Every possible precaution against the spread of this terrible destroyer was taken by the Missionaries, Messrs. McDougall and Campbell, aided by their Christian people. But, in spite of all their efforts, it continued cutting down both whites and Indians. To save some of his people Mr McDougall got the Indians of his Victoria Mission to leave their homes and scatter themselves over the great prairies, where, he hoped, they would, by being isolated, escape the contagion. The pagan Indians, rendered desperate under the terrible scourge which was so rapidly cutting them off, and being powerless to check it, resolved to wreak their vengeance upon the defenceless whites. So they sent a band of warriors to destroy every white person in the country. The first place they reached, where dwelt any of the pale-faces, was the Victoria Mission on the Saskatchewan River. Indian-like, they did not openly attack, but, leaving the greater number of their warriors in ambush in the long gra.s.s, a few of them sauntered into the Mission House. Here, to their surprise, they found that the small-pox had entered, and some of the inmates of the home had died. Quickly and quietly they glided away, and told their comrades what they had seen. A hasty consultation was held, and they decided that it could not have been the Missionary who had control of the disease; for, if he had, he would not have allowed it to have killed his own. They then decided it must have been the fur-traders, and so they started for the trading post. Here they pursued the same tactics, and found to their surprise that a Mr Clarke, the gentleman in charge of that place, had fallen a victim. Another hasty council made them think that they had been mistaken, and so they quickly returned to their own country without having injured any one.

But the Missionary and his family were surrounded by perils. The Indians were excited and unsettled, and their old pagan conjurers were ever ready to incite them to deeds of violence. The restraining power of G.o.d alone saved them from ma.s.sacre. Once the Missionary's wife and some of the family were at work in the garden, while secreted in the long gra.s.s not a hundred yards from them lay eleven Blackfeet, who had come to murder and pillage the place, but, as they afterwards acknowledged, were strangely restrained from firing. At another time some of the fierce warriors of this same bloodthirsty tribe crawled through a field of barley, and for a long time watched the movements of the family, and then noiselessly retired, doing no harm to any one. To hear the ping of a bullet as it pa.s.sed in close proximity to the head was no very rare event in the lives of several of the early Missionaries among the excited pagans.

While the small-pox was raging in the Great Saskatchewan country, strenuous efforts were made to prevent it spreading to other districts.

Manitoba had now been formed into a province, and was filling up with white settlers. The old name, Fort Garry, had been changed to Winnipeg, and this place was rapidly growing into a prosperous town. From Fort Garry long trains of Red River carts had been in the habit of going for years with the supplies needed in the far-off Saskatchewan country.

These carts were made without having in their construction a single piece of iron. The Half-breeds or Indian drivers never oiled or greased them, and the result was they could be heard about as far as seen, even on the level prairies. Each cart was drawn by one ox, and was supposed to carry from eight to twelve hundred pounds of supplies, in addition to the food and outfit of the driver, who was always expected to walk.

This freighting by carts on the prairies is the counterpart of transporting goods by open boats or canoes in the northern rivers, to which we have elsewhere referred. The arrival of the brigade of carts with the supplies, and the news from the outside world, was the great event of the year in the early times at those lonely prairie settlements.

But stern measures had to be adopted in this year of the small-pox plague. A proclamation was issued by the Governor of the Province of Manitoba, absolutely prohibiting any trade or communication in any way with the infected district. Not a single cart or traveller was permitted to go on the trail. This meant a good deal of suffering and many privations for the isolated Missionaries and traders and other whites who, for purposes of settlement or adventure, had gone into that remote interior country.

As it was, only twice a year in many places did the lonely Missionaries hear from the outside world. Then the mail-carrier was very welcome, whether he came by canoe or dog-train.

Although there were still plenty of buffalo on the plains, it was well known that the ammunition was about exhausted, as well as all other supplies, including medicines, now so much needed. Some interested parties vainly urged the Governor to relent and allow some supplies to be sent in. But, conscious of the risks that would be run of the pestilence reaching the province over which he governed, he remained firm, while he felt for those who necessarily must suffer.

"What can be done to aid those unfortunate ones, who, in addition to their sorrows and troubles incident to the ravages of the small-pox among them, are now to be exposed to pinching famine and want?" was the question that sympathising friends were asking each other. As a last resort it was decided to appeal to the Norway House Christian Indians, and ask them to form a brigade of boats, and take the much-needed supplies up the mighty Saskatchewan River, where they could be reached by those needing them.

To me, as Missionary of these Indians, Mr Stewart, the highest official of the Hudson's Bay Company, came; and we talked the matter over, and the risks which the Indians, not one of whom had been vaccinated, must run in going on such a perilous journey. They would have to go hundreds of miles through the disease-stricken land where hundreds had died. But it seemed essential that something must be done, and there were possibilities that the Indians, by acting very wisely, could escape infection: so we decided to call them together, and see what they would do in this emergency.

