to such a people and not have felt he was standing where God was working?

"After morning service, a class of female adults remain in the church and receive further instruction from the native teachers. At the same time the male adults meet Mr. Duncan in his own room. At three, the church bell again assembles all the village to worship; and again at seven, when they generally meet in the school-room, the address being given by one of the native teachers."

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'July 16th. Before my departure from Metlakahtla, I assembled the few who were left at the village, to tell them I was anxious to leave behind some token both of my visit to them after so long an absence, and also that I still bore them on my heart. What should it be? After hours of consultation they decided they would leave the choice to me, and when I told them (what I had beforehand determined upon) that my present would be a set of street lamps to light up their village at night, their joy was unbounded. Their first thought had a spiritual meaning. By day, God's house was a memorable object, visible both by vessels passing and repassing, and by all canoes as strange Indians travelled about; but by night all was darkness— now no longer so-as the bright light of the glorious Gospel, had through God's mercy and love shined in their dark hearts, so would all be reminded, by night as well as by day, of the marvellous light shining in the hearts of many at Metlakahtla, even

the Indians who came with him were in such fear from the neighboring tribes, that they begged him not to have a fire burning at night or show a light in his house. The system of murder was then so general, that whenever an enemy saw a light he sneaked up to it, and the death of the unsuspecting Indian was generally the result. Thus my selection was a happy one, and I thanked God for it."

In the testimony of these independent, and intel ligent observers, who have investigated with scrutiny, the development, of this ideal community, we have evidence beyond question that Mr. Duncan's work is an unqualified success; totally free, from any underlying motives of personal emoluments, or actuated by ambition for self-aggrandizement.

CHAPTER V.

THE SAVAGE.

WE have now followed Mr. Duncan in the noble work, which he has fearlessly pursued through grave perils and sore trials; we have always found him faithfully at his post, sacrificing everything for his cause; we have followed him in his joyful delight at the successes, which had crowned the struggles he had sustained with such manly fortitude, yet, with modesty and Christian simplicity. We have received the impressive testimony of those whose privilege it has been to visit his modern Arcadia, and to see with their own eyes, how he has brought order out of chaos-how he has builded on a rock. Now, it remains for us to scan his methods, and then to follow him through a course of cruel events, unlooked for, uncalled for, and almost without precedent in the modern history of sectarian persecution.

We have observed how Mr. Duncan began his work, by first mastering the tongue and then studying, in their own homes, the minds and inner life, the habits and customs of these painted, half-naked savages, as at night, clustering around their hearth

stone, the blazing fire cast a weird glow over their swarthy faces. He learned from them their ideas of the creation, of the mystery of death, their religious superstitions, their history as told in legends; in short, he studied them, and their capacities, as a scientist studies, the relative equivalents of the elements in chemistry..

As a samaritan to their sick, as a peacemaker when fierce passions stirred strife, as a comforter in their hours of trouble and woe, he not only won their affection and confidence; but, he also implanted in their hearts, the germs of good-will and forbearance toward each other. He exemplified and upheld by his own pure, every-day, Christian life, those true principles of morality that stood the crucial test, of the ever suspicious scrutiny of the savage.

Dr. Livingston tells us, how essential it is that missionaries, should teach by their lives, as well as by their words.

"No one ever gains much influence in Africa without purity and uprightness. The acts of a stranger are keenly scrutinized, by both old and young. I have heard women speaking in admiration of a white man because he was pure, and never guilty of secret immorality. Had he been, they would have known it, and, untutored heathen though they be, would have despised him everywhere."

The moment a white man indulges in the common vices among savages he reduces himself, in their estimation to their own level.

The unbounded, all-absorbing devotion of heathen peoples in their worship, and their subservience to their own deities and avowed cults, and that they often make voluntary sacrifice of their own lives, or the lives of their kin, to glorify their god or propitiate his wrath is well known. The late Dean Stanley dwelt much upon their honest, unreserved devotion, and declared that however revolting their beliefs they lived consistently to their teachings, this he held up in vivid contrast to the canting hypocrisy invading so large a portion of the Christian Church.

It is recorded that some Brahmins, conversing with the Danish Missionary Schwartz, replied to his arguments in behalf of Christianity:

"We do not see your Christian people live according to that Holy Word. They curse, they swear, they get drunk; they steal, they cheat, they deal fraudulently with one another; they blaspheme and rail upon matters of religion, or often make a mock of those who profess to be religious; they behave themselves as badly, if not worse, than we heathen. Of what advantage is all your profession of Christ's religion, if it does not influence the lives of your own countrymen? Should you not first endeavor to convert your own countrymen before you attempt to proselyte Pagans? But turning to him they said, 'Of a truth you are a holy man, and if all Christians thought and spoke and lived as you do, we would without delay undergo the change and become Christians also.""