So the weary voyageurs approaching St. Boniface are filled with expectation and delight at the end of their journey by the cheery chimes of the Roman Mission.
THE RED RIVER VOYAGEUR
In the afternoon the party disembarked and found a kindly shelter in the hospitable home of an old French family, the Marions, not far from the cathedral, opposite the point where the Assiniboine falls into the Red River, and the stone walls of Fort Garry in view in the distance.
CHAPTER IV. A Highland Welcome.
A short rest having been made in the hospitable home of the Marions, the young missionary, anxious to meet his future flock, crossed the Red River by canoe and disembarked about a mile below, at "Colony Gardens." This was the house of Alexander Ross, sheriff of Assiniboia, who had been a leader in all the efforts to obtain a minister. Here the expected minister received a Highland welcome, and the Ross mansion became his home.
A short sketch of Sheriff Ross and his wife is an absolute necessity to our understanding of the Red River community to which John Black came. Alexander Ross was a Highlander who, about 1803, at the age of twenty-one, came with the disbanded soldiers of the Highland regiment of Glengarry Fencibles to Upper Canada. He went with them to Glengarry District on the St. Lawrence, and, being a fair scholar, taught school there for some time.
In 1810 he entered the Astor Fur Company, which had its headquarters in New York. Sailing from that city, he rounded Cape Horn, went up the Pacific coast, and helped to build Astoria, a fort at the mouth of the Columbia river, on the Pacific. He led a rough and dangerous life for a number of years, and found his way in the service of the Northwest Fur Company of Montreal, to the mountains of British Columbia. Here he married an Indian maiden, the daughter of the chief of the Okanagan Indians. The writer was well acquainted, many years after, with "Granny" Ross, as she was called, and can speak of her kindness and Christian character.
At the end of the first quarter of the century Alexander Ross was brought across the mountains and prairies by Governor George Simpson, and took up his abode on the banks of Red River, on what is now the site of the city of Winnipeg. Here he reared a large family, and took a leading part in all the affairs of the Red River settlement. Mr. Black's companion writes: "The old gentleman met us on the bank, welcomed us to the Selkirk settlement, and escorted us up to his house—a white, rough-cast, two-storey stone, which stands upon a large bend of the river and commands a view both ways; and that view is certainly the finest I have seen for a long time."
The scene about Colony Gardens on that September afternoon was a very striking one. "A village of farmhouses with barns, stables, hay, wheat, and barley stooks, with small cultivated fields or lots, well fenced, are stretching along the meandering river, while the prairies, far off to the horizon, are covered over with herds of cattle, horses, etc., the fields filled with a busy throng of whites, halfbreeds, and Indians—men, squaws, and children—all reaping, binding, and stacking the golden grain, while hundreds of carts, with a single horse or ox harnessed in their shafts, are brought in requisition to carry it to the well-stored barn, and are seen moving, with their immense loads rolling along like huge stacks in all directions. Add to this the numerous wind-mills, some in motion, whirling around their giant arms, while others, motionless, are waiting for a grist. Just above, Fort Garry sits in the angle at the junction of the Assiniboine and Red rivers, with a blood-red flag inscribed with the letters 'H. B. Co.' floating gaily in the breeze."
Of the house of Sheriff Ross the writer says: "We spent the night with Mr. Ross and family, and found him to be a very intelligent and interesting old gentleman, full of information as regards the Northwest region, and of Selkirk colony in particular. He published a book descriptive of the country and of the Rocky Mountains, Vancouver and the Pacific Coast, where he spent some fifteen years of his life, since which he has been residing in this colony, and has been for a long time one of its leading citizens."
A book entitled "Red River Settlement," published by Sheriff Ross, some years after this time, is really a lively and correct account in most respects of the Selkirk colony. We have gleaned from his writings, and from the information communicated to Dr. Burns by him, the main facts leading up to the coming of John Black to the Highland colony. No doubt, late into that first night, the religious story of the forty years preceding, was told by the old fur trader to the youthful missionary. We may well rehearse the tale of disappointment now to be turned to joy.
The Scottish settlers of Red River were chiefly emigrants from the north of Scotland, brought to the country during and before the year 1815, by the Earl of Selkirk. They had a clergyman of their own persuasion promised by his lordship at the time of leaving their native country, the Rev. Mr. Sage, but he remained behind them for a year in order to perfect himself in the Gaelic language. He was expected to follow them. Next year, however, came and passed away and with it no clergyman; and up to the time of Mr. Black's coming no Presbyterian minister had ever visited Rupert's Land. In the winter of 1815-16 the settlers had to abandon the colony for want of food, and they betook themselves to the plains for buffalo, and to the lakes for fish, and wintered among the natives in all directions. In 1816, after their return to the settlement, they were driven from the colony at the muzzle of the gun by the Northwest fur traders, who did not want a farming settlement in Rupert's Land, and they spent the following winter three hundred miles to the north of the colony, at the foot of Lake Winnipeg.
