Robert Tomlinson Annual Letter 1880
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[1] Annual Letter Ankihtlast Station
[2] February 1881
[3] Reverend and Dear Sirs
[4] The year 1880 has come to a close and it becomes my duty
[5] to present your with a short synopsis of the events which call for notice, or mark
[6] the progress of your Mission among the Kitksheans during that year, or more
[7] properly the first portion of it for during its later months I was, as you know,
[8] in England.
[9] In my last annual letter I referred to the unexpected losses we had
[10] suffered and also to the unusual severity of the winter which was especially
[11] trying to us as we were then so unprepared to meet it. Nor did our difficulties
[12] cease with the opening of the new year though with them were mingled such
[13] manifest tokens of our Heavenly Father’s love and care as shewed us he had
[14] not forsaken or forgotten us. But while we acknowledged his goodness it became
[15] a matter for serious and prayerful consideration whether by permitting the
[16] almost entire destruction of our farm stock by drowning and cold. and by the
[17] other losses we were called to endure, he did not mean to shew us he would have
[18] his work in this district taken up on another plan. We know he over-rules all
[19] and we must not shut our eyes to the workings of his providence unless we
[20] would miss the presence of his guiding hand. The plan we had
[21] proposed for ourselves was. By settling on a suitable spot among the
[22] seven Kitikshean tribes which are scattered over an area 100 miles square
[23] and by itinerating among them preaching to and teaching all with whom
[24] we met to draw any from among these tribes who might wish to give up
[25] heathenism to that central spot. there to be further instructed in the doctrine
[26] and practice of [Chris]tianity and also by teaching them the elements of agriculture
[27] to enable them to supply themselves from the produce of the earth with a sufficient
[28] of wholesome good instead of the precarious and ofttimes insufficient
[29] supply of dried fish and berries on which they now subsist. But how was
[30] this to be accomplished now? The cows from which our stock was to be drawn.
[31] The horses which were to have ploughed the land on which were to be grown the
[32] crops from which they would obtain their seed. were all dead. In fact, at the
[33] opening of the spring we were left with one half grown, half trained, ox, two
[34] little pigs and 4 fowls. I confess my heart grew weak, and at times
[35] was tempted to exclaim with the Patriarch of old “All these things are
[36] against me.” But it was not so. God soon shewed us that while he approved
[37] the plan he would have it carried out in his own way. He would not have
[38] anything however good in itself take precedence, or usurp the place of the Simple
[39] Gospel Story, simply told. That a hatred of sin, and a sense of their
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[1] misery, and a longing to be leased from its {thralblaers?}, and made free by
[2] Christ, must be the cord to draw them around the missionary.
[3] In the Spring, when the great body of the tribes had gone to the Naas River to catch
[4] the fish from which they manufacture such a large quantity of grease which is
[5] eaten with almost all their other food, several families of those who remained
[6] behind came and camped near us. They had no particular reason for coming.
[7] They were lonely, they said, and wished to stop a few weeks with us. For these we
[8] opened a bible class, which was held in our barn. There evening after evening
[9] we endeavoured to teach them some little truth. Truly it was “line upon lin
[10] precept on precept.”. but it told. The interest and the numbers of them who
[11] attended increase. At first there were but 3 or 4. soon 10 or 12 and then often
[12] as many as fifteen attended and when those who had gone to the Naas returned
[13] we often had twice as many. Some some came to me to beg us not to leave
[14] Ankithitlast. Not to be angry with them because they were bad and ignorant.
[15] Not to be down hearted at our losses, but to think of their miserable condition
[16] to think of their poor sick children, so many of whom had died because they
[17] had no property food to give them. the think how often they have been half starved
[18] themselves when the Salmon failed them. They were sure, they said, that God had sent
[19] us and he would prospser us. This I hear, not once, but again and again, and not
[20] from members of any on tribe only but from some from all the seven tribes.
[21] We learned the lesson that as the spiritual kingdom grows from the seed taking
[22] root in a single heart. so God would have our efforts for the temporal welfare of
[23] these poor people start from the smaller beginning. to be in fact the
[24] handmaid to, and not the precursor of his work.
[25] In the beginning of June we were glad to welcome B[isho]p Ridley on a visit, and
[26] had hoped he could have stayed at least a week with us which would have enabled
[27] us to explain fully our various plans and operations to him. but his other
[28] arrangements prevented him from remaining more than one night.
[29] Two things I have learned to regard as sure signs of the progress of God’s
[30] kingdom. One is an increasing interest in the truth and a desire and effort
[31] to practice it. The second is the opposition of those whose calling would
[32] be {???} by the advent of [Chris]tianity. Among these tribes the medicine
[33] men. are the one most chiefly affected.
