IN THE WAKE OF THE
WAR CANOE
r
,lo
A MORTUARY TOTEM
The carving represents a bear, and was erected in memory of a chief of the Bear crest.
This totem still stands in front of a chief's house at Massett, Queen Charlotte
. Islands.
IN THE WAKE OF
THE WAR CANOE
A STIRRING RECORD OF FORTY YEARS' SUCCESSFUL
LABOUR, PERIL fr ADVENTURE AMONGST THE
SAVAGE INDIAN TRIBES OF THE PACIFIC
COAST, AND THE PIRATICAL HEAD
HUNTING HAIDAS OF THE QUEEN
CHARLOTTE ISLANDS, B.C.
BY THE
VENERABLE W. H. COLLISON
ARCHDEACON OF METLAKAHTLA
WITH AN INTRODUCTION BY
THE LORD BISHOP OF DERRY
WITH 24 ILLUSTRATIONS <Sr» A MAP
LONDON
SEELEY, SERVICE & CO. LIMITED
38 GREAT RUSSELL STREET
1915
THE LIBRARY OF MISSIONS
Price 53. nett. Crown 8vo
A CHURCH IN THE WILDS
The remarkable Story of the Establishment of the Sonth
American Mission amongst the hitherto savage and
intractable natives of tho Paraguayan Chaco
BY
W. BARBROOKE GRUBB
"EL TAOIFICADOR DB LOS INDI03 "
Author of'jtn Unknown People in an Unknown Land "
WITH 24 ILLUSTRATIONS &~» MAP
WINNING
A PRIMITIVE PEOPLE
Sixteen Years' Work among the Warlike Tribe of the Ngoni
and the Senga and Tumbuka Peoples of Central Afrioa
BY
DONALD ERASER
Author of " The Future of Africa," <5r»c.
WITH 27 ILLUSTRATIONS &• 2 MAPS
SEELEY, SERVICE & CO. LIMITED
TO
THE GLORY OF GOD
IN THE
EXTENSION OF HIS KINGDOM
EVERYWHERE
344536
PREFACE
BY THE RIGHT REV. THE LORD BISHOP OF
DERRY AND RAPHOE
THIS is the record of a wonderful triumph of the Cross.
Foremost and throughout it is this. But even for a reader
quite indifferent to religion it ought to have an absorbing
interest. In the simplest and least pretentious language it
records a career of the most romantic adventure. Captain
Marryat never recorded such experiences for the delight of
schoolboys.
To be landed with one's wife in northern regions from the
last ship of the season, among savages, and to be told as the
farewell word of civilisation, "You will all be murdered";
to be chased in an open canoe by sea lions and narwhals,
into whose dense masses a disobedient sailor had fired; to
be chased again by a shark so huge that his dorsal fin
overtopped the stern of the canoe, and so menacing that
in despair they struck at his head with a pole, and he dived
down and left them ; to be prostrated with fever, and to
have the pagan medicine men whooping and dancing around
your bed, conscious that if you die they will be rid of you,
and if you live they will claim the cure, these and storms
at sea, and the wars of Indian tribes, and conflagrations,
and earthquakes make up a fine catalogue of adventures.
Then there is the most interesting story of the natives,
absolutely barbarous in many respects and ready for murder
and piracy on the slightest provocation, but with a sort
of very real civilisation as well, with a remarkable cere-
BISHOP OF BERRY'S PREFACE
monial for the ratifying of treaties, with a language of fine
inflexions, and, as their friend assures us, the finest boat-
builders in the world.
We read admirable specimens of native shrewdness, as
when a tribe refuses a native catechist because another
tribe no better has got a white man. " Listen," said the
authority. " Would you refuse a good dinner because I sent
it by a native ? " " No," said the chief, " I would eat it,
and I know that the native teacher would bring us the same
feast, but the white man would cook it better." All this
should make of the book the most popular Sunday School
premium of the season.
But all this is only a by-product. We read of his first
overtures to these heathens, and their answer, " Why did
you not tell us all this before ? Long ago the white man
brought us the small-pox ; now we have grown old we like
our own ways ; it is too late."
And says the admirable Archdeacon, " I felt as if I were
upon my trial." We are told how there came to him first
the sick and those who loved them, and then the old and
unhappy, until the battle is won and the chief medicine
man renounces his art, and the tribe is Christianised.
It is a wonderful story of devotion and faith triumphant
over every conceivable hindrance and difficulty. There are
people who talk as if missionaries have a very easy time ;
there are people who profess to think that religion makes
milksops ; and there are people who declare that the Cross
has lost it power.
Henceforward it will be an excellent answer to all these
to refer them to the work of God by His servants in the
Queen Charlotte Islands.
GEO. A. DERRY.
8
AUTHOR'S PREFACE
AFTER over forty years' labour among the Indian tribes of
the North- West of British Columbia, including the Queen
Charlotte Islands, at the urgent request of many friends
I have been induced to write this account of my experi
ences. The fact that I was privileged to be the pioneer
missionary on the Queen Charlotte Islands both at Massett
and Skidegate, as also on the Skeena River, and at Giatlaub
on the head of Gardiner's Inlet and Tongas in South-
Eastern Alaska, and other places, has imparted an addi
tional interest to my record. Many more chapters might
have been added, but sufficient has been written to convey
an idea of the early history of the country, the Indians,
and the Mission.
We are thankful for the measure of success granted to
our efforts among the Tsimsheans, Haidas, Nishkas, and
Giatiksheans, as well as amongst remnants of other tribes,
notably the Zitz-Zaows. And we rejoice to know that all
those tribes, as also many others, not only in British
Columbia but in Alaska, have been evangelised before
the inrush of a new population. In this work we gladly
acknowledge the labours and successes of the messengers
and missionaries of the several Churches engaged. May
the records of what has been achieved in the past prove
a stimulus to the yet greater work to be done in the future,
so that this northern portion of our Province may not only
deserve its new title of the " Garden of British Columbia,0
but may it prove to be the " field which the Lord hath
blessed."
I desire to express my indebtedness to the following pub-
9
AUTHOR'S PREFACE
lications for extracts and notes, viz. Captain Meares1 Voyages
of 1788, 1789, from China to the N.W. Coast of America;
The History of the Northern Interior of British Columbia,
by the Rev. A. G. Morice, O.M.I., for his delineation of
the location of the Dinne Nation of Indians, and also for
his description of the "Pe Ne" craze amongst the Indians
of the interior about the years 1847-48 ; also to the late
Captain Walbran's volume of British Columbia Place
Names for the description given of the last night of the
Hudson's Bay Company at their Fort on the Nass River ;
and to Lieutenant Emmons, late U.S. Navy, for an illus
tration from his artistic and exhaustive work on "the
Fahltan Indians as published by the University of Penn
sylvania " ; also for photographs to several friends who have
supplied me with same.
W. H. C.
10
CONTENTS
CHAPTER I
PAGE
THE COUNTRY AND THE MISSION . . . .17
CHAPTER II
METLAKAHTLA 33
CHAPTER III
THE MISSION CHURCH ...... 50
CHAPTER IV
THE NASS FISHERY 65
CHAPTER V
STRIFE AND PEACE 75
CHAPTER VI
THE HAIDAS OF QUEEN CHARLOTTE ISLANDS 88 •
CHAPTER VII
LAUNCHING OUT INTO THE DEEP . . . .98
CHAPTER VIII
ARRIVAL FROM THE QUEEN CHARLOTTE ISLANDS BY CANOE 109
CHAPTER IX
OVERCOMING DIFFICULTIES 118
11
CONTENTS
PAQB
CHAPTER X
SICKNESS AND TRIAL 129
CHAPTER XI
IN PERILS BY WATERS 142
CHAPTER XII
A CANOE CATASTROPHE . . . . . .154
CHAPTER XIII
RETURN TO QUEEN CHARLOTTE ISLANDS . . .162
CHAPTER XIV
FIRST VISIT TO SKIDEGATE 171
CHAPTER XV
THE CONFLICT DEEPENING . . . . , .188
CHAPTER XVI
MAKAI 198
CHAPTER XVII
INTRODUCTION OF LAW 215
CHAPTER XVIII
A TOUCHING PARTING ...... 226
CHAPTER XIX
THE HAIDAS AS MARINE HUNTERS . . . . 244
CHAPTER XX
THE FIRST BISHOP OF CALEDONIA . », . . 252
12
CONTENTS
PAOB
CHAPTER XXI
THE NASS RIVER 267
CHAPTER XXII
ANKIDA ENCAMPMENT 276
CHAPTER XXIII
THE SKEENA RIVER MISSION 288
CHAPTER XXIV
THE ZITZ-ZAOW TRIBE 307
CHAPTER XXV
THE NISHKA INDIANS AS HUNTERS , 315
CHAPTER XXVI
A REVIVAL 325
CHAPTER XXVII
THE LAKGALZAP MISSION ...... 338
INDEX .
13
LIST OF ILLUSTRATIONS
A MORTUARY TOTEM . ... Frontispiece
ASCENDING A RIVER . . To face page 56
INDIAN WOMEN 70
» • •^
OLACHAN-CURING ..... 72
CANOE-MAKING 88
HAIDA HOUSE ...... 88
INTERIOR OF HAIDA CHIEF'S HOUSE . . „ 104
A HAIDA INDIAN j? 120
A HAIDA CHIEFTAINESS . . . „ 120
AN INDIAN SUB-CHIEF IN FULL DRESS . „ 136
INDIAN WEAPONS 144
INDIAN CHIEF'S DRESS .... 144
HAIDA TOMB . . . . „ 160
HAIDA WAR CANOES. .... 160
TOTEM POLES ?> 176
INDIAN MEDICINE MEN .... „ 176
MEDICINE MAN'S RATTLE . J? 184
INDIAN MASKS . 104
•>•>
15
LIST OF ILLUSTRATIONS
H AID A TOMBS . ' > :» . . To face page 216
TOMB OF INDIAN CHIEF . „ 216
INDIAN HANDIWORK . „ 248
ON THE NASS RIVER ..... „ 272
ON THE NASS RIVER — FISHING THROUGH
THE ICE ..... „ 280
INDIAN BRIDGE , 99
MAP OF BRITISH COLUMBIA ... „ 16
16
BRITISH
COLUMBIA
^
.9,v/<ry, Stn-icf ,'r C '. Z./.
MAP OF BRITISH COLUMBIA.
IN THE WAKE OF THE
WAR CANOE
CHAPTER I
THE COUNTRY AND THE MISSION
" God's in His heaven,
All's right with the world." — BROWNING.
IT is interesting to note how British Columbia was first
discovered. Other navigators had touched at various
points along the coast ; but it was Vancouver who first
sailed round the island which now bears his name, and in
his search for a north-west passage sailed up many of the
inlets along the coast. While he was thus engaged in in
vestigating the coast line another intrepid discoverer was
forcing his way through difficulties and dangers from
Eastern Canada to the coast. This was Alexander Mac
kenzie, whose discoveries have also been perpetuated by the
noble river named after him.
It was befitting that the country destined to become the
maritime province of the Dominion on the Pacific should
thus be discovered by two of Britain's sons, the one by sea
and the other by land ; and whilst the one represented her
maritime power and research, the other represented her
commercial enterprise. Without knowing aught of one
another, they had almost clasped hands, both as to time
17 B
THE COUNTRY AND THE MISSION
and place, so near were they to meeting on the coast.
Mackenzie had urged his way onward across the Rocky
Mountains, which had hitherto proved such a barrier be
tween East and West, and when unable further to use his
bark canoe, he and his men packed their provisions and
other necessaries on their backs, and pushed onward for the
coast.
His progress was opposed by tribe after tribe of In
dians, few of whom had ever seen a white man before. But
by caution and patience, accompanied by courage and per
severance, he overcame every obstacle, and at length emerged
from the forest on the tidal waters of the Pacific, at the
head of the inlet now known as Bentinck Arm. More than
once his men attempted to turn back, but the courage and
determination of their leader restrained and re-assured them,
and he succeeded in fighting and forcing his way to the
coast. Here, he recorded his exploit in the only way pos
sible. Mixing a little vermilion with melted grease, he
wrote on the face of a rock, " Alexander Mackenzie from
Canada by land, the twenty-second day of July, One thou
sand seven hundred and ninety-three.11 The Indians there
informed him that a great war canoe had just visited the
Channel, and they exhibited some presents which the white
chief of the great canoe had given them. This was Van
couver and his ship. These Indians had not been so
affrighted by the visit of Vancouver's vessels as the Giat-
katla Indians, a tribe near the mouth of the Skeena.
When they first sighted the ships which were approach
ing under sail, the Indians, who were fishing off shore for
halibut, cast their lines overboard and fled. Leaving their
canoes, they rushed into the forest, from which they watched
the arrival of these strange sea monsters. They too, had
been sighted from the ships, which came to anchor, and
put off a boat to open communication and to interview
them. But nothing would induce the Indians to come out
from their concealment.
18
THE COUNTRY AND THE MISSION
At length the white men kindled a fire, and proceeded
to boil some rice in an iron pot. Their proceedings so
interested the Indians that some of the more courageous
approached to examine why the vessel, though placed on
the fire, did not burn. They had never seen an iron vessel
before, as all their cooking was done in cedar boxes with
heated stones. When they saw the rice, they believed it
was maggots, and when the white men proceeded to mix
the rice with molasses, they concluded that it was the blood
of their enemies whom they had slain. When invited
to partake of it, they all fell back filled with astonish
ment. Then one of Vancouver's men raised a gun and
fired at a flock of ducks which flew over the bay, one or
two of which fell. At the report of the gun, with the flash
of the powder and the fall of the birds, the Indians again
fell to the ground in astonishment. They believed that
these strange visitors were from the skies, as they could
thus make thunder and lightning obey their will.
But the Indians who announced Vancouver's visit to
Mackenzie were not so impressed. Probably they had
heard of the white man's great flying canoes with their
command of the thunder and lightning, as news of such
moment would spread quickly from tribe to tribe. Van
couver's ships had been anchored within forty miles of the
inlet when Mackenzie had struck the coast, and while his
ships were at anchor, he and his officers, in their boats, had
examined the neighbourhood, including the channel where
Mackenzie so soon afterwards recorded his name and his
success. This Vancouver had named Cascade Channel only
a few days previously. He weighed anchor and sailed
from this vicinity on the tenth of June, and on the twenty-
second of the following month Mackenzie reached the spot.
Thus both the coast and the interior of the country were
discovered by Mackenzie, whilst at the same time Vancouver
was surveying the coast. Yet, strange to say, it does not
appear that either of them had given the newly discovered
19
THE COUNTRY AND THE MISSION
country a name. This is all the more singular when we
remember that Vancouver named numerous places along
the coast, and, together with Quadra, a captain of the
Spanish navy, named the largest island on the coast as
" Quadra and Vancouver," now, however, known only as
" Vancouver's Island."
It remained for Simon Frazer, who was also an officer
of the North-West Fur Trading Company, thirteen years
afterwards, to make another journey of discovery to the
coast from the interior, and to give a name to the country
thus discovered. He encountered even greater difficulties
than Mackenzie, as he did not follow the same route, but
descended the river that now bears his name, which he
mistook for the Columbia. That " history repeats itself,11
was illustrated in Frazer's adventure. At the period of
the Roman invasion of Britain, the southern Britons called
the inhabitants of the northern part of the island " Caoilld-
aoin," or the people of the woods. Hence the latinised
name of Scotland — Caledonia. Frazer's parentage was of
Scotland, and though he had never himself seen the rugged
beauty of his fatherland, yet, from what he heard of it,
he believed this new country, with its lofty mountains,
mighty rivers, and expansive lakes resembled it, and hence
he named it " New Caledonia."
But New Caledonia and Vancouver's Island, with the
Queen Charlotte group, and all the coast islands, were
included in the title of "British Columbia," which was
given to it by " Victoria the Good," in a letter addressed
by her Majesty to Sir E. Bulwer Lytton in 1858. This
appears in the letters of Queen Victoria, which were pub
lished a few years ago, and runs as follows : " The Queen
has received Sir E. Bulwer Lytton's letter. If the name
of ' New Caledonia ' is objected to as being already borne
by another colony or island claimed by the French, it may
be better to give the new colony, west of the Rocky Moun
tains, another name. New Hanover, New Cornwall, New
20
THE COUNTRY AND THE MISSION
Georgia, appear from the maps to be the names of sub
divisions of that country, but do not appear on all maps.
The only name which is given to the whole territory in
every map the Queen has consulted is < Columbia,' but, as
there exists also a Columbia in South America, and the
citizens of the United States call their country also
' Columbia,' at least in poetry, ' British Columbia ' might
be, in the Queen's opinion, the best name." Her gracious
Majesty's decision was hailed with enthusiasm, and thus
the western province of the Dominion will ever bear this
honoured name.
British Columbia, the country thus discovered and named,
lies between the forty-eighth and sixtieth degrees of north
latitude, and is bounded on the east by the Rocky
Mountains, and on the west by the Pacific Ocean and
Alaska. The coast line is fringed by numerous islands,
which form an almost continuous breakwater to the inner
channel, and afford a safe and smooth passage for navigation
along the coast for over six hundred miles. The principal
islands are Vancouver's to the south, and the Queen Char
lotte group of islands to the north. The latter, which
were so named by Captain Dixon in 1787, are distant from
the shores of the mainland about one hundred miles on the
south, and about half this distance on the northern island.
The country is very mountainous on the coast line, which
is fringed by the coast range, whilst, further inland, rises
the Cascade Range of mountains. Between the mountain
ranges and the interior are numerous valleys, which offer
excellent prospects for future settlements.
This, then, is the country and its coast, to which the
attention of the Church Missionary Society was drawn in
1856. Numerous tribes of Indians were encamped along
the coast, and on the islands, as well as on the lakes and
rivers of the interior, where they had dwelt from time
immemorial. The attention of the Society had been
directed to the state of these Indian tribes thirty-six years
21
THE COUNTRY AND THE MISSION
previously, when the Red River Mission was begun, but
the distance and inaccessibility of the country at that time
deterred them from entering upon it.
Now, however, the call was clear, as a naval officer, Cap
tain J. C. Prevost, who had been in command of H.M.S.
Virago, had just returned from the British Columbian
coast, where he had been engaged in connection with the
settlement of the boundary line between British Columbia
and the United States. Whilst there, he had witnessed
enough to convince him of the necessity for a Mission
among these too long neglected tribes. They were almost
constantly warring, tribe against tribe, and had attacked
ships and schooners, killing or capturing their crews, so that
the services of this officer, with his command, had been
called into requisition on several occasions to punish
them.
He first communicated his report to the Editorial Secre
tary of the Church Missionary Society, at a meeting in
Tunbridge Wells. This Secretary, the Rev. Joseph Ridgway,
whilst sincerely sympathising with the officer in his appeal
on behalf of the Indians, informed him that the Society
had no funds in hand to enable them to undertake the
proposed Mission, but requested him to write a report on
the state of the Indians and their need, which he proposed
to insert in the Society's publications. This was done, and
the article appeared in the Intelligencer, with the result
that, in the next monthly issue of this magazine, the
sum of five hundred pounds was acknowledged, " from two
friends," for the proposed Mission. Even with this sum
in hand, which was probably supplemented by smaller
contributions, the scheme might have been postponed
yet longer had not a further stimulus been given. This
was from the same naval officer, who informed the com
mittee that he had been again commissioned by the Admi
ralty to proceed to the North Pacific coast, in command
of H.M.S. Satellite, to sail in ten days, and that he was
THE COUNTRY AND THE MISSION
empowered to offer a free passage to a missionary, should
the Committee be prepared to send one.
The Hon. Secretary of the Society at that time, the Rev.
Henry Venn, at once proceeded to the Society's College at
Highbury, where young men who had been accepted by
the Committee were under training for the mission field.
Here, a young man was found named William Duncan,
who at once volunteered for the new Mission. In ten days
he was ready, and having received his official instructions
from the Committee, embarked as the messenger of the
Gospel of Peace, on board a vessel of war, for his distant
destination. This was on the twenty-third of December
1856, and nearly six months afterwards, on the thirteenth
day of June 1857, the Satellite cast her anchor in Esqui-
malt harbour, near Victoria, Vancouver's Island. Here he
remained, awaiting an opportunity to proceed northward
to Fort Simpson, near to the Alaskan border, where he
had been instructed to establish the Mission.
There were then over thirty thousand Indians 1 in British
Columbia, speaking as many as eleven different languages,
of which six were spoken by the Indians of the coast and
islands, and the remaining five by the tribes of the interior.
Of these languages, there are many dialects. Perhaps in
no part of the world is the confusion of Babel so remark
ably evidenced. The tribes in the vicinity of Fort Simpson
are known 'as the Tsimshean. Their language is divided
into three dialects, viz. the Tsimshean, the Nishka, and the
Giatikshean. The Nishka is spoken by the tribes on the
Nass River, whilst the Giatikshean is the language of the
Indians on the Skeena River. There were three thousand
Tsimshean Indians encamped around the fort.
Whilst waiting at Victoria, Mr. Duncan's time was not
lost, as he made the acquaintance of the Governor, Sir
1 Some reports represent the Indian population as double this
number. They were certainly much more numerous formerly, and no
census had been taken at that time.
23
THE COUNTRY AND THE MISSION
James Douglas, who was also the Governor of the Hudson's
Bay Company in the province. From him, Mr. Duncan
received letters of introduction to the officer in charge of
Fort Simpson, requesting that accommodation should be
given him in the fort. This meant much for the missionary.
It secured to him protection and privacy, besides affording
him more leisure for the acquirement of the language. He
arrived at Fort Simpson on the first day of October 1857.
The Indians had heard that he was expected, and they
gathered in numbers on the shore to see the white necro
mancer who could read their hearts. But they did not see
much more of him that winter, as he at once applied him
self to the study of the language, having secured the
assistance of a young man, a Tsimshean, named Clah, who
knew a little English, being employed in the fort. As
Mr. Duncan failed to appear, a report spread amongst the
Indians that the white Shaman had gone to sleep, as the
bears did, during the winter.
The missionary had not been long in the fort, before
he was enabled to witness some shocking scenes, which
revealed to him something of the character of the natives
amongst whom he had been called upon to labour. The
first was the murder of a slave woman on the beach in front
of the fort. After her body had been thrown in the sea,
two bands of medicine men, some of them in a state of
nudity, came rushing to the spot, howling like wolves, and
having found the body, they rushed on it, and tore it to
pieces, the two naked leaders each rushing off' with half of
the body which they had torn asunder. A few days after
wards, a man was shot close to the gates of the fort. In
this case, it was the act of a chief who had been irritated
whilst partly intoxicated. He fired the first shot, which
failing to kill his victim outright, he ordered two of his
men to despatch him, which they did, shooting him as he
lay wounded on the shore. Such scenes as these only stimu
lated the missionary to renewed efforts to acquire their
THE COUNTRY AND THE MISSION
language, and in eight months he was enabled to deliver
his first address, which with the aid of his interpreter he
preached to every tribe in the encampment.
In the spring of 1860 Mr. Duncan first visited the Nass
River. He was well received at the lower villages, where
several of the chiefs feasted him and gave him presents of
furs. One chief, Kadonah, received him with a performance
of the " Ahlied," much against the missionary's desire, as
he feared it would prevent him from delivering the message
which he was anxious to proclaim. But it rather opened
up the way, and provided him with a large assembly to hear
him. In Mr. Duncan's own account of it he states : " I had
heard Kadonah say that they intended to perform me their
4 Ahlied,' but I requested him to have no playing, as I
wanted to speak very solemnly to them. He promised me
they would do nothing bad, but now that the feasting was
over, much to my sorrow, he put on his dancing mask and
robes.1 The leading singers stepped out, and soon all were
engaged in a spirited chant. They kept excellent time by
clapping their hands and beating a drum. (I found out
afterwards that they had been singing my praises and asking
me to pity them and to do them good.) The chief, Kadonah,
danced with all his might during the singing. He wore a
cap which had a mask in front, set with mother of pearl,
and trimmed with porcupine quills. The quills enabled him
to hold a quantity of white swansdown on the top of his
head, which he ejected while dancing by poking his head
forward ; thus he soon appeared as if in a shower of snow.
In the middle of the dance a man approached me with a
handful of down and blew it over my head, thus symboli
cally uniting me in friendship with all the chiefs present,
and the tribes they severally represented. After the dancing
and singing were over, I felt exceedingly anxious about ad
dressing them, but circumstances seemed so unfavourable on
1 This was their mode of making peace, or of honouring guests, by
scattering the swausdowii over them from their crestal crowus.
25
THE COUNTRY AND THE MISSION
account of the excitement that my heart began to sink.
What made the matter worse, too, was that a chief who
had lately been shot in the arm for overstepping his rank
began talking very passionately. This aroused me. I saw
at once that I must speak, or probably the meeting might
conclude in confusion. I stood up and requested them to
cease talking, and every countenance became fixed atten
tively on me. I began, and was enabled to speak with
more freedom and animation than I had ever done before
in the Indian tongue. Much to my encouragement, the
Indians unanimously responded at the finish of every clause.
The most solemn occasion of this kind was when I intro
duced the name of the Saviour. At once every tongue
uttered < Jesus,' and for some time kept repeating that
blessed name, which I hope they will not forget."
Thus the missionary had been well received by the scat
tering of the swansdown, which was the highest honour
they could confer on a visitor. And they were not to be
permitted to forget the message they had heard, nor yet
the blessed name of Him who had sent it, for already
the Church Missionary Society had under consideration the
necessity of establishing a permanent Mission amongst the
Indians on the Nass River.
But in the meantime a terrible visitation was impending.
The smallpox, which had wrought such destruction among
the Indians of British Columbia and Alaska years before,
was again about to overtake them. Then it had come
from the Russians through Sitka. Now it was about to
attack them from Victoria, in the south. Thousands of
Indians had congregated there from all the tribes on the
coast, and when the dreaded disease broke out amongst
them, the Governor, Sir James Douglas, issued an order
that all the Indians should return to their respective en
campments. But it was too late to stay the plague. They
fled, but every canoe carried the infection. Along the
entire coast of British Columbia and up into Alaska the
26
THE COUNTRY AND THE MISSION
disease spread. Out amongst the islands and up the rivers
the Indians were stricken. The Nishka tribes were not
exempted. Years before, when they had fled from the out
burst of the lava, from the angry spirit of the mountain,
they had escaped. But from this more subtle spirit there
was no escape.
The medicine men confessed their inability to expel it
from those who were seized with it, and declared it was the
white man^s disease. And so in dens and caves all along
the coast they sought refuge, and many a canoe never
returned, because the occupants had been exterminated.
A Tsimshean Indian and his wife, in a small canoe, were
amongst those who sought to return. They had not pro
ceeded very far when the woman realised that she had
caught the infection. They hastened to find a sheltered
camp, and soon she was covered with the dread disease.
As the symptoms increased, she begged her husband to
shoot her, and thus end her misery. He was perhaps glad
of the opportunity to escape, so, loading his gun with a
charge of shot, he first placed all his stuff in the canoe, and
then, standing on the shore, he took leave of his wife by
shooting her.
A few weeks afterwards, as he stood on the shore of his
camp one day with some other of his tribesmen watching a
canoe approaching from the south, he was astonished to
see his wife amongst the passengers. Without waiting
further he fled up the beach and concealed himself in his
lodge. He probably believed that it was his wife's spirit
which he had seen, and hence his terror. But she soon
disabused his mind of this mistake, as she followed him up
to the lodge, accompanied by a number of her friends, and
brought her husband to bay. And to make matters worse
for him, she declared the truth : how that her husband
had shot her and left her to perish. This he had concealed
from her friends, having informed them that she had died
of the disease. Nevertheless the fact remained, and she
27
THE COUNTRY AND THE MISSION
did not deny it, that it was at her own request that her
husband had shot her. But the result was just the reverse
of what was expected. A number of the pellets of shot
had struck her and caused her to bleed freely, which evi
dently had brought about a reaction. A vessel containing
water stood near her, of which she was able to partake,
and on the following day another canoe, homeward bound,
stopped at the same encampment, and being of the same
tribe they remained with her, acting the part of the Good
Samaritan towards her until she was sufficiently restored
to embark and return with them. This was but one of
many strange adventures of this Indian, whom I attended
in his last illness some years afterwards.
At length, on July 2, 1864, the Rev. R. A. Doolan,
B.A., arrived at Metlakahtla, and it was decided that
he should proceed to the Nass River and open the
Mission there. Accordingly, he left Metlakahtla on July
20th, accompanied by Mr. Cunningham, a young layman
who had been sent out by the Church Missionary Society
to assist Mr. Duncan in the secular work of the Mission.
A young man, a native Christian of the Tsimsheans, named
Robert Dundas, also accompanied them to assist as inter
preter and in the school work. The following extracts
from Mr. Doolan's first letter to the Church Missionary
Society, dated October 26, 1864, relates his experiences
and impressions in the opening of this interesting Mission :
" On the 20th of July we left Metlakahtla, and on our
arrival at Nass took up our residence in the house of one of
the chiefs. The Indians seemed very much pleased that
we had come, and helped us as far as they could by setting
up our tent in the house and by bringing us food in the shape
of salmon. Our first step was to look out for a suitable
site for a house, hoping that before the winter we might
have a small house erected ; and as the Indians are divided
into three villages, separated from one another by narrow
channels of the river, it was a difficult matter to pitch on
28
THE COUNTRY AND THE MISSION
a spot which should be equally advantageous to all. The
Indians, seeing us busy in preparing the ground for the
house, then believed we intended remaining daring the
winter. They could scarcely credit it as the cold is so
intense. Our difficulty with regard to a schoolhouse was
for the present removed by renting for a year from one of
the chiefs an old deserted Indian house built in the most
populous of the three villages. To put this in order before
the winter was our next step. The chiefs and some of the
other men came forward very readily and lent us bark and
plank for roofing and flooring the schoolhouse, telling us
they did not intend treating us as the Tsimsheans had
treated Mr. Duncan. The time of the year when we
had arrived was when most of the Indians were away
making food, yet from the very first a small band of young
men stuck to us, and these with others we employed in
cutting wood for the house. To show the anxiety mani
fested by some among them to learn « the Book,' as they
called the Bible, I will give one instance. Two young
men came down from their own village, a distance of thirty
miles, and remained with us over two weeks till forced to
return by want of food. Their sole motive for coming
was to learn. Another lad, the son of a chief, has from
the first remained with us. He has been sorely tempted
more than once to leave. Four times in one afternoon
men came to him as he was working for us, trying to induce
him to accompany them to a whisky feast. He refused to
go, telling them if he did we should be ashamed of him.
I trust he will soon learn to resist temptation from higher
motives than these. His father and mother are very
angry with him, and have cast him off because he keeps
with us. He tells us he constantly prays to God. At
present he is here, and at Mr. Duncan's suggestion he is
going to remain with him under instruction during the
winter. I trust the Spirit is leading him to inquire after
the Saviour ; and that in the spring, should it be the will
29
THE COUNTRY AND THE MISSION
of God, he may be ready for baptism, the first-fruits from
the Nass.
Polygamy is very prevalent among them. One chief
has no less than five wives.
Extracts from Mr. Doolan's Journal
July 24th, the Lord's Day. — A large whisky feast going
on. Went to the second village and collected in Kado-
nah's house ten men and fourteen children. A short
address given. Went to the third village, where we got
together fifteen men and ten children.
July 25th. — Engaged all the morning looking out for
a site for our house and school. One of our hostesses (as
our host has three wives) was busy painting herself before
the fire with pitch and a decoction of berries. Above
the fire, hung on horizontal sticks, are salmon and salmon
spawn drying, as our host went out on Saturday night and
brought home as many as thirty large salmon, some weigh
ing thirty pounds. In the chair of state sits the lord of
the house. Two little children, one with nothing but a
short skirt on, run about the house. Boxes of grease line
the sides, and nets hang up here and there. Two old
women, wrapt in dirty blankets, squat round the fire. In
another corner is our tent and boxes, and near us are three
young men learning to read.
August 4th — Heard this morning that the Indians are
having a whisky feast at Lak-Ankida. Watched them
most of the day. I did not think it expedient to go over.
Saw the party go from one house to another, and at last
they stopped at the house of a young man for whom they
were yesterday working. Saw an instance of temptation.
An old man led on by Kinzadak, a chief who is doing all
in his power to undermine our work. He had his arm
around the man's neck, who seemed to be going very re
luctantly. When he got within a hundred yards of the
30
THE COUNTRY AND THE MISSION
house, down he sat. Kinzadak was now joined by another
man, and, between the two, the old man was led step by step
into the house. I thought of the devil and his agents, and
how impossible to resist him but for the grace of God.
The drunken feast was carried on far into the night, as at
ten o'clock I still heard the drums (or what they use for
substitution, simply boxes) beating." 1
Thus the Nass Mission was fairly established. It will
be noted from the above account that intoxicating liquor
was even a greater hindrance to the work of the Mission
than heathenism. On one occasion Mr. Doolan had a very
narrow escape. As he was passing along in front of one
of the villages, a drunken Indian attempted to shoot him.
He lifted his gun, which was loaded, and, aiming at him,
pulled the trigger. Providentially the gun missed fire, and
he was disarmed before he could make a second attempt.
After some three and a half years'1 labour, Mr. Doolan was
compelled to resign, but not before he was joined in the
Mission by the Rev. R. Tomlinson. Together they decided
to remove the headquarters of the Mission further down
the river towards the mouth. Accordingly they selected
the present site, known as " Kincolith," or the " Rock of
Scalps," and Mr. Doolan assisted in the removal of the
Mission to the new quarters before his departure. The
Mission had been commenced at Abanshekques, a village
some twenty miles from the mouth, where it was carried
on during Mr. Doolan's charge. This village has long
since been abandoned, many of the Indians having moved
to the new site on becoming Christians. The site has been
gradually swept away by the encroachments of the river.
One by one the great totem poles, elaborately carved, fell
before the advancing tide, and the last two I observed were
two years bending over the river before they also fell in.
1 They are not simply boxes, but the best and soundest cedar wood,
of a squared shape and polished ; over this dried skin is fastened,
on which figures and emblems are painted.
31
THE COUNTRY AND THE MISSION
Thus the old order of things was passing away — their
heathen customs, including the medicine men's evil prac
tices, in the tearing of flesh both human and animal, and
their whisky feasts and fights, in which many were killed or
injured ; and soon the light of the glorious Gospel would
illuminate their beautiful river, reminding them of the pure
river of the water of life which causeth everything to live
whithersoever it floweth.
C HAPTER I I
METLAKAHTLA
"God said 'Let there be light.'
Grim darkness felt His might
And fled away,"
— EBENEZER ELLIOTT.
AFTER labouring amongst the Tsimshean tribes for
/-\ five years at Fort Simpson, Mr. Duncan determined
to form a Christian settlement at Metlakahtla, some
eighteen miles south from Fort Simpson, to which to move
the converts and their children, away from heathen influ
ences. Metlakahtla had been the old home of the Tsim-
sheans, their winter encampment, from which they had
moved to Fort Simpson after the Hudson's Bay Company
had built the fort there. It was well suited for such a
settlement, being sheltered from the coldest winds, sur
rounded by numerous islands, and plentifully provided with
fish and game. To this site Mr. Duncan removed with
some fifty Christian adherents, in the spring of 1862. Their
departure caused great excitement amongst the numbers
thus left behind, and, whilst we cannot but commend the
missionary's plan to build up a Christian community, which
should be a model and stimulus to all the tribes around,
yet we would add, that the Indians in the Fort Simpson
camp should not have been left as sheep without a shepherd.
Adequate provision should have been made for their con
tinued care and instruction, before undertaking the in
auguration of the new settlement. Subsequent events have
testified clearly to the correctness of this view, as will be
proved in a future chapter.
33 c
METLAKAHTLA
Shortly after the arrival of this little band in their new
quarters, they were surprised one day, whilst engaged in
preparing sites for their dwellings, to see a fleet of canoes,
all well filled with Indians and their effects, approaching
from Fort Simpson. They were alarmed also, as they had
heard that the smallpox, that dread disease, which has long
been the Indian's worst enemy* had broken out in the camp,
after they had left it. As the new arrivals approached the
shore, a parley was held, when it was found that they had
no stricken cases amongst them, and, as they asserted, no
infection. This tribe, called the Giatlahn, had been en
camped by themselves on the farther side of the fort, and
had early established a quarantine amongst them. But
seeing the disease spreading rapidly amongst the other tribes,
and with the invitation of the missionary still ringing in
their ears, they resolved to flee, and follow the Christians
to the old camping ground. This, then, was the cause of
their flight, and, after due consultation, and an agreement
to obey the laws of the new settlement, they were permitted
to land and take up their quarters on the eastern shore of
the site. This new accession added some three hundred to
the numbers of the little band. It proved a veritable city
of refuge to those who had thus availed themselves of it, as,
so rapidly did the affection spread amongst those remaining
at Fort Simpson that no fewer than one-fifth of the entire
number were swept away by the dread disease.
By establishing a strict quarantine the new settlement
was protected from a foe more deadly than ever Indian
warrior had met on the war-path. Rules and regulations
and sanitary laws were introduced for the benefit of the
community, and a sawmill and trading store established
to supply their secular needs. As there was no repre
sentative of law on this wild northern coast, the missionary
found it necessary to accept a commission of the peace,
and in order to preserve the peace and protect the settle
ment he organised and swore in a body of Indian con-
34
METLAKAHTLA
stables. That this was necessary was clear, when we re
member that all the tribes around were as yet heathen,
uncivilised, and unevangelised. And, to make matters
worse, whisky schooners were beginning to sail up and
down the coast laden with the deadly " fire-water," which
they bartered with the Indians for their furs. Whisky feasts
generally followed the visit of one of these vessels to a camp,
and such feasts always ended in a fierce and free fight, where
firearms and other deadly weapons were turned by the in
toxicated Indians upon their friends and fellow-tribesmen.
Some of the chiefs and medicine men early began to
oppose the efforts of the missionary. They were jealous of
the influence he was gaining with their people, and realised
that their craft was in danger. But the head chief, Legaic,
a man of much influence, who had been the leader of the
opposition and had threatened the life of the missionary, at
length surrendered to the call of the Gospel, and abandon
ing his position of head chief, came and joined the Christian
settlement at Metlakahtla. He was shortly afterwards
baptized by the name of Paul. The Mission sustained a
loss in its early history by the resignation of the Rev. F. L.
Tugwell and his wife, who had been sent out to reinforce
the Mission. They had been nearly two years in the work
when Mrs. TugwelFs health failed, and they were compelled
to return to England, but not before Mr. Tugwell was
privileged to baptize nineteen adults and four children, the
first-fruits of the Tsimshean Mission gathered into the
visible Church of Christ. Mr. Tugwell's resignation left
Mr. Duncan single-handed just at the time when he was
embarking on the new scheme of establishing a Christian
settlement, and the presence of an ordained missionary and
his wife was indispensable. Mr. Duncan had come out
unordained and unmarried, but with the understanding
that when he had acquired the language and otherwise
tested his fitness for the climate and the work he should
accept ordination. But the necessity for so much secular
METLAKAHTLA
work led him to decide to continue as a lay agent in the
Mission, consequently an ordained missionary became a
necessity. Several attempts of the Committee to supply
this want had failed from one cause or another. And as
the openings and opportunities throughout the mission
field were many and the labourers were but few, the Com
mittee found it difficult to meet the many calls for men.