Led by the vicissitudes of his settlers, Lord Selkirk visited his colony in 1817, made a treaty with the Indians, and made promises to his settlers, among other things, to send them a minister of their own faith. Much encouraged by his lordship's visit, the people settled down to work, when they were invaded by a grasshopper scourge, and had been compelled again to leave their farms and seek subsistence by the chase of the buffalo on the plains.
At this juncture (1818) they were surprised at the arrival of two Roman Catholic priests sent from Montreal, on the request of Lord Selkirk, for the Roman Catholic colonists taken out by him, and the French halfbreeds of Red River. But no Presbyterian minister was sent. It is to be said for Lord Selkirk that the financial difficulties of his colony and the strife and opposition which had arisen preyed on his mind to such an extent that he died in the south of France in 1820. He had, however, given strict charges to his agent, then in London, to send out a minister as promised. The agent was an Englishman and seemed to have used his position with the directors of the Hudson Bay Company very unfairly. In 1820 there arrived in Red River Rev. John West, a good and suitable man, but the settlers complained that he was of the Church of England, and that there were not "twenty individuals in the whole colony belonging to the Church of England."
Much dissatisfied, the colonists, in 1822, applied to Lord Selkirk's executors for redress, but no answer was made to them. Governor Donald Mackenzie, who was in charge at Fort Garry, made them, in the year following, a promise that a minister of their own persuasion would be sent them. A petition sent to Scotland for assistance received no reply. Years rolled on, the people still adhering in their homes to the customs of their fathers, holding prayer meetings from house to house and teaching the Shorter Catechism in their families. In 1843 they saw six Roman Catholic priests in the settlement, and four Church of England ministers, but none of their own faith.
The state of depression produced by these unavailing efforts may be seen in the fact that in 1835 a party of one hundred and ten persons, all Scotch settlers, left the colony for the United States, "solely because at the Selkirk settlement they had neither minister nor church of their own." Two years after a number of additional families left the country for the same reason. The indiscreet and uncalled for public address of one of their ministers, who had been once a Presbyterian but was so no longer, did much to influence their feeling and stir up resentment.
In the year 1844, Duncan Finlayson, a Scotchman, who was Governor at Fort Garry, advised another application to be made to the company in London. The petition of the people is really a most pathetic one. In it they say that "they are in danger of forgetting that they have brought with them into this land, where they have sought a home, nothing so valuable as the faith of Christ, or the primitive simplicity of their form of worship; and that their children are in danger of losing sight of those Christian bonds of union and of worship, which everywhere characterize the sincere follower of Christ."
In reply to this petition, the company denied any promise of Lord Selkirk to the settlers in the matter, but agreed to pay the expenses of a minister of their own faith to the country, provided they were willing to undertake his support. Again stirred up to vindicate their position, the leaders made affidavits as to Lord Selkirk's promise in their old Highland home of Helmsdale, in Sutherlandshire, before the Colonists emigrated, as well as at the time in 1817 when His Lordship gave the grant of land for church and school. The response to these declarations from the Hudson's Bay Company was no more satisfactory than the former had been, and thus ended the expectation which the Kildonan people had fondly cherished for more than thirty years of having a minister sent them by the company.
Now that they had learned the wisdom of the admonition—"Put not your trust in princes," the disappointed colonists began to turn their thoughts to the sympathy of the Scottish people. In 1846 they addressed a letter to the Free Church of Scotland, which in the following year reached the Colonial Committee of that Church. This committee sought in vain to obtain a minister for Red River, in Scotland, and in turn, through Dr. Bonar, the convener of the committee, handed the matter over to the Free Church in Canada.
Then the persistent settlers of Red River transferred their case to Montreal, and wrote to Sir George Simpson, who has been called the "Emperor of Rupert's Land," and asked for his countenance and support. Though very diplomatic, Sir George seems to have favored them. An interesting correspondence between Rev. Mr. Rintoul, of Montreal, and Sir George, now took place. The work of obtaining a suitable missionary was, as we have seen, in the hands of Rev. Dr. Robert Burns, of Knox Church, Toronto, a relative of Dr. Bonar. Chief Factor Ballenden, resident governor at Fort Garry, took much interest in the matter, and pressed the case of the Red River settlers on Dr. Burns and his committee. We have already seen the steps by which the apostle of Red River was sent upon his way.
Mr. Black had faced the journey, and now on the scene of his future labors heard the details of the well-nigh forty years of disappointment, as well as of the Highland welcome awaiting him. The joy that took possession of the Highland hearts of the people of Red River was almost beyond measure. They had unremittingly striven in the face of many rebuffs for a pure Gospel and for the coming of the house of the Lord. And now in many of the homes of Red River at their family worship they sang:
It was Friday afternoon when John Black arrived at his destination on Red River. On Sabbath following he went with the people to the Episcopal Church of St. John's, now on the north side of the city of Winnipeg, in which the Kildonan people always claimed a share. Expecting their minister, the people had made a compromise with the Hudson's Bay Company as to property, and had been given a glebe lot called "La Grenouilliere," Frog Plain, two or three miles down the river, as a site for church and manse. Here they had already erected a manse for their new minister, and though not quite finished, it served as a meeting-place for the people in their worship for the first year or two of the mission.
