore, with a total of 575 pupils, of whom 429 are caste Hindus, and 146 Mussulmans.

As with the boarding-schools, all the caste girls' schools are supported entirely by private subscriptions from friends in England, Australia, and India, and we are aided by money grants carned at the yearly Government Examination. The picture on this page of a Telugu girl represents one of our caste girls in full gala dress, as they sometimes come dressed for the prize distributions and other grand gatherings.

We here interrupt Mr. Padfield's paper to give an extract from Mrs. Padfield's last report

of the Sharkey Girls' School, which is of special and touching interest :Another very interesting event was the baptism by Mr. Padfield on the 7th of March of no less than sixteen of our girls. Some of this number were old enough to receive adult baptism, and to answer for themselves, but the most of them were famine and other orphans, who received infant baptism. Even these latter had, however, learned a good deal of the Catechism and the sweet simple facts of our holy faith, and were able to answer intelligently simple questions as to the truth. All of them had been with us sufficiently long to learn to love the name of Jesus, and I think I may confidently say that in each case it was no unmeaning ceremony, but a solemn step, and a happy service. They were none of them mere infants, the youngest being six years of age, and they had long looked forward to their baptism, and had each been carefully prepared for it. It was a solemn and impressive service, and many thoughts would come into one's mind, as one after another they knelt at the font in our little church, in the

presence of the whole Native congregation. They were from such widely different tribes, and had sucn varied histories, and doubtless hau been taught to bow down before such different gods and goddesses. One was a little Brinjáree girl, a wild and strange kind of gipsy tribe that wander over India as carriers. I never heard of a single child of this caste ever being in any school. This little one has been with us since August, 1879, and was sent in to us by the district magistrate, as a poor orphan, whose mother died in Bezwada Hospital, and who was thus left helpless, none of her tribe being near. She was then about six years old, and is a most bright, intelligent, happy girl now. Another of the sixteen was of the Tank-digger caste; another of the Gollah or Herdman caste; three were of what is called the Telugu caste; 1 wo were of the Bearer caste; and eight were Malas. All except the ast are divisions of the great and infinitesimally divided and subdivided Sudra caste. While speakiug of baptisms, it may be mentioned

that twelve of our bigger girls are candidates for the confirmation that will be held at the approaching visit of the Bishop of Madras, while several other of the elder ones are communicants.

Mr. Padfield goes on:

The other two pictures have reference to another branch of our work, that amongst the youths of the Mission. They show us the Training Institution at Masulipatam, and one of the former students, who is now a master of one of our village schools.

It might perhaps be more attractive to the readers of the GLEANER if they could be transported to these climes and take a peep at us in our work-the students in their Native dress, turbaned head and bare feet, divided into different classes-some of the upper division striving to master the mysteries of Euclid or Algebra, or to overcome the difficulties of English. Several others might be seen trying "their 'prentice hands" at teaching classes, some looking very "green" and uncomfortable; and on certain days the terrible ordeal might be witnessed of some taking classes in turn before their fellow-students, to be afterwards criticised freely. A peep at us might be interesting if it were possible, but it is not a very "taking" subject to write about.

Too much weight, however, cannot be attached to the training of Native agents. It is a work, the primary importance of which cannot be over-estimated. Our hopes of the future evangelisation of the whole land, our hopes of a future thriving, self-governing Native Church in India, all rest, humanly speaking, on our Native agency.

A training class was first formed in 1868 to train Native Christian youths as schoolmasters for the little village schools scattered up and down the Mission. At present we have forty students, thirty-seven being resident boarders. They are from sixteen to twenty years of age, and a few are men of great promise. Our educational standard is not high, and most of the students merely read in the vernacular, though we have an English class which reaches a much higher standard. The fact is, the mass of our converts in this Mission are from the

"Mala" or "Pariah" race, an outcast tribe, who, though the real children of the soil, have been despised and down-trodden by the upper castes, and it is from these that our students are drawn. Though they cannot compare in natural intelligence with the Brahmin or Sudra, I have noticed that our brightest and best students are Christian born, the children of converts.

Since its establishment in 1868, the Institution has annually sent out an average of between five and six trained teachers, and now the greater part of the agents in the whole Mission are old students. Many of them are workmen of whom we need not be ashamed. They are scattered in widely different directions, some many miles away in the jungle villages, others scattered over large tracts of country. In many districts the village schoolmasters and catechists are our old students.

I will give them one heart, and one way. Jer. 32. 39. 1850. This one thing I do. Phil. 3. 13. 13th aft. Trin. Ember Week. French and Stuart sailed for India, M. 2 K. 5. 2 Co. 2. 14, & 3. E. 2 K. 6. 1-24, or 7. Mk. 10. 32.