When the church bell was rung, and the people had a.s.sembled together in their Council house, wondering what was the matter, I described the sad circ.u.mstances to them, and then presented the request, that one hundred and sixty of them should take twenty boats loaded with supplies, and go up the Saskatchewan, to save these white people from starving. I said to these converted Indians, my own people:

"I know your race on this continent has not always been fairly treated; but never mind that. Here is a grand opportunity for you to do a glorious act, and to show to the world and to the good Lord, Whose children you are, that you can make sacrifices and run risks when duty calls, as well as the whites can."

We told them that there was a possibility that they, by keeping in the middle of the great river all the time, and _never_ going ash.o.r.e, might all escape. They would be provided with abundance of food; so they need not go ash.o.r.e to hunt. Then we asked, "Are you willing to run the risk, and avail yourselves of this chance to do a glorious act?" Turning to one of the most trusted guides in the country, one of my best Cla.s.s- Leaders, I said: "Samuel Papanekis, you are to be the guide and leader of this party." He was a son of the old centenarian, and brother of the Reverend Edward Papanekis, now our Missionary at Oxford House Mission.

He seemed at first a little startled by the responsibility of the position, and after a moment's thought quietly said: "Will you give us a little time to talk it over?" So we left them to discuss the matter among themselves. When they sent us word that they had their answer ready, we returned, and he said: "Missionary, we have talked it over, and have decided to go to take the supplies to our suffering white brothers and their families. But will you let us have one more Sunday at the church, and will you give us the Sacrament of the Lord's Supper, ere we start upon the dangerous journey?"

"Yes," I said, "it will take several days to get your loads and boats ready, and so we will have another blessed day of rest and hallowed worship together."

It was a memorable Sabbath. Every man, woman, and child who could come to church, seemed to be there. Some of the women wept as they thought of the risks their husbands, or brothers, or sons were running. Others of them seemed to catch the spirit of the men, and felt proud that those they loved were willing to undertake so brave and n.o.ble a work.

At the close of the morning service we had the Sacrament of the Lord's Supper. It was very solemn and impressive. As they came forward and partook of the emblems of their dear Lord's dying love, the recollection of His self-sacrifice and disinterested kindness seemed to come very vividly before us all, and there was in many hearts a kind of exultant joy that they were counted worthy to run some risks for the sake of doing good.

No foolish boastfulness, or desire to seek for sympathy, characterised their utterances at the afternoon service, at which we met again in a Testimony or Fellowship Meeting. Some made no reference at all to the work before them; others asked for our prayers for them; and others, well taught in the Word of G.o.d, with the hallowed influences of the morning sacramental service still resting upon them, thought that they ought to rejoice when there were chances for getting into this spirit, so as to be partakers of Christ's sufferings, or companions in tribulation with such a Friend, so that when His glory should be revealed, they also might rejoice, as He has taught us: "If we suffer with Him," we shall "also be glorified together."

Two or three days after this they started on their long, dangerous journey. They had twenty boats well loaded with supplies, each manned by eight Indians, and all under the guidance of Samuel Papanekis, whom they were expected to implicitly obey. They went up the fine river that pa.s.ses by Norway House, until they entered into Lake Winnipeg. From this place they skirted around the north-western sh.o.r.e of this great lake, until they reached the mouth of the Saskatchewan River. Up this great river they had to row their beats against the current for many hundreds of miles. That summer was an exceedingly hot one, yet for weeks together these gallant fellows tugged away at their heavy oars.

For a few short hours of rest during the night they anch.o.r.ed their boats in mid-stream, and then at first blush of morning they continued their journey. Wild beasts were sometimes seen walking on the sh.o.r.es or quenching their thirst in the river. The hunting instincts of the younger Indian boatmen were so strong that they begged to be allowed to fire; but Samuel, ever on the alert, and seeing the danger, always positively refused.

When the Sabbaths came they anch.o.r.ed their boats as close together as possible near the middle of the river on some shoal or shallow spot, such as abound in this great river of shifting sand bars. Here they spent their quiet, restful days, having prayers and a couple of religious services each Sunday.

Ere they reached the place where they were to deliver their precious cargoes, the river pa.s.sed through many miles of the plague-stricken country. They could see on the sh.o.r.es the deserted wigwams, in which all the inmates had fallen victims to the fell destroyer, or had, panic- stricken, fled away.

Very long seemed that summer, and great indeed was our solicitude, and many were our prayers for these n.o.ble men, from whom we did not hear a single word during the whole time of their absence. After being away for about ten weeks, they came back amidst a doxology of thanksgiving and grat.i.tude. All of them were happy and in vigorous health, with the exception of the guide. The strain and anxiety upon him had been too much, and he was never the same man after. The others said, "Samuel seemed to be everywhere, and to watch every movement with almost sleepless vigilance." Realising how great the responsibilities were upon him, he determined, if untiring devotion to his work would enable him to rescue those suffering whites, and then return with his large brigade uncontaminated by the disease, it should be done.