During the week after Mr. Black's arrival, the news went quickly about the settlement, so that on Sabbath, September 28th, 1851, three hundred of the Selkirk settlers, who had a week before met in St. John's, assembled for service in the manse at Kildonan. Here the first sermon was preached by a Presbyterian minister in the wide region west of Lake Superior, where now the Presbyterian Church is much the largest body engaged in spreading the Gospel.
CHAPTER V. The Early Settlers on Red River.
On the banks of the Red River of the North for well nigh forty years before the coming of John Black, there had existed the Red River Settlement. Fort Garry was its centre for upwards of thirty years of that period. The fur trader on the Mackenzie River looked to the settlement as his probable haven of rest when he should have finished his days of active service and retired; the half-breed hunter of the plains thought of it as the paradise to which he might make his annual visit, or the place where he might at last settle, while the Kildonan settler boasted that there was no place like his "oasis" in the Northwest wilderness, and that the traveller who had tasted the magical waters of Red River would always return to them again. The Canadian youth read in his school-book of a far distant outpost, Fort Garry, and chilled by the very sound of the name, whispering "cold as Siberia," passed on to the next subject. The Canadian statesman dreamed of a Canada from ocean to ocean, but as he thought of the thousand miles of impassable rocks and morasses between him and the fur-traders, he could only shudder and say, "perhaps sometime," while the secretary of the Hudson's Bay Company House in London with darkest secrecy folded together his epistles, addressed them "via Pembina," and then slipped quietly away to his suburban residence, knowing that he had the key in his pocket to unlock the door to half a continent, around which was built an impenetrable Chinese wall.
As early as 1802 the Earl of Selkirk, a man of philanthropic and liberal views, stirred by the accounts given by Sir Alexander Mackenzie (1801) and other traders to the Indian country, wrote to the British Government of the day a letter now in the British archives, proposing the establishment in Red River of a colony for the purpose of relieving Irish disaster and Highland misery. It was not until 1811 that Lord Selkirk succeeded in obtaining, by purchase from the Hudson's Bay Company, of which in the meantime he had become a member, the district of Assiniboia on Red River, comprising 116,000 square miles. By way of Hudson Bay was the route chosen, and in the letters of the founder occur the words—words of still unfulfilled, but no doubt true prophecy: "To a colony in these territories the channel of trade must be the river of Port Nelson."
THE HIGHLANDERS.
At this time (1811) there were sad times in the Highlands of Scotland. Cottars and crofters were being driven from their small holdings by the Duchess of Sutherland and others, to make way for large sheep farms. Strong men stood sullenly by, women wept, and wrung their hands, and children clung to their distressed parents as they saw their steadings burnt before their eyes. The "Highland clearances" have left a stain on the escutcheons of more than one nobleman. Lord Selkirk, whose estates were in the south of Scotland, and who had no special connection with the Celts, nevertheless took pity on the helpless Highland exiles. Ships were prepared, and the following are the numbers of Highland colonists sent out in the respective years:
| In 1811, reaching Red River in 1812, there were | 70 |
| In 1812, reaching Red River in 1813, there were (a part Highland) | 15 or 20 |
| In 1813, reaching Red River in 1814, there were | 93 |
| In 1815, reaching Red River in the same year, there were | 100 |
| —— | |
| Total Selkirk Highland colonists, about | 270 |
The names of these settlers were those still well known in Manitoba, as Sutherland, McKay, McLeod, McPherson, Matheson, Macdonald, Livingstone, Polson, McBeth, Bannerman, and Gunn.
From the above list it will be seen that at the end of 1814 the colony had reached the number of one hundred and eighty or two hundred. Over these ruled the Hudson's Bay Company governor, Capt. Miles Macdonell, a U. E. Loyalist from Glengarry, in Canada. The fact that the Highland settlers were under the protection of the Hudson's Bay Company roused against them the opposition of the Northwest Fur Company, of Montreal, which had for thirty or forty years before their coming carried on trade in the country.
The two companies had their rival posts side by side at many points throughout the Territories. The Nor'wester fort standing immediately at the junction of the Red and Assiniboine rivers was called Fort Gibraltar. The fort occupied by the colony was less than a mile down the bank of the Red River, and was known as Fort Douglas from Lord Selkirk's family name. It is of no consequence to our present object to determine who opened hostilities or who was to blame in the contest of the companies. Strife prevailed, and through this the colonists suffered. In 1814 arrived on the scene a jauntily-dressed officer of the Nor'west Company, brandishing a sword and signing himself captain—one Duncan Cameron. This man was a clever, diplomatic, and rather unscrupulous instrument of his company, and coming to command Fort Gibraltar, cultivated the colonists, spoke Gaelic to and entertained them with much hospitality, and ended by inducing about one hundred and fifty of the two hundred of them to desert Red River and go with him to Upper Canada. By a long and wearisome journey to Fort William, and then in small boats along Lakes Superior and Huron, they reached Penetanguishene, and found new homes near Toronto, London, and elsewhere. To the faithful half hundred who remained true to their pledges all honor is due.