Josh. 23. 10.

[Jesus. Gal. 3. 28. All one in Christ Judg. 8. 18.

11 S 12 M One man of you shall chase a thousand. 13T One thing is needful. Lu. 10. 42. 14 W 1st bapt. in N. Z., 1825, and on Niger, 1862. 15 T Each one resembled the children of a king. 16 F Stand fast in one spirit. Phil. 1. 27. 17 S With one mind striving together. Phil. 1. 27. [beauty of the Lord. Ps. 27. 4. 18 S 14th aft. Trin. One thing have I desired to behold the M. 2 K. 9. 2 Co. 10. E. 2 K. 10. 1-32, or 13. Mk. 14. 27-53. 19 M Bp. Crowther capt. at Idda, 1867. He keepeth all his bones, not 20 T One thing thou lackest. Mar. 10. 21. [one is broken. Ps. 34. 20. 21 W St. Matthew. Found one pearl of great price. Matt. 13. 46. 22 T Bps. Stuart and Sargent's 1st ord., 1878. There is one body and [one spirit. Eph. 4. 4. 23 F Koelle arrested by Turks, 1879. One soweth, another reapeth. [Jo. 4. 37. 24 S J. T. Tucker d., 1866. Not one thing hath failed. Josh. 23. 14. [least...unto Me. Mat. 25. 40. 25 S 15th after Trin. Inasmuch as ye have done it unto one of the M. 2 K. 18. Ga. 4. 1-21. E. 2 K. 19, or 23. 1-31. Lu. 2. 1-21.

26 MI and My Father are one. Jo. 10, 30.

27 T That they also may be one in us. Jo. 17. 21. 28 W 1st C.M.S. bapt. in China, 1851. Gathered one by one. Is. 27. 12. 29 T St. Mich. & All Angels. Joy in the presence of the angels of God [over one sinner that repenteth. Lu. 15, 10. 30 F One fold and one Shepherd. John 10. 16.

ASISIPPI-A CREE INDIAN'S EXPERIENCES. IN one of the wildest parts of the Diocese of Saskatchewan, in North-West America, the Society has a station called ASISIPPI. It was founded in 1874 by the Rev. John Hines. He is a practical farmer, and has taught the Cree Indians to cultivate the ground. Six years ago there was not one convert. In May last, the Bishop of Saskatchewan visited Asisippi, and confirmed fifty-eight Indians. One of them, named Jacob Susukwumos, at a meeting of the heads of families, addressed him as follows:

I, too, am thankful for what I see to-day. I almost cried yesterday when I saw the Bishop and two clergymen in our church. I have been not only a heathen, but a conjuror or medicine-man. I knew every heathen superstition: I paid to be taught all the mysteries. God has seen fit to change my mind, and I am now a Christian. The change must have come from God-it could not have come from myself. God showed me that I was in the power of the Evil One, and that I could only escape by coming to Jesus. Both I and the others here were brought to the Saviour by God's blessing on the teaching of Mr. Hines. I heard in church yesterday, that heathen superstitions are crumbling away, and that Christianity is growing and spreading. I believe that this is true. I am thankful to see the church completed and the Mission growing so strong. I remember that in my heathen days I once camped with my wife and child on the very spot where the church is now built. It was evening, and I was sitting just where the church door now is. I felt very lonely-just like a beast, for I knew not God. I little thought then, though no doubt God had ordained it, that in the very place where I sat, the church would be built, and that my wife would be the first buried there. She was then, like myself, a poor heathen, but before she died she was brought to Jesus, and was a baptized member of His Church. Her favourite hymn during her last illness was :

"Alas! and did my Saviour bleed; And did my Sovereign die?"

EPITOME OF MISSIONARY NEWS.

The Rev. Robert Lang, M.A., Vicar of Silsoe, has been appointed a Clerical Secretary of the Society. He is a son of one of the oldest and most active members of the Committee, Arthur Lang, Esq.

The Rev. H. A. Bren, M.A., of Wadham College, Oxford, has been appointed Principal of the Robert Money School, Bombay, in succession to the Rev. T. Carss, who has resigned.

The Rev. James Martin, one of the Islington men ordained on St. Peter's Day, has been designated to the Fuh-Kien Mission.

The Rev. A. E. Cowley, formerly of the Sindh Mission, and latterly minister of St. Clement's, Mapleton, Manitoba, is about to return to his old post at Karachi, in connection with the Society, to take up the Rev. J. Sheldon's work. The Rev. J. J. Bambridge, now in charge at Karachi, is appointed to Persia, On Trinity Sunday, June 12th, Bishop French admitted to priest's orders the Rev. C. H. Merk and the Rev. Mian Sadiq Masih, of the C.M.S.