[34] In the year 1879 while we had availed ourselves of opportunities to preach to
[35] and teach not only those who were employed in putting up the mission buildings
[36] but many others, by visiting them in their homes on the Sundays. yet we had
[37] no direct fruit and indeed, while there was little or no opposition there
[38] was a prevailing absence of decided interest: Last spring, however a
[39] manifest change began to shew itself. Direct interest in the preaching
[40] and teaching was manifested. The subject of the introduction of [Chris]tianity.
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[1] among them was discussed, in one form or another, at almost all their
[2] gatherings. When they dispersed for their Summer salmon fishing.
[3] At the various fisheries, where the previous summer it was hard to
[4] collect more than 10 or 12 the houses now were filled. At one place they
[5] even asked for a temporary hut to be erected as they did not wish our
[6] meetings to be held in the dirt and smoke of a salmon house. We
[7] acceded to their wish. The result surpassed our warmest expectations
[8] They attended, cleanly attired, with washed faces and combed hair
[9] and shewed a real desire to learn. This change soon {???} the spirit
[10] of opposition. At a meeting held on July 1st at Ankihtlast five
[11] stood up and declared their wish and determination to give up heathenism
[12] and come and live under [Chris]tian instruction. This avowal caused the
[13] storm of opposition which had been gathering for some time to burst.
[14] At first an attempt was made to frighten these five. that failing,
[15] more decided steps were tried. Twas the Second Sunday in July
[16] Mr. Woods and I had gone come to one of the fisheries. The bell had been
[17] rung, the house was filled with men, women, and children. who
[18] had quietly seated themselves on the ground. I was about to give
[19] out the hymn. when two chiefs entered and sat down in front
[20] of me, their hats on. their faces unwashed, while a scowl darkened
[21] their features. They were followed as far as the door by a body of
[22] medicine men. who remained standing in the doorway and
[23] outside. I knew there was mischief intended. but asking for
[24] guidance from on high quietly proceeded with the service. The
[25] hymn. the prayer. the discourse. All in their own language. Just as
[26] I was ending the discourse. one of the Chiefs spoke. Stop. he said, I want
[27] to speak. I ceased speaking. Then in a fierce and bitter tones he spoke
[28] as follows. Formerly chiefs lived to be gray headed, because they
[29] had plenty of property, and when sick could send for an dpay
[30] numbers of medicine men. Now it is not so. They die young.
[31] When we heard you were coming among us we were lad. We had
[32] heard of you as a great medicine man who had cured many
[33] Chiefs on the Coast. and we thought no more would die here, but
[34] we see it is not so and our hearts are sore. Four chiefs have
[35] lately died. The medicine men say you are the cause of their death,
[36] because you are more powerful than they and are able to nullify
[37] that power which they used to exercise to cure. While, at the same
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[1] time you will not exercise your power to save because the sick will
[2] not become {Chris]tians. Four have died it is enough. You must not let
[3] any more die. If another dies we do not know what we will do, but
[4] it will not be good. The second chief followed in the sam strain.
[5] Then a silence ensued. All eyes were turned upon me. I knew
[6] the temper of the men. I knew why those were standing outside.
[7] I knew that to attempt to reason with them or refute their false charges
[8] then would give an occasion for what they wanted. a disturbance.
[9] I remained perfectly mute. Finally the chiefs finding they received
[10] no sympathy from those in the house left. baffled. Since then
[11] several whom I had previously looked upon as quite indifferent to religion
[12] came to me and said they hoped I would not mind such bad talk or think
[13] that it was the general feeling towards us. That there were many among them
[14] who had decided to join us and were only waiting an opportunity to break
[15] through the bands of heathenism. The owner of the house also told me he had
[16] had no hand in it and hoped I would continue to use his house at the Sundays.
[17] On August the 2nd I left for England. While in England I had a letter from
[18] my dear wife ^dated Oct 25th^ in which she says. “I fear two if not three of the 5 who joined us
[19] las July have been drawn away. One has stood quite firm. of the other I
[20] have not yet heard (he had gone to help his mother with at the fishery). Two
[21] more family, however have come and put up at Ankihtlast. Sever asked
[22] me to continue the evening meetings ^which I have done^ as also the three services on the Sunday.
[23] They even asked me to go to a fishery nearly 5 miles distance on Sunday. I said
[24] I could not leave the baby so long but they said they would carry the baby
[25] for me. So I went”. Mrs. Tomlinson. I need hardly say speaks the language fluently.
[26] When we remember how little any of them yet know of [Chris}tianity. and how
[27] assiduously it has been circulated, by interested parties. that Ankihtlast
[28] was to be given up. it is wonderful that any have stood the test.
[29] some ground must necessarily have been lost by my absence for so long
[30] but I trust this will be more than counter balanced by the definite and
[31] satisfactory arrangements for carrying on the work which have been secured
[32] by my visit to England. Looking for a continuance of your sympathies
[33] and prayers and trusting to the hand of our wise God to direct and prosper us.
[34] I remain Yours Very sincerely Robt Tomlinson