It was this condition of affairs which led them to arrange
for a day of prayer in 1872, that more men might be led
to offer themselves for service in the mission field. As this
was in obedience to the Divine command, " Pray ye there
fore the Lord of the harvest that He will send forth
labourers into His harvest," it was destined to succeed.
My attention was attracted to the notice in the columns
of a daily newspaper, and it aroused an old desire. I com
municated my desire to the secretaries of the Church
Missionary Society, and they replied, inviting me to London
for an interview. After due examinations I was accepted,
and entered the Church Missionary College at Islington.
Here I made the acquaintance of the students, many of
whom have since become well known through their labours
in the mission field. Amongst them were Hill, afterwards
consecrated as Bishop of Sierra Leone, who, with his wife,
died shortly after their arrival in that diocese, which has
well been named " the white man's grave " ; Binns, now
Archdeacon, who has laboured so long and successfully in
East Africa ; Lloyd, who continues to reap where he has so
successfully sown in China ; Bambridge of India, Williams
of Japan ; Cavalier, now secretary of the Zenana Mission ;
Keen, who went out first to the North -West America
Mission, where he laboured for some seven years, and then,
when compelled to return to England on account of his
health, took up duty in London for some years. He after
wards volunteered again for the mission field, and, having
been appointed to the North Pacific Mission, laboured
amongst the Haida Indians of Queen Charlotte Islands
36
METLAKAHTLA
for some eight years, and then at Metlakahtla amongst the
Tsimsheans, where, in recognition of his services, he was ap
pointed a Canon. Hall also, who joined the North Pacific
Mission in 1877 and laboured amongst the Quagulth tribes
for some thirty-two years, reducing their language to
writing and making translations. All these and many
others were in the Church Missionary College during my
time, and, though far sundered afterwards in the mission
field, yet we have always rejoiced in one another's successes,
and sympathised with each other in times of trial.
At length, the period arrived to which the outgoing men
had long been looking forward, when we should each receive
his commission in the valedictory instructions, prior to
embarking for our respective fields of labour. The rule
of the Church Missionary Society in regard to young men
proceeding to the mission field is, that they shall go out
single and ascertain their fitness for the climate and the
work, and also acquire the language, before receiving per
mission to enter the state of matrimony. But, in my case,
this rule was reversed. The secretaries intimated to me
that, as there was no lady missionary at Metlakahtla, it
would be advisable that I should find a helpmeet to accom
pany me to the field. But little was known then of British
Columbia in the mother country, much less of the most
northerly part of the province. This was illustrated when,
advised by the Secretary of the Church Missionary Society
to have my life insured, I applied to a leading insurance
company, and, though approved by their own medical
officer, yet the directors declined to insure me, as they
knew nothing of the country to which I was proceeding.
Fifteen years afterwards, the same company's agent met
me in Victoria, and urged me to take out a policy.
On the 1st of July 1873, at a public valedictory meeting
held in London, the Hon. Secretary, the late Rev. Henry
Wright, read the Committee's instructions to the outgoing
missionaries. Some of my former fellow-students were
37
METLAKAHTLA
commissioned to proceed to Africa, some to Palestine, India,
China, Ceylon, and Japan. I was the only missionary
whose instructions were to proceed to the western shores of
" the great lone land," as Captain Butler had termed it in
the volume of his travels just then published.
My instructions were as follows : « You, Brother Collison,
have been appointed to the North Pacific Mission. Though
last upon our list, it is not least in our hearts' affections.
God Himself has marked it out as a field of special interest.
We trust you will regard it as no small proof of the con
fidence the Committee have been led to repose in you, that
you have been selected for this field. . . .
" The Committee cannot refrain from expressing their
satisfaction, that you are to be accompanied by one who,
from all that they have heard, they have reason to believe
will prove a true helper to you in your work, and a true
mother to the infant church at Metlakahtla. . . .
" They would only add that they look for the blessing of
our faithful God to accompany you both on your way, and
to bless you. You are not going to one of the dense
populations of the earth, but you are followers of Him who
said, ' What man of you having an hundred sheep, if he
lose one of them, doth not leave the ninety and nine in the
wilderness, and go after that which is lost, until he find it ? '
and they pray that you may be abundantly partakers of
His Spirit, and sharers in His glory."
Our marriage took place on the 19th of August, and we
spent a few days in visiting friends, and arranging and
making preparation for our embarkation. My wife, to
whom reference had been made in the dismissal instruc
tions, had, as a deaconess, nursed the wounded on the
battlefields during the Franco-German war, and was present
at the surrender of Metz. She was, together with another
lady helper, seized with typhoid fever, which carried off' her
companion, and well-nigh proved fatal in her own case also.
She had also rendered valuable services in taking charge of
38
METLAKAHTLA
the Protestant patients during the epidemic of smallpox
which took place in Cork. She afterwards assisted in the
establishment of the first hospital for incurables there. She
was thus well prepared to take her part in mission work
amongst the Indian women, with whom she soon gained a
remarkable influence, and was enabled to correct many
abuses, which even those who were Christians still retained
amongst them. She was the first white woman to take up
her residence amongst the Tsimsheans at Metlakahtla, and
afterwards the first amongst the then fierce Haidas of Queen
Charlotte Islands, where her skill in ministering to the
sick, and in dressing the wounds of those injured, tended in
no small degree to bring them under the influence of the
teaching of the Gospel of Salvation.
On the 10th of September 1873, we embarked from
Queenstown on board the steamship Idaho of the Guion
Line. We encountered some stormy weather on the
Atlantic during the equinoctial gales, and one of the
shafts was broken, which occasioned a delay of many
hours in substituting a new shaft, which fortunately we
had on board. We were some sixteen days in making the
passage to New York, which was about as long again as
the ordinary time. The Bishop of Zanzibar, the late Dr.
Tozier, was a fellow-passenger, taking the trip across the
Atlantic for his health. On our first Sunday out, he
preached, taking for his text St. James ii. 17, " Honour
all men," &c. As the sea was rough, the Bishop was unable
to stand alone, and two of the sailors were called to stand,
one on either side, to brace up the preacher. But the
Bishop, being a tall man, and both the seamen below the
average height, it taxed all their efforts to keep him in
statu quo. It resembled so much an intoxicated man being
assisted by two others more sober than himself that I fear
the congregation benefited as little as we did from the
sermon.
We remained over a Sunday in New York, where we
39
METLAKAHTLA
enjoyed a pleasant reunion with some friends. I was
invited to preach in the evening, in a Brooklyn church,
and much interest was manifested in our mission. At an
informal meeting held afterwards, a number of young men
intimated their desire to offer themselves for the missionary
work of the Church, and their names were recorded. They
were anxious to obtain my future address, in order to com
municate with me, but, as I was unable to inform them of
the facilities or dates of mail service in connection with my
proposed destination, I could not accommodate them.
We visited Chicago (which shortly after was overtaken
by a great fire), and witnessed many interesting incidents
there, illustrative of the intense pressure of American life
in the cities. The Union Pacific Railroad had but lately
been connected with San Francisco, and much of it was as
yet in the rough. As the bridge over the Mississippi was
only in process of construction, the passengers had to leave
the train and walk over a temporary bridge, as it was con
sidered unsafe to remain in the cars. As it was almost
impossible to obtain a meal at any of the stations, owing
to the rush of passengers, and there were then no dining-
cars, I determined to endeavour to procure a little hot
water occasionally, with which to prepare some tea.
At a rough-looking station near the Rockies, where
the train stopped for ten minutes, I made my way to a
wooden structure exhibiting a sign which induced me to
believe I should find what I required. Nor was I dis
appointed, as I was quickly served with a jug of boiling
water. But I was scarcely prepared for what followed.
A number of hard-looking characters were seated around
a table engaged in gambling. With these the man who
had served me was evidently in partnership, as no sooner
had I paid him than he sprang to the door and, closing it,
demanded that I should take part in the game which was
being played. The others also joined with him in demand
ing that I should put down my money, and, as I made a
40
METLAKAHTLA
rush for the door, another of them sprang forward to
intercept me. I succeeded, however, in opening the door
sufficiently to enable me to press my foot between it and
the jamb. Failing to dislodge me, one of them then
threatened to shoot me, and was drawing his revolver,
when I suddenly thought of the boiling water with which
they had provided me. Instantly raising the jug, I
threatened him with the contents, which threw him off'
his guard, and, seizing the opportunity, I pulled open the
door and escaped. I was followed by a volley of oaths
on the " down-easter " who had thus defeated them in
their object. This was to detain me till the train left,
when I should have been at their mercy. They well-nigh
succeeded, as the train was moving when I reached it, and
I boarded it with difficulty. There was neither law nor
protection in the western wilds in those days, and many a
crime was committed of which no account was taken.
We found, on reaching San Francisco, that we should
have to wait nearly a fortnight, as there was but one
steamer plying to Victoria, Vancouver's Island, which made
two sailings monthly. Consequently, we had ample time
to see the " City of the Golden Gate " and to study the
conditions of life there. It was the month of October, and
during the day the weather was excessively warm ; but the
nights were rather cool. I was struck by the variety and
abundance of luscious fruits which were on sale in every
street at low prices.
I visited the Stock Exchange, where men appeared to be
beside themselves in their keen competition to effect the
best bargains. Shouting, jumping, and apparently threat
ening one another, it sometimes required all the efforts
of the salesman to command attention with his hammer.
Then, as now, this city was noted for earthquakes, and one
large brick building which had been erected for the pur
poses of a marine hospital was standing split from roof to
foundation as the result of one such shock. It had just
41
METLAKAHTLA
been completed, but they were about to pull it down again
as it was unsafe. I did not dream then that in the de
struction of the city afterwards by earthquake and fire one
of my sons should pass through that terrible ordeal un
harmed. But so it happened. He was acting as chaplain
to the missions for seamen in that port when it occurred,
and he had several narrow escapes.
We embarked on the Prince Alfred on October 5th
en route for Victoria, Vancouver^ Island. Our steamer was
neither large nor powerful, and as the weather was squally
there was quite a swell from the Pacific. As the wind
was on our beam the steamer rolled heavily, and most of
the passengers were sick. Amongst those who were exempt
from sea-sickness there were three young men, who amused
themselves by making sport of those who were suffering.
On the second day out, when seated at luncheon, it became
very rough, so that several who had ventured to take their
seats at the table were compelled to retire. Our three
heroes were evidently enjoying themselves at the expense
of the sufferers, and their laughter rang around the dining
saloon. Suddenly the vessel rolled heavily, and one of
them lost his balance, and in falling backwards he clutched
at one of his party, who in turn, in order to preserve his
balance, grasped hold of the third. Instantly all three
fell over together, dragging the table-cloth with the soup
after them. Amidst peals of laughter from all sides, in
which the captain and officers joined heartily, they gathered
themselves together and rushed to their rooms, where they
secreted themselves for the remainder of the day. When
they reappeared they were evidently careful not to make
light of their fellow -passengers again.
In six days we reached Victoria, and found on inquiry
that there was only one small trading vessel plying north
from Victoria, and she was due to sail on the 1st day of
November. We were welcomed by the Very Rev. E. Cridge,
who was then Dean of Christ Church Cathedral, and Sena-
METLAKAHTLA
tor Macdonald. The Dean invited us to be his guests
until the steamer sailed. The trip up the coast occupied
nearly nine days. Being the last trip of the year the
steamer called at every trading post of the Hudson's Bay
Company along the coast. As every such trading post is
situated in or near to an Indian camp, we were thus enabled
to obtain a fair knowledge of the character and condition
of the various tribes. At one encampment to the north
of Vancouver's Island a French Roman Catholic Mission
had been established for some time, and as our steamer
anchored off the village the missionary came on board.
Having been introduced by the captain, I inquired from
the good father as to what measure of success he had
achieved in his Mission.
" Success ! " he exclaimed. " Why, I can do nothing
amongst them. Only yesterday they stole the blankets off
my bed. I have laboured amongst several tribes of Indians
in the interior, but I have never found any so bad as these.
And,1' he added, " we are about to abandon the Mission."
This they did shortly after, and in 1877 the Church Mis
sionary Society entered on the field amongst the Quagulth
tribes, the Rev. A. J. Hall first occupying Fort Rupert as
his headquarters, and afterwards Alert Bay.
At some of the encampments we saw the medicine men,
in their paint and cedar-bark crowns, performing their in
cantations over the sick. At Bella Coola a medicine dance
was in progress, and a weird scene it presented as they
danced around in a large lodge, chanting a wild dirge, in
which time was kept by beating as a drum a large cedar
chest, over which a dried skin was stretched, whilst the
woodwork was decorated by fantastic figures, painted with
their colours.
We reached Metlakahtla, our destination, on Sunday at
midday, and anchored in the harbour off the village. This
was the first Mission station north of Nanaimo along a coast
line of over five hundred miles, with the exception above
METLAKAHTLA
mentioned, and there was but another station some fifty-five
miles further north, and near to the boundary of Alaska.
At each of these two stations there was but one missionary,
so that we at once saw there was a wide field of labour
awaiting us. Our good captain had informed us that, as it
was Sunday, we would probably have to remain on board till
the following day, as the rule of the Mission was that no
goods or passengers should be landed on Sunday.
After casting anchor, we could see a large congregation
of Indians emerging from a rough building standing on the
shore, which I afterwards learned was meant to serve the
purposes of a guest and market-house, but which was now
being used as a temporary church. Shortly afterwards a
boat put off from the shore, which on approaching the
steamer we saw was manned by two white men. They
were on a visit to the Mission, and learning that we were
expected by this, which was the last trip of the steamer for
the year, they volunteered to come off for us. On reaching
the shore we received a hearty welcome from Mr. Duncan,
whilst hundreds of the Indians pressed forward to greet us.
As they were clean, and dressed in holiday attire, they pre
sented a pleasing contrast to the tribes we had seen in
their paint and blankets along the route. There were about
four hundred and fifty Indians then at Metlakahtla, many
of whom had been baptized ; the rest were catechumens.
We were present at the evening service, which was well
attended.
The language sounded strangely in our ears, and the
responses were repeated by all as with one voice. There
were no books in the native language, but the hymns and
responses were sung and repeated from memory in their
own tongue. Many of the Indians possessed English Bibles,
and were able to find the text when given out. This was
read by the preacher in English, and then translated
into the Tsimshean. Though ignorant of the language, the
day following our arrival found me hard at work. In a
44
METLAKAHTLA
long, low blockhouse, constructed of logs, and but poorly
lighted, I took up school work — first, in the morning, with
over one hundred children of both sexes ; and again in the
afternoon, with some one hundred and twenty women, in
cluding the senior girls, who had been present in the
morning; whilst in the evening we had the building well
filled with men from seven till nine P.M.
As the cold weather had set in, we had two wood fires
some distance apart, on hearths elevated about a foot higher
than the floor around. Over the fires, and about five feet
above them, were constructed funnel-shaped chimneys of
sheet-iron on a wooden framework, but before the draught
in these could draw the smoke, the wind blew it through the
room, which proved most trying to the eyes.
It was this educational work which enabled me to ac
quire the language quickly, with the correct pronunciation.
At first, the calling of the school roll was always accom
panied with considerable merriment at the teacher's expense.
The majority of the pupils were as yet unbaptized, and
were consequently enrolled by their own old heathen names.
As I endeavoured to call these out, " Wenaloluk," " Adda-
ashkaksh," "Tka-ashkakash," "Weyumiyetsk," and scores of
other names even longer and more difficult, peal after peal
of laughter arose from my pupils. But I did not mind.
It served to show me my deficiency, which I made haste to
correct. Gradually, this hilarity subsided, and I knew I
was overcoming the difficulties of the pronunciation of the
language. I also was enabled to undertake a part in the
charge and care of the sick, and in this my wife was enabled
to render valuable assistance, especially in cases requiring
surgical aid, and in female complaints.
Not long after our arrival, an Indian hunter was brought
in badly injured by a bear.1 He had been coasting along
1 This is the hunter " Shu we le haik kum Sakhaha," the " New Great
One who stood on high," whose fight with a bear is recorded in Mr.
Crosby's book, pp. 278-282. It is there stated that he " got to where
45
METLAKAHTLA
in his canoe, accompanied by his son, a boy of some ten
years old, when suddenly a large black bear was sighted
near the shore. Paddling stealthily till well within range,
he then took aim and fired, but only succeeded in wounding
the bear, which quickly disappeared in the forest. Spring
ing ashore, he hastened in pursuit of the wounded animal,
which he tracked by the stains of blood on its trail. He
had just succeeded in loading his flint-lock musket, when
suddenly the bear sprang upon him from behind a fallen
tree, where he lay in wait. The force with which the bear
assailed him had dashed the gun from his grasp, so that
he was completely at the mercy of the infuriated animal.
His son, who had followed his father with axe in hand,
rushed to his help on hearing his cries, and together they
succeeded in despatching the animal. But what a state he
had left the hunter in ! His left eyebrow was torn away, and
his upper lip ripped open. His left fore-arm was broken,
whilst the flesh hung in strips from the shoulder. His thigh
was also badly lacerated. We were enabled to dress his
wounds by putting in some stitches where necessary, and
using adhesive plaster for the lighter wounds. His broken
arm was also set, and steps taken to arrest the inflammation.
Notwithstanding the high fever which followed, this patient
recovered, and appeared grateful for the treatment he had
received. He abandoned heathenism, and with his wife
and family joined the Methodist Mission at Port Simpson,
where, after a course of instruction, they were baptized.
But he never completely lost the marks of his life-and-death
encounter with Bruin. Many such accidents occurred from
time to time amongst the Indians, and as the teachings of
the truths of Christianity had led them to abandon their
belief in the Shaman or medicine man and his charms, it
there was a doctor," where he was cared for and his wounds dressed.
It was to Metlakahtla he was brought, where with my wife we set his
broken arm, sewed up his wounds and saved his life. Mrs. (Widow)
Prevost assisted us then.
46
METLAKAHTLA
became one of the duties of the missionary to attend to,
and endeavour to alleviate bodily suffering and disease.
Mr. Duncan was just then engaged in the erection of
the new church, a building designed to accommodate some
twelve hundred worshippers. The Indians at Fort Simpson
were not wholly neglected, as native evangelists from Met-
lakahtla sustained weekly services there. In this good work
I was also glad to engage, and it was at Fort Simpson that
I delivered my first address in Tsimshean, just eight months
after my arrival in the Mission. Heathenism was then in
possession at Fort Simpson, and sometimes the weird and
fanatic cries and howling of the medicine men could be
heard miles from the camp, as we approached.
An incident occurred about this time at Fort Simpson
which will illustrate the effect of the influence of these
Shamans in the Indian camps. An Indian had incurred the
displeasure of a medicine man in some way, which caused
the medicine man to set his witchcraft in operation against
him. So fearful were the Indians of this that, once under
its spell, they abandoned themselves to their fate. They
became dejected, lost all courage, and usually succumbed
under the first attack of sickness. But this Indian was a
man of more than ordinary courage and spirit. He de
termined to obtain the upper hand of the medicine man.
One night, when the latter was engaged in performing his
incantations over a sick man, this Indian on whom he had
cast his spell stole round to the rear of the lodge where he
was operating and shot him dead through an opening be
tween the planks of the wall. He was seized by the tribe,
delivered up to justice, and taken to Victoria, where, after
due trial, he was found guilty and condemned to death.
Knowing well the cause which led this Indian to shoot
the medicine man, and that he did so simply in self-defence,
we united in signing a petition to the Governor-General of
Canada pleading for mercy for the condemned man. I
happened to be in Victoria as the time drew near for his
47
METLAKAHTLA
execution, and visited the Chief Justice on the arrival of
every mail to inquire whether a reprieve had arrived. I
had been disappointed several times, when one morning, as
I approached his residence, the door opened and the Chief
Justice stood in the doorway waving the long-hoped-for
document. " A reprieve ! A reprieve ! " he cried ; "it
arrived by this morning's mail. Your Indian's life is
spared." And then he instructed me to proceed direct to
the city prison and inform the governor. I did so, but
found this officer unwilling to surrender his prisoner unless
the reprieve was lodged with him. Accordingly I returned
to the judge, and he accompanied me to the gaol, where,
after deliberation, it was arranged that a duly certified copy
should be made out and given to the governor of the
prison. This was done at the court-house, after which I
visited the prisoner. I found him in the condemned cell,
an abject picture of misery. When the jailor admitted me,
he stood and stared at me as though expecting something.
" Would you like to be free again ? " I asked him.
" Would you like to see your wife and join your family
again ? "
He continued to stare at me, and then, as though my
words had revived in him memories of his friends, he re
plied, " Why do you mock me ? Don't you know I have
only a few days longer to live ? "
" Do you believe that the same power which condemned
you to die could pardon you and restore you to freedom
again ? " I replied.
A ray of hope seemed to flash across his mind, and it
was reflected from his dark eyes as he sought to read my
meaning, but remained silent.
" You are pardoned," I said ; " the great chief who
speaks for the Queen has sent the paper which sets you
free. I have seen it, and that is why I am here. The
steamer leaves for the North to-morrow morning, and I shall
come for you. You will meet your wife and friends again."
48
METLAKAHTLA
And as the truth burst in upon him he bowed his head,
and the tears fell fast on the stone floor of his cell. His
whole frame shook with emotion as I grasped his hand and
requested him to be ready in the morning.
I longed to tell him of the greater pardon prepared for
him, which only awaited his acceptance, which had been
purchased for him at a great price. And silently I prayed
that it might be his also.
The following morning at six o'clock I called at the
prison. He embarked with me, and on the journey in
formed me that he would not return to Port Simpson again.
He disembarked at Metlakahtla instead, and sent for his
wife to join him. Afterwards his brothers also joined him
there. This was prior to the establishment of the Metho
dist Mission at Port Simpson. He eagerly accepted the
good news of the great salvation, and was baptized, as also
his wife and brothers. But he was seized with pulmonary
disease, probably contracted during his imprisonment, and
rapidly became weaker. In one of my visits to him at
this time he presented me with a swansdown cap which
he had prepared with the assistance of his wife from a
swan which his brother had shot.
" I cannot give you much," he said, " but I ask you to
accept this. You brought me the good news of my pardon
when in prison, and now you have taught me of a greater
mercy, which I have received. So I am not now afraid to
go when the call comes, for I am ready."
Thus he passed away, but not before he had the happi
ness of seeing his wife and brothers all admitted to the
membership of the Church of Christ.
49
CHAPTER III
THE MISSION CHURCH
" If I take the wings of the morning, and dwell in the uttermost
parts of the sea ;
" Even there shall Thy hand lead me, and Thy right hand shall hold
me." — Psalm cxxxix. 9, 10.
THE new church building at Metlakahtla was completed
and ready for opening by Christmas 1874. Invita
tions were accordingly sent out to the tribes around
to be present at the dedicatory services. A large number
of the Fort Simpson Indians responded, as also a number
from our Kincolith Mission of the Nishkas, where the Rev.
R. Tomlinson was in charge. Shakes also, the chief of the
Giat-kahtla tribe, came in a monster canoe, the largest I
have seen, accompanied by nearly one hundred of his tribe.
On the occasion of the opening, a large Bible was presented
to him, one of a number which had been given by the
Society to be presented to such as might be considered
worthy of the gift. It lay long in his treasure-chest before
he learnt to appreciate its value, but at length the true
light illuminated his dark heart, and he renounced heathen
ism, and was baptized into the Church of Christ by the
Rev. F. L. Stephenson, who had been appointed to take
charge of that Mission by the C.M.S.
This encampment on Ogden Channel was one of those
which I visited when itinerating by canoe in the early years
of my work. On my first visit I remained over a Sunday,
and was permitted by this chief, Shakes, to conduct services
in his large lodge. Some of the leading men of the tribe
50
THE MISSION CHURCH
feared my influence with him, as they appeared to have
arranged that several of them should always be present
with him during my stay. Shakes was a bigamist, and
after the morning service, his wives roasted some dried
salmon before the large fire which burned on the hearth in
the centre of the great lodge. Having seated themselves
one on either side of the chief, they proceeded to divide up
and masticate the salmon for him. Then, withdrawing it
from their mouths, they placed it in his mouth, each acting
in turn, the one using the right hand, and the other the left.
He held a horn spoon himself, from which he occasionally
took a sip of olachan grease, renewing his supply from a
dish placed before him. At length he intimated that he
was satisfied, when they supplied him with a draught of
water, after which they proceeded to partake of the dried
salmon and grease themselves.
This is the chief of whose conversion Bishop Ridley has
written a graphic account under the title of " A Grand Old
Chief." As a heathen, he certainly was not worthy of the
name, as the above incident will indicate, but when at length,
after a long struggle, he divested himself of his paint and
feathers, and before the assembled tribe declared his deter
mination to walk in the ways of the Chief of Heaven, he
rendered himself more worthy of the title. At his last
potlatch, given prior to his embracing Christianity, he gave
one hundred dollars for presentation to Her Majesty, the
late Queen Victoria. In return he received a handsome
engraving of Her Majesty, and a richly coloured rug, which
he prized highly while he lived. His predecessor, the once
proud and powerful Sebasha, or " Snared Foot," was more
worthy of the title " A Grand Old Chief."
As a young man, Sebasha had led the warriors of his
tribe as far south as the west coast of Vancouver's Island
on marauding expeditions, and to capture and enslave.
But at length he was apprehended and conveyed south for
trial. A number of his tribe had attacked some white pros-
51
THE MISSION CHURCH
pectors on their way up the coast, and killed two of them.
One of these Indians gave evidence against the murderers
and they were executed, but as there was not sufficient
evidence to convict the chief, he was sent by order of the
Judge, Sir Matthew Begbie, to the Mission at Metlakahtla,
to be detained there for five years. It has been publicly
stated that he was sentenced to imprisonment, which is
incorrect. As he approached the end of his time, it was
reported that the men of his tribe were coming in their
large canoes to convey him back in triumph. I inter
viewed him to ascertain his intention, when he informed
me that he would not again return to heathenism. Nor
did he. He sent a message to the tribe to this effect. Like
others of his tribe, he had been a bigamist. He had a slave
wife, as also another of his own rank. He put away the
former, who obtained her freedom, and after due instruction
was baptized, as were also his wife and family. His children
by his slave wife went out free, with their mother, and they
were also admitted to the membership of the Church by
baptism. As a heathen, Sebasha had always been a slave
owner, as indeed all the chiefs were.
It was this same chief from whom Mr. Duncan rescued
two slaves on one occasion. One dark night, as he was
returning to the Mission-house after a visit to the sick, he
was approached in a stealthy manner by two men who
appeared to have been lying in wait for him. They were
two of Sebasha's slaves, anxious to procure their freedom.
Sebasha had arrived on the preceding day, accompanied by
a large number of his tribe, and, with them, he was then
encamped in the guest-house. Mr. Duncan readily took in
the situation, and, inviting the slaves to follow him, he
placed them in a log-house, behind the Mission-house. In
the morning there was great excitement amongst Sebasha's
Indians over the disappearance of the slaves. Suspicion
fell upon the missionaries. Soon the chief appeared, and
entering the Mission-house with his retainers, he demanded
52
THE MISSION CHURCH
that his slaves be restored to him. His request was re
fused, and the reasons given. These slaves belonged to a
tribe to the south from which they had been captured, and
they had appealed for protection and liberty. This, Mr.
Duncan informed the chief, he could not refuse them.
Both as missionary and magistrate, he was bound to grant
their prayer.
Sebasha became angry and began to threaten. But the
native constables had lined up around. There were not
many of them in camp ; indeed, most of the Indians were
away at the time. The chief, it was believed, had a
loaded pistol concealed under his blanket, and all his men
were ready for action. At this critical moment a number
of canoes under sail suddenly appeared, making for the
shore under a stiff breeze. Sebasha's look-out passed the
word to him and his men. Believing prudence to be the
better part of valour, they decamped hastily, and embarked
before the arrival of the new-comers. These, however,
turned out to be a fleet of Haidas from Queen Charlotte
Islands. But their timely appearance saved the situation,
as Sebasha would not have surrendered his slaves without
a struggle, the result of which would have been doubtful.
The slaves were duly restored to their own tribe, and the
law of liberty vindicated.
The heathenism of the Giat-kahtla tribe, of which both
Sebasha and Shakes were chiefs in succession, was of the
darkest and fiercest character. A native teacher, who was
a half-breed, had been sent to this tribe, but he returned
shortly after and informed us that he could not remain
there longer, owing to the vile practices which were carried
on nightly in the camp. The flesh of dogs and corpses was
torn and devoured by the medicine men in a cannibalistic
manner, and even mouthfuls of flesh torn from the arms
and shoulders of men and women when passing through the
camp. The overbearing character of the Giat-kahtla chiefs
is illustrated by an incident recorded of one of Sebasha's
53
THE MISSION CHURCH
predecessors. This chief was seated in front of his lodge
one day in the early spring, when food was scarce. One
of the tribe was out fishing for halibut a short distance off
shore, in front of the village. At length he succeeded in
hauling up a fine fish. On seeing this, the chief imme
diately called to a slave to launch a small canoe, and to row
him out to the successful fisherman. When the latter saw
him approaching, he realised at once that his object was
to seize the fish. Irritated by the memory of many such
acts, he at once resolved to rid himself and his tribe of such
an oppressor once for all. So, seizing the bark rope to the
end of which a stone was attached, which he had been
using as an anchor, he tied it round his waist, and as the
chief kid hold of the halibut to transfer it to his own canoe,
he seized him securely round the neck and jumped over
board, dragging the chief with him. Unable to free himself
from such a death grip, he never rose to the surface again,
and thus the oppressed and oppressor died together.
Under the teachings of our missionaries, the Rev. F. L.
Stephenson and the Rev. R. W. Gurd, the entire tribe has
abandoned heathenism and become Christians. Mr. Gurd,
who laboured several years at Metlakahtla, still continues
the work at Giat-kahtla, where under his guidance and
direction the old village has given place to a new town with
well laid out streets and modern dwellings, all crowned by
a fine church, erected by themselves. But this great change
was not effected without opposition. In 1885 the first
Mission church, which had only been erected a short time
previously, and for which I selected the site and ordered
the lumber, was burnt down by the heathen party, and for
a time it appeared as though the little band of Christians
must succumb. But they continued to stand firm, and
gradually their numbers increased until Chief Shakes at
length surrendered, when victory was no longer uncertain.
And thus Giat-kahtla also was won for Christ and the truth.
Two names stand out as deserving of honourable mention
54
THE MISSION CHURCH
amongst the first who cast off' the heathen yoke at Giat-
kahtla and became free men in Christ. They are Stephen
lum-ta-quak and Daniel Lutquazamti. Sebasha survived
to see both his successor Shakes and his tribe won to
Christianity. He remained faithful through the trials to
which the Mission Indians were subjected by the schism
which separated the majority of their brethren and fellow-
tribesmen from them. And when at length he was .seized
with the illness which proved fatal, during his last hours
he gave striking evidence of his faith in Christ. The last
words he was heard to utter were a Tsimshean translation
of the grand old hymn :
" Rock of Ages, cleft for me,
Let me hide myself in Thee."
It was in the autumn of 1875 that the first inquiry as
to the practicability of starting a salmon-canning estab
lishment on the Skeena River was made. I landed at
Woodcock's landing, now known as Inverness, from a
canoe, accompanied by twelve Indians, where I was intro
duced by Mr. Woodcock to a gentleman named Colonel
Lane, who had just arrived on the H.B. Company's
steamer. He informed me that he had come up the coast
to ascertain if the salmon abounded in sufficient numbers
to warrant the establishment of a cannery. It was a calm
evening and sultry as betokening rain, and I had remarked
that the salmon were jumping pretty freely, especially up
the eastern outlet of the river. So, calling upon the new
comer to follow me, I led him down to the edge of the
water where we could see clearly up the channel, and then
directed him to look up. " There," I said ; " you require
no further evidence than that. And just here is about as
good a site as you could find for such an establishment."
He was fully satisfied with the outlook, and so impressed
with the advantage of the position that he at once entered
into negotiations with the squatter for the purchase of the
55
THE MISSION CHURCH
place. In this he succeeded, and returning to Victoria by
the same trip of the steamer, he formed the company which
took over Woodcock's landing, and erected the first cannery
on the Skeena there, which was renamed by the company
" Inverness."" And the introduction of this industry on the
north-west coast afterwards proved most advantageous to
the Metlakahtla Mission.
Mr. Duncan had long laboured to introduce some in
dustrial occupation which would prove profitable to the
Indians and the Mission. The manufacture of soap had
been tried but proved a failure, owing to the unsuitability
of fish oil for the purpose. And even if it had succeeded,
it would scarcely have proved profitable, seeing that the
fish grease is sold by the Indians who extract it at two
dollars to two dollars and a half per tin, containing five
gallons, or fifty cents a gallon. Consequently this was
abandoned.
The next industry sought to be introduced was that of
spinning and weaving shawls and blankets. To this end
an instructor was engaged, and machines and wool pur
chased and procured at considerable cost. But after due
trial they only succeeded in turning out an article that
none of them would purchase. Had the Indians been
taught to manufacture the magnificent robes which are
woven by the Chilcat tribe of Alaska from the wool of the
mountain goat, and dyed by them with their own peculiar
designs, the venture would not have been a failure. And
why ? it may be asked. Because it is an Indian design, and
as such commands a high price. They are valued at from
fifty to seventy dollars at the present time, and are in great
demand by tourists and others.
On one occasion when Mr. Duncan was expressing his
regret at the failure of his effort to perfect this industry,
and at the loss sustained over it, I ventured to introduce a
subject which had for some time been on my mind. It
was the advisability of introducing salmon canning as an
56
THE MISSION CHURCH
industry. « You have," I said, " been contending against
adverse circumstances. Even supposing your weaving had
turned out successful in the manufacture, you could not
hope to have competed with the imported article, having
to pay freight on the raw material up the coast, whereas
the manufacturers in Eastern Canada and elsewhere have
the material at hand. No," I added, « why not introduce
the salmon canning industry ? You have the fishermen
ready made and to order. They require no training, as
every coast Indian is a fisherman from his youth up, and
you have got another important advantage in your sawmill
by which you can turn out not only the lumber for the
erection of your buildings, but also the material for the
salmon cases afterwards. And you are conveniently near
to the salmon fishing waters of the Skeena to which the
cannery men are now turning their attention." In reply,
Mr. Duncan stated that it was impossible to start such an
industry without a large capital. I suggested that it
could be introduced on a small scale and gradually in
creased, and urged him on his next journey to Victoria to
visit the Eraser River canneries and ascertain just what
machinery would be necessary. In the spring Mr. Duncan
left on a business trip to the south, and on his return
announced his intention to erect a cannery. Not only had
he realised his ability to introduce this industry, but he
had found friends ready to invest in such an enterprise.
Shortly after the establishment of the first salmon cannery
on the Skeena I visited it to conduct evangelistic services for
the Indians there, when the manager of the cannery com
plained to me that the Christian Indians had refused to put
out their nets for fish on Sundays. I informed him that I
was glad to know that they were faithful to the teaching they
had received and to the vows which they had made. At this
he was rather indignant, and replied that they should have
been taught to obey as their first duty. " That is just what
we have endeavoured to do," I replied, " to obey God rather
57
THE MISSION CHURCH
than man. Would you have us teach them some of the
commandments and to set aside the rest ? If we teach them,
as we have, < Thou shalt do no murder,1 and ' Thou shalt not
steal,' we must also teach them to < Remember to keep holy
the Sabbath Day."* And it is this teaching which has
civilised and evangelised these men, and prepared them to
become docile and industrious, whereas before they were
fierce and indolent."
Just then a tall, intelligent-looking Indian approached
me. I recognised him as one of our Metlakahtla Indians
who had been present at my service. " Oh, sir," he said, in
trembling tones, " I want your help ; I want you to make
peace for me. The white man who escaped when we attacked
his party is here, and I long to grasp his hand. I want his
forgiveness."
Several years previously a party of three miners, returning
from the goldfields on the Upper Stikeen River, had en
camped for the night on a small island off the mouth of the
Skeena. Early the following morning a canoe, manned by
Fort Simpson Indians, emerged from the mouth of the river.
The miners had lit their camp fire, and were preparing their
breakfast. Attracted by the smoke of the camp fire, the
Indians steered for the island. They had been fishing, and
had a number of salmon in their canoe. On landing they
intimated their desire to sell the miners a fresh salmon.
Glad of the offer, one of them inadvertently took out his
bag of gold dust, and, taking from it a small pinch, handed
it in exchange for the salmon. The Indians embarked, but
not to proceed homewards. Their cupidity had been excited
by the sight of the gold, and, instead of continuing on their
course, they doubled around the further end of the island,
which was thickly wooded, and paddled noiselessly until
abreast of the camp on the opposite side. Then, creeping
stealthily up, they fired a volley on the unsuspecting miners.
Two of them fell mortally wounded, whilst the third fled to
the off shore. Fortunately he was only dressed in his under-
58
THE MISSION CHURCH
clothing. Taking his bag of gold from his belt as he ran, he
cast it into the deep, and then diving, he struck out for the
further shore of a large island near. The Indians fired
another volley after him, but he dived on the moment and
escaped. Seeing that they had failed to shoot him, they
rushed to the canoe, and, jumping in, paddled with all their
power in order to intercept him. But it was useless; he
was a powerful swimmer, and reaching the shore well in
advance, he rushed into the forest and climbed a large tree,
where he hid himself amongst the thick branches. As the
trees grew thickly together, they failed to find him, and
fearing discovery, or perhaps anxious for the plunder, they
put off for the camp again to seize what they could, and
then fled.
The fugitive remained in the tree that night, and in the
morning, famished with cold and hunger, he descended and
returned to the shore, where he peered out cautiously. He
saw one canoe pass and then another, but they were both
manned by men with their faces painted and arrayed as
heathen Indians. After a little, a third canoe came in
sight. At it drew near he observed that there were women
in it as well as men, and from their civilised appearance he
concluded they were Christian Indians from Metlakahtla.
He therefore ventured out, and, standing on the shore,
hailed them. Surprised at the sight of a white man in
such a plight, and concluding that he must have been ship
wrecked, they took him aboard and brought him to the
Mission. He told his sad story to Mr. Duncan, who sent
and had the bodies of those who were killed decently interred.
Two of the Indians were afterwards seized by a vessel of war,
and taken to trial, and one at least was executed. A third,
who had formed one of the attacking party, afterwards came
and gave himself up at the Mission. He was also taken to
Victoria and tried for the crime, but was acquitted, as there
was no evidence to convict him.
This, then, was the man who now pleaded to be recon-
59
THE MISSION CHURCH
ciled to the miner who had so miraculously escaped.
Moved by his appeal, I accompanied him. He pointed
out the miner to me, who was now engaged in the
cannery. He was a man of about equal stature with
the Indian, both of them being over six feet.