Canon Tristram has given the C.M.S. Committee a valuable Report upon the Society's Missions in Palestine, which are doing, he states, a very remarkable work, especially at Nablous, Gaza, and Salt.

Journals have been received from Mr. Mackay and Mr. Pearson in Uganda to January 8th, 1881. Mtesa was still acting very capriciously, and the prohibition against Christian services, and against the people coming to the missionaries to be taught, continued. The Arab traders kept up a furious opposition, and had publicly charged Mr. Mackay with being a murderer who | had fled from England, affirming that Mtesa's life was in danger from his presence in Uganda. No details are furnished of the persecution of the three youths who professed allegiance to Christianity.

On March 23rd a great gathering of Maori Christians took place at Paibis, to commemorate the signing of the Treaty of Waitangi, in 1840, by which New Zealand was ceded to Great Britain. A service was conducted by Archdeacon Clarke and the Revs. Wiremu Pomare and Wiki Te Paa.

The British authorities at Lagos have been endeavouring to influence the king and chiefs of Ode Ondo in the Yoruba country to abandon the practice of human sacrifices. In September, 1880, on the death of the Lisa or prime minister, fifteen persons were slaughtered, and their corpses thrown into the grave, while two others were buried in it alive. In December, Consul Hewitt steamed up the lagoons and river and paid a week's visit to the king; and after much discussion, a treaty was signed providing for the abolition of human sacrifices. At the Consul's request, the Rev. C. Phillips, the C.M.S. Native missionary at Ode Ondo, held a thanksgiving service in the mission service for the success God had vouchsafed to his efforts; and the Governor of Lagos has since written an official letter of thanks to the Society, communicating the Consul's "thorough and grateful appreciation of the important assistance Mr Phillips was always so ready and always so good as to render." In the summer of last year the Bishop of Rupert's Land travelled 300 miles (each way) to visit Fort Francis, in Rainy Lake district, where the Rev. R. Phair has laboured with but little encouragement for seven years. The Indian chiefs told the Bishop that "white man's religion was very good for white man," but that the red man's religion came from the same God, and was best fitted for them. But Mr. Phair writes, on April 7th of the present year, more hopefully. He has baptized six adults of influence among the Indians, and "quite a number" are asking for baptism. "I have good reason," he says, "to hope that the days of anxious waiting are well-nigh at an end." Bishop Stuart, of Waiapu, New Zealand, has a Voluntary Theological Class of Maori Lay Readers, which is held weekly, and is attended by some eighteen of these useful evangelists, who come considerable distances at their own expense, and are most regular and attentive. His daughter gives them singing lessons also, to improve the hymn-singing at their services; and some of their wives attend her class. "They are all unpaid agents," writes the Bishop, "and the class does not cost a penny to any one but the men themselves." The Rev. Vincent C. Sim, who joined the Bishop of Athabasca in his remote diocese two years ago, writes of a journey he took in the depth of winter from Fort Chipewyan to Fort McMurray, 150 miles over the snow, when he had “a slight taste of what is called in that country hard times." "Provisions ran short. For ten days we lived upon flour, sometimes having not more than one small cake at a meal, so that my appetite increased alarmingly."

The baptismal register of the Mission to the Tukudh or Loucheux Indians on the Upper Youcon River, in the remotest north-west corner of Athabasca Diocese, now shows, says Archdeacon R. McDonald, a total of 1,482 names.

We have received a letter from Ningpo, signed "One who signed the protest," disputing the statement in our March number that "the missionaries who signed the protest against the use by Dr. Legge of a particular Chinese term for God are a small minority of the missionary body in China," and that "the majority favour Dr. Legge's term." It was no doubt incautions of us even to touch this thorny question, for whatever statement we might make would be sure to be contradicted from one side or another. But we cannot accept our correspondent's correction. Possibly (though we scarcely think it) he may include Roman Catholic missionaries; and our statement was meant to be confined to those of the various Protestant societies. We will, however, say "minority," instead of "small minority."

"A PRINTER (CANTABRIGIA)" should send his name and address to the Rev. F. E. Wigram, Hon. Clerical Secretary, Salisbury Square, London, EC., who will send him the directions for Missionary Candidates. Received for the Henry Wright steamer-M. H. C. D., Received for Lucknow-E. A., Dorking, 4s.

28.

We are also asked to acknowledge 5s. collected for the General Fund by a poor woman who circulates among her friends a copy of the GLEANER which is given to her monthly, and who gets them to put a penny each into her missionary box,

NOTE.