The arrival of the third party of Highlanders in 1815 reinforced the remnant who had resisted Cameron's seductive proposals. The Colony again rose to three-fourths its original strength. In 1816 the Nor'westers adopted still more extreme measures to destroy the colony. An attack was made on the settlers on the 19th of June, and the new Governor, Robert Semple, was killed, with a number of his attendants, at a spot a short distance north of the present city of Winnipeg. Lord Selkirk on the receipt of the news of the colony in 1815 had come to Montreal, and was proceeding up the lakes to assist his people in 1816, when the news reached him, on the way, of the skirmish of "Seven Oaks" and the death of the governor. He was at the very time bringing with him as settlers, a number of disbanded soldiers, who have usually been known as the "De Meurons."
The regiments to which these men belonged were part of the body of German mercenaries which had been raised during the Napoleonic wars. The name of Col. De Meuron, one of the principal officers, was given to the whole.
These new settlers were not all Germans, but had among them a number of Swiss and Piedmontese. The regiments had been employed by Britain in the war of 1812-15, and were disbanded in Montreal at its close. Lord Selkirk engaged four officers and one hundred men to go to Red River. The men were promised certain wages, as well as land grants at Red River. In the autumn of 1816 the party arrived at Fort William, which they seized and the camping place on the Kaministiquia River is still called Point De Meuron. Employed during the winter in opening out for a distance a military road, the party under command of Capt. D'Orsonnens in early spring pushed on by the way of the western shore of the Lake of the Woods, surprised the Northwesters, and retook Fort Douglas from them. Lord Selkirk arrived at the Red River in the last week of June, 1817. In accordance with his agreement he settled all the De Meurons who wished to remain, along the banks of the little river, the Seine, which empties into the Red River opposite Point Douglas. This stream has among the old settlers always been known as German Creek in consequence. Being mostly Roman Catholics they were the first settlers among whom the priests Provencher and Dumoulin took up their abode on their arrival in 1818. From the nationality of the De Meurons the first Roman Catholic parish formed in the country was called St. Boniface, from Winifred, or Boniface, the German apostle and patron saint. The first Roman Catholic parish is now the town of St. Boniface, and is the residence of the Roman Catholic Archbishop of the country.
Some severe things have been said of the character of the De Meuron settlers. They have been charged with turbulence, insobriety, and with having had predatory inclinations towards their neighbours' cattle. They almost all left the country after the disastrous year of 1826, for the United States. No doubt like all bodies of men they had good and bad among them, but the fact of their having been disbanded mercenaries would not incline us to expect a very high morality of them.
THE SWISS.
In the same year (1820) in which Lord Selkirk went to France, to find, in the little town of Pau, his death and burial place, a former officer of a disbanded regiment—Col. May—a native of the Swiss capital of Berne, went as an agent of Lord Selkirk to Switzerland. He had been in Canada, but not at Red River, and accordingly his representations among the Swiss Cantons were too much of the kind circulated by Government emigration agents still. He succeeded in inducing a considerable number of Swiss families to seek the Red River settlement. Crossing the ocean by Hudson's Bay Company ships, they arrived at York Factory in August, 1821, and were borne in York boats to their destination.
Gathered, as they had been, from the towns and villages of Switzerland, and being chiefly "watch and clock makers, pastry cooks, and musicians," they were ill-suited for such a new settlement as that of Red River, where they must become agriculturists. They seem to have been honest and orderly people, though very poor. It will be remembered that the De Meurons had come as soldiers; they were chiefly, therefore, unmarried men. The arrival of the Swiss, with their handsome daughters, produced a flutter of excitement in the wifeless De Meuron cabins along German creek. The results may be described in the words of a most trustworthy eye-witness of what took place: "No sooner had the Swiss emigrants arrived than many of the Germans, who had come to the settlement a few years ago from Canada, and had houses, presented themselves in search of a wife, and, having fixed their attachment with acceptance, they received those families in which was their choice into their habitations. Those who had no daughters to afford this introduction were obliged to pitch their tents along the banks of the river and outside the stockades of the fort, till they removed to Pembina in better prospects of provisions for the winter."
THE METIS.
Alongside the Selkirk settlers others began to settle on the vacant banks of Red River. Most worthy of notice among them were the half-breeds of French or English descent, whose mothers were Indian women.
Parkman, in his account of Pontiac's conspiracy, has well shown the facility with which the French voyageurs and Indian people coalesced. Though a poor colonist, the French-Canadian is unequalled as a voyageur and pioneer runner. When he settles on a remote lake or untenanted river, he is at home. Here he rears in contentment his "dusky race." The French half-breed, called also Metis, and formerly Bois-brulé, is an athletic, rather good-looking, lively, excitable, easy-going being. Fond of a fast pony, fond of merry-making, free-hearted, open-handed, yet indolent and improvident, he is a marked feature of border life. Being excitable, he can be aroused to acts of revenge, of bravery, and daring. The McGillivrays, Grants, McLeods, and Mackays, who had French, Scotch, and Indian blood, were especially determined. The Metis, if a friend, is true, and cannot in too many ways oblige you.