I saluted him, and informed him of the Indian ; who
he was, and what his desire. He scrutinised him for a
moment. Then he exclaimed with indignation : " Forgive
him ? No, I will never forgive because I can never forget.
That man and those with him shot my friends, and endea
voured to shoot me, and yet he wants my forgiveness. I
had gained about five hundred dollars in gold, with which
I intended to return to Norway and visit my old father
and mother, but, when these Indians made the murderous
attack on us, I was compelled to swim for my life. I cast
my gold dust into the sea. I was unable to retrieve my
loss, and my parents have both died since, and yet this
man, who with his party destroyed both my friends and
my prospects, asks me to forgive him."
I endeavoured to soften his heart towards the man he
regarded as his enemy. I informed him of the great change
he had undergone, and also reminded him that the Indians
really guilty had been punished, whilst this man had been
found not guilty of the crime. But it was useless. I turned
to the Indian and explained to him what the miner had said.
He felt it deeply, and tears stood in his eyes as I informed
him of how he had been prevented from seeing his parents
before they died. I sympathised with both these men, as
I realised how deeply my white friend had suffered, and I
could understand how anxious the Indian was to obtain
forgiveness from his fellow-man, having been led to seek
and find the Divine forgiveness. He had been baptized,
and enrolled as a member of the Church.
Several years afterwards, when at the olachan fishery
on the Nass River, a messenger came in breathless haste
to call me to see a man who had fainted on the ice. I
60
THE MISSION CHURCH
hastened to the spot and found it was this same Indian.
I felt the pulse and found no sign of life; he had died.
The intense cold had touched his heart. He had gone
where his plea for forgiveness would not have been for
gotten.
Whilst thus engaged in evangelising amongst the tribes
on the coast and islands, I visited the fur-seal hunters
encamped on Zyass and Bonilla Islands and other points.
On both these islands, I had large and deeply interested
gatherings of Haidas, Giat-kahtla, and Tsimshean Indian
hunters, to whom I preached on the shore, with the waves
of the rising or falling tides rolling in on the beach, and
blending their music with our voices in the song of praise.
On one of these occasions, whilst passing from Bonilla
Island to Giatlaub, at the head of Gardiner's Channel, by
canoe, we were caught in Pitt Channel by a strong head
wind, which compelled us to lie in shelter on the shore of
Banks Island for several days, until our supply of provisions
was well-nigh exhausted. Anxious to replenish our stock,
as we were on half rations, I called on one of my crew to
accompany me, and we started on a hunting trip to the
interior of the island. My crew had informed me that
there were no deer on the northern part of the island,
and certainly I began to believe their report, as we could
discern no traces of them. At length we reached a lake,
lying near the base of a high range of hills, and, being tired,
we sat down to rest on the trunk of a fallen tree. Pulling
a blade of grass, I placed it between my thumbs and blew
a few blasts. Hardly had I done so when my Indian
hunter uttered an exclamation and, with uplifted finger,
enjoined caution. He had heard a twig snap, away on the
side of the hill. We turned round to scan the vicinity,
and, as we did so, we sighted the white flank of a large
deer as it turned to flee. Instantly I took aim and fired,
and, with a cry of satisfaction, my companion sprang for
ward, whilst I took another course up the hill to where it
61
THE MISSION CHURCH
had fallen. Handing me his hat and coat, my Indian
hoisted the deer on his back and led the way to the shore.
But the load was too heavy, and I took it from him when
he showed signs of fatigue. And thus, turn and turn
about, we reached the shore. A whoop apprised our crew
of our success, and soon all were in the best of spirits,
where, only a few hours before, all were depressed and
discouraged.
Our evening service was bright and hearty that evening
around the camp fire, as all realised how ready Our Father
is to supply all our needs. After renewing our stock of
provisions, I embarked again, to pay a visit to the Giat-
laub Indians at the head of Gardiner's Channel. This
tribe, owing probably to its isolation, had suffered greatly
from repeated attacks by the Haidas in the past, their
object being to enslave all whom they could capture. One
of their number, a sub-chief named " Ka-daush," had
visited Metlakahtla more than once, and evinced an ear
nest desire to impart the good news he had received him
self to his tribe. To assist him, we had provided him
with some large scriptural illustrations and texts, and a
C.M.S. banner which I had received from the Missionary
Leaves Association. He did what he could amongst his
fellow-tribesmen, and at least he awakened a more earnest
desire amongst them to know the way of God more per
fectly. This desire we recognised by sending them a
native preacher — a Tsimshean — who had long proved his
faith and zeal by his life and conduct. After this man had
been there a little time, I paid him this visit to encourage
him and those whom he had been able to interest.
I found them encamped at the head of their wonderful
channel, on a stream which flows into the head of the
inlet. They were engaged in the olachan fishing, for this
little fish is found there also, though in but small measure
as compared with the Nass River. They are not so rich
in grease, either, as those caught on the Nass.
62
THE MISSION CHURCH
I erected my tent near the camp and remained with
them for several days, during which I was enabled to supple
ment and strengthen the labours of our native teacher.
He had succeeded in making a translation from the Tsim-
shean of the grand old hymn " Rock of Ages/1 and it was
both pathetic and soul-stirring to hear them unite in sing
ing it at a service held outside my tent. Not far from the
head of the inlet is the site of their old village, which was
destroyed by an avalanche some time previously. It swept
down upon the village at midnight before some of them
had fallen asleep. As the mountain is very lofty and the
avalanche started from the summit, they heard the ominous
roar as it increased in force and volume, and had only
time to arouse the camp. They seized what covering
came to hand and fled almost naked, just in time to save
their lives. The immense mass of rocks and debris which
the snow carried down completely buried the village, and
only the tops of some of the tall totems could be seen when
I visited them. Ka-daush was afterwards baptized, the
first-fruits of his tribe to Christianity. When the Wes-
leyan Methodist Missionary Society opened their Mission at
Kitamat we withdrew from Giatlaub, as it could more con
veniently be worked in connection with the former, and the
language is similar.
The mountain scenery up the Gardiner's Channel is most
impressive. It is one of the longest inlets on the coast.
These fine watercourses so deep and wide, cutting in
through the mountain ranges, form one of the natural
wonders of the north-west coast. Cataracts shooting over
lofty cliffs here and there add to the grandeur of the scene.
We passed under one of these about half-way up the inlet,
and as we were all heated with paddling in the warm sun
shine, we were glad of the cool spray which was blown over
us by the breeze.
Our old steersman, who was a Giat-kahtla, related many
thrilling adventures which he had in these waters when a
63
THE MISSION CHURCH
young man. In passing one rocky inlet he informed us that
this was formerly a stronghold of his tribe. On one occasion
they were attacked by a large fleet of the Stikeen Indians,
assisted by other Alaskan tribes. When apprised of their
approach, they all fled to this natural fort. There was but
one approach to the summit of the rock, and this was
defended by sections of thick logs over four feet in diameter,
placed in position to roll down on any number of their
foes who might be bold enough to endeavour to rush the
position. On the occasion referred to a number of the
attacking party had been overwhelmed by one of these
great logs, which had been rolled down upon them.
Then, with stones and arrows hurled upon those within
range in their canoes, they were enabled to defend their
position and repel the attack. That night, when our little
camp was all quiet and we were stretched to rest, I was
aroused by the war-whoop. In an instant we were all on
our feet; it was from our steersman, who was evidently
fighting the old battles over again. We woke him up as
he continued to shout at intervals. " Oh ! " he exclaimed,
" I have had such a bad dream. We were attacked by the
Haidas, and I could not find my gun whilst they were
almost upon us." I reminded him that the troubled days
of the past had gone and the Prince of Peace had estab
lished peace for them both with Himself and towards
their fellow-men, and in the consciousness of this blessed
peace our camp was soon quiet again.
CHAPTER IV
THE NASS FISHERY
f< Wash the war paint from your faces,
Wash the blood stains from your fingers,
Bury your war clubs and your weapons,
Break the red stone from this quarry,
Mould and make it into Peace Pipes,
Take the reeds that grow beside you,
Deck them with your brightest feathers,
Smoke the calumet together,
And as brothers live henceforward."
LONGFELLOW (" Song of Hiawatha ").
T^HE term « Nass " signifies the « Food Depot,"
whilst Nishka, properly " Nass-ka," indicates the
" People of the Nass," or literally " Nass people."
Strange to state, these terms, by which the Indian tribes of
this river are known and by which they now even designate
themselves, do not belong to their language but are de
rived from the Tlingit tongue. The early navigators, both
Vancouver and Meares, anchored near to the Tongas, an
encampment of the Tlingit Indians of south-eastern Alaska.
From this point they despatched boats up the Nass Straits,
marked on some maps as " Observatory Inlet," and on
proceeding some distance up the river from its mouth they
found themselves among the sand-bars formed by the river,
from which point they returned without reaching the
lower villages situated about twenty miles from the mouth.
They were then compelled to accept the information given
them by these Tlingit Indians by which the tribes on the
river, as also the river itself, became known. In their own
6<3 E
THE NASS FISHERY
language, which is a dialect of the Tsimshean and has no
affinity whatever with the Tlingit, they are known as the
Giatkadeen, or the " People of all the Valley," meaning
the lower valley through which the river flows ; whereas
the tribes on the upper river are known as the Giatwinik-
shilk and the Giatlakdamiksh, the " People of the Lizards "
and the « People of the Pool." But if the Nass River is
attractive because of its scenery, it is much more so on
account of its productiveness.
For centuries the olachan fishing on the tidal waters of
the river has attracted the Indians . of the tribes from all
quarters. From the interior, hundreds of miles distant,
by the trail the Indians thronged thither carrying their
effects on sleighs drawn by their dogs or by themselves,
as they generally started early in the year while the snow
was deep to reach the river in time for the fish, which
usually arrive about the middle of the month of March.
They brought with them also furs, the proceeds of their
hunting expeditions, with which to pay the tribes resident on
the river for the right to fish, and also for the use of their
nets and for shelter in their fishing lodges during the
season.
These furs were principally marmot and rabbit skins,
generally sewn together to form rugs for bedcovers or robes.
Martin, mink, and bear skins were also tendered and
accepted. But not infrequently when pressed by famine,
which was not unusual amongst the inland tribes, they
handed over their young children in barter for food. These
were in turn passed to the Haidas as part payment for
their canoes, which were so necessary to the Indians in their
hunting and fishing. I found a number of these enslaved
amongst the Haidas, who had been sold in exchange for
food when young. They had grown up in slavery, and
knew nothing of their own people or of their own tongue.
Under the teachings of Christianity the Haidas granted
them their freedom. Some of them returned to their own
66
THE NASS FISHERY
people, but the majority preferred to remain where they
had been brought up under the improved conditions. One
fine young fellow, who had been thus sold as an infant, I
succeeded in restoring to his mother and sisters in a Kitik-
shean camp in the interior. But they only gazed at him,
and then his old mother exclaimed, " Naht ! naht ! naht ! "
bowing her head with each exclamation. They had nothing
in common, and the knowledge that they had sold him did
not tend to endear them to one another, so he soon deserted
them again.
Before the coming of the white men if a delay occurred
in the arrival of the fish in the river many of the Indians,
especially of the older and weaker, died from scarcity of
food. The coast Indians also from far up in Alaska and
from the south came in large fleets of canoes to catch the
olachan or to barter for the oil which is extracted from it,
and upon which its chief value to the Indians belongs.
For just as the Eskimo must have their whale blubber and
seal oil, so these Indians find a suitable substitute in the
olachan grease. Their dried salmon and halibut are eaten
with this grease. The herring spawn and seaweed when
boiled are mixed with a portion ; and even the berries,
crab-apples, and cranberries are mixed freely with the
olachan grease when cooked and stored away for winter use.
The olachan, because of its richness in oil, was formerly
known as the " candle fish," as when partly dried the
Indians used it as a torch by night. As already stated, the
first shoal of fish arrive about the middle of March. I
have witnessed them followed into the mouth of the river
by hundreds of seals, porpoises, sea-lions, and fin-back
whales, feasting both on the olachans and upon one another.
So eager were they in the pursuit that the largest mammals
almost grounded in the shallows, and when they discovered
their position they struggled, fought, and bellowed in
such a manner that they might have been heard for
over two miles distant. None of our hunters would
67
THE NASS FISHERY
venture out in their canoes to attack them, so fierce was
the fray.
The question has repeatedly been discussed by the Indians
and others, how any of the fish survive to reach the spawn
ing grounds, when their enemies are so numerous. The
explanation is, we believe, that the shoals are not formed
in the open ocean but rather in the mouths of the rivers,
to which the fish make their way as the season approaches.
Here they appear to swim around for a day or two till the
shoal is formed, when they move onward to the spawning
grounds. Prior to the arrival of the fish the river is a
scene of desolation, especially if still frozen over. Not a
sign of life can be seen, from the river to the mountain
tops, but a continuous covering of snow. But with the
arrival of the fish the scene changes. First there are the
Indians in their boats or canoes, or with their dogs, hauling
their sleighs along the ice to their various camps. Then
the sea-gulls begin to arrive, first in flights of hundreds or
more, but soon to increase to thousands and myriads, until
they appear as snowflakes filling the air. They are usually
accompanied by numbers of the white-headed eagle, which
wings a higher flight, and circles round and round whilst
the sea-gulls feast.
The Indians prefer to fish on the ice, as it is so much
easier, and because they can use their dogs and sleighs to
advantage. Each party or household proceeds to saw open
ings in the ice, which is usually from two to four feet in
thickness. Two openings are necessary for each net, one
about twenty feet in length by about one foot in breadth,
through which the net is let down. This opening has a
pole driven down at either end on which the mouth of the
net is hung by rings made from withes of red cedar. These
rings are pushed down by another pole with a crook on the
end until the net rests on the bottom, when the mouth is
kept open by a fixture for this purpose. As the net is
long and purse-shaped, narrowing from the mouth, another
68
THE NASS FISHERY
opening is made in the ice at right angles from the first,
about four feet by eight. Through this the narrow end
of the net is hauled up with a stick shaped for this purpose,
and as the smaller end of the purse of the net is open, but
tied when let down, when drawn up the end is untied, and
the fish thrown out on the ice or into the boat or canoe as
the conditions may be. Should the ice have broken up and
cleared out before the fishing opens, then all the work is
done in their boats and canoes. Sometimes the fishermen
are much troubled with drift ice, which comes down the
river in great sheets, often carrying off' their fishing-gear
before they can ship it in their boats. Much of the fishing
is done at night, as they must put down their nets with every
falling tide ; then hundreds of lanterns are seen flitting and
flashing to and fro, which with the shouting and hammering
produces quite a busy scene. During the day men and
women and even the children are engaged with dogs and
sleighs conveying the fish to the shore, where they are heaped
up in square or oblong bins three or four feet in depth.
Each household will thus have from five to ten tons of fish,
and more, from which to extract the oil or grease after they
have salted sufficient for future use, and also a quantity to
be sun-dried or smoked. Formerly the grease was extracted
from the fish by stones made red hot in large fires. These
heated stones were cast into large boxes filled with fish and
water, and the process was repeated until the grease floated
freely on the surface, when it was skimmed off' into chests
made of red cedar. Now, however, the fish is boiled in
large vats with sheet-iron bottoms. These are fixed on
small fireplaces built of stone and mud, and the grease
can be extracted with less labour and fuel and in a
shorter time.
If only the Indians would extract the grease by boiling
the fish while fresh, the grease would be as white and pure
as lard, but instead of doing this they permit the fish to
lie in the bins until they are putrid. This causes the oil
69
THE NASS FISHERY
to be rancid and discoloured, and unfit for wholesome food.
It is sold in this state on the coast at two and a half dollars
per tin of five gallons, but brings a much higher price in
the interior. If manufactured from the fish when fresh, it
would bring a higher figure.
Though the Indian fishermen land thousands of tons of
this fish, yet the sea-gulls catch and consume a greater
quantity. The Indians rather challenged this statement
when I made it, but I convinced them of the truth of it in
a practical manner. I called upon them to ascertain for
themselves about how many fish a sea-gull devoured in a
day. It was found that those sea-gulls which were shot at
noon had swallowed six fish on an average, consequently it
may be assumed that each bird would catch and consume
as many more in the afternoon of each day. This would
equal twelve fish on an average to each sea-gull, and on
weighing this number of fresh fish it was found that they
weighed just one pound. At this rate one hundred thousand
sea-gulls would consume the same number of pounds of fish,
or just fifty tons per day. This would equal fifteen hundred
tons in a month of thirty days as April, when the fish
ing is in full operation. And if the sea-gulls make
away with such a quantity, what shall we say of the
seals with their greater capacity and opportunity, being
in the same element ? When the fresh fish become scarce,
the Indians feast on both seals and sea-gulls, which are
then in good condition, though savouring a little of the
common dietary.
But this is not the only benefit derived by the Indian
fisherman from the sea-gulls. I was not a little surprised,
when I first encamped amongst them, to find many of them
possessed of comfortable feather-beds and pillows. These
I found were made from the feathers of the sea-gulls which
they had killed for food, and from which they thus reap a
double benefit. The sea-gulls move down to the ocean every
evening, returning in the early morning to their feasting
70
THE NASS FISHERY
grounds. The Indians have a tradition that the birds
moved away to a distant mountain to boil the fish which
they had caught during the day, and to extract the grease.
For several hours before dark every evening a long unbroken
line, sometimes widening out to a quarter or even half a
mile, may be seen winging their flight seaward, and even
when too dark to discern them, they may still be heard
calling and encouraging their companions in their seaward
flight. It was no doubt principally in reference to this
fishing that the Tlingit Indians named the river the Nass
or Food Depot. For in addition to the olachan the Nass
River abounds with salmon, several runs of different species
resorting to it annually for spawning.
It can scarcely be wondered at that this fishing was a
casus belli amongst the tribes during the past, when food
was scarce and might was right. The Alaskan tribes, the
Haidas, and the Tsimsheans all in turn fought to obtain
the control of the fishing. But the Nishkas, occupying as
they did the upper reaches of the river, were enabled to hold
it against all intruders, whilst permitting the Tsimsheans,
whom they recognised as their fellow-tribesmen, being of the
same language, to retain their own fishing-camp on the lower
waters of the river. The other tribes are content now to
barter with the Tsimsheans and Nishkas for the fish-grease
which they extract, and quite a market has been established
by the outside demand for this much-esteemed article of
food amongst the Indians of the north-west coast. The
olachan is found also in other rivers of the British Colum
bian coast, but inferior in quantity and quality to those
of the Nass.
In the history of mission work on the north-west coast
it was early found that a camp where such numbers of
Indians assembled offered special inducements and oppor
tunities to the fisher of men. But the journeys to and from
the fishery were not without danger, especially when they
had to be made by canoes undermanned and overladen.
71
THE NASS FISHERY
And as the Mission had no place of residence then at any
of the fishing encampments, the missionary had to rough it
by living and sleeping in the fishing lodges, which were rough
shelters constructed for the occasion of bark and split boards.
In these the smoke was blinding, blown as it was by the wind
in all directions, and when at length the inmates were com
pelled to seek respite and fresh air, the intense cold with the
strong winds without, together with the dazzling whiteness of
the snow, proved so trying to the eyes that it resulted often
in a severe attack of ophthalmia. I found thus by experience
that it was owing to these conditions that so many of the
Indians were suffering from diseases of the eyes. Unable
sometimes to clear away the frozen snow and ice, we erected
our shelters- on it, and in a day or two our fire had sub
sided two or three feet, leaving us seated around it on the
icy hearth above. In such conditions the Indian dogs were
to be envied, as they managed to find a cosy corner on a
level with the fire. On these occasions I have often taken
the precaution of folding up my bread and other provisions
in such wraps as I could spare, and place all under my
pillow, only to discover in the morning that they were
frozen so hard as to defy cutting or consumption. I could
but join with my Indian friends in their bursts of laughter
at my disappointment and discomfiture. But it was good
both for teacher and taught, as mutual trials excited mutual
sympathy. And with the aid of my medicine-chest I was
always enabled to alleviate their ailments, and was hailed
as welcome at every camp I visited.
Suffering from an attack of acute ophthalmia on one
occasion, I was glad to avail myself of an opportunity to
escape to our Mission at the mouth of the river to seek
relief. It was blowing a gale and the river was full of drift
ice, which rendered it dangerous for canoe travelling. But
the Indians with whom I was about to embark had received
a message informing them of the death of a friend, and
stating that his body awaited interment. The circurn-
72
INDIAN WOMEN
Engaged in stringing olachan fish on sticks for drying in the sun.
They are protected by a rough awning fiom the cold wind.
The background shows the River Nass — the head-quarters of
the olachan fishery.
Bill
- -.
OLACHAN CURING
Those in the tanks are waiting to have their oil extracted. Those on the racks are
drying in the sun. The olachan is sometimes known as the candle fish, on account
of its oily nature.
THE NASS FISHERY
stances appeared to warrant their adventure. With
shortened sail we flew over the waves, all on the look-out
for the ice, as we realised that to strike a block of ice when
travelling at such speed would smash our frail craft, which
was not even ribbed.
We had not proceeded many miles when we saw ahead
of us an immense ice-floe blocking up the entire passage,
which was several miles in width. As the cold was intense
we shrunk from attempting to make the shore, which was
also blocked with drift ice. All eyes were directed to
seeking out an opening in the ice-floe, and at length it was
resolved to try a point where the ice appeared to offer a
passage. We pulled down our sail and every man grasped
his paddle. We forced our way into the opening until we
found the ice was closing in upon us, forced by the strong
south-easter against the rising tide. Gradually the ice
forced our canoe upwards until it was almost capsized.
The ice was so broken up that no one could find a footing.
So excited and terrified were they, that one woman per
mitted her baby to lie unheeded in the bottom of the canoe.
When almost upset I inquired if they had an axe on board.
Fortunately they had. I directed one of them to take it,
and, standing in the bow, to break all the ice around it as
small as possible. As he did so, I directed the others to
push the canoe forward with all their strength. Gradually
the canoe not only righted itself, but we were enabled to
make some progress, and after a long struggle we succeeded
in reaching open water on the sheltered side of the ice-floe.
Not a word had been spoken during the crisis, but now
every voice was heard in mutual congratulations. But as
to my own feelings, physically, I seemed to have none. In
my efforts I had forgotten my hands, which were com
pletely numbed, and my fingers partly frost-bitten. In
stantly urged by the Indians, I plunged my hands into the
icy waters and then rubbed them with snow. This process
restored circulation but the pain was intense. It saved my
73
THE NASS FISHERY
fingers, however, as I only lost the skin. The Indians of
the encampment to which we were bound denounced our
action in having embarked in such a gale, declaring that it
was a wonder that we had succeeded in effecting a landing.
A rest of some days restored my sight, and I was enabled
to return to my labours.
CHAPTER V
STRIFE AND PEACE
" Cross against corslet ; Love against hatred,
Peace cry for war cry ; Patience is powerful :
He that o'ercometh hath power o'er the nation."
LONGFELLOW (" The Nun of Nidaros ").
IN one of my early visits up the Nass River, after a
service held in one of the large lodges at Gitwinik-
shilk, I took a walk around the camp. The
medicine men were carrying on their dark seances in a
lodge near, from which men with painted faces and bands
of cedar bark bound round their heads were passing in
and out. They were initiating some young braves into
the mysteries of their craft.
As I turned away from the scene, I was attracted by
the sight of a broken-down grave fence almost concealed
with the heavy undergrowth. As such a mode of burial
was not customary amongst the heathen Indians, I forced
my way through the bushes, and found the lonely grave
had been marked with a wooden slab cut in the form of
a tombstone. It was overgrown with moss and fungi.
This I scraped oft', and found inscribed underneath the
name of the first convert to Christianity among the Nishkas.
This was the tomb of the young man mentioned by Mr.
Doolan in his journal, included in a preceding chapter, as
the son of a chief who had placed himself under instruction
with him, despite much opposition, and who, he hoped,
would have been baptized the following spring as the first-
fruits of the Nass for Christ. He was so baptized, and
75
STRIFE AND PEACE
proved faithful. But he caught cold, returning to his
own village, on the ice, in the early spring, and this
resulted in fever. During his illness the medicine men
persisted in performing their incantations over him, but
he protested against their action, and continued faithful
unto death. He had been baptized by the Christian
name of " Samuel," which was joined to his own Nishka
name of " Takomash." This was the name I was enabled
to decipher on the tomb : " Samuel Takomash, the first
convert to Christianity from the tribes of the Nass River."
The remainder of the inscription was illegible. As I
stood there by that tomb, I realised that the same blessed
power and influence which had won Takomash for Christ
and the truth, could also win these benighted Indians whom
I saw and heard so engrossed in their heathen practices
around me. And, with the Divine help, I inwardly deter
mined to labour to this end.
TakomaslVs tomb has long since been lost to view, as a
fire (which occurred in 1895) swept that village out of
existence during my absence on a visit to England. Only
a few totem poles escaped to mark the site where the vil
lage had stood from the time of the lava eruption. But
Takomash was but the first-fruits of an abundant harvest
which should yet be reaped and garnered into the fold of
Christ. His brother was brought to the Mission station
several years afterwards in a dying condition, suffering
from typhoid fever. His aged mother accompanied him.
After a hard struggle with the disease, we were rewarded
by his complete recovery. He was grateful for the care
bestowed upon him, and the lessons he had learned on his
sick-bed were not forgotten. Both he and his mother
were baptized, and afterwards several other relations. His
uncle, a hard-hearted heathen chief, refused to listen to
the call of the gospel. At the olachan fishery one day,
I succeeded in finding him alone, and got him in close
quarters on the bank of the bay. We sat down on a
76
STRIFE AND PEACE
log together, and I put the question to him, " Agwelakah,
how much longer are you going to remain in heathenism ?
Your nephew was the first to become a Christian, and he
showed you the way. Why don't you follow it ? "
" Oh, I am not a bad man," he replied. " Look at my
hands ; they are not dyed in blood — as some men's hands
are. And I have Takomash's Bible in my box yet ; I
did not destroy it."
" Ah ! " I replied, " that will only condemn you — if you
have the light and do not walk in it, but hide it."
He continued to follow the old heathen customs until
one day, when away on a hunting expedition, he was seized
with a severe illness. Then, with the fear of death before
him, he sent a messenger with all speed to inform our
missionary, the Rev. J. B. M'Cullagh, that he was dying.
A relief party was despatched to bring him back, and then
it was that he surrendered. He recovered, but remained
faithful to his trust unto death. The message of his
nephew and his Bible was no longer a mere memory, but
became to him a bright beacon, guiding him on in the way
to the life eternal.
It was not so with another sub-chief of the same tribe.
His son had long been a Christian, and at length the father
decided to follow his son's example. Just then the sad
news reached him that his son had been drowned when
bathing in a distant river : he had been seized with cramp,
and sank. When the old man heard the sad tidings, he
said : " I was long in the darkness, when at length I saw a
light. That light was being held out to me by my son.
It became brighter and brighter so that it attracted me.
I arose and was moving towards it when suddenly it went
out, and now I have no light to guide me." I reminded
him of the True Light which would never be eclipsed or
extinguished. It had illuminated and attracted his son,
and would also enlighten him.
One of the first of the Nishka chiefs to embrace Chris-
77
STRIFE AND PEACE
tianity was Kinzadak. He is referred to in the extracts
given from the Rev. R. Doolan's journal in a preceding
chapter, as a chief who was « doing all in his power to
undermine the work." In this brief reference to Kinzadak
he was giving a whisky feast to which, with some of his
tribe, he was engaged in dragging along those who were un
willing to enter. I first met him in his house up the river,
when he entertained my brother missionary and myself.
He was then seeking after the light. He had been an
adventurer as a young man, and led an expedition as far
as the Takou Indians at the head of the inlet of this name
in Alaska. Whilst there the Takous, eager to impress
their guests with a sense of their wealth and power, bound
some fourteen of their slaves and, having procured a young
forked tree, placed it in position on the beach and then
laid the slaves, who were bound, with their necks on the
lower branch. The young men of the tribe then performed
the death dance around them, accompanied by the noise of
their drums and songs. Then, at a given signal, a number
of them sprang on the upper branch, bringing it down by
their united weight on the necks of the slaves, whose cries
and struggles were drowned by the chant and drums. This
was continued till their cries were hushed in death.
Shortly after, when all were engaged in a feast in front
of the camp, suddenly one of the slaves who had been
placed nearest to the extremity of the branch and had only
been rendered insensible for a time, started to his feet and,
uttering a wild whoop which awakened the echoes all around,
rushed off into the forest. For a few moments all were
paralysed with astonishment, as he appeared rather as a
spectre than a being of flesh and blood. Then, having
recovered from their surprise, the entire band of young
men who had acted as the executioners gave utterance to
one united whoop and rushed off in pursuit of the fugitive.
After a long chase a chorus of howls, resembling that of
a pack of wolves, announced his recapture. Soon they
78
STRIFE AND PEACE
emerged from the forest, and marching the unfortunate
captive to the place from which he had fled, he was again
laid on the branch, on which a number of them jumped
and quickly crushed out his life. As slaves were the most
valuable property possessed by the Indians, this was done
to. convince those whom they were entertaining of their
wealth.
Kinzadak and his men were indignant at the manner in
which they had been received, and on their return down the
inlet they ransacked a village belonging to the Takous,
carrying off much booty. This became a c asus belli between
the Takous and the Nishkas for a number of years, in
which they avoided meeting one another. But as soon as
Christianity triumphed amongst the latter, they issued an
invitation to the Takous intimating their desire to restore
the property they had carried away. In response to this
invitation, the Takous sent their head chief, accompanied
by a number of the leading men of the tribe. They arrived
on the Nass in a large canoe, and a great amount of pro
perty was contributed and made over to them, and a
general peace made and confirmed.
The following is a true copy of the letter sent by the
Nishka chiefs to the chiefs of the Takou :
" NASS RIVER,
BRITISH COLUMBIA,
Aug. 19th, 1897.
" From the Nishka Chiefs to the Chiefs of the Takou Tribes.
« Our Friends, Tak totem, Gatlani, Yaktahuk,
Neishloosh, and Anetlash.
" We, the Chiefs of the Nishka tribes living here on this
river, desire to make friendship with you our friends.
Many snows and suns have passed since the quarrel which
took place between us and you. We are anxious to make
it up now and to be friends. We are no longer in the
79
STRIFE AND PEACE
darkness as our fathers were, but the light has come and
we desire to make peace. We want to see your faces, and
grasp your hands. We want to spread our food before you
that we may all eat together. We wish to scatter the
swansdown over you, the sign of peace, and to make your
hearts glad. We desire to return the property which was
taken from you at that time. The eyes of many who were
engaged in that quarrel have long been closed. We want
you to come next spring time, when the ice has broken up
on the rivers and the snow is melting on the mountains.
We will welcome you ; we are your Friends.
(Signed) " Chief KAGWATLANE.
„ ALBUT GWAKSHO.
„ GEORGE KINZADAK.
„ PAUL KLAITAK.
„ A. W. MOUNTAIN."
To this overture of peace the Takous responded by
sending a deputation headed by Anetlas, a fine-looking and
intelligent chief. He and his retinue were well received
and honoured at every encampment on the lower river.
The swansdown was duly and freely scattered over them in
the dance of peace, and they were feasted and feted, as
long as they remained. Anetlas wore a large medal on his
breast, presented him by the first Governor of Alaska.
On his departure a letter, of which the following is a copy,
was sent by him to his brother chiefs and their people.
" From the Nishka Chiefs and People,
" To their friends, the Chiefs and people of Takou.
" We are glad that Anetlas has come. We welcome him
as your Chief and representative. He came to us as the
messenger of peace. We have long been anxious to make
peace, because we have changed from the old ways. We
have put away the spear and the gun and we have scattered
80
STRIFE AND PEACE
the swansdown. We desire to walk in the way of the Great
Spirit. That way is the way of peace. The Great Spirit
is our Father and your Father. We are all brothers,
because we are all his children. And therefore we wish to
love all our brethren. And now we open the way to our
river to you. We will always welcome you our friends,
when you come, and you have opened the way that we may
visit you. Anetlas came in time to hear Kinzadak^s last
words. He came in time to grasp Kinzadak's hand.
Kinzadak gnve Anetlas his word of peace for you. We all
join our words to his. We send you an offering of peace.
We have written a list for you of the property we are
sending you. Anetlas, your Chief and our brother, accepts
our gifts for himself, and for you. They are as the blos
soms on the tree of peace. The fruits will follow to us
and to you. We invite you our brothers, to gather the
fruits of peace with us, and we send you our united greeting.
(Signed) " ALBERT GWAKSHO, Chief.
F. A. TKAKQUOKAKSH, Chief.
KAGWATLANE, Chief.
KLAITAK, Chief.
ALLU-LIGOYAWS, Chief."
It was true as stated in their letter. Kinzadak just
lived to assist in ratifying the treaty of peace. On the eve
of Whitsunday, he sent for me and intimated his earnest
desire for the administration to him of the Holy Com
munion. I informed him that there would be an adminis
tration of the Sacrament on the following morning, being
Whitsunday, and that I should administer it to him also
after the service.
" I am tired," he replied, " I desire to arise and go to
my Father in heaven ; I shall not be here to-morrow. I
desire to partake of the Sign now."
Accordingly, I invited a faithful old Christian, a veteran
in Christ's Army, to be present, and his own family, and
81 F
STRIFE AND PEACE
we had a solemn and joyful service. A Nishka hymn was
sung. He shook me warmly by the hand and wished me
" Good night." The following morning, after a quiet night,
just as the sun was gilding all the snow-capped mountain-
tops around with his golden beams, the old chief turned
over on his side and, breathing a silent prayer, he fell asleep.
Thus, on the morn of the birthday of the Church,1 Kinzadak
entered into the rest that remaineth for the people of God.
First, we see him as a heathen chief, in his paint and
feathers, urging his people to his whisky feast, and opposing
the efforts of the missionary. Next, we see him on the
war-path, and then we see him as a peacemaker, sending a
message of peace to Takou. And then, as his end on earth
drew near, earnestly begging to be permitted to obey the
Saviour's great command, « Do this in remembrance of Me."
Kinzadak's great carved totem pole still stands at Ankida,
where it was erected by him and his tribe after he succeeded
to the chieftainship.
A great potlatch was made on that occasion, to which
all the Indian chiefs and people of the other crests were
invited. It was in order to draw away the early converts
from the vicinity of these liquor feasts and heathen practices,
that the headquarters of the Mission was moved to Kincolith,
twenty miles further down, and just at the mouth of the
Nass. There were other advantages gained by this move.
The present station is never frozen in during the winter,
being situate on tidal water, whilst in the summer it is
free from mosquitoes ; whereas all the villages where the
Mission was first established are frozen in for at least five
months every winter, and in the summer the mosquitoes are
in myriads, making life a misery. Shortly after the move
ment of the Mission to Kincolith, at a great carousal held
at Ankida, the site vacated, a quarrel arose between the
Nishkas and the Tsimsheans in which a number on both
sides were shot. The Christian Indians did not wholly
> Whitsunday.
STRIFE AND PEACE
escape. It was during the spring olachan fishing, and a
canoe manned by adherents of the Mission, three men and
a boy, had gone down the river, and, during their absence,
the quarrel had arisen. A Tsimshean canoe had gone out
intent on retaliation, and met this canoe of Nishkas return
ing to the fishery, all unconscious of what had occurred.
They passed them within speaking distance in order to
reconnoitre, and, as they passed them, inquired, " Did you
see a whisky schooner down the coast ? " They replied in
the negative and continued on their way.
But just after they had passed them, some thirty or forty
yards, the Tsimsheans fired a volley into them, killing two
and wounding the steersman. The latter, though wounded,
directed the boy, who was his nephew, to hide under his
legs in the stern of the canoe.
« As I lay there," said he, when relating the account to
me, " I could hear my uncle's blood gurgling out from his
wounds. A second volley killed him outright, and splin
tered the canoe close to me." The murdering party then
approached and, taking the canoe in tow, paddled for the
shore. Beaching the canoe, they proceeded to pull the
bodies out of it, and, dragging them ashore, left them
amongst the trees.
" Whilst thus engaged, one of them discovered me," said
the lad, « and held me up before the others."
" Hold him up while I shoot him," shouted the leader, as
he stood with his gun presented at the bow of the canoe.
The man who held him was endeavouring to do so, when
a third intervened.
" Hold on," he cried, " till I ask him a question. What
is your uncle's name ? " he inquired. The boy replied,
giving him the name of his father's brother.
" I thought so," he replied. Then, seizing him, he cried
to the others, " You must not shoot him, he belongs
to my crest ; whoever shoots him must shoot me first."
The others were angry, urging that he should be shot, as,
83
STRIFE AND PEACE
if not, he would inform on them. But his defender persisted
in his defence. He was conveyed to the Tsimshean camp.
The following day it was decided to send the lad up to his
friends by a neutral canoe owned by a Tongas Indian who
was married to a Tsimshean woman. But the Tsimsheans
had secretly instructed this man to do away with the boy
on the way up the river. Accordingly, this man embarked
with his wife, taking the lad with them. When sufficiently
away from the camp, he informed his wife of the engagement
he had made to kill the boy, and called upon her to sit clear
of him so that he might shoot him. Instead of doing so,
she seized the lad, and protecting him with her own body,
declared that before she would permit him to injure the lad,
he must first shoot her. Seeing his wife so determined, and
fearing to persist further, he desisted, and so the lad was
safely landed at the Nishka camp. Thus, twice he had nar
rowly escaped death, but on both occasions a protector had
arisen, when least expected. He was spared to grow up, and
married a young woman who had been trained in the Mission
house. He is an active and leading member of the local
branch of the Church Army, and a regular communicant.
The bodies of the men thus murdered were recovered by a
party from the Mission, and were interred on a rocky bluff
just below the Mission station.
When the Tsimsheans at Fort Simpson heard of the
quarrel, a party of them at once started on the war-path
for the Nass, fully armed for the fray. They boldly touched
at the Mission station on their way up, probably to learn,
if possible, how the war was proceeding. The Rev. R.
Tomlinson, who was then in charge, having first directed
his people, the adherents of the Mission, to remain in their
houses, walked down to the canoes, and, having ascertained
their intention, informed them of the attack on the mem
bers of the Mission, and called upon them to surrender their
guns, or prepare to bear the penalty. They were so taken
by surprise that they permitted their weapons to be seized,
84
STRIFE AND PEACE
and consented to return again to their camp. They prob
ably surmised that the missionary had a party prepared to
support his demand, and the news of the death of the three
men, which they feared might be charged on them, decided
their action.
It was deemed necessary by the Government to send up
a vessel of war, H.M.S. Sparrowhawk, with Governor Sey
mour on board, in order to make peace between the con
tending tribes and settle the dispute. It was on the return
voyage of the Sparrowhawk that Governor Seymour died
suddenly on board, his last official act being to ratify and
confirm the peace thus made between the warring tribesmen.