Our usual Annual Special Number is this year devoted to the North Pacific Mission, comprising the story of Metlakahtla and the interesting outlying Missions which have emanated from that famous settlement. The letterpress is condensed from a little book iately published by the Society, METLAKAHTLA AND THE NORTH PACIFIC MISSION, price 18.

METLAKAHTLA AND THE NORTH PACIFIC MISSION.

He was

I. The Field of Labour, RITISH COLUMBIA is that part of "The Dominion of Canada" which is west of the Rocky Mountains, and borders on the Pacific Ocean.* It includes within its limits several islands, of which Vancouver's Island and Queen Charlotte's Islands are the largest. English connection with this part of the world may be said to date from an exploratory voyage made by Captain Cook in 1776, when he landed at Friendly Cove and Nootka Sound, and took possession of them in the name of his sovereign. followed by Captain Vancouver in 1792; and in 1793 Alexander Mackenzie, one of the most enterprising pioneers in the employment of the North-West Fur Company, who had already discovered the mighty river since named after him, crossed the Rocky Mountains, and pushed his way westward, until he stood on the shores of the Pacific. Some years later, in 1806, Mr. Simon Fraser, another employé of the same company, gave his name to the great river that drains British Columbia, and established the first trading post in those parts. After the amalgamation of this company with the Hudson's Bay Company, other posts were established, such as Fort Rupert, on Vancouver's Island, and Fort Simpson, on the borders of Alaska. Alaska, the extreme north-west peninsula of America, bordering on Behring's Straits, then belonged to Russia, but was subsequently sold by her to the United States.

In 1858 the discovery of gold in the basin of the Fraser river, on the mainland, attracted a large number of gold-diggers from California. To maintain order among a motley population of lawless habits, British Columbia was formed into a colony, with its capital at Victoria, on Vancouver's Island.

Official returns, made a few years ago, gave the number of Indians in British Columbia as 31,520, distributed over the islands and mainland. They belong to several distinct families or nations, speaking distinct languages. Thus the Hydahs of Queen Charlotte's Islands are altogether distinct from the Indians of Vancouver's Island; and on the mainland, the Indians on the sea-board are distinct from the Indians of the interior, from whom they are divided by the Cascade range of mountains. Among the coast tribes, those to the north are far superior to those in the south. It would be difficult to find anywhere finer looking men than the Hydahs, Tsimsheans, and some of the Alaskan tribes. 66 'They are," writes one, "a manly, tall, handsome people, and comparatively fair in their complexion." The Tsimshean Indians, with whom we have chiefly to do, cluster round Fort Simpson, and occupy a line of coast extending from the Skeena River to the borders of Alaska. They are supposed to number 8,000 souls.

Each Tsimshean tribe has from three to five chiefs, one of whom is the acknowledged head. As an outward mark, to

*A map of British Columbia appeared so recently in the GLEANER (Sept., 1879), that we think it unnecessary to republish it in this number.

distinguish the rank of a chief, a pole is erected in front of his house. Every Indian family has a distinguishing crest, usually some bird, or fish, or animal; particularly the eagle, the raven, the fin-back whale, the grisly bear, the wolf, and the frog. Among the Tsimsheans and their neighbours, the Hydahs, great importance is attached to this heraldry, and their crests are often. elaborately engraved on large copper plates from three to five feet in length, and about two in breadth. No Indian would think of killing the animal which had been taken for his crest. The most influential men in a tribe are, or were, the medicine men, some of whom were cannibals, and others dog-eaters. Things have much changed now, but twenty years ago Captain Mayne, R.N., thus wrote of them*:

Their initiation into the mysteries of their calling is one of the most

disgusting ceremonies imaginable. At a certain season the Indian who

is selected for the office retires into the woods for several days, and fasts, holding intercourse, it is supposed, with the spirits who are to teach him the healing art. He then suddenly reappears in the village, and, in a sort of religious frenzy, attacks the first person he meets and bites a piece out of his arm or shoulder. He will then rush at a dog, and tear him limb from limb, running about with a leg or some part of the animal all bleeding in his hand, and tearing it with his teeth. This mad fit lasts some time, usually during the whole day of his reappearance. At its close he crawls into his tent, or falling down exhausted, is carried there by those who are watching him. A series of ceremonials, observances, and long incantations follows, lasting for two or three days, and he then assumes the functions and privileges of his office.