The offspring of the Montreal traders with their Indian spouses, so early as 1816, numbered several hundreds, and they possessed a considerable esprit-de-corps. They looked upon themselves as a separate people, and, headed by their Scoto-French half-breed leader, Cuthbert Grant, called themselves the New Nation. Having tasted blood in the death of Governor Semple, they were turbulent ever after. Living the life of buffalo hunters, they preserved their warlike tastes. Largely increased in numbers in 1849, they committed the grave offence of rising, taking the law into their own hands, defying all authority, and rescuing a French half-breed prisoner named Sayer.
This was in the time of Recorder Thom. Adam Thom, the judge, deserves a word of notice. A native of Scotland, of large frame, great intelligence, and strong will, he had had experience as a journalist in Montreal. Sent up to establish law and order, he certainly did his best, and should have had a proper force to support him. True, exception has been taken to his decisions, but where is the judge that escapes that?
Among the leaders in this affair was one with the ominous name of Riel, a Scoto-French half-breed, who owned a mill on the Seine River. He was the father of Louis Riel, who afterwards led the French half-breeds in their two rebellions. Louis Riel, the younger, was the embodiment of the restless spirit of his race. Ambitious, vain, capable of inspiring confidence in the breasts of the ignorant, yet violent, vacillating and vindictive, the rebel chieftain died to atone for the turbulence of his people.
ENGLISH HALF-BREEDS.
As different as is the patient roadster from the wild mustang, is the English speaking half-breed from the Metis. So early as 1775 the traveller, Alexander Henry, found Orkney employees in the service of the Hudson's Bay Company at Cumberland House. The Orkney Islands furnished so many useful men to the company that in 1816, when the Bois-brulés came to attack the colony, though the colonists were mostly Highlanders, they were called "Les Orcanais." Since 1821 the same supply of employees to the company has continued and increased with occasionally an admixture of Caithness-shire and other Highlanders.
Accordingly the English-speaking half-breeds are almost entirely of Scotch descent. From Hudson's Bay to distant Yukon the steady-going Orkney men have come with their Indian wives and half-breed children and made the Red River their home. We have but to mention such well-known respectable names as Inkster, Fobister, Setter, Harper, Mowat, Omand, Flett, Linklater, Tait, Spence, Monkman, and others, to show how valuable an element of population the English half-breeds have been, though, of course, there are those bearing these names as well who are of pure Orkney blood.
HUDSON'S BAY COMPANY OFFICERS.
No element, however, did so much for Red River of old as the intelligent and high-spirited officers of the Hudson's Bay Company, of whom many settled in the country. There was among them also a strong Highland and Orkney strain. In few countries is the speech of the people generally so correct as it was in the Red River settlement. This undoubtedly arose from the influence of the educated Hudson's Bay Company officers. At their distant posts on the long nights they read useful books and kept their journals. Numbers of them collected specimens of natural history, Indian curiosities, took meteorological observations, and the like. Though all may not have been the pink of perfection, yet very few bodies of men retained, as a whole, so upright a character as they. We have but to mention such names as that of the notable governor, Sir George Simpson, of Pruden, Bird, Bunn, Stewart, Lillie, Campbell, Christie, Kennedy, Heron, Ross, Murray, MacKenzie, Hardisty, Graham, McTavish, Bannatyne, Cowan, Rowand, Sinclair, Sutherland, Finlayson, Smith, Balsillie, McLean, McFarlane, and Hargrave, and others who have settled on the Red River, to establish this.
THE PENSIONERS.
Most portions of the new world have grown from additions from the military, who have for some reason or other come to them. So it was in Red River settlement. In 1846 the 6th Regiment of foot, some three hundred and fifty strong, was sent out by way of Hudson's Bay under Col. Crofton, in connection with the Oregon question, then disturbing the relations of Great Britain and the United States. Few of the regiment remained in the country. The troublous state of affairs in Recorder Thom's time induced the company to send out a number of pensioners and settlers who should be settled near the fort, and be useful in time of emergency as police. It was in 1848 that Col. Caldwell, with fifty-six non-commissioned officers and men, of whom forty-two were married and had families, came out by way of Hudson's Bay, each man being promised twenty acres of land and each sergeant forty. It was after their arrival that the Sayer emeute took place.
THE CENSUS.