In 1877, the Canadian Methodist Missionary Society
established a Mission on the Nass near to the village where
the Rev. R. A. Doolan had commenced the Church Mission
ary Society's Mission thirteen years previously. It would
have been more in accord with the true spirit of Mission
work had they occupied the upper river, where but little
had yet been done. Here, there were two large villages,
the Giatwinikshilk and the Giatlakdamiksh, both of which
were eager to have a Mission established amongst them. A
native teacher had been stationed at the upper village, which
was the most populous of the two, and frequent visits had
been made by our missionaries. In the Mission hospital
at Kincolith, the Rev. R. Tomlinson, as a medical mission
ary, had treated several of this tribe, including an aged
chief. Consequently, they always welcomed his visits and
mine. Acting on the same principle as had been adopted
in the establishment both of Metlakahtla and Kincolith,
Mr. Tomlinson first inaugurated the Christian village of
Aiyansh, less than two miles below the heathen encampment,
and encouraged the first converts who came out of heathen
ism to establish themselves there. After Mr. Tomlinson's
departure in 1878, to open the Mission in the interior, as
the work on the river was under my superintendence, I
visited the upper villages, and conducted services in the
85
STRIFE AND PEACE
head chief's house at Giatlakdamiksh occasionally, and also
at Giatwinikshilk and Aiyansh.
To the little community gathered out of heathenism at
the latter place, I gave a Church Missionary Society^ banner,
of which they were proud, and also a supply of school-books,
and material for the native teacher stationed there. On
my first visit I preached to them, assembled in the house
of the first convert, from St. Luke xii. 32. They had not
heard this message previously, and I have not forgotten the
joy and satisfaction with which they received the Word. It
proved specially appropriate, as they had just been experi
encing much petty persecution from their heathen friends
because of their separation from them. But deliverance
and advancement were at hand.
In 1883, Mr. J. B. and Mrs. M'Cullagh arrived to take
charge of the Upper Nass Mission. Mr. M'Cullagh estab
lished his headquarters at Aiyansh, and at once applied
himself to acquire the language. Whilst thus engaged he
formed his plans for the prosecution of the work of the
Mission, and was soon labouring to evangelize and civilize
the heathen tribes around. But he was not long in finding
out the difficulties which beset his efforts, for the Upper
Nass had always been a stronghold of heathenism. By
persevering effort, he succeeded in winning their confidence.
His labours have been rewarded with much success, as the
model Mission settlement at Aiyansh indicates. Here he has
built up a congregation of between two and three hundred
Christians, drawn not only from the encampments in the
vicinity, but also from the Giat-winlkol tribe away in the
interior.
And now all the Indians on the Upper Nass have sur
rendered to the call of the Gospel, and the villages which
were heathen on his arrival are all now Christian. By his
translational work, the Rev. J. B. M'Cullagh has done much
to enlarge and inform the minds of his Indian converts,
many of whom can both read and write in their own tongue.
86
STRIFE AND PEACE
But the great ambition of all the tribes is to know the
English language ; the Chinook jargon, which was formerly
their only medium of inter-communication, is falling into
disuse, whilst English is being freely used, both orally and
by letter. They realise that a knowledge of English will
open up to them a boundless field of information, both
sacred and secular, and will also tend to unite them yet
closer as Christians.
87
CHAPTER VI
THE HAIDAS OF QUEEN CHARLOTTE
ISLANDS
" The last link in the golden chain."
— OAKLEY,
WHILST thus engaged in acquiring the language of
the Tsimsheans and afterwards in itinerating
and, 'evangelising amongst them, I became deeply
interested in the Haida tribes which inhabit the Queen
Charlotte Islands and also the Prince of Wales Island on
the south-eastern coast of Alaska. This interest was inten
sified by the stories related to me by the Tsimsheans, who
manned my canoe in my journeys along the coast, of the
depredations and deeds of blood wrought by these fierce
islanders at the various encampments which we visited, and
up the rivers and inlets of the mainland in the past. It
reminded me of the records of the deeds of the Vikings and
sea rovers in Northern Europe before the light of the Sun
of righteousness had arisen upon them. So fearful were
those Indians who accompanied me, that they often hastened
to reduce the camp fire when darkness set in, lest it might
attract an attacking party towards our camp during the
night. In addition to this, Admiral Prevosthad informed
me that when as captain of H.M.S. Satellite he made his
first voyage up the coast, he was surprised on landing at
Fort Rupert, to the north of Vancouver Island, to see the
heads and decapitated bodies of Indians scattered along the
shore in front of the camp, and being washed up by the
waves of the rising tide. On inquiry he was informed
88
CANOE-MAKING
Finishing touches being put to the bow of a large canoe, which is turned upside down
for the purpose. These canoes were carved from a single cedar trunk and hence are
called dug-outs.
HAIDA HOUSE
This house possesses no totems, but is ornamented with figures and surmounted by a
shield. Strips of halibut may be seen drying on the rack outside. Behind it stands
the forest.
THE HAIDAS
that a fleet of Haidas on their way south had attacked the
camp and, having slain those who resisted, had carried off
a number of captives to enslave them.
But even this was not the limit of the courage and
ambition of these adventurers. On another occasion they
threatened to attack Victoria, and Sir James Douglas, who
was then Governor of the Colony, had to order the marines
around from the vessel of war lying at Esquimault, in order
to drive them back to their camp outside the city limits
and thus preserve the peace. When Fort Simpson was
established by the Hudson Bay Company in 1834, the Tsim-
shean tribes, attracted by the advantages afforded for
trading there, removed from their old encampments at
Metlakahtla and on the Skeena River and established them
selves around the fort. To this point also the Haidas
come every year to exchange their furs, principally the
sea-otter and fur-seal skins, for guns, ammunition, and
blankets. But few such visits passed off without a fight,
as the Tsimsheans were jealous to see the Haidas possessing
themselves of the white man's weapons, and they regarded
them as intruders. They were able to open fire on the
Haidas from the shelter of their lodges, whereas the Haidas
were exposed in launching and embarking in their canoes.
Nothing daunted, however, they returned the firing with
effect, and were enabled to embark with their cargoes and
push off to sea, only to return in greater force when least
expected, to take summary revenge on their foes.
In the month of June 1874, for the first time, I witnessed a
Haida fleet approaching the shores of the mainland from the
ocean, and it left an impression on my mind not yet effaced.
It consisted of some forty large canoes, each with two snow-
white sails spread, one on either side of each canoe, which
caused them to appear like immense birds or butterflies,
with white wings outspread, flying shorewards. Before a
fresh westerly breeze they glided swiftly onward over the
rolling waves, which appeared to chase each other in sport
89
THE HAIDAS OF
as they reflected the gleams of the summer's sun. These
were the northern Haidas, who were famed for their fine
war canoes. They have always been the canoe builders of
the northern coast. As they neared the shore the sails
were furled, and as soon as the canoes touched the beach
the young men sprang out, and amid a babel of voices
hastened to carry up their freight and effects above the
high-water mark. These then were the fierce Haidas
whose name had been the terror of all the surrounding
tribes. And truly their appearance tended to justify the
report. Many of the men were of fine physique, being six
feet in stature ; whilst those whose faces were not painted
were much fairer in complexion than the Indians of the
mainland. Some of their women wore nose -rings, and not
a few of them were adorned also with anklets, whilst all
the women wore silver bracelets, those of rank having
several pairs, all carved with the peculiar devices of their
respective crests. In their language there was no similarity
whatever to the Tsimshean, with which I was now familiar,
and which sounded softer and more musical than the
Haida.
Amongst the women I found one, a half-breed, whose
mother was a Tsimshean and the sister of a chief then
resident at Fort Simpson. This woman was the wife of a
fine young Haida chief named Seegay, and as she under
stood both the Tsimshean and Haida tongues, I was enabled
through her to open conversation with her husband. For
this purpose I invited them frequently to the Mission-house.
After several such visits I was enabled to inspire them with
confidence, and to draw them out of the reserve so charac
teristic of the Indian.
I found Seegay's. wife as ignorant as he was himself of
the simplest truths of the Gospel, as whilst her tribe and
people had, many of them, been led to embrace Christianity,
she had remained in the darkness of heathenism through
her union with the Haidas. It may appear strange that
90
QUEEN CHARLOTTE ISLANDS
such a union could be possible between the members of
tribes so hostile to each other. But for some reason the
Tsimshean chief, who was this woman^s uncle, had always
remained neutral in the conflicts between the Haidas and
Tsimsheans, and from this position he had more than once
been enabled to make peace between them.
The following year (1875) this Haida fleet again visited
the mainland, as also several other lesser fleets of Haidas
from Skidegate and the encampments to the south of the
Queen Charlotte Islands. As Seegay and his wife accom
panied them, I was enabled to renew my acquaintance with
them, and again endeavoured to teach them the way of Life
and Salvation. On this occasion, as Seegay's mind opened
to the importance of the truth, he inquired why we had
taken no step to send some one to teach his fellow-tribes
men, the Haidas, as we had done for the Tsimsheans ? I
realised the force of this inquiry, but the Haidas were not
the only tribes then " unvisited, unblest." All along the
coast, north and south, and up the rivers, the tribes were in
darkness. Only amongst the Tsimsheans and Nishkas had
our missions been established.
The Canadian Methodist Missionary Society had made
the mistake of opening their first Mission on the north
west coast in 1874 amongst the Tsimsheans instead of
pushing out into the regions beyond. Thus there were
two missionary societies labouring among the Indians of
one language, whilst those of four other different languages
were without a missionary. They defended their action by
asserting that the Church Missionary Society's missionary
had abandoned Fort Simpson when he removed the head
quarters of the Mission to Metlakahtla in 1862. But though
he had thus removed the Mission, he had not abandoned
the Indians at Fort Simpson, but kept up regular services
there by the native evangelists, his object being to draw
the Indians from the heathen camp and establish them as
Christians in the new camp, away from heathen influences,
91
THE HAIDAS OF
and under improved sanitary laws and rules of civilisation.
Shortly after my arrival in the Mission, and when I had
paid several visits to Fort Simpson, I concluded that it
would be impossible to draw all the Indians from that
encampment, and therefore proposed that I should take up
my residence there. To this our fellow-missionary strongly
objected, asserting that I would thus frustrate his object,
and prevent the Indians from joining the new station, where
he was erecting a church capable of accommodating twelve
hundred worshippers.
The following year (1874) the Methodist Mission was
established there, and I at once determined to endeavour
to " launch out into the deep " of the darkness around. It
was just at this crisis that the call of the Haidas of Queen
Charlotte Islands came to me through the question of this
young chief, Seegay. I had been commissioned by the
committee of the Church Missionary Society to take spiri
tual charge of the Metlakahtla Mission so soon as I had
acquired a knowledge of the language, as Mr. Duncan had
intimated his intention to leave the work there in my care,
and to proceed to the islands or Fort Rupert to open a
new Mission.
Now, however, that I had overcome the difficulties of
the language, my colleague intimated his inability to leave ;
consequently the way was open. I wrote to the committee,
strongly advocating the claims of the Haidas, and request
ing permission to proceed to the islands.
At first the committee hesitated, as they feared the
time I had spent in acquiring the Tsimshean language
would be lost, but they shortly after approved of the
proposal, and commended my action. I received a most
encouraging letter from the Hon. Secretary, the late Rev.
Henry Wright, which removed every obstacle. Shortly
afterwards the Haida fleet arrived again on the shores
of the mainland, but my friend was not amongst them.
I received, however, an urgent message from him, inform-
92
QUEEN CHARLOTTE ISLANDS
ing me that he was very ill, and was most anxious to
see me. He had been capsized from his canoe, with
several of his tribe, in a sudden squall off the Rose Spit,
a most dangerous point to the north-east of the Queen
Charlotte Islands. He had been too long in the cold
waters before being rescued, and chill had resulted in
fever, followed by consumption. His name " Seegay " is
the Haida term for " the ocean." And truly he was a
son of the sea. He had no fear of its storms or waves,
and was one of the most adventurous hunters among the
Haidas. In search of the sea-otter or of the fur-seal,
he would sail off to the west, until the land was lost to
sight, and there with his two companions, when overtaken
by night, would fall asleep in his canoe, " rocked in the
cradle of the deep," then away again with the first gleam
of daylight, to renew the quest. Nor would he steer his
canoe homewards until he had secured a goodly number
of valuable skins to reward his efforts.
He had early been inured to the dangers of the ocean.
When but a lad, he was returning on one occasion with
his uncle, the old chief Weah, in a large canoe from the
Alaskan coast to the shores of the Queen Charlotte Islands
with a number of others. The wind was fair, with a
rough sea. With two sails well filled they sped onwards,
and, lulled by the motion and the music of the waves, one
after another gave way to slumber. Even the old chief
slumbered at the helm. Seegay was the only one on the
watch. As the canoe, which was well laden, rose and fell
with the waves, suddenly falling from a high wave into
the trough of the sea, she split from stem to stern, and all
were precipitated into the deep. They soon all disappeared
except young Seegay, who seized an empty gun box, to
which he clung with one hand, whilst with the other he
seized the old chief as he rose to the surface, and upheld
him there. Another canoe, which was making the same
passage and following in their wake, and had witnessed
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THE HAIDAS OF
the sudden disappearance of the sails, bore down quickly
on the spot, just in time to rescue the lad and his uncle.
The shock and exposure proved too much for the old
chief, and he died before they reached the shore.
Seegay alone survived. He passed through many similar
experiences afterwards, but this last exposure had proved
too much for him. It occurred early in the season whilst
the waters were intensely cold, and he with those wrecked
with him were unable to stand when they reached the
shore, and with difficulty dragged themselves up the beach,
to escape from the rising tide. His wife had also sent me
an earnest entreaty to come and see him, as she believed
he would not live much longer. Though unprepared,
and unable as yet to enter upon the work for which I had
thus volunteered, I could not set aside this appeal. It
sounded as the cry of old, " Come over and help us."
On Tuesday, 6th June 1876, I embarked in a Haida-
built canoe, with a Tsimshean crew, to make my first
journey of some 100 miles to Massett, the principal Haida
encampment, situate on the north of Graham Island,
which is the most northerly of the Queen Charlotte Islands.
My steersman was an old fur-seal hunter, inured to the
dangers of the ocean, my bowman a young hunter, the
son-in-law of the former, and a skilful canoe sailor, whilst
the remainder were lads of some eighteen years, well
trained in the use of the paddle, but unaccustomed to the
open ocean.
We reached the outermost island off the coast of the
mainland on the evening of the first day, and found there
a number of fur-seal hunters encamped. They had been
unable to put out to sea on the morning of that day, the
wind being unfavourable. They were glad to see us, and
I conducted a service for them and my crew in the evening.
They had shot but few seals, owing to the bad weather.
The fur-seal is generally found in schools or shoals, in the
months of May and June, in the open waters at a distance
94
QUEEN CHARLOTTE ISLANDS
from the land. The hunters, when the sea is not too rough,
hoist sail and glide over the ocean, often sleeping in their
canoes ; until at length they fall in with the object of their
search, which in such cases are generally found sleeping
on the water.
There are usually three Indians to each canoe, the steers
man, the sailsman, and the marksman, which last is seated
towards the bow. For this post the best shot is always
selected. It is no easy task to shoot the seal when the
sea is rough, as both the hunter and his object are being
tossed up and down, now on the crest of the wave, and
the next moment in the trough of the sea. It requires
a steady nerve and good sight, with judgment, to fire
instantly when the seal rises to the point of vantage. But
in order to make sure of their aim, the hunters were in
the habit of ramming a heavy charge into their guns. Four
or five bullets were commonly used with a proportionate
charge of powder to ensure success. These guns were
the old long-barrelled Hudson Bay Company's flint-locks,
which took the place of the bow and arrow, the spear and
the harpoon, the Indian's original weapons. A few years
afterwards the flint-locks were displaced by a similar
weapon, but with the percussion cap. This also has long
since disappeared, and now every Indian hunter is armed
with the modern repeating-rifle.
It may be considered advantageous to the Indian hunter
to be thus armed, but they assert that they were far more
successful in the past when armed with bow and spear.
But then the channels and inlets abounded wi h the sea-
otter and the fur-seal, whereas now they are *only to be
found far from the shores in the open ocean, a nd in very
limited numbers. In the narrative of Captain Meares"1
voyage along the coast in 1788 and 1789, it is recorded
that the sea-otter were plentiful, and were purchased from
the Indians along the coast in lots of from tw enty to forty
skins for a few beads or a few scraps of iron, or large nails.
95
THE HAIDAS OF
From that time onward there has been such a demand for
them, that it may be concluded the Indian hunters have
well-nigh annihilated them. My old Snider rifle, which I
generally carried with me in my early canoe journeys, and
which often provided myself and crew with provisions,
when otherwise we might have suffered from want, was quite
an object of attraction to those Indian hunters. After a
careful examination of the weapon, accompanied by many
questions, at length the leading marksman cast it aside,
exclaiming that he believed it was worthless, and would
not bear comparison with their weapons. This man was
named " Nugwats Kippow," or the " Father of the Wolf,"
and being a daring and successful hunter both on sea and
on land, his opinions carried great weight with the others.
Shortly after I had conducted morning prayer with
them and my crew, they went out to practise with their
guns. For this purpose they affixed a white clam shell as
a target on a tree at a distance of some 150 yards. After
each of them had tried his skill and the shell remained
untouched, they sighted me standing at some distance, and
at once challenged me to a trial with my gun, I accepted
the opportunity to justify my weapon, which had been so
unjustly condemned, and, taking careful aim, shattered the
clam-shell target at the first effort. They looked at one
another, and the « Father of the Wolf" exclaimed, « Well,
the chief evidently knows his own gun," and, casting his
own from him on the sand, retreated slowly into the
hunting lodge. Trivial though this incident was, yet it
gained for me an influence with these Indian hunters which
I was enabled to turn to good effect afterwards. The
"Father of the Wolf" became one of my most faithful
friends, and died some years afterwards, rejoicing to the
end in the faith of the Gospel. The report of my skill as
a marksman spread to another camp, on an adjacent island,
and in the evening I had all the hunters present at the
service which I conducted in the open air, whilst the waves
96
QUEEN CHARLOTTE ISLANDS
of the rising tide, breaking in foam and spray on the rocks
around, made wild music which blended with our songs
of praise.
It might be supposed from reading the first page of
chapter xix. of Mr. Crosby's book that the Haidas had
made application to the Church Missionary Society for
a missionary, but instead they were strongly opposed to re
ceiving any missionary. Without waiting for any invitation
I visited Massett in June 1876, to see Seegay, who was dying.
My experiences then are recorded in the following chapter.
On the 1st November with my wife and family we took up
our residence at Massett. The following year I visited
Skidegate and Gold Harbour, and conducted the first ser
vices there. We then placed a native teacher at Skidegate,
Edward Mathers, who remained and conducted services
until the Methodist Missionary Society sent a white
teacher. Gedanst (Amos Russ) came to Massett in 1877,
and took to wife Agnes, the youthful widow of Chief
Steilta, who had just died.
97
CHAPTER VII
LAUNCHING OUT INTO THE DEEP
" Though the shore we hope to land on
Only by report is known,
Yet we freely all abandon
Led by that report alone,
And with Jesus
Through the trackless deep move on."
— KELLY,
THE following morning, Wednesday, 8th June, I was
aroused from a sound slumber at about three o'clock
A.M., before it was quite light. My Indian crew was
already on the alert, and informed me that the wind was
blowing freshly off shore and was favourable and likely to
increase. After a hasty meal I commended myself and
crew to the care and guidance of our Heavenly Father, and
soon we were standing off with a " full sheet and a flowing
sea." As the wind increased the sea arose and threatened
to engulf our frail bark in its yawning depths. In six
hours we had lost all sight of land, and even the mountain
tops had disappeared. None of us were able to retain our
seats on the thwarts, nor would it have been well to have
done so, as they are only sewn to the sides of the canoe
with thongs of cedar withes, and might easily have given
way under the increased strain. In addition she rode
better with the ballast low down, consequently all save the
steersman had to remain huddled up in the bottom of the
canoe. An occasional wave broke over us, which kept us
all on the alert, and soon all four of our young sailors
were seized with that dread ailment mal de mer. I,
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LAUNCHING OUT INTO THE DEEP
together with my steersman and bowman, remained un
affected, for which I felt thankful, as it required all our
efforts to keep our frail craft afloat. With shortened sail,
and a bucket in hand to bail out the water washed into the
canoe by the waves, our bowman laboured incessantly; whilst
I had to assist the steersman with a paddle to keep the canoe
up to the waves, and thus we appeared almost to fly onward.
Early in the afternoon we caught sight of the mountains
of Graham Island, the most northerly of the Queen Char
lotte group, and shortly afterwards, away to the north, we
descried the snow-clad peaks of the mountains of Prince of
Wales Island in Alaska, and our hearts were gladdened by
the sight. The wind gradually slackened as we approached
the lee of the land, and just as we were congratulating our
selves on our success we sighted a dark ridge or wall of water
rushing up rapidly towards us from the south. Appre
hensive of being swamped or capsized, we furled sail, and,
grasping our paddles, headed our canoe around to meet
the approaching danger. It proved to be but the turn of
the incoming tide, which rushes shoreward from the ocean
at this point with great force. Continuing our journey
we soon found ourselves off Rose Spit, which is a long and
dangerous sand bar extending for several miles seaward
from the north-eastern point of Graham Island, the largest
of the Queen Charlotte group. This great sand-spit, which
has always been regarded by the Haidas as the abode of
some powerful « Nok-nok " or spirit of evil, has evidently
been formed by the tides and storms from the west and
south meeting here, and thus continually adding to the
bank of sand. Two vessels chartered and freighted by the
Hudson Bay Company were successively stranded and
wrecked on this dangerous shoal. It was here, too, that
Seegay, the young chief whom I was now on my way to
visit, had been capsized in his canoe, and though he
succeeded in reaching the shore, yet he had been so long
struggling in the surf, that it had resulted in the severe
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LAUNCHING OUT INTO THE DEEP
illness which now threatened his life. We effected a land
ing on the islands at about 4.30 P.M., and having been
cramped up in the canoe for thirteen hours, we were glad
indeed to be able to stretch our limbs on the island shore.
I realised the importance of my visit, being the first
messenger of the Gospel to the Haidas, and whilst my
crew were engaged in lighting a fire and preparing some
food, I seized the opportunity to enter the forest, and
there in faith I bowed and entrusted the work on which
we were about to enter to the Divine guidance and blessing.
This was my first visit to the Queen Charlotte Islands by
canoe. I made the passage seventeen times by canoe, and
on three of these voyages we were well-nigh lost.
The northern shore of the islands from the north-east
point to the mouth of Massett inlet is almost wholly free
from rocks, and is fringed with a beautiful sandy beach,
which extends, in an almost unbroken line, a distance of
nearly thirty miles. Having partaken of some refreshment,
we. re-embarked and reached Massett, our destination, at
about 7.30 P.M. On first sighting the encampment it re
minded me of a harbour, where a great many vessels lay
at anchor, with only their masts appearing in view. On
coming nearer these mast-like posts were found to be the
large totem poles, carved from top to base with grotesque
figures, representing the crests of those who erected them.
There are four leading crests found among all the Indians
on the north-west coast, including the Haidas, Tsimsheans,
Nishkas, Kitikshans, Klingit, and other tribes. These are
the eagle, the bear, the wolf, and the finback whale. With
each of these, other animals, birds, fishes, and emblems
are grouped and associated. Thus, with the eagle the
beaver is joined ; with the wolf the heron is associated ;
with the bear, the sun, the rainbow, and the owl are
connected; whilst with the finback whale, the frog and
the raven are represented. These four crests are known
by special terms in the various languages of the tribes.
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LAUNCHING OUT INTO THE DEEP
Amongst the Haidas, the bear and the eagle clans were
the most numerous.
This crestal system may be designated as a kind of
Indian freemasonry. It is even more comprehensive in its
influence and power, as by it the chieftainships are divided
and allotted, marriages are arranged and controlled, and
distribution of property decided. Indeed the entire social
life of the Indians is controlled and regulated by this
system. We landed in front of the large lodge of the
leading chief Weah, who was the head of the bear clan
at Massett. This numbered amongst its members the
majority of the Massett tribe. The entrance to this lodge
was a small oval doorway cut through the base of a large
totem pole, which compelled those entering to bend in
order to pass through it. On entering we found ourselves
on a tier or gallery of some five or six feet in width, which
formed the uppermost of several similar platforms rising
one above the other from the ground floor below, and
running all round the house. A stairway led down from
this upper platform to the basement or floor. This was the
plan on which all the Haida houses were built, the object
being defence in case of attack. The small oval doorway
cut through the base of the totem prevented a surprise
or rush of an enemy, whilst when bullets were flying and
crashing through the walls from without, those within
remained in safety in the excavated space on the ground
floor, in the centre of which was the fireplace.
The Indians on the west coast of Vancouver Island built
their dwellings on exactly the same plan, and Captain
Meares, on his first voyage to the coast in 1788, describes
his visit to the house of Wicananish thus : " On entering
the house we were absolutely astonished at the vast area
it enclosed. It contained a large square, boarded up close
on all sides to the height of twenty feet, with planks of
an uncommon breadth and length. Three enormous trees,
rudely carved and painted, formed the rafters, which were
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LAUNCHING OUT INTO THE DEEP
supported at the ends and in the middle by gigantic
images carved out of huge blocks of timber. . . . The
trees that supported the roof were of a size which would
render the mast of a first-rate man-of-war diminutive on
a comparison with them ; indeed our curiosity as well as
our astonishment was on its utmost stretch, when we con
sidered the strength which must be necessary to raise these
enormous beams to their present elevation ; and how such
strength could be found by a people wholly unacquainted
with mechanic powers. The door by which we entered
this extraordinary fabric was the mouth of one of these
huge images, which, large as it may be supposed, was not
disproportioned to the other features of this monstrous
visage. We ascended by a few steps on the outside, and
after passing this extraordinary kind of portal descended
down the chin into the house, where we found new matter
for astonishment in the number of men, women, and chil
dren who composed the family of the chief, which consisted
of at least eight hundred persons." The foregoing descrip
tion of a chieFs house at Nootka, on the west coast of
Vancouver Island, as detailed by one of the first navi
gators who visited this coast in 1788, exactly describes
the dwellings of the Haida chiefs a century later.
Around the fire a number of Haidas were seated, many
of whom, both men and women, had their faces painted in
red or black, whilst some were besmeared with both colours.
The chief sat in a peculiarly shaped seat carved out of one
piece of wood, a section of a tree, and placed on the first
tier or platform, whilst around the fire a number of his
slaves were engaged in preparing food. Large numbers of
the Haidas pressed in to see us, and to learn the object of
our visit, and as the chief understood sufficient of the
Tsimshean tongue I was enabled to inform him of my
mission to his dying nephew, Seegay. Him I found very
low, and both he and his wife were indeed pleased to see
me. He was evidently far gone in rapid consumption.
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LAUNCHING OUT INTO THE DEEP
The bright sunken eyes and hectic glow, with the incessant
cough, indicated the disease. He was eager to learn more
of the Great Chief above, " Shalana nung Itlagedas," and of
the way to Him. This led me at once to the all-important
subject : I was enabled to tell him of Him who has declared
Himself to be « the Way, the Truth, and the Life." I
spoke in Tsimshean, his wife's language, and as she pro
ceeded to interpret for me she broke down and was unable
to proceed. I closed the interview with prayer.
On returning to the chiefs house I found a large number
of Haidas assembled in their paint and feathers. They
had been engaged in a medicine dance, and as my Tsim
shean crew, who were Christians, were anxious to lie down
to rest after their long day's travel, I conducted evening
prayer for them. The Haidas looked on in amazement,
and continued smoking and talking during our service.
My crew lay down to rest on the lower floor around the
fire, whilst to me a place of honour was given on the
upper gallery to the rear of the great lodge. But I
could not sleep. Was it the exciting experiences of the
day which prevented my sleeping, or was it the strange
odours from the carved and painted boxes around ? In
these I knew were stored dried fish, dried herring spawn,
dried seaweed in cakes, and boiled crab apples preserved in
olachan grease. Yet it was not from these that this heavy
and oppressive atmosphere arose. At the first gleam of
the welcome day I arose and surveyed my surroundings. I
concluded that the offensive odour came from without,
through the numerous openings between the split planks
with which the walls were constructed. I went out to
reconnoitre and found, to my astonishment, a great pile of
the remains of the dead, some in grease boxes tied around
with bark ropes, some in cedar bark mats which had fallen
to pieces, revealing the contents; whilst skulls and bones
were scattered around. I needed not to be reminded that
I was in a heathen camp. Everything around, within and
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LAUNCHING OUT INTO THE DEEP
without, was depressing. As I turned from the weird sight
a hungry, wolfish-looking dog challenged me. I had
evidently disturbed him in his horrid feast, so I fled, and,
re-entering the house, I aroused my Tsimshean crew. I
pointed out to them the ghastly sight, which surprised
especially the young men. The older men had known that
this was the Haida custom. They never interred their
dead. The mainland tribes cremated their dead, but the
Haidas simply removed the body to the rear of their
lodges, or a few yards distant, excepting the remains of
those of rank, which were generally encased, if a chief, in
the base of a mortuary totem pole erected to his memory
by his successor, and elaborately carved with the crest of
the clan ; or, if a person of lesser rank, the body was
placed in a large box-like structure supported by two great
posts from 10 to 15 feet above the ground, as shown in
illustration. These were erected throughout each camp,
and on the decay of the wood the remains were scattered
around. I instructed my crew to remove my blankets and
bedding to the lower floor, where, though troubled by
numerous dogs, I rested better while in the camp. On
passing around I found that all the houses were constructed
on the same principle as that of the chief in which I was
lodging. Many of them were excavated to a greater depth,
allowing a gallery of five tiers from the level of the surface
to the lower floor in the centre, on which the fireplace was
situated. Many of the doorways were also similarly con
structed to that which I have mentioned, and could easily
be defended by one man.
On one occasion a large number of the Haidas of another
tribe had been slaughtered on the threshold of the great
lodge in which I was. They had been insulted or injured
by the Massett Haidas, who, in order to make peace, had
invited them to a feast. They determined to avail them
selves of this opportunity to avenge themselves, and came
to the feast with their weapons concealed under their
104
INTERIOR OF HAIDA CHIEF'S HOUSE
The house is about 40 feet square, forming one large room. The upper cubicles are
on a level with the ground, which in front of them is excavated so that the fireplace
i-n the centre is twelve feet below the surface. A ledge, for the use of slaves and
dependents, is left half-way down.
LAUNCHING OUT INTO THE DEEP
garments. A report of their intention had been secretly
conveyed to the chief who had invited them. Intent on
their own plan of revenge, they little suspected the change
of fare which had been provided for them. Within the
narrow doorway were posted two powerful warriors, one on
either side, each armed with a war club. The guests
arrived in a long line, led by their chief, each prepared for
deeds of blood. But as each entered with head bowed low
through the low and narrow portal, one powerful blow from
the concealed guard was sufficient, and as the body was
dragged aside quickly by those in waiting, they raised a
shout of welcome in chorus to disarm suspicion in those
following. In this way the entire number was disposed of,
and only two great heaps of corpses to right and left of
the entrance remained to tell the tale. The concealed
weapon which was found on each of them satisfied their
slayers that their action was well merited.
In this same house, with the chiefs permission, I invited
the men of the tribe to assemble on the evening of the day
after my arrival. I was anxious to announce to them my
desire to open a Mission amongst them. Accordingly a
large number of the men assembled, among whom were
some of the leading medicine men. One of these, who was
not only a medicine man but also a chief, I had met on
the mainland. It was easy to recognise him. His long
hair, which hung down to his hips when performing his in
cantations over the sick, or when engaged in the medicine
dance, was now rolled round a pair of horns and fastened
to the back of his head. This, with his wild, restless eyes
and shaggy beard, reminded me of representations of the
Evil One which I had seen in illustrations from the old
masters. He was the leading medicine man, and I knew I
should find in him a formidable opponent. Many present
were in paint and feathers, and as the dim light of the
fire flashed occasionally on them they presented a strange
appearance. I opened with prayer that the entrance of
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LAUNCHING OUT INTO THE DEEP
the Divine Word might give light, and that the door
might be opened amongst these long-benighted tribes for
the Gospel. I addressed them in the Tsimshean, which
was interpreted by one of them.
" Chiefs and friends," I began, " I am not quite a stranger
to many of you. You have met me on the mainland, where
I have also seen you. I have heard much of you from the
Tsimshean chiefs who have received the message of peace.
They have heard the word of the Great Chief above who
is the Father of all. They have scattered the swan and
eagle's down over their foes and have left the war-path for
ever. Your friend and fellow- tribes man Seegay is sick.
He longed to know the word of the Great Chief before he
dies. I heard his cry. It came to me across the waves,
and I have come at his call. I have brought to him the
good word of the Son of the Great Chief of Heaven. It
has made his heart strong. He of whom I spoke to him
is the Way of life. He only is the Truth. He is the Life
for ever. He has come down from the Great Father to
seek us. He has given us His word. He has sent me to
you with His message. I am ready to obey. I desire to
learn your tongue to make the message clear. I shall be
ready to come when the first snow falls on the mountain
tops, and the wild fowl are returning southward. When
the fire canoe makes her last trip, I will come. These are
my words to you, chiefs and wise men. I have spoken."
When I sat down there was silence for several minutes.
Then there arose a low, murmuring consultation from
all sides which gradually increased in volume, during which
the chief was in close consultation with his leading advisers.
At length the loud tap of a stick by one of these caused
silence, and the chief arose to speak. « Your words are
good," he replied. " They are wise words. We have heard
of the white man's wisdom. We have heard that he
possesses the secret of life. He has heard the words of
the Chief above. We have seen the change made in the
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LAUNCHING OUT INTO THE DEEP
Tsimsheans. But why did you not come before ? Why
did the iron people (white men) not send us the news
when it was sent to the Tsimsheans ? The smallpox which
came upon us many years ago killed many of our people.
It came first from the north land, from the iron people
who came from the land where the sun sets (Russia, from
whence it was brought to Alaska). Again it came not many
years ago, when I was a young man. It came then from
the land of the iron people where the sun rises (Canada
and the United States). Our people are brave in warfare
and never turn their backs on their foes, but this foe we
could not see and we could not fight. Our medicine men
are wise, but they could not drive away the evil spirit ; and
why ? because it was the sickness of the iron people. It
came from them. You have visited our camps, and you
have seen many of the lodges empty. In them the camp
fires once burned brightly, and around them the hunters
and warriors told of their deeds in the past. Now the fires
have gone out and the brave men have fallen before the
iron nmfs sickness. You have come too late for them."
He paused, and again his advisers prompted him in
low tones, after which he resumed : " And now another
enemy has arisen. It is the spirit of the fire-water.
Our people have learned how to make it, and it has
turned friends to foes. This also has come from the
land where the sun rises. It is the bad medicine of the
' Yet/ haada ' (iron people). It has weakened the hands
of our hunters. They cannot shoot as their fathers did.
Their eyes are not so clear. Our fathers* eyes were like
the eaglets. The fire-water has dimmed our sight. It
came from your people. If your people had the good
news of the Great Chief, the Good Spirit, why did they
not send it to us first and not these evil spirits ? You
have come too late." With these words he sat down.
It was a sad recital, and for the moment I felt much
like a prisoner charged and convicted before his judges.
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LAUNCHING OUT INTO THE DEEP
I knew every eye was upon me, and I was rather glad it
was dark in the great lodge. Summoning up courage, I
replied briefly : " I have heard your words, chief, and I
am sad. But the Kalikoustla came to your people before
I could come. See ; I have not delayed so long. My
hair is not yet white. I am not as old as you. I came
to the Tsimsheans, but as soon as I heard of your need I
came to you. When Seegay's cry reached me I came. I
have not come too late for him. The word of the Great
Chief above has made his heart strong. I have not come
too late for you nor for your children. For this I am
glad."
One of the sub-chiefs then replied : " Yes, you can lead
our children in the new way, but we do not desire to
abandon the customs of our forefathers. We cannot give
up the old customs. The Scanawa (presiding spirit) of
our medicine men is strong. Stronger than the words of
the Great Chief above, so you will have no power to change
them. It would not be good for you to try. The « Yetz
haada ' had better return to his own people." Thus the
council meeting ended. I was hopeful. The opposition
had not been so active as I had expected. If they per
mitted me to teach their children I knew I should be
enabled through their children to influence them also.
Now that the consultation had ended the Haidas gave full
vent to their views, and groups of excited men were dis
cussing the question in high tones and with vehement
gestures both within and without the lodge. Amongst
these the medicine men were the most excited, and from
the fierce looks with which they regarded me, I knew that
from them at least I must expect active and organised
opposition, as they realised their craft was in danger.
108
CHAPTER VIII
ARRIVAL FROM THE QUEEN CHARLOTTE
ISLANDS BY CANOE
" The red cross of our banner
Shall float o'er every land,
And claim in faith's obedience
Earth's darkest, wildest strand.
O labourers claim,
In His dear name,
The utmost isles at His command."
— CLARA THWAITES.
THE day following, Edenshew, an influential chief,
arrived from Virago Sound, accompanied by a large
number of his tribe in several war canoes. His own
canoe was manned principally by his slaves. He and his
men were received with honours, and a dance of peace was
accorded them. There had been a quarrel between the
two tribes, and Edenshew with his leading men had been
invited, for the purpose of making peace. As their large
canoes approached the shore the occupants chanted the
brave deeds of the past, and were answered in a similar
strain by the concourse on the shore. The chanting was
accompanied by regular and graceful motions of the head
and body and waving of the hands. The time was kept
by a large drum formed like a chest, and made of red
cedar wood, painted with grotesque figures, and covered
with skin. This was beaten by a drummer seated in the
bow of the leading canoe. Naked slaves with their bodies
blackened, each bearing a large copper shield, now rushed
into the water and cast the shields into the deep, in front
109
ARRIVAL FROM THE
of the canoes of the visitors. As these shields are made
of native copper, and inscribed with their crestal signs,
they are very highly valued amongst the Indians, con
sequently this was one of the highest marks of welcome
and honour. Not that the copper shields were lost to the
owners, as they were recovered afterwards on the ebb of
the tide. On landing the visitors were preceded by a
number of dancers, male and female, specially arrayed and
with faces painted, who led the way to the lodge prepared
for their reception. The central seat was given to the
chief, and his leading men were seated around. A mes
senger now entered to announce the coming of his chief
and party to welcome his guests. These at once entered,
the chief preceding and followed by the sub-chiefs, and
principal men in their dancing attire. The head-dress or
shikid bore the crest of the tribe on the front inlaid with
mother-of-pearl, and surmounted by a circlet or crown
formed of the bristles of the sea-lion, standing closely
together so as to form a receptacle. This was filled with
swan or eagle's down, very fine and specially prepared.
As the procession danced around in front of the guests
chanting the song of peace, the chief bowed before each of
his visitors, and as he did so a cloud of the swansdown
descended in a shower over his guest. Passing on, this was
repeated before each, and thus peace was made and sealed.