One of the most curious and characteristic customs of the Indians of British Columbia is the giving away of property at feasts.† Mr. Duncan gives the following account of it :

A chief who had just completed building a house was to give away property to the amount of 480 blankets (worth as many pounds to him), of which 180 were his own property, and the 300 were to be subscribed by his people. On the first day of the feast, as much as possible of the property to be given him was exhibited in the camp. Hundreds of yards of cotton were flapping in the breeze, hung from house to house, or on lines put up for the occasion. Furs, too, were nailed up on the fronts of houses. Those who were going to give away blankets or elk-skins managed to get a bearer for every one, and exhibited them by making the persons walk in single file to the house of the chief. On the next day the cotton which had been hung out was now brought on the beach, at a good distance from the chief's house, and then run out at full length, and a number of bearers, about three yards apart, bore it triumphantly away from the giver to the receiver. I suppose that about 600 to 800 yards were thus disposed of.

After all the property the chief is to receive has thus been openly handed to him, a day or two is taken up in apportioning it for fresh owners. When this is done, all the chiefs and their families are called together, and each receives according to his or her portion. Thus do the chiefs and their people go on reducing themselves to poverty. In the case of the chiefs, however, this poverty lasts but a short time; they are soon replenished from the next giving away, but the people only grow rich again according to their industry. One cannot but pity them, while one laments their folly.

II. The First Missionary.

It was in 1856 that a naval officer, Captain J. C. Prevost, R.N., who had just returned from Vancouver's Island, brought before the Church Missionary Society the spiritual destitution of the Indians of the Pacific coast of North British America and the adjacent islands. They were "scattered abroad, as sheep having no shepherd," and he, like his Divine Master, was "moved with compassion on them." No Protestant missionary had ever yet gone forth into the wilderness after these lost sheep; and in addition to their natural heathenism, with its degrading superstitions and revolting cruelties, a new danger was approaching the Indians in the shape of the "civilisation" of white traders and miners, with its fire-water and its reckless immorality. *Four Years in British Columbia and Vancouver's Island (Murray, 1862). † See the picture on page 118.

Captain Prevost wrote a memorandum on the subject for the Church Missionary Intelligencer; and shortly afterwards, in the list of contributions published monthly by the Society, appeared the following entry :

Two Friends, for Vancouver's Island, £500.

Two or three months afterwards, Captain Prevost was reappointed to the same naval station, to proceed thither immediately in command of H.M.S. Satellite; and, with the sanction of the Admiralty, he offered a free passage by her to any missionary the Society could send out.

Here was the opening, here were the means; but where was the man to go? There did not seem to be any one available; but, at length, only ten days before the Satellite was to sail, a student, then under training, was thought of. Who was this? A few years before, one of the Society's missionaries had addressed a village meeting in the Midland Counties. It was a very wet night, and but a handful of people attended. The Vicar proposed to postpone the meeting; but the missionary urged that the few who had come were entitled to hear the information they were expecting, and proceeded to deliver a long and earnest speech. Among the listeners were three young men, and the heart of one of these was deeply touched that night. He subsequently offered himself to the Society, and was sent to the (then existing) Highbury Training College to be trained as a schoolmaster, under the Rev. C. R. Alford, afterwards Bishop of Victoria, Hong-Kong. That young man's name was William Duncan, and it was he to whom now came the call of the Committee to start in ten days for British Columbia.

William Duncan was ready. On December 19th, 1856, he took leave of the Committee, and on the 23rd he sailed with Captain Prevost from Plymouth in the Satellite.

The voyage to Vancouver's Island took nearly six months. It was on June 13th, 1857, that the Satellite cast anchor in Esquimault Harbour, Victoria. But Mr. Duncan had still five hundred miles to go. His mission was to the Tsimsheans, and to reach them he must go on to Fort Simpson.

III.-Work at Fort Simpson.

On the night of October 1st Mr. Duncan landed at the Fort. Like other Hudson's Bay Company trading posts, this "Fort" consisted of a few houses, stores, and workshops, surrounded by a pallisade twenty feet high, formed of trunks of trees. Close by was the Tsimshean village, comprising some 250 wooden houses, well built, and several of them of considerable size. A day or two after his arrival, Mr. Duncan had a significant glimpse of the kind of savages to whom he was presently to proclaim the Gospel of Peace :

The other day we were called upon to witness a terrible scene. An old chief, in cool blood, ordered a female slave to be dragged to the beach, murdered, and thrown into the water. Presently two bands of furious wretches appeared, each headed by a man in a state of nudity. They gave vent to the most unearthly sounds, and the two naked men made themselves look as unearthly as possible, proceeding in a creeping kind of stoop, and stepping like two proud horses, at the same time shooting forward each arm alternately, which they held out at full Besides this, the length for a little time in the most defiant manner. continual jerking of their heads back, causing their long black hair to twist about, added much to their savage appearance. For some time