He succeeded, but at the price of his own life, for he only came home to linger a while and then to die. His indomitable will-power kept him up until he saw the last boat safely moored in our quiet harbour, and witnessed the loving greetings between his stalwart crews and their happy families. He joined with us all in the blessed thanksgiving service in our overflowing sanctuary, where with glad hearts we sang together:

"And are we yet alive, And see each other's face?

Glory and praise to Jesus give For His redeeming grace: Preserved by power Divine To full salvation here, Again in Jesu's praise we join, And in His sight appear."

Then he began to droop and wither, and in spite of all that we, or the kind Hudson's Bay officials, who were very much attached to him, could do for him, he seemed almost visibly to slip away from us.

By-and-by the end drew near. It was a beautiful day, and as he had some difficulty in breathing, at his own request a wigwam was prepared, and he was well wrapped up and gently lifted out of his house and placed upon a bed of balsam boughs covered with robes. He seemed grateful for the change, and appeared a little easier for a time. We talked of Jesus, and heaven, and "the abundant entrance," and "the exceeding great and precious promises." Then he dropped off in a quiet slumber. Soon after, he awoke with a consciousness that the time of his departure had come, and laid himself out to die. Bending over him, I said, "Samuel, this is death that has come for you! Tell me how it is with you." His hearing had partly left him, and so he did not understand me. Speaking more loudly I said, "Samuel, my brother, you are in the Valley of the Shadow of Death; how is it with you?"

His eye brightened, and his look told me he had understood my question.

He lifted up his thin, emaciated arm, and, seeming to clasp hold of something, he said, "Missionary, I am holding on to G.o.d; He is my all of joy and hope and happiness." Then the arm fell nerveless, and my triumphant Indian brother was in the Better Land.

Perhaps I cannot find a better place than here to refer to Samuel's widow and children, and an interview I had with them.

They moved away, shortly after his death, from his house in the Mission village, and took up their abode with several other families up the river beyond the Fort, several miles from the village. We had visited them and substantially aided them up to the time of their moving away, but for a while I had not met them, except at the services, and so did not know how they were prospering. When the cold winter set in, I arranged with my good Brother Semmens that we would take our dog-trains and go and make pastoral visits among all the Indian families on the outskirts, and find out how they were prospering, temporally and spiritually. It was ever a great joy to them when we visited them, and by our inquiries about their fishing and hunting, and other simple affairs, showed we were interested in these things, and rejoiced with them when they could tell of success, and sympathised with them when they had met with loss or disaster. Then they listened reverently when we read from the blessed Word, and prayed with them in their humble homes.

One bitterly cold day towards evening we drove up to a very poor little house. We knocked at the door, and in answer to a cheery "Astum,"--the Indian for "Come in,"--we entered the little abode. Our hearts sank within us at the evidences of the poverty of the inmates. The little building was made of poplar logs, the interstices of which were filled up with moss and clay. The floor was of the native earth, and there was not a piece of furniture in the abode, not a table, chair, or bedstead.

In one corner of the room was an earthen fireplace, and, huddled around a poor fire in it, there sat a widow with a large family of children, one of whom was a cripple.

We said a few words of kindly greeting to the family, and then, looking round on the dest.i.tute home, I said sorrowfully, "Nancy, you seem to be very poor; you don't seem to have anything to make you happy and comfortable." Very quickly came the response,--and it was in a very much more cheery strain than my words had been,--

"I have not got much, but I am not unhappy, Missionary."

"You poor creature," I replied, "you don't seem to have anything to make you comfortable."

"I have but little," she said quietly.

"Have you any venison?"

"No!"

"Have you any flour?"

"No!"

"Have you any tea?"

"Have you any potatoes?"

When this last question of mine was uttered, the poor woman looked up at me, for she was the widow of Samuel Papanekis, and this was her answer: "I have no potatoes, for, don't you remember, at the time of potato planting Samuel took charge of the brigade that went up with provisions to save the poor white people? And Samuel is not here to shoot deer, that I may have venison; and Samuel is not here to catch mink and marten and beaver and other things to exchange for flour and tea."

"What have you got, poor woman?" I said with my heart full of sorrow.

She replied, "I have got a couple of fish-nets."

"What did you do when it was too stormy to visit the nets?"

"Sometimes some of the men from the other houses visited them for me, and would bring me the fish. Then we sometimes get some by fishing through the ice."

"What about when it was too stormy for any one to go?"

She quietly said, "If nothing were left, we go without anything."