The nucleus of 150 Kildonan settlers in 1816 had with it a few Metis, already settled down, but there was a need for a settlement for the heart of the vast fur territories. The North-west Company, ever opposed to settlement, we learn from Harmon's book, had a scheme on foot at this time to establish a native settlement on Rainy River, and had the money subscribed for an educational institution there. A settlement having been once established on Red River, many flocked to it. Thus it was that in ten years after the death of Governor Semple there were of Highlanders, De Meurons, Swiss, French voyageurs, Metis, and Orkney half-breeds, not less than fifteen hundred settlers. It was certainly a motley throng. The Rev. Mr. West the first missionary, tells us that he distributed copies of the Bible in English, Gaelic, German, Danish, Italian, and French, and they were all gratefully received in this polyglot community. Though the colony lost by desertion, as we have seen, yet it continued to gain by the addition of retiring Hudson's Bay Company officers and servants, who took up land, as allowed by the company, in strips along the river, after the Lower Canadian fashion, for which they paid small sums. There were in many cases no deeds, simply the registration of the name in the company's register. A man sold his lot for a horse, and it was a matter of chance whether the registration of the change in the lot took place or not. This was certainly a mode of transferring land free enough to suit the greatest radical. The land reached as far out from the river as could be seen by looking under a horse, say two miles, and back of this was the limitless prairie, which became a species of common where all could cut hay, and where herds could run unconfined.
Wood, water and hay, were the three r's of a Red River settler's life; to cut poplar rails for his fences in spring and burn the dried rails in the following winter was quite the proper thing. There was no inducement to grow surplus grain, as each settler could only get a market for eight bushels of wheat from the Hudson's Bay Company. It could not be exported. Pemican from the plains was easy to get; the habits of the people were simple, their wants were few, and while the picture was hardly Arcadian, yet the new order of things since that time has borne pretty severely upon many, so that they feel as did the kindly old lady, "granny" Ross, of whom we have spoken, that they were "shut in" by so many people coming to the country. The census of the whole settlement in 1849 amounted to 5,291.
THE PARISHES.
No municipal government was ever provided for the people of Red River, though extensive petitions were forwarded to Britain for changes to be made in the government of the country. The Assiniboia council, however, passed certain ordinances, appointed road overseers, and from a slight tariff of four per cent. on imports, enough was raised to carry on public affairs. The local sub-divisions of Assiniboia were national and religious. French and Roman Catholics taking up a certain portion of river bank, Church of England half-breeds another, Scottish settlers and Presbyterians another. This was done sometimes by the will of the Hudson's Bay Company and sometimes without it. The first parish was Kildonan, so set apart and named by Lord Selkirk, on his visit in 1817; the De Meuron and Swiss settlement (1817-20) on the Seine, was the next, resulting in the parish of St. Boniface.
It was to this community with its varied elements and many conflicting interests that John Black found his way. It was here his life was spent, and with this people we shall see he at length threw in his lot. The population when he reached Red River was estimated at about 5,500 in all. The settlement was at length swallowed up in the Manitoba of to-day. It did its work though what that was will probably never be quite appreciated by those who see the Manitoba of to-day.
It marked the slow but sure process of an influence of the christianization and semi-civilization of many of our Indians; it gave the introduction from a barbarous and wandering life to habits of order and settled work; it furnished a valuable pioneering and trading agency for the fur trade, for surveying our plains, and for our Canadian exploration. It gave the nucleus of the present educational and religious organizations, it made the Hudson's Bay Company not only a trading company but a company helping forward in different ways, the improvement of the Indians, and made them the friends of education and religion, and if we read the story of its history aright, it saved to Britain and Canada, the vast northwest which would otherwise not unlikely have met the fate of Oregon. And to do so great a work was not to fail.
CHAPTER VI. Sowing and Weeping.
It was not strange that the mixture of population should be a matter of anxiety to the young pioneer of the Red River. Almost all the Highlanders and their descendants followed the newly-arrived preacher; but the Orkneymen, who had largely in the Hudson's Bay Company outposts married Indian women, seemed to form a guild of their own, and were more inclined to adhere to the Church of England. No doubt the Highland pride of character and connection of the Selkirk settlers kept the Orcadians at arm's length. Twenty years afterward the writer found a sentiment of this kind in Kildonan. The hope of Dr. Burns that John Black might, on account of his knowledge of French, gain an entrance to the Metis was never to any extent realized. Though never able to speak more than a few words of Indian, yet the minister had, as we shall afterwards see, a warm side for the red men.
Thus shut in, the young man found himself surrounded from the first by stalwart theologians, and for these he framed his habits of thought and course of action. So successfully did he do this that he reached their ideal as a preacher, though he knew not a word of Gaelic, and "bore his faculties so meek" that he won unusual admiration and regard on Red River.
NO INFANCY OR CHILDHOOD.
The work of the hardy pioneer is usually a slow and painful process of gathering together a few people at a time, of making the community familiar with his voice and thought, and at last from a small beginning growing gradually stronger and stronger. This is the natural course of development, but in Kildonan Mr. Black found a congregation ready made, and it arose like Minerva, fully armed and scarcely needing equipment. Its infancy, childhood, and youth were all omitted. Within two months of Mr. Black's arrival, and while the people worshipped in the manse, which was used as a temporary church, the organization was begun.