This custom is recognised and followed by all the tribes of
the north-west coast. The calumet or " pipe of peace "
is never used as such, but the Ithtanoa or scattering of the
swansdown is held sacred, and as equally binding on those
who perform the ceremony, and those who receive it. By
it the tomahawk is buried effectually, and through it the
pipe of peace is passed around in social harmony and true
friendship. I have frequently, in preaching to the heathen,
been enabled to make an effective use of this custom as
illustrating how the Great Chief above, when we were at
enmity with Him, made peace with us by the gift of His
110
QUEEN CHARLOTTE ISLANDS
only Son, who sends down the blessing of peace through
the Holy Ghost. This chief, Edenshew, who was thus
received, was formerly the most powerful chief on the
Queen Charlotte Islands. His name was known and feared
by many of the tribes both north and south. When the
American schooner, the iSusan Sturges, was captured,
pillaged, and burned by the northern Haidas, and her
crew enslaved, Edenshew asserted that had he not been
present the crew would all have been slaughtered. He
informed me that the Haidas were about to shoot them
when he interfered and took them under his protection.
On the other hand, some members of the tribe informed
me that it was by this chief's orders that the schooner was
attacked and taken. It is probable that both statements
are true. These white men who had formed the crew were
divested of their own clothing, which was appropriated by
their captors, and received blankets instead, and thus bare
foot, and with but scant clothing, they were enslaved by
the chiefs, to whom they became hewers of wood and
drawers of water. They were thus retained as slaves, until
redeemed by the Hudson's Bay Company, who paid over
to the chiefs a number of bales of blankets for their
release.
Chief Edenshew understood Tsimshean, and could speak
it fluently, consequently when he invited me to visit his
nephew, a young man also in the last stage of consumption,
I made it conditional that he should interpret for me, as I
desired to address his people. This he engaged to do, and
on our arrival we found his friend very weak and low. I
conducted a service, Edenshew interpreting for me, as he
had promised, but I saw that he hesitated and failed to
convey much of what I said to his people. I found that
he was averse to my proposed Mission, as he had a number
of slaves, and feared that it might lead to their obtaining
freedom, and his consequent loss. He had heard that
those of the Tsimshean chiefs who had embraced Chris-
Ill '
ARRIVAL FROM THE
tianity had freed their slaves or had adopted them into
their families.
When quite a young man, the ship Vancouver, whilst on
a voyage to the north of the Queen Charlotte Islands with
a cargo of general merchandise, was driven on Rose Spit
Sands. Edenshew was then residing with his uncle, who
was the chief of an encampment at Yehling, near to this
dangerous point. On seeing the ship stranded, with the
waves breaking over her, he at once pushed off with a large
party of the tribe in their canoes to take possession of the
vessel. They boarded the ship, and, despite the efforts of
the captain and officers, commenced to plunder her. A
hand-to-hand conflict ensued, in which the ship^s crew
would most certainly have been overpowered, had not the
captain ordered the magazine to be fired. The boats had
already been lowered, and the next order was to take to
them and push off from the ship. On seeing this hasty
action, Edenshew apprehended danger. He and his men
made a rush for their canoes, and paddled off, leaving their
heaps of plunder on the deck. They were not a moment
too soon, as they had just got clear of the vessel when she
blew up with a tremendous explosion, scattering the wreck
age far and wide on the waves around. The boats'* crews
were all armed, but, fearing to touch on the islands, they
stood off for the mainland and Fort Simpson, some sixty
miles distant, whilst the Haidas paddled back to their
shores. The prompt action of the captain prevented the
pillage of his vessel, and probably saved the lives of many
of his men, who would have been overpowered and slain
had they persisted in defending the vessel. Edenshew could
never dismiss this act from his mind, as many years after
wards, when he met the first officer of the ship, who had in
the meantime been promoted to the position of a chief
factor in the Hudson's Bay Company, he declined to reply
to his salutation, whilst most friendly disposed towards me.
Several years afterwards, when on a trading expedition
QUEEN CHARLOTTE ISLANDS
to the mainland, one of the officers of the Hudson's Bay
Company showed Edenshew a piece of gold ore, and in
formed him that if he could bring him a quantity similar
to the sample he would reward him with such a number of
bales of blankets as would enable him to give the greatest
" potlatch " ever given by any Haida chief, and thus yet
further elevate his chieftainship. Edenshew took away the
piece of ore, promising to inquire amongst his people con
cerning it. Shortly after his return, he went on a visit
southwards to Skidegate and vicinity, where he had many
friends of his own crest. Here he was royally entertained,
and, whilst seated with his friends around the camp-fire,
he exhibited the sample of gold ore, and inquired if any of
them knew of any rock like it. It was passed round the
circle for examination, when one of the women exclaimed
that she knew where rock similar to it could be found, and
that she thought she had a piece of it in her possession.
She immediately proceeded to search her treasures, and
produced a large piece, evidently richer in gold than the
specimen. She agreed to accompany the chief on the fol
lowing morning, and point out the rock to him from which
she had obtained it. Accordingly, next morning Eden
shew, having provided himself with the necessary tools,
embarked in a small canoe, accompanied only by his wife
and child, together with the old woman, his guide. The
Eldorado was a rock overhanging the sea. Leaving the
child, a little boy of some three or four years, in the canoe,
the chief proceeded to chip off the golden ore, which his
wife gathered into a Haida sack-shaped basket until it was
almost filled. This she carried down, and emptied into the
canoe. Returning with the basket, she continued collecting
the ore as Edenshew chipped it off' until the basket was
again filled. It was now agreed that he had procured a
sufficient quantity, and together they returned to the canoe,
but what was their surprise to find that but a few pieces
remained of the first basketful. The child, left alone in
113 H
ARRIVAL FROM THE
the canoe, had amused himself by throwing overboard piece
by piece during their absence. Edenshew himself informed
me afterwards, he was so enraged, that he would have
thrown his child overboard also, had not his wife restrained
him. As it was late in the evening, they returned with
what they had.
On his next visit to the mainland, he brought the ore
to Fort Simpson, where he received quite a cargo of
blankets and other property as his reward. He consented,
also, to act as guide to point out the treasure. A schooner
was specially fitted out in Victoria, and a number of miners
engaged for the expedition. Edenshew accompanied them
on their arrival, and guided them to the spot. A large
amount in gold ore was taken from the rock, but they
failed to trace it farther from the shore. This place,
not far from Skidegate, has been known since as " Gold
Harbour."
That child, whose life would most probably have been
sacrificed had it not been for his mother's intercession and
protection, was spared that he might become the possessor
of greater treasures than gold. Under his influence, also,
Edenshew was yet to be led to discover the true riches
which neither the world nor death could deprive him of.
He was well rewarded for acting as pilot to the schooner
which conveyed the mining party to the gold deposit, and
this, together with the bales of blankets which he received
on his first gold delivery, enabled him to give another
great " potlatch," to which the members of all the other
crests were invited from far and near. Thus his great
gold discovery elevated him both in the estimation of
Whites and Indians, and the promise made him by the
Hudson's Bay Company was fulfilled.
I visited Seegay again for the last time, and commended
both himself and his wife in prayer to God. He was trust
ing in the atonement and righteousness of the Lord Jesus
Christ for salvation. Thus, for the Haidas, the darkness
114
QUEEN CHARLOTTE ISLANDS
of ages was beginning to pass away, and the true " light "
of the Sun of Righteousness, which illuminates even the
" Valley of the Shadow of Death," was shining. Our
return journey was arduous and trying. Passing through
Dixon's Entrance, we were overtaken by a squall which
nearly tore our sail to pieces and threatened to swamp
us. My steersman lost his cap, which was carried off' by
the wind. Off' Rose Spit a large sea lion harassed us by
following the canoe, and coming up now on one side and
again on the other. My crew feared it might upset us,
and, although we were sailing very fast, yet we could not
outdistance it, so, acting on their advice, I seized my rifle,
and, as it again emerged very close to the canoe, shot it
through the head.
Towards evening the wind abated, and continued to do
so until it was useless to keep up sail any longer. In
Indian parlance, the western wind was « falling asleep."
I felt as though I could have slept also, but, as we could
just see the land ahead, we grasped our paddles, and pulled
steadily through the night. When morning broke, we
were still many miles from the outer islands off' the coast,
but, true to the Haida watchword, " II haada seagai gu un
shanzudie gum langung" (people should not rest on the
ocean), we stimulated each other to fresh efforts by words
and example, with an occasional burst of song. At length,
after sunrise, we reached the first island, and, crippled from
twenty-four hours in the canoe, with some difficulty we
walked up the beach and, having lit a fire, proceeded to
prepare a little food. Having appeased our hunger, we
lay down to rest. Hardly had we done so when a favour
able wind arose, which, in our exhausted condition, was
not to be neglected. So, hastily re-embarking, we entered
Metlakahtla Harbour at seven o'clock A.M. The steamer
Grapplcr lay at anchor, and, as we passed her, Captain
William Moore hailed us. Looking over the taffrail,he cried,
« And where do you hail from so early, in that dugout ? "
115
ARRIVAL FROM THE
" We have just come from the Queen Charlotte Islands,"
I replied ; " we left Massett yesterday morning, and we
have been labouring all night to reach the shore."
6t And have you really travelled from Queen Charlotte
Islands in that craft ? " he inquired. u I would not take
all my steamer is worth, to venture on such a journey by
canoe."
« Well, Captain," I replied, « we cannot all travel by
steamer as you can." The good captain retreated without
further reply, and we proceeded to land. That same
steamer, which was formerly a gunboat in H.M. Navy, was
afterwards destroyed by fire when on a voyage up the
coast under the command of another captain, and some
seventy lives were lost. Thus was accomplished my first
visit to the Haidas. It was the first visit of a missionary to
the Queen Charlotte Islands. One of the objects I had in
view was to ascertain the best point at which to establish
the Mission. From a geographical point of view, Skide-
gate might have appeared the most advantageous, being
situated almost in the centre of the islands. But the tribes
to the south of the islands had suffered severely from their
periodical visits to Victoria and the cities on the Sound.
They had imported drink and disease from these centres.
The northern Haidas were more vigorous and healthy, with
a larger proportion of women and children. I recognised in
these the hope of the Haida race. From this as a centre,
I hoped to be able to evangelise the tribes both north and
south. For the Haidas were not confined to the Queen
Charlotte Islands only. Across the waters of Dixon's
Entrance, on the shores of the Prince of Wales Island in
south-eastern Alaska, several encampments of Haidas were
to be found.
These tribes speak the same dialect, and were originally
one people. Many of them are related to families on the
Queen Charlotte Islands, and there is continual intercourse
between them. They were formerly encamped at Sisk and
116
QUEEN CHARLOTTE ISLANDS
North Island, where the remains of their great lodges and
totems were still standing when I visited them. North
Island is known amongst the Haidas as " Kaise Quiay," or
the « Island of Kaise " ; and the Haidas on Prince of
Wales Island are yet known as the " Kaise haada," or " the
people of Kaise." Consequently Massett, the place I had
now selected for the headquarters of the Mission, was most
central for all the Haidas, both of Queen Charlotte Islands
and Alaska. For evangelistic and missionary enterprise
must not be checked or limited by political or national
boundaries. The great commission is, " Go ye into all
the world, and preach the Gospel to every creature." In
obedience to this command, we were now about to add
another link to the great chain of Missions which, stretch
ing from shore to shore of continents and islands, encircles
the world with a girdle of light.
117
CHAPTER IX
OVERCOMING DIFFICULTIES
" If well them hast begun, go oil fore right,
It is the end that crowns us, not the fight."
— HEBRICK.
IT is not known whether the Haidas of the Queen
Charlotte Islands, or the tribes on the coast of the
mainland, first saw the whites. Vancouver sailed up
the coast before touching at the Queen Charlotte Islands.
Captain Meares on his first visit crossed the Pacific from
Calcutta, where he fitted out for the expedition, and
reached Cook's Inlet, where he wintered and lost twenty-
five of his crew, including the ship's surgeon, from scurvy.
He experienced much trouble from the Indians, against
whom they had to keep up a strict guard. In his third
visit he sailed along by the Aleutian Islands, and thence
southwards, bartering for sea-otter skins, wherever he
touched. It was the chief of the Tlingit Indians, Kinna-
nook, who pointed out to Captain Meares the situation of
the Queen Charlotte Islands, and intimated to him by
signs that great numbers of sea-otter skins and robes
were to be had there. Meares first sighted the most
northerly island of the Queen Charlotte group on the 21st
of August 1788, just eighty-eight years prior to my first
visit and the establishment of the Mission. This was the
island, now named Graham Island, on which I established
the Massett Mission. These islands were first discovered by
Captains Laurie and Guise in 1786. The following year,
Captain Dixon of the Queen Charlotte touched there, and
118
OVERCOMING DIFFICULTIES
named the islands after King George the Third's Queen,
after whom his ship was also named. " Dixon's Entrance,"
the strait separating Queen Charlotte Islands from Prince
of Wales Island in Alaska, was named after the Commander.
Many amusing incidents are related by the Indians of the
mistakes and misunderstandings which occurred on the first
advent of the white man. When the first ship was sighted
off the north of the Queen Charlotte Islands, the Haida
medicine men declared it was the Kali-Koustla, or the spirit
of the smallpox, which had come back again. They had
suffered so severely from the first visitation of that dreadful
scourge, that they at once associated this strange pheno
menon with it. Consequently the vessel lay at anchor
unvisited for several days. At length a chief, named
Coneyea, braver than the rest, determined to solve the
mystery, so, calling for volunteers to man his large war
canoe, he prepared to visit the " Un-nana " or evil spirit.
His challenge was speedily accepted, and soon he was on
his way to the ship. On drawing near they were astonished
to see men moving about on board. These beckoned
them onwards, and soon they were alongside. They were
invited on board, and were lost in astonishment to find so
much ironwork, even the ropes they described as being
made of iron. From the impression thus received on
their first contact with the whites, the Haidas have ever
since designated us as the « Yatz haada," or the " Iron
people." And surely, if the term was appropriate then,
it is much more appropriate now, since the old wooden
walls have given place to the steel-built vessels of war and
merchandise.
Coneyea and his men had come out armed with their
bows and spears, and the officers on board, seeing this,
were desirous to exhibit their fire-arms. Taking up a
loaded gun, one of them fired at a seal, which had come
up not far from the ship, and shot it. Though greatly
startled, yet these Haida warriors endeavoured to conceal
119
OVERCOMING DIFFICULTIES
their surprise. Another seal appearing within easy range,
a loaded gun was handed to one of the Haidas, and he was
motioned to fire. Unwilling to be considered as dismayed,
and anxious to outdo his fellow-tribesmen, he seized the
weapon, placed the butt of the musket against his nose,
and, thus taking aim, fired. The rebound of the weapon
was so strong that it almost knocked him down, and the
blood gushed forth from his nose in a stream. He made
a rush forward as though to seek revenge, but an exclama
tion from his friends, apprising him that he had killed the
seal, abated his indignation, and, wiping away the blood,
which he now regarded as an honour rather than as a
disgrace, he handed back the gun with an expression of
satisfaction and pride. And the proud distinction thus
won, he retained, as none of his friends were willing to
repeat the experiment. Before leaving the ship, Coney ea,
who had not concealed his astonishment and admiration
at all he saw, was presented by the captain with a new
axe-head.
On his return to camp, he presented this to his wife, who
was a great chieftainess, and a special box was made and
carved for its safe keeping. This axe-head, as an ornament
of inestimable value, was worn by the chieftainess at every
great feast or entertainment as a jewel, suspended on her
breast, and her fame spread far and wide as the fortunate
possessor of such an ornament, which appeared to them as
a veritable Kohinoor.
The Skidegate tribes had their mistakes also. The
captain of the first ship, probably seeing their need of
soap, presented them with a quantity of this useful article.
Never having seen it before, they concluded it was part of
the food of the Iron people, and the following day all
were invited to the lodge of the happy possessor to partake
of the treat. Fortunately the ship had weighed anchor
early that morning, otherwise the indignant natives would
most probably have resented their supposed injury.
120
A HAIDA INDIAN
Showing the characteristic figures used in tattooing.
A HAIDA CHIEFTAINESS
Clad in a blanket, and wearing nose-ring and labret. A gaudy silk handkerchief serves
as a bonnet.
OVERCOMING DIFFICULTIES
As the Hudson Bay Company's steamer, the Otter,
was about to make her last voyage of the year, and pro
posed calling at the north of the Queen Charlotte Islands,
I resolved to endeavour to cross by her, and open the
Mission without further delay. Accordingly, we left
Metlakahtla, and proceeded to Fort Simpson by canoe on
the 30th of October 1876. A number of Tsimshean Indians
accompanied us in their own canoes. Here we embarked
on the morning of November 1st, and, after a good run of
about one hundred miles, anchored off'Massett at nightfall.
The captain, who was .also a chief factor of the Company,
and knew the character of the Indians better than any
other person on the coast from his long experience in deal
ing with them, begged me not to risk my life, and that of
my wife and two children, by attempting to remain there
during the winter. He had been compelled to put up his
netting to prevent them from boarding his vessel, more
than once. Finding I had determined on remaining, he
then requested me to permit my wife to return with the
children to the mainland. To this I consented, provided
she was willing to do so, as unfortunately we had no house
to reside in. I had brought a few boards and a tent,
hoping to be able to induce one of the chiefs to permit us
to have a corner in one of their large lodges. My wife
declined the good captain's proposal, stating she had come
prepared to remain with me. " Well," he replied, " I shall
not be surprised to find you have all been murdered when
I return again next year."
It was not a very encouraging prospect, but we realised
that He who sent us was with us, and would keep us.
With the last canoe of Haidas leaving the steamer, we went
ashore, after having said " Good-bye " to these last repre
sentatives of civilisation aboard. It was quite dark when
we landed, and we knew not where to go. I had determined
to visit the chief Weah, in whose large house we had lodged
on my first visit, and whilst on our way thither I received
OVERCOMING DIFFICULTIES
a message from an old white man, the only one on the
Islands, who was living with an Indian woman, and under
her protection, stating that he could afford us shelter for
the night. Thus was our way opened up, and we were
indeed grateful for the invitation.
The circumstances under which this man came to the
Islands were peculiar. An enterprising American, anxious
to open trade with the Haidas for their fur seal and sea
otter skins, arrived there on a sloop with a cargo of goods.
Having secured the protection and support of one of the
chiefs by a number of gifts, he succeeded in erecting a
strong block-house. Here he landed and stored his goods.
He had brought with him also a quantity of liquor and
fire-arms and a small brass cannon. The latter would seem
to be the necessary accompaniment of the former. The
cannon he kept loaded, and placed in a position commanding
the approach to the door. Yet all his precautions proved
inefficient. One dark night the Haidas surrounded the
house and proceeded to fire into it, so that, in order to save
his life, having first barricaded the entrance, he escaped
through an opening in the rear under cover of the darkness
and fled to Skidegate, a distance of over a hundred miles,
where he hired a canoe and crew of Indians to convey him
to Fort Simpson.
Here he offered what remained of his house and stock
to the Hudson Bay Company, who were desirous to establish
a post on the Islands. They gave him a small sum for it,
but their difficulty was to find a man to take charge. At
length a man was found whose Indian wife, a Tsimshean
woman, was known to the Haidas, and who guaranteed his
safety should she accompany him. Her promise had been
fulfilled, as she informed me that she had on several occa
sions saved him from the hands of the Haidas when they
would have killed him.
Her association with this man had not enlightened her,
but had rather retarded her from Christian influence and
OVERCOMING DIFFICULTIES
rooted her in heathenism, for, whilst many of her tribe had
embraced Christianity, she yet remained a heathen. Strange
to state, this white man with whom she was living was
no better. He had travelled across the American continent
about the time of the great Mormon massacre ; had owned
all the land on which Sacramento now stands, and had
kept a liquor saloon there during the Californian gold
excitement. There he had amassed fortunes, and had
squandered them again, and at length had drifted up the
coast to prospect for gold in Alaska. Now that he
had settled down among the Indians, he had become as
one of them, attending their " potlatches," receiving and
carrying away what was given him, and, when his wife
or daughter was ill, he called in the medicine sorcerers,
and paid them for performing their incantations over the
patient.
The morning following our arrival, I found a small log
hut in which the skins of fur and hair seals had been
stored and salted, but which was now empty. This I
cleaned out, and in it erected a small stove which I had
brought with me from the mainland, and here we were
indeed glad to find shelter. It was only 10 by 12 feet, but
I succeeded in partitioning off' one end of it as a bedroom.
The worst feature of our hut was its position, which I
found was within a few yards of a broken-down dead-
house which had been formed of bark. This was filled
with dead bodies. In bark mats, in dirty blankets, and
in old grease boxes the dead were heaped; and when the
wind blew from that direction, our position became very
trying. But this was not all. The Haidas, many of
whom had never seen a white woman, crowded into
our little shanty in their paint and feathers, and squatted
down on the floor, so closely packed together that there
was not room to move. Had it not been for the open
door we must have been stifled, as the peculiar odour aris
ing from their hunting and fishing garb was overwhelming.
OVERCOMING DIFFICULTIES
The only window — a half one at the end of the hut — was
darkened by an array of faces besmeared with black and
red paint, so that both light and air were scarce. Not
knowing their language, I could not convey to them
our desire, or, had I attempted to drive them out, I
might have been ejected in turn, or subjected to even
rougher treatment. I concluded, therefore, that what
could not be helped must be endured. Day after day
this continued, so that it was impossible to get near
the stove or to prepare any food.
We had to be satisfied with two meals each day, viz.
breakfast early in the morning, before our visitors began
to assemble, and tea in the evening, after all had departed.
Any article of wearing apparel within reach was freely
made use of. Hats, coats, and boots were passed from
one to another, each one trying them on, and inviting
the opinions of the others as to their becomingness or
otherwise. I now strengthened our partition, and affixed
a door, which enabled us to hide away our clothing. I
found several who understood a little of the Tsimshean
language, and began to make use of them to obtain a
few words of Haida. Remembering my success in acquir
ing the Tsimshean from the method I had used, I deter
mined to adopt the same method for the Haida, and
consequently succeeded in obtaining a translation of my
key, which, it will be remembered, was " What is the
Tsimshean name for this ? " or « Gaulth sha wada Tsim
shean qua ? " This in the Haida is " Gushino Haadis
adshi kiadagung-gung ? " or " How do the Haidas cause
this to be named ? " Such of my visitors as could under
stand, I now kept busy whilst improving my own time,
and the more indolent, not willing to be continually plied
with my inquiries, soon took their departure, and thus I
gained a double benefit.
I proceeded well in the compiling of my vocabularies,
but in my endeavour to form sentences and phrases I met
OVERCOMING DIFFICULTIES
with a serious drawback. Having framed a sentence with
the aid of one of them, I set it aside and awaited an
opportunity to confirm or correct it with the aid of
another Haida. But I was invariably met with the asser
tion that what I had written was incorrect. I was at
length quite discouraged, and began to consider where
the fault lay. I had noticed that on reading or re
peating my sentence to any of them, their first inquiry
always was, « Who helped you to know that ? " and that
on my informing them, the rendering was at once dis
puted. I determined therefore not to enlighten them for
the future as to who had told me. I found the trouble
arose from a desire on the part of each to be accounted
more clever than others, and from this forward I made
satisfactory progress.
It might be supposed that a knowledge of the Tsim-
shean, the language of the tribes of this name on the coast
of the mainland, only a little over one hundred miles
distant, would have been helpful in the acquirement of the
Haida. It would have been so were there any similarity
between the two languages. But there is no similarity
whatever in either nomenclature, construction, or idea.
One peculiarity of the Tsimshean is that it somewhat
resembles the Latin in the person endings of the verbs, as
for instance the verb " live," which is conjugated thus :
Didolsku -=« I live.
Didolshun = You live.
Didolshtga = He lives.
PL Dildolshim = We live.
Dildolskashim = Ye or you live.
Dildolshtga = They live.
The plural is sometimes rendered as Dildolthimi, <fec. — We
live, <fec.
In two of the dialects of Tsimshean the third person
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OVERCOMING DIFFICULTIES
plural is Dildokhdet=zthey live. In the Haida this verb is
" Hinung-agung," and is thus conjugated :
De hennng-agung = I live.
Dung „ „ «=» You live.
// „ „ = He lives.
PI. Itil „ „ = We live.
Dalung „ „ = Ye or you live.
// „ „ = They (many) live.
// ,, among =• They (few) liye.
Again, as to the difference in idea or conception of the
same objects, the Tsimshean term for sunbeam, " Ashee
Giamk," signifies the foot or limb of the sun ; whilst the
Haida term for the same, " Juie hunglth dagwuts," is
literally the eyelash of the sun. In the Tsimshean the
idea is that the sun is as a great body, the limbs of
which extend to the earth ; whilst the Haida conception
is that the sun is a great eye, of which the rays are the
eyelashes. In the Haida the term for our word " echo "
is " hants kil " or the " spirit voice " ; whilst in Tsim
shean it is "gwul aght," or the reverberations of the lips.
That the Haida is the more difficult of the two languages
is evident from the fact that, whereas I have known several
Haidas who understood and could speak the Tsimshean,
yet I have never found any Tsimsheans who could speak
the Haida, except several who had been captured by the
Haidas and retained for many years in slavery. Indeed
the Haida term for the Tsiinsheans is " Kil-las haada," or
" the people of the good language," which is significant.
Whilst thus acquiring the language, I resolved to
endeavour to make some little effort in evangelising from
house to house, and making use of the Chinook and the
Tsimshean. The Chinook is the trading jargon of the
coast, and is known by some of the inland tribes also. It
was introduced by the Hudson's Bay Company's officers,
and would appear to have had its origin from intercourse
126
OVERCOMING DIFFICULTIES
with the tribe called the Chinoock, amongst whom the
Company established the first trading post, Fort Oregon,
from which the State in which this fort stood probably
derives its name. An interesting incident is recorded in
connection with this fort, which illustrates the method by
which much of the Chinook was formed. One of the
officers of the Company named Clarke lived outside the
fort, and on the officer of the watch opening the gate in
the morning he generally greeted him with the salutation
of " Well, Clarke, how are you ? " The Indians, waiting
around to enter for trade, hearing this salutation frequently,
concluded that it was the general greeting for all, and so on
entering would address the first white man with the words,
" Clak how ya ? " This is now generally used as the equiva
lent for " How are you ? " However well the Chinook
may be adapted for trading purposes, it is but a poor
medium for communicating religious instruction. But the
importance of the missionary message compelled me to
have recourse to the use of it whilst acquiring the Haida,
so, having provided myself with large scriptural cartoons,
I began at one end of the camp, and conducted a short
service in one lodge each evening. As there were several
families in each lodge, I generally found a sufficient number
of hearers. Placing my illustration in a prominent position,
I commenced by singing a verse or two of a hymn in
either English or Tsimshean, which before long I was
enabled to render in Haida. This was followed by a
prayer, after which I delivered the message, assisted by
the use of the illustration. I had strange congregations in
those days. Sometimes on the arrival of other tribes a
large number of stalwart Haidas would saunter in from
the dance or pot latch, all gorgeous in paint and feathers,
with bear skins or blankets wrapped round them, and
would squat down on the floor. Lighting their pipes,
they would discuss me and my action in loud tones, with
an occasional burst of laughter. It was but a repetition
127
OVERCOMING DIFFICULTIES
of the criticism to which the first great missionary to the
Gentiles was subjected when his more cultured hearers
exclaimed, " What will this babbler say ? " And if I was
not clearly understood, I realised at least that I was pre
paring them for the reception of the message which would
yet change these savage sea rovers into civilised Christian
citizens, yea, and impart to them a claim to citizenship
in the "city which hath foundations, whose builder and
maker is God."
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CHAPTER X
SICKNESS AND TRIAL
" I had much seed to sow, said one ; I planned
To fill broad furrows, and to watch it spring-,
And water it with care. But now the hand
Of Him to Whom I sought great sheaves to bring
Is laid upon His labourer, and I wait
Weak, helpless, useless, at His palace gate."
— FRANCES II. HAVERGAL.
IT was about this time that I began to realise the
necessity for a building in which to conduct regular
services. There was an old dance-house standing in
a central position in the camp, which was constructed in
the regular Haida style, having a pit or amphitheatre in
the centre, surrounded by three tiers, rising one above the
other until level with the ground on which the outer walls
stood. As this building had fallen into disuse, and had
become dilapidated, I was enabled to purchase it for a small
sum, including the site. I succeeded in inducing a number
of young men to assist me in preparing this structure, by
paying them in kind, which they preferred to money pay
ments. Powder and shot, tobacco and matches, hard ship
biscuits and rice, also blankets — these articles could always
command labour, being just such things as they required
in their hunting expeditions. All the northern Haidas are
skilful canoe-makers, consequently they are familiar with the
use of the " hadha." This is a native adze made by them
selves from any piece of iron or steel, which they temper,
shape, and sharpen, and then lash it to a wooden handle.
A similar weapon was used by them in fighting, and was
really their tomahawk. Prior to the introduction of iron and
I
SICKNESS AND TRIAL
steel amongst them, their adzes, hammers, and axes were all of
stone, which were in use up to a comparatively recent date.
I had the thick split cedar planking taken down piece
by piece, and adzed on the inner side and edges, thus
making them like newly prepared boards, and at the same
time fitting them more closely. In doing this they had
their adzes injured and blunted repeatedly by coming into
contact with numerous bullets imbedded in the plank, the
evidences of the frequent attacks made on the inmates in
the past. I had yet another difficulty to contend with.
Several large carved poles stood in front of the building,
of which one stood on either side of the door. These were
beginning to decay near the base, and my workmen did
not improve them while passing in and out, so that the
decaying forms of the dead encased in them could now
be seen. As these were the remains of chiefs and others
of high rank, I could not remove them with impunity.
In order to avoid the necessity of passing in and out
through them, I had a door opened towards the rear of
the building for my own convenience, and I congratulated
myself on the improved arrangement.
But my congratulations were premature. For not many
days afterwards, after a stormy night, when opening my
door the following morning, I was startled at receiving a
smart lash as though from a whip on the side of my face.
Looking up to see the cause, I perceived that the wind
had blown the side out of a mortuary chest which was
supported by two great posts, and in this receptacle lay
the skeleton of a woman, the long black hair of which was
being blown to and fro by the wind as it hung down
fully three feet from the scalp. I was startled by this
unexpected discovery, and speedily beat a retreat in order
to avoid a repetition of the punishment which the unknown
was unconsciously inflicting upon me. I called two slaves,
and giving them a bark mat, secretly instructed them to dig
a grave not far from the spot at midnight, and then to
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SICKNESS AND TRIAL
remove the remains from the elevated platform it occupied
and inter it. They at first hesitated, fearing that whoever
claimed relationship might shoot them if discovered, but by
my promising them employment they consented. Thus my
doorway was again rendered accessible to me as before.
While completing the renovation of the old dance-house
with a view to public services for religious instruction, my
plans were well-nigh upset by the action of one of my work
men. This man, who was the member of a family which bore
the character of being amongst the fiercest of the tribe, was
anxious for a supply of tobacco. I accordingly handed him
an order on the storekeeper to supply him with the same.
On reaching the blockhouse which served as a store he
found it closed. He proceeded to the shanty occupied by
the storekeeper and presented my paper. The storekeeper
declined to return to the store to supply him, and the
Haida, becoming angry, rushed out uttering threats, and
banged the door with such force that it almost gave way.
This act so infuriated the storekeeper, who was also a man
of a violent passion, that he seized a stick and rushed out
after him. Fortunately I had only just returned to my
hut, and saw the two closing in a deadly struggle. The
white man endeavoured to strike again and again, but the
Haida avoided his blows with cat-like agility, and, drawing
his hunting-knife from his belt, was watching his oppor
tunity to use it upon his opponent when I rushed in
between them. Being fresh and eager I succeeded in
separating them, and hearing the angry shouts, my wife
came to my help. With her aid we induced the store
keeper to return to his shanty, whilst the Haida stood like
a tiger at bay staring after him and muttering " Mema-
loose, Memaloose," which is the Chinook for " Kill, Kill."
He permitted me to lead him to my hut, where I endeavoured
to calm him, and at the same time to warn him that should
anything happen to the storekeeper he would be held re
sponsible, as I had witnessed what had occurred and had
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SICKNESS AND TRIAL
heard his significant threat. I afterwards succeeded in
reconciling them, and the storekeeper confessed that he had
permitted his temper to overcome him. Had I not been
near, he would probably have lost his life in the fray, as
other Haidas were rushing to aid their tribesman.
It was at this time that we began to experience the
effects of the tainted atmosphere in which we were living.
Our eldest child was seized with fever, which turned out to be
an attack of typhoid. Anxious to prevent the overcrowding
to which we had been subjected, I constructed a half door
and hung it in position. This I fastened with a bolt so low
down that it could not be opened from without. This
simple contrivance debarred the usual inrush of visitors.
As they crowded around to endeavour to obtain admis
sion, I pointed them to the sick child and explained as
best I could the position, which appeared to satisfy them.
Notwithstanding all our efforts the symptoms grew worse,
until we began to fear the worst. As the crisis approached
we stood by him at midnight, and believing him to be
dying, we commended him in prayer to our Heavenly
Father. His breathing had ceased and no pulse could be
felt, when suddenly a perspiration began to break out on
his forehead, and with a sigh almost inaudible the breath
ing slowly, and at first imperceptibly, returned. He had
passed the crisis, and from that time he gradually recovered.
Before he was convalescent, however, I was stricken down
myself with the same dread disease. As my symptoms
increased, fearing that I should become delirious, I in
structed my wife as to the future treatment. It was well
I had done so, as shortly afterwards I became insensible to
my surroundings. While in this state a band of medicine
men, who had learned of my illness, came and demanded
admission. It was a critical moment. My wife knew that
should they succeed in effecting an entrance all hope of
recovery would be ended. They asserted that my illness
was caused by one of the evil spirits which had caused the
SICKNESS AND TRIAL
death of so many of the Haidas, and that they alone
possessed the power to expel it. The leading medicine
man, with his long hair rolled around a pair of horns, had
his medicine rattle and charms in a bag which he generally
carried when on his visits to the sick. His associates were
also similarly arrayed and prepared.
Finding that my wife would not admit them, they
attempted to force open the door, but I had expected
just such attempts, and had consequently constructed the
door strongly to resist such attacks. When they stretched
over to endeavour to withdraw the bolt she pushed them
off' repeatedly. At length, uttering threats and denuncia
tions of death against us, they withdrew, and my life was
saved. For had they succeeded in their attempts to enter
they would have danced around and over me, accompany
ing their wild cries with their rattles, until I had succumbed.
Or even had I survived such treatment and recovered, my
influence would have been lost, as they would have pro
claimed throughout the camps that they had saved the
white man's life by casting out the demon of his disease.
In a few days the crisis came, just as it had in the case
of our child, and accompanied by the same symptoms.
The delirium passed away and the fever gradually subsided,
leaving me weak and low. How I longed for an egg or a
little milk, but neither could be had. When in this state
my friend the storekeeper ventured to look in on me. He
kept away through fear, because he believed the word of
the medicine men, who had proclaimed my approaching
end throughout the camp, and in consequence he informed
my wife that my death was certain. But notwithstanding
medicine men and false friends I could cry out in faith,
" I shall not die, but live and declare the works of the
Lord," as now I realised I should recover.
In response to my appeal for a little fresh meat, he
engaged to kill a pig provided I should take half of it,
which I gladly consented to do under the circumstances.
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SICKNESS AND TRIAL
The following day he sent it over, and pleased at the pros
pect of a little fresh meat I seized my walking-stick and
determined to take my first walk after my illness. The
snow lay lightly on the ground, and I had just reached the
confines of the encampment when I witnessed a sight from
which I fled. The three remaining swine had dragged a
corpse from its rude covering, and were engaged in devour
ing the remains. I returned to the hut, where I found
dinner prepared. I was invited to partake of the longed-
for dish, but I turned from it with loathing. When
pressed for the reason of my refusal I was compelled to
disclose the secret. The pork was quickly removed, and a
passing Haida was presented with the entire supply, cooked
and uncooked. No doubt he invited his friends to partake
of the treat. But in such case I fear the old proverb that
" ignorance is bliss " would not apply, as they must have
known that these unclean animals were cannibals of the
most degraded type.
A few days after this event a large fleet of Haidas
arrived from several other encampments to attend a great
" potlatch." As they came by special invitation a great
reception had been prepared for them. As their large
canoes approached the shore, each propelled by from twelve
to twenty rowers arranged in equal numbers on either side
of the canoes, a skilful display of paddling was given.
Now they made the stroke as one man, without causing
the slightest sound or raising a ripple on the water, indi
cating the stealthy manner in which they approached their
foes in a night attack ; then at a given signal, with a loud
war whoop they dashed their paddles deep into the water,
causing the foam to fly, whilst the canoes were almost lifted
by the stroke as they made a united dash upon their sup
posed enemy. Instantly this was changed to a paean of
triumph, whilst they kept in perfect time to the chant
with their paddles; and lastly, they swept shorewards,
imitating the flight of the weary eagle by two strokes and
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SICKNESS AND TRIAL
a rest between, alternated with three strokes and a pause.
This exhibition was ended by every two oarsmen crossing
their paddles in mid-air over the centre of their canoes as
they touched the shore.
The chiefs and leading men occupied the seats between
the rowers, whilst the women and children, with their
provisions and bedding, were accommodated on the bottom
of the canoes, thus ballasting their light craft. Several of
the leading canoes had small cannon mounted on the bows.
From these a salute was fired on nearing the shore ; but
the concussion was too strong for one of the canoes, as it
caused it to split almost from bow to stern, and would
have proved serious had they not been so close to land.
The occupants remained quite composed although the water
was rushing in, and they succeeded in beaching the canoe
just as she was sinking. But as the chanting and dancing
were well sustained by the occupants of the other canoes
this accident passed almost unperceived by the others.
Many of the dancers wore head-dresses and wooden
masks of various patterns, but in every case the mask or
head-dress indicates the crest to which the wearer belongs.
Thus the masks and head-dresses worn by the members of
the eagle crest bear a resemblance to the eagle either by
the likeness of the nose to the eagle's hook-shaped beak, or
by the white eagle feathers surmounting the mask. The
members of the finback-whale crest wear masks surmounted
by a large fin ; whilst the wolf, the bear, and the frog are
all well represented by the members of the crests of which
these are the signs.
It is not a little significant, however, to find how very
closely the use of the ermine skin by the Indians of all
the tribes on the north-west coast approaches the use of
it in the state dresses of royalty and nobility in England.
The higher the rank of an Indian chief, the greater the
number of ermine skins he was entitled to wear attached
to his shikeed) or dancing dress, and hanging from it down
135
SICKNESS AND TRIAL
his back, in rows of three to six in width. The Master of
the Robes in the English court is careful that neither duke,
earl, or knight may adorn himself with more ermine skins
than is permitted by court etiquette. And, as it cannot
be said that the Indians have adopted the custom from
the whites, and we hesitate to admit that the whites have
acquired it from the Indians, we can only recognise in it
the similarity of human nature, and admit that here,
indeed, the extremes meet in the tastes and adornments
of the highest civilisation and the gay trappings of the
untutored Indian chief.
A great feast had been prepared for the visitors in
the houses of the leading chiefs, and to this they led,
preceded by the dancers. On entering, great fires of logs,
piled several feet in height, diffused a glow of heat around,
and the blaze was intensified by slaves pouring seal-oil
and olachan grease in large quantities upon the fires. The
visitors having been seated according to rank, their enter
tainers entered arrayed in their dancing costume, of which
the most attractive objects were the dudjung, or dancing
head-dress, and the shikeed, or dancing robe. The crown-
shaped receptacle on the top of each of the dancing head
dresses was well filled with the swan and eagle's down,
and, as they danced in and around before their guests,
they bowed before each, causing a shower of the down
to fall on each guest, a most significant mark of both
peace and honour. The dance was accompanied by the
music of the chant and drum, whilst the words of the
chant expressed their pleasure and the rank and record of
their guests. When the Ithdanua^ or down, had thus been
scattered, their feasting began.
It was not uncommon to place a small canoe filled with
berries, preserved in grease and mixed with snow, before a
number of their guests. The chief dishes were served up
in wooden bowls and trenchers, skilfully carved, and inlaid
with mother-of-pearl. Dried salmon and halibut with
136
AN INDIAN SUB-CHIEF IN FULL DRESS
Mantles such as this were woven by the Indians from the hair of the mountain goat, and
were very costly. Ermine skins adorn the head-dress.
SICKNESS AND TRIAL
olachan grease followed, with boiled seaweed (dulse), also
mixed with fish and grease, and, lastly, as dessert, a bitter-
tasting berry (hugutlite), beaten up with water until it
became a mass of froth. This was eaten in a peculiar
manner, with long, narrow wooden spoons (shaped like
miniature oars or paddles), being pressed out of the mouth
and quickly drawn in again in order to expel part of the
air with which it is mixed. This is attended with an
unusual sound, and in endeavouring to imitate and execute
this native custom, the white man, if a guest, is seldom
successful, and must be prepared to be greeted with salvos
of laughter at his failure.
The first item in the programme of this great " potlatch "
to which these visitors had been invited was the erection
of a great totem or crest pole. Amongst all the tribes
on the coast, none surpassed the Haidas in the construction
and erection of these totems. In this, and in the design
ing and finishing of their large war canoes, the Haida
Indians excelled all the coast tribes, whether in British
Columbia or on the Alaskan coast. They had one natural
advantage, in the very fine cedar trees which were to be
found on their islands.
A tree, proportionate to the dimensions of the totem
required, and free from large knots or blemishes, was first
selected, roughly prepared, and conveyed to the camp.
Then the chief of a crest differing from that of the chief
for whom the totem was to be carved, was invited to enter
upon the work. If he was not sufficiently skilful himself,
he called one or more of the most skilful of his 'own
crest to assist him in the undertaking. Having received
instructions as to the various figures to be represented,
their number and order, proceeding from base to top, the
workmen commenced operations.
In the carving of a totem pole very often a legend or
tradition in which the ancestors of the chief and his crest
were the chief actors is selected, and thus the totem is but
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SICKNESS AND TRIAL
an illustration of the legend. In some villages may be seen
totems surmounted by figures resembling men wearing tall
hats. This indicates that the owner's ancestor or ancestors
first saw the white men who are here represented. Stand
ing by a skilled carver on one occasion who had been
engaged to carve a very elaborate totem, I was surprised at
the apparently reckless manner in which he cut and hewed
away with a large axe as though regardless of consequences.
" Where is your plan ? " I inquired. " Are you not afraid
to spoil your tree ? " " No," he replied ; " the white man,
when about to make anything, first traces it on paper, but
the Indian has all his plans here," as he significantly pointed
to his forehead.
Having cut out the outline roughly with the axe, he
then proceeded to finer workmanship with an adze, and on
my last visit I found him polishing off a perfect pattern
with the dried skin of the dogfish, which is much more
effective for this purpose than sand-paper. When it is
remembered that formerly all such work as the preparation
and carving of their totem poles, the construction of their
well-proportioned canoes, and the building and decoration
of their dwellings, were executed with stone tools, it will
appear less surprising that they can accomplish such work
now with the improved tools and implements which the
white man has introduced. The chief or chiefs who are
engaged to carve the totem or crest pole are not paid until
the " potlatch " takes place. They are then rewarded,
not according to their time and labour, but rather according
to their rank and the amount of property at the disposal of
the chief for distribution to those who have been invited.
But there were yet other customs amongst the Haidas
connected with the " potlatch." One of these was tattooing.
I had occasion to enter a lodge one morning shortly before
a " potlatch " took place, and was not a little surprised to
see all around the lodge men in every attitude undergoing
this painful operation, some on the chest, some on the
138
SICKNESS AND TRIAL
back, and others on the arms, all being tattooed with the
figures peculiar to their owrt crest, which in this instance
was the eagle and the beaver, as they belonged to the
eagle crest.
The operators were evidently quite expert in their work.
Each of them had a number of thin strips of wood of
various widths, in which needles were firmly fixed as teeth
in a comb. Some of these sticks had but two or three
needles, others more, according to the width of the pattern
or device to be marked. The peculiar sound caused by
such a number all pricking the skin of their subjects caused
quite a nervous sensation in the bystander. Blood was
flowing freely from many of them, and that it was rather a
painful process was evidenced by their faces. Many were
smoking, thus seeking to conceal their misery and console
their feelings with the pipe. Others had their lips firmly
compressed, but not one by either sign or sound indicated
the painfulness of the process. That the subsequent suf
fering when inflammation had set in was severe I discovered
by a number of them coming to me for some application
to subdue the swelling and soothe the irritation. This was
caused by the poisonous colours which had been rubbed in.
Not a few of the Haidas had their faces tattooed when
I first went amongst them, and these reminded me strongly
of the Maories of New Zealand, but the few of these who
now remain are ashamed of the disfigurement, especially on
embracing Christianity. When the " potlatch " took place
these men who had been thus tattooed were rewarded by
receiving blankets or other property proportionate to the
honour which they had thus rendered to the chief. But
yet worse practices were sometimes resorted to in the erec
tion of the totem at a great " potlatch." It was not
uncommon formerly, when the opening had been dug out
in which the totem was to be erected, to bind one or more
slaves, either male or female, and cast them alive into the
opening. Then, amidst shouting and clamour which drowned
139
SICKNESS AND TRIAL
the cries of the victims, the great totem was hoisted up into
position by hundreds of helpers and the opening around
it filled in with stones and earth firmly beaten down.
On one occasion a young woman, a slave, fled to our
mission over one hundred miles in order to escape such a
terrible fate. The night before the day fixed for her
destruction she succeeded in launching a small canoe un
aided and unperceived, and fled. The punishments and
privations which she had passed through had prostrated
her, and although we used every means to restore her to
health she succumbed to her injuries three weeks after her
arrival. There was hope in her death, as we had with the
assistance of another freed slave endeavoured to lead her to
a saving knowledge of the Truth. With the introduction of
the teachings of Christianity and the advance of civilisation
the "potlatch" has been denuded of all its worst associations.
When the day for the great event has arrived all the
property is brought forth and exhibited in heaps within
and without the lodge. The guests are then arranged
around according to the rank, their first or inner row being
formed of the leading chiefs. Behind them sit the sub-chiefs
or those of the second rank. Next appear the « haade "
or free men. These are the counsellors to the chiefs. The
next rows are arranged according to the social position in
the tribe. On the outside are assembled the slaves. The
presiding chief then delivers an introductory speech, re
counting the rank and deeds of his ancestors and his own
exploits and position amongst them. Not infrequently
this opportunity is used to resent an insult either actual
or supposed, or to inflict one. The chiefs assistants, being
sub-chiefs of his own crest, then call out the name of each
recipient and the amount and description of property given.
Often large numbers of slaves were first given away, then
copper shields, furs, blankets either in bale or numbered,
guns, rifles, canoes, and latterly, as currency has become
more common amongst them, both gold and silver is dis-
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SICKNESS AND TRIAL
tributed ; also whole pieces of print, white calico, and
flannel. These latter are generally torn up in pieces and
strips, and given away to the rank and file, as also blankets,
&c. At one of the latest "potlatches," where I was permitted
to enter and conduct a short service, I observed near to
where I stood a wash-basin nearly full of silver, in one-
dollar and half-dollar pieces, for the « potlatch." Much has
been said and written, both for and against this custom,
principally by outsiders who are unacquainted with the
social life of the Indians. Having resided amongst them for
three decades, and learned their languages, Tsimshean, Haida
and Nishka, I can testify from knowledge and experience
that the " potlatch " of to-day is not what it was in the past.
The same may be said of the heathenism of the present as
compared with that of a quarter of a century ago. Both
have been reformed by the influence of Christianity. The
tearing and devouring of dogs and human flesh was then
almost a nightly practice in every heathen camp. Now
it is unknown. Slavery has been abolished. Sorcery is
ashamed to declare itself, and the medicine man has been
denuded of all his terrors.
Notwithstanding, the " potlatch " is a hindrance to the
advancement of the Indian. The tribe or band which
follows it cannot become thrifty or prosperous. It is a
barrier to industry. Note the number of weeks lost
to the Indians when they assemble for the " potlatch."
During this time they are almost constantly engaged -in
gambling. How are they clothed ? For .the most part
they have only a dirty blanket thrown around them, and
their habits are filthy, very seldom attempting to wash
themselves or clothing. The heathen " potlatch " is incom
patible with Christianity and civilisation. It tends to
demoralise and degrade its followers, and it has been proved
that the civilised and industrious Indian earns and expends
five times more than the devotee who wastes his life in the
practice of the " potlatch."
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CHAPTER XI
IN PERILS BY WATERS
f< He who 'mid the raging billows
Walked upon the sea,
Still can hush our wildest tempest
As on Galilee."
WARDS the end of March there was a stir in the
camp. The canoe builders, who had been working
on their canoes ever since the close of the great
" potlatch," had finished their work, and all along the
shore in front of the camp their canoes lay ready for
launching. Some of them were large, some of medium
size, and some small, ranging from fifty feet in length and
six and a half feet beam, down to half this size and less.
The largest were for ocean travelling and freight, and
resembled the old war canoes ; whilst those of medium
size were used for hunting the fur seal and sea otter. All
were perfect in outline and beautiful in construction. The
late Admiral Prevost once remarked to me, when looking at
a large Haida canoe, that it was as perfect in outline as an
" Atlantic greyhound," which is the term commonly used
to describe the large and fast steamers now running be
tween Europe and America. And yet the Haidas were
able before the advent of the white men to turn out their
canoes as perfectly with their stone tools as they do now
with steel.
During my stay on the islands a large war canoe was
found in the forest almost completed, with the stone adzes,
hammers, and chisels as left in it. It was concluded by
IN PERILS BY WATERS
the Haidas who found it that it was being constructed
when the first great smallpox epidemic visited the islands,
and all the workmen had perished. The stumps of some
trees may still be pointed out which bear the unmistakable
marks of having been cut down with the stone axe of the
past.
In their canoes then, thus prepared, the Haidas were
about to cross to the shores of the mainland. Their object
was not, like that of the past, to kill and plunder and
enslave, but rather to visit the great olachan fishery on
the Naas River and procure a supply of the oil extracted
from this little fish.
As my wife was suffering from a painful ailment, and I
was anxious for a change on my own account as well as for
our child after our recovery from typhoid, we determined
to embark with them. Though our first winter had been
a most trying time, yet we were not discouraged. We
had succeeded, in the face of much opposition, especially
from the medicine men, in establishing the Mission. I
had gained an influence with several of the leading chiefs,
two of whom had permitted me to conduct services in their
lodges, which were the largest in the camp, and I had
made considerable progress in acquiring a knowledge of the
language. The fears of the captain of the steamer which
had brought us over five months previously had proved
unfounded, as instead of being murdered we were about to
take our passage with the Haida fleet instead of waiting
for his return. So, like the first great missionary, we were
enabled " to thank God and take courage."
As the weather at this season of the year is usually
rough and uncertain, consultations were held night and
morning by the weather-wise among them, and at length,
on the 29th of March, early in the morning some thirty
large canoes started. The Haidas are as careful as coura
geous in their adventures on the ocean, and so meet with
but few accidents in their canoe voyages. Before starting
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IN PERILS BY WATERS
on a voyage they exchange their children and other rela
tives with one another for the occasion. This binds them
together in a common interest, and unites them in the
hour of danger when overtaken by a storm.
We started with a favourable wind, and had travelled
through Dixon's Entrance to the north of the islands for
some thirty miles, when suddenly we saw the leading canoes
turning and heading for the shore near the north-eastern
point of the islands known as « Rose Point " or " Rose
Spit." All the fleet followed the leadership of those in
front, and made for the shore also. On landing explana
tions were demanded by those who were anxious to proceed
as to why the leaders had changed their course ? Eden-
shew, the chief whose canoe had first turned, explained that
he had seen a small cloud moving rapidly from the north
east, which had decided his action ; and as they all knew
that Edenshew was no mean authority in such matters,
further explanations were unnecessary.
We had embarked with chief Weah in his large canoe.
He was himself both steersman and captain. He no longer
regarded me with suspicion. I had attended his aged
mother, who could not have been far short of one hundred
years old when she died. Her hair was as white as wool
with age, a most unusual feature in an Indian. At her
own request her friends had prepared a box-shaped coffin
for her body long before she died, and this was placed
alongside where she lay. I had acquired sufficient know
ledge of the language to enable me to point her to Him
who is " the Way, the Truth, and the Life." After this,
notwithstanding the opposition of the medicine men, he
had permitted me to conduct an occasional service in his
great lodge. Probably, it had dawned upon him that after
all I had not come too late, as he had asserted at my first
visit. On this occasion he was accompanied by his two
nieces, and the husband of the eldest, also two of his
slaves, and our party, making a total of ten.
INDIAN WEAPONS
The upper horizontal club was carved by a Haida from a whale's jaw
bone. That beneath it is made by a Nishka Indian from an elk's
horn. Clubs and double-headed daggers are on each side ; between
them are scalp caps and bead-work shields.
INDIAN CHIEF S DRESS
The mantle was used only when dancing on state occasions. Above the
mantle is seen a chief's head-dress, used at the same time.
IN PERILS BY WATERS
All was now bustle and excitement along the beach ;
discharging their freight, hauling up their canoes, erecting
sails for shelter, and gathering wood for camp-fires, engaged
the energy of all. After which, when all had settled down
in groups around large fires, the cooking and preparation
of the evening meal was proceeded with. We feasted on
the flesh of the fur seal which some of the tribe had shot
during the day. It is not so oily as the ordinary hair
seal, and is therefore more palatable.
We had had a rather rough passage, and the children's
caps had been carried off by the wind, as well as some
loose articles, so that we were not sorry to land. I con
ducted a short service on the shore before all turned in
for the night. It was a novel experience for the Haidas.
The following morning the wind was fair but strong, which
caused a heavy surf, and rendered embarkation difficult.
One canoe, in endeavouring to get off, was smashed to
pieces ; the occupants with difficulty were rescued, but all
their goods and effects were lost. They were left stand
ing on the shore in dire distress, and nothing remained
for them but to walk back again thirty miles to the
nearest camp.
I saw that our canoe was likely to meet a similar fate,
so, calling on two slaves and Macaie to assist me, we rushed
into the surf, two of us on either side of the canoe, and
held on to it, the incoming waves, as they rolled shoreward,
lifting us with the canoe, but as the waves receded we were
enabled to steady the subsidence of the canoe on the beach.
Hastily embarking our party and effects, we watched our
opportunity, and pushed out on the crest of a wave as it
receded, and thus escaped the fate of our fellow voyagers.
I was wet up to the waist, and, being unable to divest
myself of my wet clothing, I wrapped a rug around me,
and, seizing a paddle, I pulled vigorously in order to prevent
a chill, as I had not quite recovered from the effects of
the fever. But as the water had been intensely cold, I
145 K
IN PERILS BY WATERS
was seized with a severe cramp which lasted for about half
an hour.
We continued to paddle for fourteen hours, when a good
breeze sprang up, which increased to half a gale, and caused
us to ship some water owing to the waves which broke
over us, and this kept one of the slaves busy bailing it out.
We reached the outer islands long past midnight, all weary,
exhausted, and wet. Fortunately the children had fallen
asleep, which rendered them unconscious of their misery.
Owing to the heavy sea which had been running during
the afternoon, all were so dizzy that we had to crawl up
from the canoe on all fours. We kindled a fire, and I
hastened to prepare some hot tea, but before it was ready
all were sound asleep.
The following morning being Saturday, we re-embarked
and, with a fine day and a favouring breeze, reached
Fort Simpson at about 6 P.M., having been out just three
days in making the passage. Finding no surgical aid
available at Fort Simpson, I was compelled to perform a
small operation, under which my wife fell away in a faint,
but instant relief was afforded, and a good night's rest
gained. Mr. and Mrs. Morrison, who were then in charge
at the Fort, showed us every kindness, and under the care
of this lady my wife rapidly regained strength and spirits.
The following day being Sunday, I conducted a Tsim-
shean service by special request in the Methodist Church,
as the resident missionary was absent. A large number of
my Haidas were present. This was the first occasion on
which the Tsimsheans were addressed in their new church
by a white missionary speaking to them in their own
tongue, as their own missionary had not yet acquired their
language sufficiently to speak without an interpreter. In
the afternoon I conducted an open-air service for the
Haidas on the shore in front of the Fort, a large number
of Tsimsheans being also present. Here, on the very spot
where they had formerly met in deadly strife in the con-
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IN PERILS BY WATERS
flicts in the past, they were now united in learning the
message of Him whose advent was first announced with
" peace on earth and good will to men/' On the follow
ing day we embarked for Metlakahtla, where we received a
hearty welcome, though all were surprised at our having
made the passage by canoe so early in the year.
Thus our first winter among the Haidas had been com
pleted, and we had proved the promise of His presence,
" Lo, I am with you all the days." In much weakness we
had raised the banner of the Cross amongst the Haidas.
We realised that the seed sown in weakness would yet be
raised in power, and in this faith I at once commenced to
make preparations to return as soon as possible, and erect
a Mission -house on the islands. The remembrance of
what we had endured in the " hut " during the preceding
winter was a sufficient stimulus to rouse me to action.
But first I resolved to visit the Indians gathered at the
olachan fishery on the lower Nass River, whither the
Haidas had also gone. Here I renewed my acquaintance
with the Tsimsheans, among whom I had laboured for
several years. Here also I had the pleasure of meeting a
brother missionary, the Rev. R. Tomlinson, and his wife,
who had proved herself a faithful missionary and helpmeet
to her husband in the Nishka Mission.
As we had no Mission -house then at the fishery, I spent
my time amongst them, visiting from camp to camp,
conducting services, and prescribing medicine for the sick.
On my return to Metlakahtla, I engaged a Tsimshean
Indian who could square timber and otherwise assist me in
the erection of the proposed Mission-house on the islands.
As the Stikeen gold excitement was just then arising, we
found that the steamer was on her way to Wrangle at the
mouth of the Stikeen River with a large number of miners
anxious to reach the new Eldorado in time to avail them
selves of the favourable season.
Wrangle had been a large encampment of the Tlingit
147
IN PERILS BY WATERS
Indians, of which Kinnanook was the chief ; but the arrival
of a large number of miners and of those of doubtful char
acter who generally follow such a rush, had not tended to
benefit the tribe. Like the chiefs of many of the coast
tribes, Kinnanook derived much profit from the inland In
dians on the upper reaches of the river. These were not
permitted to come down to the coast to trade their furs,
but the chiefs near the mouth of the river of which Kinna
nook was the head, supplied them with such articles as they
most needed, and took their furs in exchange. From this
the coast chiefs reaped a large revenue, as the furs from
the interior are always superior to the furs obtained on the
coast, and secure higher prices.
This is especially true of the marten, the mink, and the
silver fox. The advent of the miners, and consequent
opening up of the country, had effectually changed all this,
as stores for the supply of the miners had been started on the
upper river, and here the Indian hunters received a fair
market value for their furs ; and consequently their income
had improved whilst that of the coast tribes had propor
tionately diminished. In addition, the introduction of
strong drink, with all its attendant evils, had degraded
many of the tribe, so that they were but little better than
the Indians I had seen in the vicinity of the large white
centres.
The United States Government had also stationed a
garrison at this point, as also at Tongass and Sitka, and
these, though preserving law and order along the Alaskan
coast, had not tended to improve the moral condition of
the Indians.
Finding that our steamer had to wait some hours for
a party of miners expected from the interior, we decided
to conduct a service. This was held in the head chief's
house, and we were encouraged to see the Commandant of
the garrison present, accompanied by one of his officers.
They evinced much interest in the efforts to evangelise
148
IN PERILS BY WATERS
and elevate the Indian tribes. Afterwards, together with
a Methodist missionary who was a fellow-passenger on the
same steamer, we held an English service for the miners
in a building known as the " Dance House." It was well
filled by a most attentive audience, and at the close quite
a number of those brave pioneers pressed forward to say
good-bye. Several of them expressed their thanks,
stating it might be their last opportunity, as they were
going to an unknown region, and probably some of them
would succumb to sickness and exposure there.
The Presbyterian Church of the United States not long
after this established a Mission here, which was, I believe,
the first Mission begun by the Churches of the United States
in Alaska. The Alaskan coast tribes from Taku and
Chilkat had begged for teachers some years previously
during their trading visits to our Mission at Metlakahtla,
and we had forwarded their petition, and pointed out their
need in a letter to the American Board of Missions. This
letter was signed by Messrs. Duncan, Tomlinson, and my
self, as we were the only missionaries then labouring on
the North- West coast.
As yet the Churches of the United States had not
realised their responsibility and opportunity regarding
Alaska. Now all the Churches of the States are labouring
together in the work of evangelisation, and the United
States Government has assisted their efforts in the work
of education, and a large central Industrial Boarding
School for Indian children has long been established at
Sitka, and a similar institution had been established at
Wrangle for girls, under Mrs. McFarlane, who was the
first superintendent. It was a very necessary step in
order to rescue them from the temptations with which the
new order of things now surround them.
This institution was ably conducted by the lady mis
sionaries, who did a good work in it, but after some years
it was destroyed by fire. The names of Dr. Sheldon
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IN PERILS BY WATERS
Jackson, Mrs. McFarlane, and the Rev. S. H. Young and
D. F. McFarlane, with other courageous and self-denying
labourers, deserve to be recorded as the pioneers of mis
sionary work in Alaska. In connection with the Protestant
Episcopal Church of the States, the labours of Bishop Rowe
and his missionary staff are well known.
On my return to Massett, my first object was to select
a suitable site for our proposed Mission-house. Reluctantly
I was compelled to pass over the best sites, owing to the
remains of the dead which were to be lound scattered over
the cleared land around the camp. We selected a site on
a raised plateau on the edge of the forest behind the
village, and succeeded in inducing a number of the young
men to assist us in clearing it.
But the Haidas were not familiar with regular work,
and we had to be content with an occasional spurt. I
succeeded, however, in persuading some of them to procure
me a raft of cedar logs, and, having provided myself with
a whip saw, I constructed a saw-pit, and taught them how
to saw every log just down the centre, having first hewn
off two sides. In building I erected these, all being made
equal in length, with the sawn sides turned inwards, thus
giving me a smooth surface on the interior. By first
placing the wall-plate in position, each upright was spiked
to this, and thus my walls stood firm.
I was unfortunate, however, in my sawyers, as one after
another they were seized with haemorrhage, caused probably
by the continual up and down motion of the arms acting
upon the lungs. The medicine men were not slow in
making use of this to my disadvantage, by assuring them
that it was owing to my sorcery, as I was endeavouring to
kill them.
With the aid of my Tsimshean, who was a good workman
and a faithful Christian, I encouraged them to resume
work. I had some difficulty in persuading them to rest
on Sunday. Hitherto every day had been alike to them,
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IN PERILS BY WATERS
and as my Dance House had now been transformed and
prepared for our services, I was anxious to assemble as many
as I could for instruction. Accordingly I had a flagstaff
erected, and, having provided myself with two flags, one
small and one large, I publicly announced that the smaller
ensign would be displayed on the Saturday, whilst the large
flag would be hauled up on the day of rest.
From this, Saturday became known as " Sunday ga
hwitzoo," or "little Sunday," whilst the Sunday proper
became known as " Shantlan shanzotang " or " the rest
day." It is interesting to note in this connection that
the Tsimsheans had learned to designate Sunday as "hali
kanootk " or " the dress day " prior to the advent of the
missionary ; but under Christian teaching Sunday is known
by a term similar in meaning to the Haida, viz. " hali
squait-ka-sha," or " the day of rest." In the same way
the Tsimsheans had acquired from the employees of the
Hudson's Bay Company the idea that Christmas was the
great dress day, or " Welaixim hali- kanootk," and from the
Tsimsheans the Haidas had learned of this. Consequently
my congregation at the first Christmas service on Queen
Charlotte Islands was the most singular I have ever minis
tered to.
As the Dance House had been fully prepared for service,
I sent out messengers to announce the service, and informed
them of the occasion. I had induced two fine young chiefs,
who had evinced their desire to help me, to act as stewards
or sidesmen, and to preserve order.
As the Haidas began to crowd in, I was surprised at the
strange garments in which many of them were clothed. A
sub-chief entered arrayed in a dressing-gown with a large
old-style pattern on it, reminding one of the garbs worn
by the victims of the Inquisition when proceeding to an
auto da fe. He was followed by his wife, with a bright
counterpane fastened around her by a girdle of rope. Next
my attention was attracted by musical sounds approaching,
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IN PERILS BY WATERS
and a young lad, the son of a leading chief, entered in a
harlequin^ dress of many colours, trimmed around with
many small bells, which jingled and tinkled with his every
movement, and which attracted the attention of all. The
next most striking figure was that of an old chief, gaunt
and of great stature, dressed in an admiral's uniform,
which was much too small for him. The sleeves of the
coat only extended below his elbows, whilst the epaulettes
stood out from his neck somewhat like a horse collar, and
the trousers only reached a little below his knees. On the
back of his head a tall beaver hat was fastened, to prevent
it from falling off, as it was also too small. He evidently
considered himself a most important personage, as he waited
till one of the attendants approached and conducted him
to a seat.
All shapes and colours of garbs were in evidence, especi
ally naval and military uniforms of English and United
States patterns. I was reminded rather of a fancy dress
ball than of a congregation gathered for a religious service.
But the most striking figure was yet to come. The
building was crowded, and I had just stood up to com
mence the service, when the door was thrown open, and a
leading medicine man appeared, arrayed in a white surplice.
His long hair, significant of his craft, was rolled around a
pair of horns, which extended out from either side of his
head at the back, giving him a demoniacal appearance.
He advanced steadily, without looking to either side, and
made his way towards the platform on which I stood.
Suddenly it flashed upon me that he considered it his right
to occupy a place beside me, because of his robe of office.
To my great relief, however, he stopped short, and took his
seat just beside the platform.
With some difficulty I collected my thoughts, and pro
ceeded with the service, which was indeed unique, whether
as regarded the building, the congregation, or the occasion.
They had obtained these dresses and uniforms by barter
152
IN PERILS BY WATERS
with the southern tribes during their annual expeditions to
the south. The surplice which the medicine man appeared
in had probably been stolen, and then sold to the Indians.
But these showed that they were beginning to realise the
necessity of something more suitable in which to array
themselves than a bearskin or a blanket. And I never saw
these again. Before the next Christmas came round, the
Haidas had become more enlightened in regard at least
to dress.
One of their objections to the reception of the truths of
Christianity was that it had impoverished the Indians who
had abandoned the " potlatch " and the old heathen cus
toms, and had accepted it. " Formerly," I was told, " the
Tsimshean lodges were well furnished with boxes all filled
with blankets and other property, but now their chests are
empty. Our chests are well filled now, but, if we become
Christians, we too shall be poor." " Yes," I replied, « but
the Tsimsheans have all good clothing now, both for
Sundays and dress days, and also for working in, and
their houses are more comfortable and better furnished.
This is better than heaping up blankets for the « potlatch/
And after a « potlatch ' you are really poor, for you have
given away all you had."
This lesson was learned, if not then, yet afterwards.
For the Haidas as heathen were the most cleanly in their
habits of any tribes on the coast. And as Christians they
are yet in the van.
153
CHAPTER XII
A CANOE CATASTROPHE
" So on I go not knowing, I would not if I might ;
I'd rather walk in the dark with God,
Than go alone in the light.
I'd rather walk by faith with Him
Than go alone by sight."
— M. G. BRAINARD.
OUR Mission-house was fast approaching completion
when one day I was surprised to hear a cry of
" Yetz haada ! " " Yetz haada ! " — "A white man ! "
" A white man ! " Proceeding towards the shore, I saw a
white man disembark from a canoe which had just arrived.
I found he was a chief factor of the Hudson's Bay Company.
He was on a tour of inspection, and on arrival at Fort
Simpson had heard that I had crossed several times to the
Queen Charlotte Islands by canoe, and, being anxious to
visit the post there, he decided to make the passage in the
same way. Accordingly he engaged a canoe and a crew
of six Tsimshean Indians, one of whom, a chief named
Shashak, was the owner of the canoe and captain.
As he informed me that he intended remaining about a
fortnight on the islands, I arranged to accompany him on
his return to the mainland, together with the Tsimshean
whom I had brought over. He was very much gratified
at this arrangement, as he had found it difficult to com
municate with his captain and crew, not knowing anything
of their language, whilst they knew nothing of Chinook,
which is the trading jargon of the Company with the
Indians. He was present at the Haida services on the
154
A CANOE CATASTROPHE
Sunday, and was much surprised at the large congregation
of Haidas, and the order and attention manifested. But
my arrangement to accompany him on his return to the
mainland was frustrated in a remarkable manner. Whilst
seated at breakfast early one morning, suddenly a violent
gale burst in from the south-east. The first gust shook
our shanty, and carried away the chimney of our stove. I
called to my assistant to follow me, and rushed away to
have the rafters, which had been just erected, braced and
secured. But on reaching the ridge which afforded a view
of our new building, a yet stronger gust came which almost
lifted me off the ground, and instantly I saw the first pair
of rafters giving way and falling against the next pair,
which in turn gave way in like manner, bearing down the
next, and with the increasing momentum of the weight and
wind the whole fourteen pair of rafters fell with a crash
which threatened the destruction of the entire building.
The Haidas came rushing up in large numbers, and with
them came my white friend and his Tsimshean crew. A
large shoal of dogfish had been stranded on the shore
during the preceding night, and the Haidas had been
engaged in gathering them in heaps when the gale struck,
and they had been attracted by the noise of the falling
building.
I came down from where I had been inspecting the
damage, and informed my friend that I had abandoned all
hope of embarking with him, as I could not now leave the
structure until the damage had been repaired. He was
greatly disappointed, and trusted my Haida workmen might
by themselves re-erect the fallen rafters. But this was not
the only injury, as in their fall they had strained the entire
framework and forced the lower walls out of plumb. So
that I could not alter my decision. I little thought then
that life or death depended on it. But so it proved.
Early on the morning of the following Friday, he
embarked with his crew of six Tsimsheans. But they
155
A CANOE CATASTROPHE
never reached their destination. When about thirty -five
miles from Massett, the wind increased and veered round to
the south, raising a rough sea, and being anxious to sail
close to the wind in order to reach Dundas Island, they
hoisted a second sail on their canoe. This proved too
great a strain for the craft, and a strong gust of wind striking
it at the same moment with a heavy sea, the upper part of
the canoe was wrenched from the lower, and all the occupants
were left struggling in the waves.
I had called on him the evening before he embarked,
and endeavoured to dissuade him from starting, as I appre
hended boisterous weather. My little aneroid, which had
often proved useful to me in my voyages, had been steadily
falling, and a bank of fog hung over the valley behind the
camp. This to the Haidas was always a sign of bad
weather.
But yet another cause had induced me to visit the
dwelling in which my friend and his crew were encamped.
He had been anxious to witness a Haida dance, as he informed
the officer in charge of the post that, judging from the influ
ence I was gaining amongst them, there would be but little
hope of again witnessing such a performance in the future.
I regretted his action, for I knew all the baneful practices
of heathenism with which such a dance was associated. A
few responded, but these were paid, and amongst those who
declined to be present were his entire crew, with only one
exception.
Admiring their consistency, I invited my Tsimshean
workman to accompany me, and together we conducted an
evening service of prayer and praise. Before we had con
cluded, our friends returned from the dance, and beat a
hasty retreat when they found how we were engaged.
Probably none of them surmised that it would be their
last opportunity for such a service again on earth. But
may we not believe they were but tuning their hearts
to join in the spiritual praises of the inner sanctuary.
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A CANOE CATASTROPHE
The only survivor informed me afterwards that when
tossed about on the waves, lashed to a piece of broken
canoe, the memories of that prayer meeting encouraged
him to struggle on, and he never abandoned hope.
It appeared, from this man's account of the wreck, that
after the canoe had broken up they all clung to it, and
succeeded in lashing the pieces together with the sail ropes.
Some of them were enabled to climb up on the broken
canoe and paddle a little, whilst the others (including the
Hudson's Bay Company's officer and the chief) clung to
the wreck with only their hands and shoulders out of the
water.
Our white friend, Mr. Williams, realising that they were
face to face with death, nobly rose to the occasion, and
called upon his crew to join him in song. And there
amid the storm they raised the song of praise which has
been so often used on similar occasions :
" Jesus, lover of my soul,
Let me to Thy bosom fly,
While the nearer waters roll,
While the tempest still is high ;
Hide me, O my Saviour, hide,
Till the storm of life is past ;
Safe into the haven guide,
O, receive my soul at last.1'
The Indians knew this old familiar hymn, as it was
among the earliest translated. He then took off his hat,
and, casting it upon the water, called upon the Indians
to join him in prayer. And whilst he prayed in English,
they responded in their own tongue, the Tsimshean ; after
which he cried " Good - bye, boys," and, relinquishing
his hold upon the wreck, floated for a few moments and
then disappeared. Shortly after, the chief, whose canoe
it was, fell off exhausted with the waves which were wash
ing over them, thus leaving five of them hanging on to the
broken canoe.
As the evening drew on, and the shades of night began
157
A CANOE CATASTROPHE
to gather, one of them became demented, and, notwith
standing the efforts of the others to prevent him, drew
his hunting-knife from his belt and severed the ropes
which held the wreck together. The canoe thereupon
fell asunder, three of the natives clinging to one part
(one of whom was the Indian who had thus divided them),
whilst the survivor, with another, drifted away upon the
other section of the broken canoe. For a short time each
party could see the other now and again as they rose on
the crest of a wave, and then they were lost to sight, to
meet no more in this life.
We shall record the story of the survivor in his own
words : " My companion then began to talk at random,
and to pray to the sea-gulls which sometimes flew around
us, crying to them to save him. And although we were
far from land (only the mountains of Prince of Wales
Island, in Alaska, showing, as we were tossed up on the
waves), yet I had always a presentiment that I would be
saved. Some words that you spoke in the address you
gave us the evening before we embarked remained in my
memory and encouraged me to hope. I had lashed myself
to the wreck shortly after we had parted from our friends,
and it was well I did so, as, when night fell, I lost con
sciousness.
" Early in the morning I was aroused to consciousness
again by the warmth of the sun, and found myself still
lashed to the piece of the wreck which had been drifted on
a point of rock to the south of Prince of Wales Island. I
was in a stupor, and thought it was a dream. But as I
looked at my surroundings, and found that I was lashed to
the piece of broken canoe, my memory returned with all the
terrible experiences of the preceding day, and I realised
that I was saved.
" Just then I was aroused from my reverie by a wave
of the rising tide washing over my feet, and I felt that the
sea might yet overtake and engulf me. My first effort
158
A CANOE CATASTROPHE
was to detach myself from the portion of the wreck, but I
found that my body was so sore and my hands and feet
so numb that I could not move them. But I struggled
resolutely, and at length succeeded in cutting the lashings
which bound me, and then inch by inch I crawled up the
rocks, barely keeping in advance of the rising tide, until I
reached the high- water mark, where I knew I was safe.
Here I found the skin and bones of a deer which had
been devoured by the wolves, and I seized a bone and
endeavoured to break it on the rocks in order to suck the
marrow, but I failed from weakness and exhaustion.
" I then gnawed the skin, and continued to do so until I
fell asleep with the exertion. I must have slept twenty-
four hours, for when I awoke it was morning again, and I
was so refreshed with the rest that I was enabled to creep
along the shore and seek for roots. These I ate, but my
thirst was so intense that I felt I should die unless I found
water. I found a little rain water in the hollow of a rock
above the tide-mark, which, though rendered brackish by
the spray, yet quenched my thirst. Soon I was enabled
to stand and walk a little, though with pain. My first
thought was to know how to move away from this barren
and lonely shore, and I determined to construct a raft with
driftwood, of which there was an abundance in the bays
and fissures amongst the rocks. But whilst engaged in
cutting some green withes and branches with which to lash
my raft together, I stumbled against a small canoe which
was hidden away in the undergrowth. It had been left
there by the fur seal hunters, and I knelt down and thanked
God for it, as I felt it was left specially for me."
Such was the story of his escape from the death which
befell all his friends and fellow-voyagers. He succeeded in
launching his canoe and provisioned himself with shell- fish,
and by coasting along in calm spells he reached an encamp
ment from which all the Indians were absent. He succeeded
in entering one of the houses by removing a board in the
159
A CANOE CATASTROPHE
wall, but failed to find any food. Continuing his journey,
he at length reached a village of the Tlingit Indians. A
number of them came down and looked at the strange
arrival with astonishment. And well they might. Almost
naked, with his face and arms skinned from the friction
with the broken canoe and the long immersion in the salt
water, his own friends could not have known him. As
their language was unknown to him, he inquired in the
Chinook jargon if any of them had been to Port Simpson
lately ? They replied in the affirmative, and, probably
suspecting the connection, informed him that the Tsim-
sheans were uneasy about six of their fellow- tribesmen who
had accompanied a white man in a voyage to the Queen
Charlotte Islands, but had not returned, though long over
due. He then informed them in a few words of the loss
of the entire party except himself, and begged them to
convey him to Port Simpson, where they should be well
rewarded by his tribe.
They carried him up to their camp, and prepared food
for him. Whilst partaking of it he fainted away, and on
reviving he found a medicine man with his rattle and
enchantments practising over him. He beckoned to him
to cease, and informed them he had no faith in the heathen
customs as he was a Christian, but repeated his request to
be conveyed to his tribe. They acceded to his request,
and, strange to relate, he was brought to Port Simpson at
the same hour that I arrived at Metlakahtla, having passed
over the same route which they had attempted : 117 miles
in fifteen hours. We had had a narrow escape, as in a
rough sea, with a new and untried canoe, an alarm was
raised that our frail craft had split in falling from a wave
into the trough of the sea. Instantly all was commotion,
and the sail was at once lowered and taken down, whilst
signals for help were made to the nearest canoe.