At this time the pioneer wrote as follows:
"Red River, Dec. 17th, 1851.
"The temporary church will accommodate 250 or 300 persons, and is always well filled with a most attentive auditory. We have service forenoon and afternoon, and also a lecture on Wednesday. We have a large and interesting Sabbath-school. There are ninety-six scholars, thirty-six of whom are young people in my own class. Finding, as I did, that the congregation was pretty ripe for organization, I proceeded, with the help of a few of the heads of families, whom the people at my request appointed to aid me in the work, to examine and admit to the privilege of Church membership, such as presented themselves with this desire."
THE ELDERS OF THE PEOPLE.
In any other than a Highland community it would have been a dangerous experiment to choose elders so soon in the history of the congregation. But the Highlander has the natural tendency to follow leaders. His chief is everything to him. Every Highland community, by a process of natural selection—character of a lofty kind being a chief element—chooses its ideal men.
Precisely seven weeks after the first Presbyterian service was held in Red River six elders were chosen by ballot by the people who had been admitted by Mr. Black. Alexander Ross, of whom it was said that his work for the people for twenty-five years laid the people under a debt that they could never discharge, was chosen as leading elder. He died four years afterward. A second, James Fraser, a man of high spiritual power, filled the office for eleven years, till his death. George Munro, Donald Matheson, and John Sutherland made up the five who accepted office. One chosen, Robert McBeth, did not see his way to enter upon the office. The ordination of this first kirk session took place on the 7th of December. The young minister was always a wholesome upholder of the principle of doing everything "decently and in order." He did not even perform a baptism till the session was formed. A most interesting entry is made at this time in the session record: "On the same day as the ordination of the elders took place, the ordinance of baptism was dispensed for the first time in the congregation, the recipient being the child of Mr. Richard Salter, the only Englishman in the community. It was also the first baptism dispensed by the minister." At this time, too, came the recognition of the new minister by the governor and council of Assiniboia. A resolution was passed authorizing any legally ordained Presbyterian minister belonging to the settlement to solemnize marriages. This was regarded as a very considerable concession at the time.
A HIGHLAND COMMUNION.
To the Highland imagination the communion stands out as the great feast day at Jerusalem did to the ancient Jew. The Celt is highly imaginative and is especially fervid. Few of us can estimate how much religion owes in the old world and the new to Celtic fervor. The communion is looked forward to as an especially close approach to God himself. At times we have to deplore a false view that keeps some in Highland communities from coming forward until late in life to the Lord's table. How much it must have meant to the exiles on Red River, forty years after some of them had partaken of the communion in the Kildonan in Sutherlandshire to now take part in Kildonan on Red River.
Due preparation was made for the first celebration of the New Testament feast by the newly constituted session. On December 13th, 1851, the people met together for a preparatory service—not now with perhaps thousands gathered from parishes far and near, but with the few hundreds dwelling side by side. Tokens of admission to the Lord's table were cautiously distributed, and we learn that the position of the tables was carefully determined, as well as the number of table services and the part each elder should take in the administration. The method seen by the writer twenty years after this date was then introduced. It was to have the table covered with linen and to have it successively occupied by different relays of communicants. The number of communicants, at this first communion after the Presbyterian form on Red River, was 45. The services following the communion were carried out as rigidly as those preceding it. Rev. John Black wrote in his description of this same service: "It was to all of us a solemn day, being the first time in which, according to our simple and scriptural form, that blessed ordinance was ever dispensed here. It was also the first time for the pastor who administered; the first time for the elders who served; and the first time for not a few who sat at the table—among others, two old men—the one 87 and the other 99 years of age; and all this in addition to its own intrinsic solemnity."
ARISE AND BUILD!
To the settlers on Red River the only true ideal was that of the parish church—and it was the parish church of the beginning of this century when in the Highlands dissent was unknown. New settlers elsewhere have been willing to erect such temporary structures as their circumstances permit and to wait for better days. In new countries this plan has some advantages. But to the Highland hearts on Red River old Kildonan parish church must be reproduced in the Kildonan of the New World. But stone and mortar were needed, and there were few stone buildings in the settlement. The site on which the church was to be built had been given by the Hudson's Bay Company along with £150 toward the new church, as an equivalent to the people for their rights in St. John's Church which they relinquished to the Church of England, although they retained an interest in the burying ground in which their dead were lying. The new site at Frog Plain was really more centrally situated than that at St. John's for the Scottish settlers, and it contained glebe land amounting to some three hundred acres. Already their manse and school had been erected upon it. It had formerly been a camping place for the Indians, and of it Mr. Black remarked in one of his letters: "The church is to be erected on a piece of land long desecrated by the idolatrous revels of the Indians, and the Sabbath evening sports of some who bore a better name, but whose works were not so much better than theirs." Ten miles away from Red River on the open plain is an old Silurian outlier of limestone rock, which still furnishes building stone for Winnipeg. Even by the end of December the people had quarried at Stony Mountain nearly all the stone required, and with Red River cart or ox-sled had brought the most of the material to the new site on Frog Plain. The limestone of Stony Mountain produces excellent lime, and a sufficient quantity had already been burnt and placed on the ground ready for work in the spring. It was a time of earnest enthusiasm in Kildonan, and the most real parallel to it which comes to the mind of the writer is where in the days of Ezra after the captivity "the people gathered themselves together as one man to Jerusalem" and "when the builders laid the foundation of the temple of the Lord."