On their arrival we transferred some of our freight to
them, and examined our canoe for the damage. It had
160
HAIDA TOMB
The two side-posts are solid and fixed in the ground. The horizontal piece is
hollow, and contains the square box into which the corpse has been tightly
packed
HAIDA WAR CANOES
The top figure represents an old-style canoe ; the lower, a more recent design. These
canoes were sometimes 72 feet long, and carved out of a single cedar trunk.
A CANOE CATASTROPHE
been caused by the strain on a weak spot where three
knots in the wood in a straight line rendered it liable to
split under a strain of weather or in a heavy sea. We
changed with our luggage to the other canoe, and continued
our journey, making our destination in record time ; only
to find that our friends, who had left ten days in advance
of us, had never arrived. I had given them letters to
friends on the mainland, but they had not been delivered.
The following morning, whilst making preparations to send
off' a party of Indians to make inquiry along the coast, a
large canoe, fully manned, was seen approaching, and the
manner in which they were paddling betokened that they
carried important tidings. It was to inform me of the
arrival of the survivor, and of his report of the loss of all
who had accompanied him, and also to beg of me to return
with them, as they feared their friend would not survive
his lengthened exposure and hardships. They had learned
of my arrival from a canoe which had left Massett with
me, and as the rumour had spread that I had also been
lost, there was much excitement.
I accompanied them to Fort Simpson, and found the
survivor very weak and unable to speak above a whisper.
His face, arms, and legs were skinned and bruised with his
long exposure and struggle for life. I remained with him,
and attended to him until he was out of danger. Thus,
owing to the damage wrought by the sudden gale of that
June morning, which at the time was regarded as a mis
fortune, we were prevented from embarking on a journey
which would most probably have proved fatal to us, as it
had to all the ill-fated occupants of the canoe with this
striking exception. And it was indeed fortunate that his
life was spared, as had all perished, the Tsimsheans would
most surely have believed that they had perished at the
hands of their old foes, the Haidas ; and thus strife and
bitterness would have arisen which might have caused the
sacrifice of many lives.
161 L
CHAPTER XIII
RETURN TO QUEEN CHARLOTTE ISLANDS
" Once Thy servants toil'd in rowing,
On the Galilean Sea,
Waves rose high, rough winds were blowing,
How they longed, O Lord, for Thee :
Lord, still toil thy sons and daughters,
On the world's dark troubled sea,
And 'mid roars of winds and waters,
Still they look and long for Thee.'3
HAVING prepared such things as were necessary for
the completion of the Mission -house, I seized the
opportunity of the return of the Haida fleet to
the islands to accompany them. There was but one canoe
that I cared to travel by, which was that belonging to
Chief Edenshew and his son Cowhoe, with several of his
slaves as crew. All the others were old canoes, which the
Haidas had taken in part exchange for the new canoes
which they had brought over from the Islands for sale or
barter. This they did regularly year by year. As they
gradually abandoned their marauding and slave-hunting
expeditions, they applied themselves principally to canoe
building, when not engaged in the pursuit of the sea otter
and fur seal. The fine red cedar trees which attain such
immense proportions on the Queen Charlotte Islands afforded
ample material for the development of their ability in the
building and construction of the finest canoes in the world.
It was this advantage and ability, united to their fierce and
warlike disposition, which made them the pirates of the
coast in the past. A whole fleet of new canoes are brought
QUEEN CHARLOTTE ISLANDS
over annually, and sold to the mainland Indians, one proviso
demanded in the payment being an old canoe or derelict,
in which to make the return voyage to the Islands. Having
obtained the old canoes, they set themselves to repair and
strengthen them, and then, filling them with cargoes of fish
grease and other provisions, they make the return journey
by coasting along the south-eastern shores of Alaska until
Cape Muzon or Chacon is reached. Here they encamp,
and await a favourable opportunity to sail across to the
north of the Queen Charlotte Islands. On the Sunday
before we started, as a large number of the Alaskan Indians
had arrived from Chilcat and Taku, I conducted services
for them and the Haidas in the Market-house. I spoke in
Tsimshean, whilst two interpreters rendered my words, one
in Thlingit and the other in Haida. Thus these three
nationalities — Tsimshean, Haida, and Tlingit — so long
separated and opposed to one another, were being drawn
together by the glorious Gospel, the key-note of which
from the beginning has been " Glory to God in the highest,
and on earth peace, good will to men."
On reaching Fort Simpson we found a number of Haidas
there ready to accompany us, and so on the following
morning all embarked for the Alaskan shores. We reached
Tongas, the most south-easterly Indian encampment in
Alaska and close to Kannaganoot and Sitklan Islands, only
separated from them by the narrow channel which the
Alaskan Boundary Commission declined to make the divid
ing line at this point. Instead, it was ruled that the
channel to the eastward of these islands was the proper
outlet of Portland Canal, thus allotting these islands to
Alaska. But Wales and Pearce Islands, which had for
merly been regarded as Alaskan, and were so marked on
Governor Trutch's maps of 1872, were by the same Com
mission secured to British Columbia. The Tlingit tribe of
Indians at Tongas were formerly numerous, and their chief
is mentioned in Captain Meares1 Voyages as " Kinnanook,"
163
RETURN TO
which is the same name by which his successor was known
when I visited it. This tribe was the first to find out the
way of manufacturing the " hootchino," or fire water. It
had been acquired by them from a soldier who had been
discharged, or who had deserted from the United States
garrison which had been stationed for a short time near
this point. Almost every Indian lodge in the camp pos
sessed a still. This was generally made up of coal oil cans,
the worm being long hollow tubes of kelp, a species of
seaweed, joined together. In their drunken carousals re
course was generally had to their fire-arms to settle their
disputes. This chief, Kinnanook, with two of his men,
had been brought to us at Metlakahtla on one occasion
severely wounded. He had received three bullets in his
side, each of which had found a separate exit. For weeks
he was unable to lie down, and could only rest and sleep
by inclining forward on a form placed across his bed, which
was on the floor. When at length he was so far restored
as to be enabled to return to his tribe, he carried with him
quite a number of pieces of shattered bone which had been
extracted from his wounds. Being as yet a heathen, he
feared that any medicine man or sorcerer obtaining a scrap
of bone belonging to him could by witchcraft accomplish
his destruction. In consequence of the care and kindness
shown on that occasion, I was invited to his lodge, and hos
pitably entertained. His father, a venerable-looking old
chief named Andah, was still living. His hair was as white
as wool, which is but seldom seen among Indians. He was
evidently well cared for by his daughter, whom I had known
previously, as she had made an unhappy union with a Nishka
chief, which caused her on one occasion to make an attempt
on her own life. This old chief, her father, died some
time after my visit. He had adopted the name of
" Ebbits," from the captain of some ship whose acquaintance
he had made and whom he admired. Before his death he
had a great totem pole prepared and erected, and on a
164
QUEEN CHARLOTTE ISLANDS
tablet near this totem is inscribed, " To the memory of
Ebbits, Head Chief of the Tongas, who died in 1880, aged
100 years." The Haidas who accompanied me numbered
some thirty canoes, and they were all received and lodged
in the camp. We arrived on the Saturday, and on the
following day, being Sunday, I was enabled to conduct two
services and a Sunday school at mid-day. Here again I
had the Indians of three languages present. I preached in
Tsimshean and in Chinook. Knowing the serious mistakes
which some speakers have fallen into when using Chinook,
I have always declined to use it except when unavoidable.
It is related of the late Bishop of Columbia, Dr. Hills, that
on his first visit to Nanaimo the Indians assembled to meet
him, when he addressed them in English, which was trans
lated to them in Chinook. " Children of the forest," he
began, which was rendered, " Tenas tilicum mitlite kopa
stick," or " Little men stationed among the sticks." After
such an introduction, the Bishop must have been discouraged
by the lack of interest manifested by the Indians in his
address. It no doubt conveyed a very different impression
to that intended by the good Bishop.
I was thankful at the close of the day that I had thus
had an opportunity of proclaiming the message of salva
tion to the three nationalities — Tsimshean, Haida, and
Tlingit — in a camp where heathenism had so long held un
disputed sway. As I had learned from Chief Edenshew that
the Haidas could not leave for a day or two, I determined
to pay a flying visit to Metlakahtla to greet our good friend,
Admiral Prevost, who had arrived on a visit after my
departure. Finding that Edenshew and Cowhoe were both
desirous to see the Admiral also, whom they had not met
since the time when, as captain of H.M.S. Virago, he
had threatened to shell their encampment for the de
struction of the American schooner Susan Sturges, I in
vited them to accompany me. Accordingly, we embarked
at midnight, and, favoured by a fair wind, we reached
165
RETURN TO
Metlakahtla early the following morning, having run some
thirty-five miles. We found the camp in holiday dress,
with flags flying and Indians rejoicing at the visit of the
Admiral. Together with my Haida friends, I joined in
the welcome, which was warmly reciprocated by the
Admiral. I introduced Chief Edenshew to him, and re
minded him of the difficulty he had when, as captain
of H.M.S. Virago, he visited this chiefs camp on Virago
Sound. Indeed, it was from this visit that the Sound had
received its name. Edenshew and his tribe had been involved
in the capture of the Susan Sturges and her crew, as well
as in other raids. He could, at that time, boast of possess
ing a larger number of slaves than any other chief on the
Islands. But now he no longer feared to face a naval
officer, as he had learned not only to obey the law himself,
but to lead his tribe to do the same. The Admiral was
delighted to learn that the Haidas were abandoning the war
path and devoting themselves to follow the path of peace.
We re-embarked early on the morning of the following
day (Tuesday), and, favoured by a breeze from the south
east, which gradually increased to a squall, we reached
Tongas at noon. As we approached the shore, we were
surprised to find that of some thirty Haida canoes which
we had left drawn up on the beach, not one was now to be
seen. We at once apprehended mischief. Our fears were
increased on seeing canoes of the Tongas who appeared
outside their lodges with their faces blackened.
Instructing the Haida chiefs to remain in the canoe,
prepared to put off at once, I walked up to the chiefs
house, and, entering, inquired the cause of the disappearance
of the Haidas. I was informed that after I had left at
midnight on the Sunday, one of their men had brought
out some "hoochino," or "fire water," and had dealt it out
to his Haida guests. He then offered to sell a quantity
and found many purchasers. They continued drinking
until almost all of them were intoxicated. In this state
166
QUEEN CHARLOTTE ISLANDS
a Haida entered the chiefs house, he being absent at the
time, and, seizing a seat, hurled it at the chiefs old father.
He might have killed him had the seat struck him on the
head, but fortunately he was able to ward off the blow,
but, in so doing, his arm and shoulder were badly bruised
and lacerated. Had Kinnanook been in the camp at the
time, he would have shot his father's assailant at sight.
This would have caused the Haidas to have taken to their
guns, and much loss of life would have ensued on both
sides, as not many years previously the Haidas had made
a raid on this camp, and after many had been killed on
either side the Haidas had succeeded in capturing a
number whom they carried off into slavery. Fortunately
there were several of the Haidas who had refused the
liquor and remained sober. One of these, a sub-chief,
instantly seized and ejected the offender. Then, calling
several of his friends to his aid, he brought a peace-offering
of fifty trading blankets and a new gun, which he laid
before the old chief. This done, they called on all who
were sufficiently sober to aid in launching the canoes, and,
hurriedly shipping their freight and effects, they cast in
those who were unable to care for themselves, and put off
to sea, so that before the dawn of the following day they
had left the Tongas camp far behind. Thus the few who
had remained sober had saved the situation, and wiped out
the disgrace by the timely peace-offering thus made. Never
theless, as I reminded those of them who had gathered
around me to relate the grievance, the mischief had ori
ginated with themselves in introducing the liquor. The
daughter of the injured chief agreed with me, and expressed
her satisfaction that Kinnanook was away at the time, as,
being of a hasty temper, he would at once have sought
revenge for the insult and injury inflicted on his father in
his own camp and dwelling.
Without further delay we re-embarked in search of the
fleet, but did not come up with them for two days. When
167
RETURN TO
at length we sighted them they were emerging from the
bays and shelters where they had encamped. The majority
of them had their faces blackened, and were evidently pre
pared to fight had they been followed. As the weather was
unsettled, we put into a small harbour near Cape Chacon,
a point which has latterly become widely known as being
the starting-place of the Alaskan boundary line. Here we
remained weather bound for a fortnight. Day by day
passed without any abatement of the frequent squalls from
the south-west. At length our food supply having run
out, we were compelled to gather shell-fish and crabs for
our sustenance. The time was not lost, however ; I found
special opportunity whilst thus encamped with the Haidas,
both in the acquirement of the language, and also in im
parting instruction to them. As Chief Edenshew was a fluent
Tsimshean speaker, he was able to assist me in this. Some
of them learned to sing songs of praise during that period
which I often heard afterwards when in camp.
At length, at daybreak one morning, there was a stir in
the camp. I arose hurriedly, and found all busy launching
canoes and embarking their freight. It was a fair morning,
but on looking at my aneroid I found it had fallen during
the night, and the dark clouds which were rising in the
south-west betokened bad weather. It is a clear run of
some forty miles across Dixon's Entrance from Cape Chacon
to Massett. It was just 4.30 in the morning when we started,
and with a beam wind for the first five hours we made
good progress. We had just reached a point in mid-ocean,
when a strong south-westerly squall burst upon us from the
Pacific. It was accompanied by a driving rain, and in a
short time every sail was lost to view. The sea arose, and
great waves crested with foam threatened continually to
swamp our frail craft. As the large boxes of fish grease
broke loose from their fastenings, they were tossed about,
until their lids were loosened and fell off. Then every wave
that struck us caused the grease to splash forth over every-
168
QUEEN CHARLOTTE ISLANDS
thing. I was soaked with it from head to foot. When
the storm broke, I had divested myself of all but my under
clothing, and put on my life-belt, which I had provided
myself with for long canoe journeys.
The Chief Edenshew, who was a good seaman and was
steering, reminded me that it would only prolong my misery
if we were capsized, as I could never reach the shore. I
reminded him that none of the bodies of those lately lost
had been found, whereas a life-belt would probably have
floated anyone wearing it to the shore, whether dead or
alive. This statement satisfied him, as he concluded that
should we be wrecked my body would enable those finding
it to realise their fate, as well as mine. Just then the
chiefs son, Cowhoe, arose in the canoe, and called upon us
to assist him in casting the grease boxes, with what grease
remained in them, overboard. A huge wave struck us at
the time, and he was well nigh gone, but by clinging to
the thwart he was saved. We were all opposed to casting
the grease overboard, as it not only ballasted the canoe, but
also the grease, as it was washed overboard smoothed the
waves, and prevented them from breaking over us in full
force. By bailing out the water with buckets as it washed
into the canoe, and with but two feet of sail to the wind,
we ploughed onwards. Every wave threatened to engulf
us, and as we could only see a few yards ahead, we feared
we might be running towards the dangerous shoal to the
north-east of the islands named Rose Spit. It was about
nine-thirty when the squall struck us, and at about one hour
after noon it began to lift, and we found to our great relief
that we were not far out of our course. We were also
enabled to sight some of the other canoes which had outlived
the squall, though they had lost in the property which they
had been compelled to cast overboard. Large numbers of
the Haidas came down to the beach to see us land, and with
them came also my old friend the trader : " Whatever caused
you to venture on the ocean in such weather as this ? " he
169
QUEEN CHARLOTTE ISLANDS
inquired. " Our provisions ran short," I informed him.
" Well," said he, " you are a desperate man. You are deter
mined to die in the water." " Squire," I replied, " how
would you like to be encamped on the rocky shores of
Alaska for days without any food but shell-fish ? " I asked.
"Not at all," he replied, "yet to be drowned is worse";
and, having thus declared himself, he turned and walked oft*
grumbling about " desperate men " and " great dangers."
But we realised that He who had calmed the angry waves
of the Galilean sea had been with us, and His blessed assur
ance, " Be of good cheer, it is I, be not afraid," encouraged
us when otherwise heart and strength were failing.
170
CHAPTER XIV
FIRST VISIT TO SKIDEGATE
" Sow in the morn thy seed,
At eve hold not thy hand ;
To doubt and fear give thou 110 heed,
Broadcast it o'er the land.
Thou knowest not which may thrive,
The late or early sown ;
Grace keeps the chosen germ alive,
When and wherever strown."
— MONTGOMERY.
" Cast thy bread upon the waters : for thou shalt find it after many
days." — Ecclesiastes xi. 1.
ASSOCIATION and companionship with many of the
J-\ Haidas when travelling with them, both in storm
and sunshine, had led to a measure of mutual con
fidence. Like most Indians, they were pleased to see that
the white man could endure hardship just as well as they
themselves could. I had travelled with them in their canoes,
had shared in their dangers, had partaken of their peculiar
dishes, and by so doing I had gained an influence of which
the medicine men and their followers were jealous. Conse
quently I was not greatly surprised when secretly informed
one night by a young chief that the medicine men were
plotting to take my life. They had used all their enchant
ments, and had even succeeded in obtaining some articles of
clothing belonging to me over which they had exhausted all
their orgies in vain. And now they had summoned all the
young men to drink of the salt water in order to ascertain
if all were faithful to them. This man, in order to escape
171
FIRST VISIT TO SKIDEGATE
the penalty, had hidden in the forest, from which he had now
ventured under cover of the darkness to apprise me of their
designs. They discovered him, however, on the following
day, and, having bound him hand and foot, he was carried
down to the sea, and submerged again and again until
almost drowned, in order to compel him to swallow a suffi
cient quantity of the salt water. It is believed and asserted
by the necromancers that the salt water will kill and expel
the evil spirit which is causing trouble in the camp, and
should anyone shrink from the ordeal the accusation is sure
to fall upon him. Hence the friends and relations of this
young chief were the most eager to discover him, and compel
him to undergo the test, in order to deliver him from the
ban of the medicine men, which often resulted fatally to the
accused.
This practice of drinking large quantities of salt water
is not only followed to divert suspicion of guilt when
trouble is abroad in the camp, but also when about to set
out on a warlike expedition. In the war that occurred
between the Northern Haidas and Tsimsheans some time
prior to the establishment of Missions on the coast, the
story is told that when the Haidas of Massett determined
to attack the Tsimsheans in return for injuries inflicted upon
some of their people by the latter, they banded together and
began to drink sea water. After drinking this for six nights,
they set out to war in ten canoes. When they reached the
mainland, some stopped at Quado in Metlakahtla Inlet.
Whilst concealed there, they attacked a number of canoes
which were passing to Kshwahtlins and Kloiyah, two fishing
stations near to the present site of Prince Rupert, and in
one day these Haidas captured and destroyed seven canoes
and killed about twenty-eight of the Tsimsheans. This
was in revenge for the injuries inflicted by the Tsimsheans
on them in the early summer, when they had visited Port
Simpson to trade. Latterly I have seen the sea water drunk
by the Haida hunters when about to embark in quest of the
FIRST VISIT TO SKIDEGATE
fur seal and sea otter. It was just at this time, when I
was harassed and discouraged by the evil devices of the
medicine men, that a little incident occurred which served
to encourage me. The young chief Cowhoe came to me one
day, bringing with him a little book. " Some years ago,"
he said, " when the fighting fire-ship came here to punish
us for having seized the American schooner, and to set the
crew whom we had enslaved free, the captain called me to
him, and spoke kindly to me, though I did not know what
he said, as he spoke in the white man's tongue. Then he
brought me this book, which he wrote in before he handed
it to me. I have kept it carefully in my box ever since,
and now I have brought it to you so that you may tell me
what it is, and what the words are which he has written
in it."
I took the book, and found it was a copy of the New
Testament as published by the " Naval and Military Bible
Society," London. On the fly-leaf was written : " To the
Indian Boy, Edenshew's son. I trust that the bread cast
upon the waters will soon be found. — James C. Prevost,
Captain, H.M.S. Satellite, 1859."
" How wonderful ! " I exclaimed, as I looked from the
book to its owner, and realised that the good captain's
desire and prayer were being fulfilled. Not just as he
would have had it, " soon," but just as it had been promised,
" after many days." For eighteen years had passed away,
and now at length the bread was being found indeed.
" Why, this," I said, " is just the good news that I have
been telling you and your people. This is the word of
< Sha-nung-Etlageda,' the word of the Chief Above ! "
" Is it indeed ? " he exclaimed. " Is it really so, and I
never knew it. I was foolish then, I was but a small boy,
and I had almost forgotten it. But your arrival, and your
words seem to have reminded me of it. I must endeavour
to learn to read it now."
I took it out of his hand again, and turned to a text I
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FIRST VISIT TO SKIDEGATE
had just been teaching them. It was St. John's Gospel,
the third chapter, and the sixteenth verse. This I read to
him, first in English, and then in the Haida : " Alzeil Sha
Nung Etlagedas hahada wautliwan il quoyada uan, alzeil
Laoul Keet an swanshung tlak Laou'l ishthian alzeil waut
liwan kestho Laou'l yetang, kum 1 goowangshang waigen
hininga et shwanung shang laou'l keyiyen." " And are
these words really there ? " he asked ; " and I have had it
so long, and yet did not know it, but now I shall learn to
read it myself." And as he carried away his prize with a
face beaming with satisfaction, I was reminded of another
passage from the inspired word, " Thy words were found,
and I did eat them, and Thy word was unto me the joy and
rejoicing of my heart.11 From that time he became one of
my most attentive and persevering pupils. Being a chief,
and the son of a leading chief, his influence was powerful for
good, especially among his own tribe and those of his crest.
It was just at this time that an old chief came to me begging
that I should go and see one of his slaves, who he feared
was dying. He informed me that the medicine men had
exerted all their powers over him, but had failed to afford
him any relief. I informed him that I was willing to act
if only he could send away the medicine men. I had
decided to keep to this condition, as I found that, when
I had prescribed medicines, if the patient recovered they
claimed the credit, whereas if the symptoms increased or
the patient died they accused me as the cause. I accom
panied him to see the patient, and found his face and head
swollen to such an extent that his features were unrecog
nisable. It was a case of facial erysipelas, and, as the fever
and inflammation ran high, the rattling and whooping of
the medicine men had worked him up to a high fever of
nervous excitement. Indeed he was almost demented. I
therefore repeated my decision, and the old chief who
evidently feared to offend the medicine men, promised to do
what he could. He came to me shortly after, and informed
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FIRST VISIT TO SKIDEGATE
me that he had induced them by large payments of property
to cease their treatment. I at once had his slave's long
hair cut off, applied blisters behind the ears and to the
scalp, had his feet and legs kept in mustard and hot water,
and administered suitable medicines, and in twenty-four
hours the symptoms began to abate. In a few days he had
recovered. It was a clear victory, and the medicine men
were furious. The impression made on the old chief was
deep and lasting. He lost all faith in the powers of the
medicine men, and both he and his slave Kowtz became
catechumens. The following winter this chief fell sick and
died, but not before he had called a number of his tribe,
and declared before them all that he had given Kowtz his
liberty. This he did at my suggestion. It caused some
excitement amongst the slave-owners, who feared that such
action would produce discontent amongst their slaves.
Sometime after his chiefs death, Kowtz, fearing that he
might be enslaved again, procured a stone for erection in
memory of his master, and on it was inscribed his dying
words, in which he granted this man his freedom. This he
regarded as the charter of his liberty. The old chief had
himself by faith obtained true freedom in Christ, and had
been baptized.
I now made arrangements for a visit to the south of the
Islands, and engaged Chief Edenshew and his son Cowhoe,
with a crew of his young men, to accompany me in a large
canoe. The distance from Massett to Skidegate is about a
hundred and twenty miles by water, as it is necessary to stand
well out from the north-easterly point of the island. We
were met by strong south-easterly gales, which compelled
us to encamp for several days at Cape Ball, known to the
Haidas as " Altlin's Kwun." On reaching Skidegate we
were well received. A band of young men, numbering
some twenty-five or more, met us on our arrival, and
carried up our canoe and effects. We were hospitably
entertained by the head chief, named " Kahala " or
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FIRST VISIT TO SKIDEGATE
" Nang-sin-wass." The encampment is well situated on
a crescent-shaped bay, with a smooth beach, the Indian
lodges following the curve of the shore, whilst a high bluff'
behind the centre of the camp lends a picturesque appear
ance to the whole. As at Massett, in front of every dwelling
several totem poles were erected, displaying the crestal
signs of the owners. These were skilfully carved, and in
many cases coloured. Here and there mortuary totems
and structures stood, containing the remains of the great
chiefs of the past. They had heard of the medicine man
of the " Iron people," who had come to their islands to
tell of the « Sha-nung-Etlageda," the great « Chief of the
heavens," and so they crowded in to see me until there was
not standing room. Those who could do so mounted on
the roof, and peered down through the smoke hole. In the
meantime food was being prepared, and, as soon as common
curiosity had been gratified, a great fire was erected on the
hearth, consisting of logs of four feet in length, over which
frequent libations of fish grease were poured, until the
flames issued above the roof, causing the spectators who had
assembled there to descend in dangerous haste.
Cedar-bark mats were spread for us to the rear of the
lodge in the centre, whilst the men composing our crew
were seated on either side. Water, soap, and towels were
first brought, and each of us invited to wash our hands.
The first food offered us was dried salmon and olachan
grease, of each of which a large portion was placed before
Edenshew, Cowhoe, and myself. Each dish, before being
served, was brought to the chief, our host, who tasted it,
and signified his approval. The next dish was boiling
dulse, a species of sea-weed, which, when gathered, is made
up into square cakes about twelve inches by twelve and
about one and a half inch in thickness, and dried in the sun.
Before boiling, this is chopped fine, and it is also mixed
with olachan grease before being served out. Large horn
spoons were then handed round, those given to the chiefs
176
TOTEM POLES
The figure in the foreground is a mortuary totem surmounted
with an eagle. Other totems are seen in the background.
INDIAN MEDICINE MEN
In full dress, prepared to begin their incantations. They belong to the Nishka Tribe,
on the River Nass, B.C.
FIRST VISIT TO SKIDEGATE
being inlaid with abilone or mother-of-pearl. As a special
mark of honour, I was given a large silver-plated table
spoon, which became so heated with the boiling sea-weed
that I could not permit it to touch my lips. Accordingly
I called upon them to change it for one of their horn
spoons. This caused much hilarity amongst them to find
that the " Yetzhahada " preferred a spoon of their manu
facture to that made by his own countrymen.
After this dish we were served with dried halibut and
grease, and then with boiled herring spawn. During this
repast I had remarked two young men, stripped to the
waist, beating up in tubs dried berries with water until it
became a frothy substance, not unlike ice cream in appear
ance. This was served up last as dessert, and is eaten as
described on a preceding page, but I was careful not to
endeavour to imitate their manner of eating it, as my
failure would have excited much mirth at my expense.
The meal concluded, I stood up, and having thanked
them for their kind reception, I announced the object of
my visit, and informed them that I proposed to conduct
two services on the following day, being the " Shantlans
Shanzotang" or rest day, and would proclaim to them the
message from the " Great Chief above." We adopted the
method used by the chief when calling his people to a feast
in order to summon a congregation together for the first
time. This was done by suspending a triangular bar of
steel from a pole on the roof and beating it with an iron
rod. I had a crowded congregation, dressed many of them
in paint and feathers, and so intent were they in hearken
ing to the word that though a large canoe arrived during
the service conveying an invitation from a tribe to the
south, which they announced from the canoe with blowing
horns and beating of drums, yet not one went out to
witness their arrival. This was the first religious service
held at Skidegate. In the afternoon I proceeded to a
village in Gold Harbour, where I conducted a service also.
177 M
FIRST VISIT TO SKIDEGATE
On this occasion I first made the acquaintance of Chief
Nansteens of the most southerly Haida village on the
Queen Charlotte Islands. It was situated on a small
islet off Cape St. James, the southern point of Prevost
Island. This tribe was always noted as being the most
successful sea-otter hunters of the Pacific, Being favour
ably situated for the pursuit of the otter, they not only
succeeded in securing large numbers themselves, but also
exacted toll from hunters coming from other tribes to
hunt the sea otter in their vicinity. They were physically
the finest looking of the Haida tribes, but they, like the
sea otters which they hunted, have almost disappeared.
The few who were left have become absorbed in the Skide-
gate tribes. They early found out the way to the white
settlements and cities on the Sound, and from that time
forward they deteriorated. Drink and disease proved their
destruction. The last time I saw Chief Nansteens was on
the deck of a steamer from Victoria standing beside a coffin
which was covered with a Union Jack. He was evidently
in deep sorrow. The coffin contained the remains of his
wife, and but a few of his tribe accompanied him. The
majority had returned to the islands by canoe. He was
grateful for the few words of sympathy with which I
addressed him. I had advised them against going away
on such expeditions, but the attractions were too strong
for them. He had been greatly attached to his wife, who
was not only a chieftainess by rank, but adorned her posi
tion by a native grace and dignity seldom met with in
uncivilised tribes. During my stay at Skidegate I was
surprised at the youthful appearance of our hostess, the
wife of Nangsinwass, I had supposed she was his daughter.
On the opposite side of the great lodge an old woman and
a young man scarcely out of his teens had their quarters.
I had regarded this young man as the old woman's son,
and referred to him as such when speaking to my friend
Cowhoe. He burst into loud laughter, in which Chief
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FIRST VISIT TO SKIDEGATE
Edenshew joined. Inquiring the cause of their amuse
ment, I was informed that this youth and the old lady
were man and wife. He was the chiefs nephew, being his
sister's son, and consequently the heir to the chieftainship.
As a proof and assurance of this to the tribe, the chief had
given his old wife to his nephew and had taken the young
woman, whom I had supposed to be his daughter, to wife.
This I found to be a recognised custom amongst the Haida
tribes, to unite a young woman with an aged man, or an
old woman with a youth, as in the above instance. They
deem it necessary to unite wisdom and experience with
youthfulness and vigour.
This was the first visit of a missionary to Skidegate and
the southern villages. I promised to send them a teacher
before leaving, and on my next visit to the mainland I was
enabled to fulfil my promise by sending a young man, a
Tsimshean native teacher, who had long been under Chris
tian instruction at Metlakahtla. He erected a small
Mission-house at Skidegate for his wife and family, who
accompanied him, and did a good work whilst there. But
the Haidas of Skidegate were anxious to have a white
missionary, and for this reason a deputation of the leading
men came to Metlakahtla. They were received by Mr.
Duncan and myself. Chief Nangsinwass was the spokesman
of the party. " You have gone to Massett," he said, " and
made your residence there, whilst you have only sent us a
Tsimshean to teach us. This is not as it should be, as
Skidegate was formerly just as powerful as the North, and
we should have a white teacher also." To this Mr. Duncan
replied : " Chief,1' said he, « supposing I had found a supply
of good food, and I called a slave and delivered him a
quantity of it to convey to you, would you refuse to accept
it because I had sent it by the hand of a slave ? " « No ! "
replied the chief, " I should not refuse it, I should accept
it." « Well," replied Mr. Duncan, « we have sent you the
Gospel message of the rich provision the Great Chief above
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FIRST VISIT TO SKIDEGATE
has made for you, by a Tsimshean, and if a white teacher
was sent he would convey to you just the same message."
« True," replied Nangsinwass, " the food is the same, but
the white teacher is a better cook than the Indian, and
could serve it out to us so that we would relish it and be
eager to eat it. We were always the victors in our conflicts
with the Tsimsheans in the past, so we cannot accept them
as our teachers now." I was strongly in favour of acceding
to their request, but my senior Duncan was not of the same
mind, so the deputation proceeded to Fort Simpson and
proffered their request to the Methodist missionary there.
The result was that a white missionary was sent there by
the Canadian Methodist Missionary Society and we were
compelled to withdraw the native teacher. I have in my
possession his journal showing the attendance at the services
and the subjects of his addresses, and from it I concluded
that he was by no means ignorant in the preparation and
presentation of the food of the Divine message. Neverthe
less, by this mistaken policy of seeking to supply the new
Missions with native teachers, we lost Fort Simpson first
and afterwards Skidegate. But by it the Master^ quota
tion is confirmed, " Herein is that saying true, One soweth
and another reapeth." We were overtaken by heavy
weather on our return northwards, and I took the precau
tion of putting on my life-belt under my overcoat. When
the storm struck, and the waves crested with foam were
breaking over our frail bark, I quietly and quickly inflated
my belt. Just then, as our canoe fell from the crest of a
wave, the chiefs son, who sat in the stern, was thrown right
upon me in the middle of the canoe. With hands out
stretched to save himself, he struck me fairly on my belt,
which yielded freely to the pressure. He recoiled with
terror and continued to gaze at me until reprimanded by
his father for not holding on to his seat. He evidently
believed that a white man's body was of a different substance
to their own. He was not aware that I had on a life-belt.
180
FIRST VISIT TO SKIDEGATE
As there is but little shelter on the east of Graham Island
in a gale, and there are many boulders lying off the coast,
it is dangerous. But Edenshew knew it well, as he had
been reared at Cape Ball and at Yehling, near Tow Hill,
consequently he steered a safe course.
Shortly after my return to Massett I was called to see a
young man who was suffering from an attack of brain fever.
It had been brought on by plunging into the cold waters
of the sea when overheated, in order to cool himself. The
Haidas believe that all such ailments are caused by the
" Stlique," or land otter, which all the Indians believe to
be possessed with supernatural powers. I had his hair cut
short and applied blisters freely, and instructed them also
to procure ice and apply it to his head. I then prescribed
suitable medicine, and was gratified to find the patient
improving under my treatment. Just when he was pro
gressing towards recovery the medicine men returned to
camp. They had been attending a great " potlatch " in
the vicinity of Virago Sound.
In the middle of the night, whilst engaged in treating a
serious case of croup in my own family, I heard them in
their wild orgies over my patient, whooping and rattling so
that they could be heard all over the camp. They con
tinued at intervals throughout the night, and when I
entered in the morning the leading medicine man had just
sunk down exhausted by the side of the sick man, who was
now in a raging delirium. And little wonder, when one
medicine man after another had been performing over him
through the night, now singly and then in chorus with
their rattles to drive out the demon of disease. The house
was filled with the followers of the medicine men, who
sometimes joined in the chorus with them. The sick man
was being held down by two attendants, one on either side,
and it was with difficulty they retained him on the floor.
I stooped and felt his pulse, though I knew there could be
no hope for him now under such treatment. It was bound-
181
FIRST VISIT TO SKIDEGATE
ing, and I shook my head to indicate my conclusion. In
stantly the medicine men started to their feet and assumed
a threatening attitude towards me as the leader exclaimed,
" He will recover, as we have expelled the evil spirit, which
your medicine could not do." I turned to the mother and
inquired if her son was not improving under my treatment.
" Did you not inform me that he had rested peacefully for
the two nights preceding the arrival of the medicine men ? "
She replied in the affirmative, though with fear. The
leading medicine man, with his long hair falling down to
his waist, scowled at her. I then addressed to all a few
words in Haida. " Your forefathers followed this practice
because they knew of no better way. But the light has
come to you now, and it is time you abandoned it. The
noise you have made over this sick man will kill him."
Just then a chief arose to speak. " It is the first time I
have seen the white man's medicine acting in opposition to
ours," said he ; " my uncle was a medicine man (conjurer), my
father was a medicine man, and I should have been one also,
as I was initiated, but I succeeded to a chieftainship in
stead. If this man recovers I shall know that our medicine
men are true and strong ; but if he dies then I shall know
our way is false and the white man's words are true : hearken
all to my words ! " I left as he ended his speech.
The sick man died on the following morning. During
the day there were rumours of the anger of the medicine
men and of their designs of revenge. At midnight a
number of Haidas approached the house and demanded
admittance. I hesitated for a few moments, and then
realising that it was best to show no signs of fear, I threw
open the door. The leading medicine man and the chief who
had been with him when I visited the dying Indian led the
party. They scowled at me in anger as they stood around
me. I inquired why they had come at such a late hour.
« You have shamed us before our people," the medicine
man replied, " and we have come to demand satisfaction.
182
FIRST VISIT TO SKIDEGATE
We must have payment from you for this or we shall wash
off our shame in your blood."
As each of them had a blanket around him, I could not
see what they concealed, but I knew they were prepared to
take vengeance on me. This was their object in coming
so late. I closed the door, and locking it, requested them
to be seated. My action disconcerted them, and looking
at one another they reluctantly obeyed. « Did I not tell
you truly," I asked them, " when I said the man would die ?
Is he not dead ? " " Yes," they replied, « he is dead." I
then reminded the chief of his promise, to which there
were many witnesses. " You engaged before all, that if the
man died you would no longer believe in your medicine
men. And now that he is dead and that the medicine
men have caused it, what are you here for ? A chief
should be true to his word," I added. The medicine men
saw that the chief was wavering, and so repeated the
demand for payment. I repeated what I had said, and I
added, « The Great Chief of Heaven forbids you to continue
your witchcraft over the sick." To this there was no re
sponse. At length the leading medicine man exclaimed,
" Well, will you put the sign of the Chief of Heaven upon
me and I shall be satisfied. It will give me new power
with the people ! "
I saw that it was but a repetition of the request of
Simon Magus in another form. " Give me also this
power, and I shall be a greater conjurer than before."
Seizing a medicine bottle which stood near, I inquired,
"Do you see this label on the bottle? This indicates
what the bottle contains. What would you think of the
man who sells me this medicine, if, when I ordered medi
cines from him, he sent me only empty bottles labelled as
though they contained good medicines? Or, yet worse,
if he sent me bottles containing poison, and put the label
or sign of good and wholesome medicine on them ? And
yet this is what you ask me to do, to put the sign of the
183
FIRST VISIT TO SKIDEGATE
Great Chief above upon you when as yet you have not
believed His Word, nor received His Spirit in your hearts.
This would cause the Great Chief to be displeased both
with you and with me." To this the chief assented.
" You must give up your medicine craft and conjuring
and learn God's way. I am ready to teach you, and when
you accept and believe the Truth I shall be enabled to put
His sign upon you."
It was the sign of baptism which he sought, as he had
seen it administered, or perhaps had only heard of it from
others. Their temper was subdued, and they took their
departure. The medicine man returned again and again,
and became a catechumen. As he was a chief also, he
begged for some scriptural illustrations from which he
might teach some of his people. He came to me several
times in distress because the " Scahanawa " or evil spirit had
troubled him and would not permit him to rest, endeavour
ing to tempt him to resume his conjuring over the sick. He
promised him large amounts of property if he would but
obey him, and threatened him with poverty if he disobeyed.
I instructed him how to meet the tempter should he assail
him again, and he went away satisfied. And who can deny
that " the strong man armed " does make a struggle with
the soul, endeavouring to cast off his yoke in a heathen
camp where hitherto his authority has been undisputed ?
Shortly after this he had his long hair cut off, and was
baptized. The sign he had at first asked for, in ignorance,
he now received in spiritual understanding and truth. I saw
him afterwards, coming forward with a number of his fellow -
tribesmen to receive the Holy Communion. He was no
longer like the demoniac of Gadara, as I had so often seen
him, but decently clad and in his right mind.
Being skilful in carving, he supported himself and his
wife by his labour. He continued faithful unto death, and
departed this life in the faith of Christ. He is not for
gotten amongst the Haidas.