THE FLOODS OPPOSE.
The people but awaited the opening of spring in 1852 to erect the building for which they had the material on the ground. The winter had been one of great blessing to the newly-founded church. There had, however, been a great fall of snow and the swamps and streams had been filled with water in the autumn. The Red and Assiniboine rivers run through flat prairie lands, and an overflow in time of high water is very possible. In 1826 the valley of the Red River had been flooded, the water reaching in a great lake for miles across the country. The fathers of Kildonan remembered that former date when in 130 tents they had dwelt on Stony Mountain and the higher lands back from the river. Now to the people ardent to go on with their church building—which was all in all to their Highland hearts—it came as a great disappointment to see another flood, which, while not so great as the former, yet was very serious. We are fortunate in having a letter of Mr. Black's which gives us a vivid description of the
SCATTERING OF THE PEOPLE.
"Red River, May 27th, 1852.
"The only thing of great consequence of which I have to tell is that we are at present suffering from a great inundation—second only to that of the year 1826, of which you have heard. The consequence is that we are living in a tent on the Stony Hill, whither many have fled for shelter, and where I have been for more than two weeks and have the prospect of being so for some time longer.
"The ice began to break up on the river about the 23rd of April; by the 29th, the water was coming over the lower lands. Its increase was about a foot per day, and those whose houses were low had to flee to the heights on the 1st of May. Still rising, on the 7th and 8th the river began to carry down floating houses from the upper or French part of the settlement, where the banks are lower and the houses less substantial. On Sabbath 9th, I preached for the last time in our temporary church and had to go part of the way to it in a canoe. On Monday 10th, the flight from the Scotch part of the settlement was general. On that very day twenty-six years before had the poor people fled from the former flood.
"Such a scene it has never before been my lot to see. The water was now a considerable depth in many of the houses and flowing in behind them completely surrounded the people. In trying to reach a place of safety men and women were seen plunging through the water, driving and carrying, while the aged and little children were conveyed in carts drawn by oxen or horses. Most of the Scotch settlers had from 100 to 300 bushels of wheat in lofts which they kept from year to year in case of failure, and now for this there was much anxiety. The first night we encamped on the plain without wood or shelter, saving what we erected; and amid the lowing of cattle and the bleating of sheep, and the roaring of calves, and the squealing of pigs, and the greeting of bairns, you may be sure we had a concert. After three days we arrived here which is a beautiful woody ridge far from water mark, but thirteen miles from our houses. A few families are with me here, but my congregation is scattered, so that, from extreme to extreme is, I suppose, more than thirty miles.
A SEA OF WATERS.
"Thus the waters prevailed and spread themselves over the cultivated lands, sweeping away everything loose and much that was thought fast. Houses, barns, byres, stacks of wheat, etc., were floating down thick and fast. The rail fences—and there were no other—were swept clean away. Not a bridge is left on the road in all the flooded district. Sometimes the wind blew very strong, and acting on the lakelike expanse of waters agitated them like a sea, and this was very destructive to the houses of the settlers. The breadth flooded in our part of the settlement might be eight or nine miles, while the ordinary width of the river is not more than 150 yards. The destruction of property has been immense. From 3,000 to 4,000 people have been driven from their homes, though the water did not rise so high as in 1826 by 3 feet 6 inches. I have crossed this wide expanse twice to visit our people on the east side. It is like a great lake. I have now three preaching stations instead of one—all camp meetings. The water began to fall about the 21st. We hope to be home again in about two weeks. Our sacrament was to have been held last Sabbath, but we have had to defer it indefinitely. The whole will be a serious blow to the settlement, and will be an injury to the congregation. Many will be rendered much less able to pay their subscriptions for church building."
HOME AGAIN.
The pastor and his people reached their desolated homes in June. The country presented a dreary aspect. Crops to a limited extent were sown and yet the harvest, though the floods had done their worst, according to the promise did not fail. The church building was again taken up. The flood during its continuance had destroyed a considerable portion of the lime prepared for the building. A quantity of lumber was drifted off, and timbers for the couples had been floated away but were secured again. The people resumed the work with great cheerfulness. During the season following, the church was erected. Alexander Ross in his "Red River Settlement," says: "It was finished in 1853; and though small, it is considered the neatest and most complete church in the colony. It is seated for 510 persons and is always well filled. Its cost was £1,050 stg. The manse is also completed; and it is pleasing to add that when it was finished there was not a shilling due on either church or manse."
In 1853 Mr. Black returned to Canada, and spent the summer there. He was induced to return to Red River, and had the pleasure of opening the new church in January, 1854. His heart was gladdened.