184,
MEDICINE MAN'S RATTLE
The face is a conventional representation of the moon.
The figure is hollow, and contains small stones. The
whole is carved in wood.
INDIAN MASKS
The eyes and lower jaws are movable, and were cleverly manipulated by the wearer by
means of strings.
FIRST VISIT TO SKIDEGATE
The gamblers now began to occasion us some trouble.
Throughout the heathen tribes on the north-west coast
and in the interior, I found gambling largely practised by
the men. To outsiders the game appears much more com
plicated and difficult than any game of chance known to
white men. It is carried on by means of short sticks of
hard wood about four inches in length, polished and marked.
There are about eighty sticks in a pack, each of which is
known by a distinct name. Each pack of gambling sticks
is kept in a leather pouch tied with a thong of the same
material, and fastened by a piece of carved bone attached
to the end of the thong. A chiefs set of gambling sticks
include a number inlaid with abilone shells. Some of them
are carved to represent miniature totem poles. As the
game is generally accompanied by beating with the sticks
on a board, it becomes objectionable when carried on by a
number of players. Quarrels are not unusual over the game,
and fighting often ensues.
Some years since, whilst an exciting game was in progress,
a fierce Indian who had lost heavily approached the man
who had fleeced him, from behind as he sat playing, and
pulling back his head, stabbed him to the heart. This
murderer I knew very well, and on one occasion he informed
me he had killed several others, but that he intended to
repent and abandon his evil ways.
A young woman came to me one day crying and begging
my aid. Her husband had gambled away all they had. " I
have no clothing left me," she cried, " and now he has lost
both our canoe and axe, so that we cannot procure firewood,
and both blankets and pillows are gone." It was a hard case,
but not too hard for the power of the Gospel. This man
abandoned the custom, became a Christian, and is now, with
his wife and family, respectable and industrious.
A Haida who was a noted gambler on the Alaskan coast
visited Massett. I learned that a plot had been formed by
the leading gamblers to induce him to play for high stakes
185
FIRST VISIT TO SKIDEGATE
so that they might break him. He was bringing over a
canoe full of blankets and furs to pay off some debts con
tracted at his marriage. I sent for him on his arrival and
warned him not to engage in gambling while in camp. He
promised not to do so. But the passion for play overcame
him, and trusting in his, own ability to outdo them, he con
sented. The gambling was continued both by day and night
until this champion had won from his opponents almost all
their property. He locked his gains up in the lodge of a
friend, and went up the inlet for a few days. During his
absence the losers broke into the house, forced open the
chests, and carried off the goods they had lost. Not content
with this, they also appropriated some of his own effects. On
the return of this man with his friend whose house had been
broken into, finding what had occurred, they at once suspected
the guilty parties. Guns were loaded, confederates called,
and an attack was about to be made on the lodge in which
the guilty parties resided. I sent a man whom I could
depend on to call the offenders to me.
There were three of them, a father and his two sons.
The former was famed as being fierce, and his face tattooed
with strange devices seemed to confirm this. They came in
response to my call, accompanied by my messenger. I in
formed them of the position and inquired if they were aware
of their danger. They replied that they were prepared for
an attack. I declared that they had caused the trouble
throughout, as they had first induced their visitor to gamble
with them, and then had broken into the house and stolen
the property. They asserted that they had only taken their
own goods, which was not stealing. I proved to them that
they had according to their own rules forfeited all right to
the property they had lost. I then called upon them to
bring all the goods they had taken to me, and on their doing
so I would make peace. This they refused to do, where
upon I quietly moved towards the door, which I locked and
placed the key in my pocket. I then informed them that
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FIRST VISIT TO SKIDEGATE
I would detain them until they consented to bring the goods
to me, and that in doing so I had their safety in view rather
than any other object. I called my friend aside and warned
him to be on the alert in the event of attack, as I feared
they might have weapons concealed. They too had a
whispered consultation, at the close of which the father inti
mated his willingness to produce the disputed property. I
requested that the young men should bring up the stuff
whilst the father remained as a surety. My plan evidently
baffled them, as they hesitated to act. Seeing I was deter
mined, they consented, and set out for the goods, which were
all carried in. I made an inventory of them in their pre
sence and then sent for the injured party, as also three
chiefs as witnesses. When the complainants found that I
had the goods in my possession to be adjudicated upon as
soon as convenient, I had but little difficulty in making
peace between them, which was confirmed by the witnesses
present.
From that time onward I took a stand against gambling,
and made several raids upon parties of gamblers whom I
discovered engaged at it in the open spaces in the encamp
ments. I succeeded on these occasions in capturing several
sets of gambling sticks which they abandoned as they fled
at my approach. Those who persisted in following it had
to betake themselves to the woods for their games. But
their wives and families were the sufferers, as they were often
left without fire or food, which caused trouble and sickness
amongst them. And gradually the numbers of those who
practised it decreased, until it no longer caused such strife
and brawling as it had done previously throughout the
camps. Thus despite many discouragements and occasional
defeats I realised that the dawn was breaking, and trusted
ere long to see the light from the Sun of Righteousness
illuminating the hearts and lives of the islanders with His
beams.
187
CHAPTER XV
THE CONFLICT DEEPENING
" Saviour, lo the isles are waiting,
Stretched the hand and strained the sight,
For Thy Spirit's new creating,
Love's pure flame, and wisdom's light.
Give the word, and of the preacher,
Speed the foot, and touch the tongue,
Till on earth hy every creature,
Glory to Thy name be sung." A. C. COXB.
" Had I lived, I should have been first in the way of the Great Chief
above."
8TEILTA, the Head Chief of the Eagle Clan, now became
seriously ill. He had been indisposed for some time
previously, and as he was unable to attend our ser
vices, I conducted an evening service occasionally in his large
lodge. He had a number of slaves, and these, together
with his family, formed quite a congregation. In addition
many of his tribe were always present. The figure of an
eagle with wings outspread, carved in wood over the door
way in front of his lodge, indicated his crest, whilst his
rank was represented by the number of elaborately carved
totem poles standing in front of the dwelling. In the
interior a large oval-shaped opening cut in the centre of
the wooden floor was used as the fireplace. The hearth
was always covered with white sand and shells from the
beach, and the large fire of logs kept up by the slaves illu
minated and heated the interior. Steilta was a fine-looking
chief physically before he began to fail. Tall and well-built,
with a fair skin and a black beard and moustache, he might
have passed as a white man, had it not been for his Haida
features. He was a true chief, and commanded the respect
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and obedience due to such. But as in the case of another
great and worthy chieftain of Bible history of whom it is
recorded, he was a great man and honourable, « but he was
a leper," so in Steilta's case we must add that he had, like
many others, too great a desire for the " fire-water." This
they continued to manufacture from molasses procured from
the Hudson's Bay Company's store, and from potatoes and
berries. In answer to my inquiry as to the cause of his
ailment he replied, " I fear the Hootchino has done it, I
have been foolish to have drunk so much of it. The fire
water has burned me deeply." His ailment increased, and
then the medicine men gathered in,
" As you have seen the ravens
Gather round the dying deer,"
to increase the symptoms and hasten his end by their
noisy fanaticism. I called to see him one morning, as I had
heard the whooping and rattle of the medicine men at
intervals through the night. I found the chief much worse.
He was faint and exhausted from want of sleep and rest.
His tormentors, the conjurers, were there in force, and were
holding a consultation when I entered. They evidently
resented my visit and scowled at me, whilst they muttered
to one another in disapproval. Without noticing them, I
approached the sick man and sat down. I felt his pulse and
perceived he could not long survive the treatment he was being
subjected to, and I told the medicine men so. They angrily
asserted that he would not die, as they had succeeded in
expelling the demon of the disease. The sick man had
vomited a quantity of dark clotted blood, and this they
declared was a sign that he should recover. Without
noticing them further, I addressed myself to the dying chief
and reminded him of what I had taught him. Raising his
voice sufficiently for all to hear, he exclaimed, " Had I lived,
I should have been first in the way of the Great Chief above."
« You may be first even now," I replied, « and His way
will lead you to life eternal." And seizing the opportunity
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THE CONFLICT DEEPENING
I bowed with him in prayer. He endeavoured to follow
me, and responded to my petitions. The medicine men
attempted to drown my voice, as they were annoyed at my
interference. A number of his slaves were seated on the
opposite side of the great hearth, and the chief himself,
though dying, was not lying down, but supported in a sitting
posture. He grasped my hand as though he would fain
retain me, and I promised to send my wife to see him and
make him some nourishment.
We decided it best that a little food should be made in
the presence of all, otherwise the medicine men would accuse
us of having poisoned him. Whilst my wife was there
administering nourishment to him, she noticed one of the
slaves, a young man, bound hand and foot with thongs of
bark. Her attention was drawn to him by one of the
attendants who kicked the poor wretch. He rolled over
on his back almost in the fire, being unable to help himself.
At the order of the chief's sister he was carried out by the
other slaves and thrown in an outhouse behind, where he
was confined. The medicine men had accused this slave of
being the cause of his chief's illness. They had discovered
that he was possessed of the evil spirit which was in the
form of a mouse. If this could be expelled from him the
chief would recover. Consequently this slave had been
kept bound for three weeks, arid had been tortured daily
by burning him with torches of pitch pine to drive out the
demon. Another slave had been instructed to shoot him
should the chief die, and was stationed, prepared with his
loaded gun, beside him for this purpose.
I determined at once to endeavour to save this man's life,
and was on my way for this purpose when I met a messenger
who informed me that Chief Steilta desired to see me before
he died. We had not proceeded far before the report of
the cannon announced his death to his tribe. Instantly
the weird sounds of the death chant arose from the lodge,
accompanied by cries and screams. As I entered, a scene
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THE CONFLICT DEEPENING
of indescribable confusion was witnessed. The women were
pulling handfuls of hair from their heads, and casting it on
the fire. Others around the corpse were engaged in painting
the face, preparatory to dressing and enthroning it, with all
his property spread around. His aged father rushed to the
fire and threw himself on it. Assisted by another chief I
rescued him, but not before he had been badly burnt. Just
then I saw the slave, with gun in hand, press through the
crowd and pass out on his mission of death. I called two
chiefs and requested them to prevent the deed. They were
men I trusted in — Chiefs Weeha and Cowhoe. The former
was chief of the bear crest. They at once rushed after him
and were just in time. He had dragged his victim to the
door of the shed in which he had been confined, for execution,
and had just lifted his weapon to fire, when Cowhoe sprang
upon him and wrested the gun from his grasp. They then
cut the bark ropes and set the slave free, but he was unable
to stand. The thongs of bark had cut to the bone on his
legs and arms, and his back from hip to shoulder was liter
ally roasted. I directed them to have him conveyed to the
Mission-house, where my wife dressed his wounds and ad
ministered restoratives. Meanwhile I returned to the house
of mourning, and taking a stand I awaited a pause in the
death chant, when I exclaimed, " You all heard your
chief's last words to me this morning, that had he lived
he would have been first in the way of the Great Chief above.
And did he not send for me again to convey to me his last
word ? " There was a murmur of assent. " For this reason,"
I added, « I do not wish to see him painted and set up, I
want to show you a better way." The majority were
opposed to my interference, but I appealed to the father
of the deceased, with whom I was on friendly terms. He
assented, and I sent several slaves for some boards with
which I formed a raised platform. On this I had the body
placed, which they had already dressed in the uniform of a
naval officer. I sent to the Mission-house for a silk scarf
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THE CONFLICT DEEPENING
which I had, and directed them how to place it on the
corpse. This arrangement turned the tide of popular feel
ing in favour of my action as he lay, indeed,
" Like a warrior taking his rest."
The leading men now came forward and engaged that my
arrangement would not be interfered with, but they stated
the members of his crest (the Eagle) would seek to scatter
the swansdown over the corpse when they returned to the
camp. To this I offered no objection, as it would have
been injudicious to have done so. I felt I had gained two
points, first in rescuing the slave, and again in the laying
out of the corpse. On entering the following day I found
the corpse covered with the down which they had scattered
over it as they performed the death dance around it. This
was continued for several days, when I ventured to propose
that they should permit the remains to be interred. I had
selected a small island at the mouth of the inlet separated
from the camp only by a slough, as a suitable burying-place
in the event of my succeeding to induce them to bury their
dead. The bodies of deceased conjurers had been placed
there on the lower branches of the trees. They declined to
permit the body to be buried there, but consented that it
should be interred on a rising ground immediately behind
the lodge from which it could be seen. I directed and
assisted in the making of the coffin. The cannon was again
fired as the remains were carried to the grave covered with
an ensign, and I took a portion of the burial service over
the grave. Another important advance had thus been
effected, as though they could not agree to making use of
the burial-ground on the island which I had selected, yet
the fact that I had succeeded in having the remains of a
chief interred according to the Christian rite, and in a
becoming manner, would, I knew, act as an example. The
medicine men were greatly incensed and aroused by my
action. They had withdrawn at the death of the chief
because they had asserted he would recover. They now
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THE CONFLICT DEEPENING
circulated a report that my object was to cause the death
of as many of the Haidas as I could, as the chiefs of the
" Iron people " (whites) had agreed to pay me a large sum
for every Haida whom I thus buried. This they declared
was the reason which had led me to save the life of the slave
who had bewitched the chief, and caused his death. For
some time this report was believed, and my congregations
fell away. At length a young chief, the same who had
warned me previously, came by night and informed me of
the necromancers" scheme to frustrate my efforts and over
throw my influence. Only a short time previously I had
publicly warned them against the fire-water which they
were making in large quantities. One sub-chief named
"Kilslayoway," whilst intoxicated, had kicked and maltreated
his wife, and caused her death, as also the death of her
child. He was greatly attached to her, and when he re
covered from his debauch and found what he had done, he
became wild with grief, and had to be watched to prevent
him from taking his own life. He came to me, and re
mained for hours with his face buried in his hands. I
reminded the young chief of all this, and instructed him to
go and tell all his friends that if the medicine men's story
was true, how was it, then, that I opposed the fire-water,
which would have caused the death of so many ? The
inquiry spread and revealed the fallacy of the medicine
men's report, and again my services were well attended.
But rumours now ran through the camps that a chief
named " Kinneelawash-Haung " was about to resort to force
in order to obtain some slaves from the successor to the
chief whose death had been recorded. Kinneelawash-Haung
had been absent on an expedition when his uncle died. The
late Steilta had taken over the slaves during the absence of
the heir to the chieftainship. But when he returned Steilta
refused to part with the slaves. At length he promised to
return them at his next great « potlatc h," and to make re
paration. But before the preparations for this " potlatch "
193 N
THE CONFLICT DEEPENING
were completed Steilta fell sick and died, as above recorded.
His successor refused to give up the slaves. In consequence
of this Kinneelawash-Haung resolved to take them by force.
For this purpose he summoned a number of the Haidas of
Prince of Wales Island in Alaska to assist him. These
were of his own crest. On their arrival he issued his chal
lenge to the chief who held his slaves to fight.
The manner in which a challenge is given is this. The
challenger has a tent erected in the near vicinity of the party
challenged. From this he emerges occasionally, and, with
loud shouts, heaps abuse on his opponents. All the failures,
offences, and disgrace of their ancestors, and of themselves,
with much more added, are cast in their teeth. While thus
engaged, his party are all prepared and on the watch for the
first sign of hostilities. An arrow or a shot from the accused
precipitated the conflict. In the present instance the chal
lenge had been given. All work was suspended in the camp.
At this crisis my friend, the old white trader, appealed to
me. He had closed his store, and feared the worst.
" They are about to fight," said he, " and we shall all be
slain. Could you not endeavour to make peace ? "
" I am quite willing,*" I replied, " if you will but accom
pany me."
« I could not help you ; my presence would but irritate
them," he answered. « You will do better alone. If you
do not go we shall all be killed, and your wife and children
will not escape. They generally avenge their quarrels on
others when blood begins to flow."
I agreed to make an effort, and I recognised the truth of
his statement that his presence would not help me, as I had
only a short time previously rescued him from an onslaught
of the Haidas. It occurred in this manner. His Tsimshean
wife and daughters had come rushing to me, crying out that
the Haidas were killing « Squire," which was the sobriquet
by which he was known. I hastened to the rescue, guided by
the outcry, and found him on his back, behind the counter,
194
THE CONFLICT DEEPENING
struggling with several Haidas, who were endeavouring to
overcome him. One of them had a large knife, which he
held in a threatening attitude over him. The store was
filled with an excited crowd, and I at once ordered them off
the trader, at the same time requesting him to be calm and
to leave them to me. He was terribly excited, as he believed
they were about to kill him. With some difficulty I per
suaded him to accompany his wife and daughters, who led
him off to his dwelling. I then ordered the offenders to the
outside of the counter, and Chief Edenshew, who entered
just then, assisted me to clear the building. On inquiry I
found that a small balance of some eight dollars was owing
to two hunters on their furs, for which the trader had given
them a credit note. This they had lost, and as he had no entry
of it on his books, he refused to pay unless they produced the
note. Hence the assault. His temper had embroiled him
in several serious quarrels of late, consequently I concluded
it was best to act single-handed in the present serious crisis.
I proceeded first to those who held the slaves in dispute.
The fires were all extinguished, and they were seated with
faces blackened around their guns, which were all loaded and
primed, ready for the fray. A guard was on the door to pre
vent a surprise. I was admitted, and took a seat in silence.
No one spoke, and I remained silent for several minutes.
At length I addressed them. " So you are about to fight," I
said ; " I am sorry, because I fear some of you will fall, even
though you may gain the victory. If Steilta had lived this
would not have happened. I know what his word was about
the slaves. But I have not come to ask you to fulfil all his
words. I want you to fulfil a part. I have only one desire,
and that is for peace. Now, hearken, friends, to my words.
I want you to consent to hand over to the other party fifty
blankets, six guns, one box of dancing ornaments, and one
slave. I do not ask you to answer me now. I am about to
proceed to the others to make the same proposal. This is
my word ; consider it, and give me your reply when I return."
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THE CONFLICT DEEPENING
I then left them to consult. My object in asking them
to deliver the slave was this. She was a young woman
who had been badly abused, and a young man, who was
also a slave of the opposing party, had asked her in mar
riage and her owners would not consent. He then appealed
to me to help him. I knew it was the only escape for the
unfortunate creature, who was badly treated where she was.
On reaching the summit of the hill on which the men of
Kinneelawash-Haung were encamped, I found the large
lodge well filled with men, all of whom were in good spirits.
They, too, were all fully prepared. The women and
children had all been sent away, and they had piled their
guns and painted their faces. They were evidently deter
mined to fight to a finish. They looked at me in surprise,
and after a considerable pause I announced my message.
I reminded them that though they seemed confident of
victory, yet it was doubtful, and in any case some of them
would die ! My words were received with derisive laughter.
Then one of them replied : « Does the ' Yetzhahada '
think that we fear ? We never yet found a foe we feared,
whether on land or sea ! We can die as our fathers have
died before us, with our face towards the fight ; but to
submit now would be our shame." An aged man then
arose towards the rear of the lodge and spoke : " My elder
brothers and my younger brothers, the words the Ironman
has spoken are good. I do not fear, for as you know I
have been in many a fight. But age brings wisdom !
Look at my head ! My hair testifies to my age. Many
sorrows have turned my hair to the colour of snow ! To
accept his offer will not bring shame. I am for peace."
He sat down, and the chief arose to speak. " Well,
brothers, speak out your heart's words now. If our friends
who have come across the water to help us are willing to
accept the property proposed, I am content. But I shall
yet recover my slaves." There ensued a general discussion,
during which I could learn some were eager to fight and
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THE CONFLICT DEEPENING
others were for peace. The voices of the latter prevailed,
and one of them was selected to convey to me their reply :
« We see that you are for peace. You have not thus come
for gain. And you hold the balance fair between us. If
Steilta's party consents to your words, we are content ; but
if not, we shall fight." I promised to let them know at
once, and hastened to ascertain the decision of the oppos
ing party. To my great joy, I found they had accepted
my proposal. The large dance-house which I had prepared
stood between the contending parties. I had it thrown
open, and sent messages to summon the neutral chiefs and
leading men. They took their place in the pit or body of
the building, whilst the leaders and chiefs of the opposing
parties occupied the side galleries. When all were seated,
Steilta's slaves entered, carrying the property demanded.
Fifty trade blankets valued at one dollar and a half each
were placed in front of Kinneelawash-Haung and his men,
also six rifles and a box of chieFs dancing ornaments, and
lastly the young woman named Oahla. She was evi
dently not averse to the change. To her it was a step
towards liberty. The neutral chiefs then one after another
made speeches, approving and confirming the peace ; after
which the two chiefs who had well-nigh met in deadly
strife came forward, and I joined their hands. A feast was
afterwards prepared by Chief Weah, to which both the
chiefs and their followers were invited ; and at this feast
the eagle's-down was scattered freely over all, thus cement
ing the peace made. With a light heart I returned for
rest and refreshment after an anxious day, and communi
cated the good news of another success for the truth and
right. Squire, who was anxiously waiting to learn the
results, was loud in his praises at the result of my effort,
and I realised that I was gradually winning him and his
wife and family out of the darkness of heathenism towards
the true liberty wherewith Christ makes His people free.
197
CHAPTER XVI
MAKAI
" See the hills for harvest whiten.
All along each distant shore,
Seawards far the islands brighten,
Light of nations lead us o'er ;
When we seek them,
Let thy Spirit go before."
C. F. ALEXANDER.
was one man in the camp at Massett named
Makai, who was really a Tlingit Indian of Alaska,
but he had become a member of the Haida nation
by taking a Haida wife. He was amongst the wildest and
most reckless in the camp. When intoxicated he cared
little whom he injured, and when I ventured to warn him he
threatened to take summary vengeance on me for my inter
ference. His wife^s name was Kandiwass, whose mother's
sister was a great chieftainess of the same name.
She, with a number of her tribe, was returning from a
trading expedition, when, owing to a contrary wind, they
were driven on the Alaskan coast, where a number of the
Tlingit Indians were encamped. These invited the Haidas
to a feast and then fell upon them and killed them in order
to seize their property. But their evil purpose was defeated,
as the five slaves who had been left in charge of the canoe,
which was a large war canoe, sixty feet in length, suspecting
foul play, put up their sails and ran out to sea, before the
Tlingits could board them. But in their haste to escape
from their enemies they ran on a rock and capsized, losing
all the property and barely escaping with their lives. This
198
MAKAI
was the beginning of a long period of strife between the
Haidas and the Tlingit tribes. Makai's uncle was one of
the Tlingit warriors, and when the Haidas came to avenge
the death of their friend, he was surrounded, together with
a number of his men, in a large war canoe.
How the Tlingits fought on that occasion is best told by
a Haida warrior who passed through the fray :
" As the Tlingit canoes approached their men stood in
lines down the centres of the canoes back to back. This
position was to keep the canoes steady, as well as to offer a
bold front to the enemy, whilst a number of rowers paddled
on either side. As they drew nearer they chanted a war
song to which they beat time on their canoes.
" When near enough they fired a volley, and something,
probably a splinter of the canoe, struck me on the head
and I became unconscious. When I recovered I found
several of our men had been shot. Some were lying in the
canoe and several were hanging over the sides. Having
fired their volley, they retreated in order to reload, and we
followed. For to attack at close quarters was always the
Haida plan of action. We ran our canoe up to them, and
as we touched I sprang into their canoe. I was stabbed
by the nearest warrior, but as his dagger struck me on the
shoulder-blade the wound was not serious. I slew him and
two others, and was about to attack a fourth when he
motioned to me that he surrendered, so I seized him and
cast him into our canoe. Another rushed at me, but I
overpowered him, and he surrendered also. In our struggle
he was wounded. He was one of the leading warriors
amongst the Tlingit. Some of them, when hard pressed,
jumped overboard and fought in the water. When the
fight was over we found we had many severed heads and
some slaves, and the other canoes had taken heads and
slaves also, together with much property.1
1 The coast Indians did not usually take the scalps of those whom
they slew, as was the custom of the Indians of the interior. They
199
MAKAT
" On our return voyage from the Alaskan coast, where
this battle was fought, we fell in with a number of sea otters,
many of which were asleep on the water. Though weary
and wounded with the fight and with our captives on board,
we could not permit such an opportunity to slip. We
succeeded in shooting several, whilst another canoe secured
a number of skins also." Makai was amongst those captured
on this occasion, and being young he became a member of
the Haida tribe encamped at Massett, and because of his
rank amongst the Tlingits a chiefs daughter was given him
to wife. But he had abandoned himself to every vice
amongst the Haidas, and as I passed along the camp at night
I could hear his voice, a shrill tenor, leading in the chorus
of the medicine men, or his shouts in the feasts of fire-water.
His wife, despite his threats, attended the services, and as
her knowledge of the truth increased her anxiety for her
husband increased also. Her uncle being a leading chief,
the husband feared to injure her, for he would have fared
badly. She wisely avoided him when intoxicated, and thus
prevented any open rupture.
But one night in a frenzy of intoxication, whilst sing
ing and dancing in his paint and adornments, he burst a
blood-vessel and I was summoned to his aid. They were
gradually gaining confidence in the white medicine man and
his remedies, and losing faith in the rattle and incantations
of their own necromancers. I was enabled to check the flow
of blood by administering a powerful astringent, and as the
haemorrhage had tended to sober him, he was prepared to
obey my directions for his treatment. He was very weak
and low, but after a few weeks he was able to walk around
again. He became a regular attendant at the services, and
appeared deeply interested. But it was evident that con
sumption had seized him. As he became weaker he begged
severed the heads, which they carried back as trophies in their canoes.
The scalps being so much lighter, the interior Indians took those,
which they carried off in their belts.
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MAKAI
to be baptized. I consented, as I realised from my inter
course with him he had accepted the truth, through faith.
He could not walk to our place of assembly in the large
dance-house, but our friend the trader had lent his large
living-room for the purpose. He had dressed himself
decently and becomingly for the occasion, and sent invita
tions to several chiefs and friends to be present. And there,
seated in their midst, he was admitted to be a member of
the infant church, now inaugurated and established on the
Queen Charlotte Islands. After the administration of the
sacrament rite he requested permission to address a few
words to his friends, to which I gladly assented. " You
know," he said, " my friends, chiefs, and brothers, how I
have ever been a leader amongst you. In your fights and
feasts I have never sought to conceal myself. None of you
can accuse me of fear. I have always sought to be first
and foremost. But whilst I was thus rushing on, it seemed
as though I saw a deep, dark pit opening right in my way.
And into that pit I would have fallen, but for the light.
The bright light from above flashed upon me and showed
me the danger, and the Word of the Great Father above
warned me, and the same light that showed me the danger
revealed to me also the cross and the sacrifice of the Saviour
for me. And now, chiefs and brothers, who have followed
with me in the dark path of danger, will you not follow
with me in the way of the Great Chief above ? It is the
way of peace. These are my words to you." He could not
proceed any further. It was affecting to see the interest
with which these stalwart Haidas received his words.
It was his parting charge to them. A few days after
wards I received a message from him at midnight expressing
an earnest desire to see me. As I entered the lodge in
which he lay he was told I had come, when he turned round,
and looking up at me, extended his hand. As I grasped it
he exclaimed in a firm, clear voice, in the Tsimshean tongue,
with which he was familiar, " Ltha gwildum kowdiut, Itha
201
MAKAI
gwildum kowdiut " (" I am ready, I am ready "). I knelt
beside him to speak a word of cheer, but as there was no
response I felt his pulse and found that life was extinct.
He had survived to convey to me his last message, which
he did so distinctly that all in the lodge heard it. It im
pressed them deeply. They had never heard anything like
this before. It sounded like a message from the other
world. Thus Makai passed away, leaving a good record
behind him. In accordance with his own desire his remains
were interred with due solemnity in the beautiful island
burying-ground which I had selected. He did not wish
that his body should be encased in a totem pole or elevated
on a mortuary platform. I conducted the burial service,
and as a large number of Haidas had followed us, I gave an
address over the open grave, to which they were most atten
tive. The idea of resurrection was new and strange to them.
I had succeeded in forming an equivalent for the term in
the Haida language, and with the aid of illustrations from
the books of Nature and of Revelation they were enabled
to understand it. The " corn of wheat " of the gospel and
the " bare grain of wheat " of St. Paul's grand illustration
of resurrection in Corinthians, carried the truth to more
than one standing around Makai's remains. Thus the first-
fruits of the Haidas were being gathered in.
A rumour now reached me of the outbreak of an epi
demic, of that dread scourge the smallpox, amongst some
distant tribes in Alaska. Knowing the terrible ravages
which it had wrought amongst the Haida tribes on two
previous occasions, I resolved to endeavour to introduce
vaccination amongst them. I realised there would be a
degree of risk and difficulty from the danger of inflammation
afterwards, in some constitutions. In such case the medi
cine men would not be slow to accuse me of having intro
duced a poison with which I was endeavouring to kill them.
Yet the assurance that I was making an effort to shield
them against an enemy which had carried off nearly half
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MAKAI
the Haida population, both on the islands and on the
Alaskan shores, would, I believed, eventually give me another
victory over the sorcery and superstition of the necroman
cers. Having at length succeeded in procuring a supply of
vaccine lymph from the Indian Department of the Canadian
Government, I invited a number of the Haidas to meet me
in the Mission-room. I informed them of the danger in
which they stood should the Kali-koustla (smallpox) again
attack them, and the advantage to be gained by vaccination.
I informed them of how the Iron people had suffered from
its ravages in the past, until this remedy had been dis
covered. I endeavoured by every means in my power to
induce some of them to submit to the operation, but in vain.
They shrunk from it, evidently fearing that there was some
thing mysterious in it. At length I resolved on trying the
force and influence of example. Casting off' my coat, I
bared my arm, and vaccinated myself before them all.
I completed the operation, took up my vaccine and
lance, and turning to them said : " Now since none of you
would consent to be vaccinated, I have placed the medicine
on myself. Should the Kali-koustla come now, probably
numbers of you will die, as when it came formerly, but I
shall escape/1 I was just leaving the room when a stalwart
Haida who was a sub-chief sprang to his feet and ex
claimed : " Etlagida lagging di ishin, tung kiwunsit alzeil
kum di quothal ashang " (" Chief, it is good that you should
place the mark on me also that I may not die "). I accord
ingly at once vaccinated him. His example was promptly
followed by the others who were present. The rumour soon
sped throughout the camps of the wonderful remedy ; the
scianawa of the Iron man which could effect what all their
medicine men had failed to do, even to save them from the
evil spirit of the Kali-koustla, and men, women, and chil
dren came crowding in upon me, so that for several days
I could scarce find time to eat, so great was the rush for
vaccination. But alas for the results. Though I had taken
203
MAKAI
the precaution of warning them that it would probably be
come painful and swollen in a few days, yet I was not pre
pared for the storm of indignation which arose. Some of
them became very unwell ; not only the arm but in several
cases the shoulder and neck became inflamed and swollen,
and as the effect followed the cause so quickly they feared
the worst, and threatened to shoot me, should the symptoms
increase. I was now as fully engaged in endeavouring to
soothe and allay the symptoms which had arisen., as I had
been before in vaccinating. One case especially caused me
grave anxiety. The swelling and high fever which accom
panied it was intense. The medicine men declared he would
die, and that my bad medicine was worse than the smallpox.
I prescribed such remedies as I knew would subdue the
inflammation and allay the fever, and he began to recover.
The same treatment proved successful throughout. The
medicine men were baffled and ashamed. And many more
came from both north and south to obtain the virus with
which the medicine man of the Iron people could defeat
the common foe, which they all feared so greatly. But as
soon as one difficulty had been surmounted another arose.
Visiting a chief believed to be dying, I found he had
called his sister, and delivered to her a slave girl, who was
to act as his nurse on his reincarnation and birth, as her
child. He believed that after his death his spirit would
again return in the first child born afterwards in his family.
He strictly charged his sister to superintend his nursing,
and to be careful that he received no injury. I was thus
led to inquire concerning this belief, and found it was enter
tained generally by the Haidas. I have since discovered
that it is not peculiar to the Haidas, but has been held by
the coast tribes generally. Very often the name of the
deceased is given to the new-born child in recognition of this
belief. It is but another testimony of the innate desire of
man for immortality. But the Divine revelation has brought
life and immortality to light. I introduced in my teaching
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MAKAI
the great truth set forth by the Apostle in the fifteenth
chapter of 1st Corinthians, " to every seed its own body,"
and the truth of the resurrection proved the most effective
antidote to this error. I found also that it was not unusual
amongst them to cast offerings of food into the fire to supply
the wants of the souls of departed friends. From the terms
used to denote this custom, and also that of seeking to pro
pitiate the spirits which they associated with the forces of
nature, we derived the terms both in the Haida and in the
TsimsheaH languages by which to render the word " sacrifice."
A great " potlatch " or distribution of property was now
about to be made at an encampment between Virago Sound
and North Island. named " Yatz." To this all the Haidas
to the north of the islands, as also the Haidas of Prince of
Wales Island in Alaska, had been invited. I accordingly
resolved on a mission to that point also. The old trader,
over whom a great change had passed, I invited to accom
pany me. He had abandoned all his heathen sympathies,
had been duly united by marriage to the Tsimshean woman
with whom he had lived for many years, and had requested
to be received into the Church of Christ. His wife also had
gladly received the truth and was baptized. Both of them
were now endeavouring to show the heathen a good example.
This was helpful to the work of the Mission, as native races
are always powerfully influenced for good or evil by the
whites who reside amongst them. We set out in a good
canoe with a crew of five Haidas, and crossing the inlet
coasted along the north of the island. Towards evening
a sudden squall arose and quickly lashed the sea into
foam-crested waves. We were compelled to seek shelter
in a little opening between the rocks, where we found a
sandy beach. Here we decided to encamp for the night.
After our evening meal and prayer, we cut away the under
growth and spread out our mats and blankets. Whilst thus
engaged our old friend the trader, who was looking on,
anxiously inquired, " Must we lie down there ? " " Yes," I
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M AK'AI
replied, " it will be all right when we have spread our mats
and blankets." " I fear to lie down where there are so
many reptiles," he replied. " Oh," I assured him, " they
are harmless, only field-mice and frogs, so that you need
not fear."
We accorded our friend a place to sleep in the centre with
Chief Cowhoe on one side, whilst I lay on the other. In
the middle of the night, I was suddenly aroused by a loud
whoop, and at the same moment I received a violent blow
in the face. I sprang to my feet, believing we were attacked.
Chief Cowhoe and the other Haidas had seized their guns
and stood at bay, peering around for the enemy. The camp-
fire had gone out and it was dark. " Who struck me ? "
inquired Chief Cowhoe indignantly. Before I could reply
there was another yell, and instantly our friend, who was
yet lying down, began to rain blows around him right and
left, whilst he continued to cry out in rage and terror. He
was in a nightmare from which with difficulty I aroused him.
Cowhoe was angry, as he had received a blow from which he
was still ailing. I assured him that I had been struck also,
and informed them of the cause, as they feared he had gone
mad. On fully recovering consciousness he apologised and
informed us that he had had a bad dream, in which he saw
the vermin of the camp gradually crawling towards him, and
this it was that had caused his fright and outcry. " Had I
not been at hand," I replied, « I fear you would have fared
badly, if I may judge from the faces around." " Oh," he
replied, " I could not sleep for some hours because of our
surroundings, and when at length I slept I dreamed that a
large snake was creeping towards me and endeavoured to
crawl into my mouth, and it was in my efforts to prevent
it that I must have struck out." I explained this to the
Indians, and they instantly burst into roars of laughter at
our friend's expense. We all settled down to rest again,
thankful that it was not worse.
It is much safer to encamp in the open air on the Queen
206
MAKAI
Charlotte Islands than it is on the mainland. There are
no wolves on the islands, nor are there any grizzly bears, both
of which are numerous in many places on the mainland.
On several occasions I have had to keep watch throughout
the night owing to the bears and wolves which snorted and
whined around my tent. On another occasion I was com
pelled to sleep on the branch of a tree for safety. But it
was not from the denizens of the forest that the Haidas
feared an attack, but rather from some of the tribes who had
come over from the Alaskan shore to attend the great " pot-
latch." For they had not forgotten the wars of the past in
which they had been compelled to abandon their own encamp
ment on North Island and the isles to the west of Graham
Island, and to seek refuge on the shores of Prince of Wales
Island to the North of Dixon Entrance, which island now
forms a part of south-eastern Alaska. On the following
morning we re-embarked, being anxious to reach the camp,
but we had not proceeded far when we found we were followed
by a large shark. Its large fin towered high above the stern
of our canoe and caused considerable uneasiness amongst our
crew, but to Squire it was a cause of terror. Being a very
heavy man, he was seated in the bottom of the canoe, and
with much difficulty he kept turning and twisting from side
to side, in order to look around at this strange follower.
At length, tired of his efforts, he appealed to me to tell him
if it was yet following us. He was much distressed, as he
feared it would attack and upset our canoe. We had a
fresh halibut on board which the Haidas stated was the
attraction, as the shark scented it.
At length the Haidas became disconcerted, as it pressed
on our canoe, and one of them seized his rifle to shoot it.
But the others called on him to desist as, if only wounded,
it would probably capsize or smash our frail craft. But
Cowhoe, who was steering, called for the sail-pole, stating,
as he did so, that he had heard from the old hunters that
a blow dealt fairly on the head would stun the shark, and
207
MAKAI
cause it to sink. Standing up, with the sail-pole in hand,
he brought it down with all his might, the heavy end,
which was slightly sharpened, striking the shark fairly on
the head. It lashed the water powerfully with its tail,
dashing it over us, and with a swirl disappeared in the
depths, and troubled us no more. In the Haida language
the shark is termed a " kahtow," or the mother of the dog
fish, and is so named from the resemblance between them.
In a few hours we arrived in sight of the encampment,
where there was evidently a very large gathering. The
canoes were hauled up in orderly lines along the beach,
and from the sail-pole each waved either the Union Jack
or the Stars and Stripes. A westerly breeze was springing
up which floated them proudly, and the union of the
colours indicated a union of hearts. May it ever be
thus. If the Indian tribes can thus bury the disputes
of the past and scatter the swan and eagle's down over
each other, their most treasured emblems of peace, how
much more should we, who profess the possession of a
higher civilisation, endeavour to keep the "unity of the
spirit in the bond of peace." May the same colours be
found united on every sea as the safeguard of peace. In
the van of the world's progress may they ever be united
in disseminating the light of truth, and distributing the
leaves of the Tree of Life, which alone can effect the heal
ing of the nations. The peaceful settlement of the disputed
boundary line by the United Commission is a cause for
thankfulness. It has at least shown the world that there is a
better way of settling disputes than by the reckless expen
diture of means, and the cruel sacrifice of lives, until one or
the other, or sometimes both the combatants are bankrupt
in funds and broken in power.
We were well received by the united gathering, and the
largest lodge was opened and prepared for a service. Not
only was the interior well filled, but around the outside of
the building and on the roof large numbers assembled to
208
MAKAI
hear the message of life and salvation. The hymns in their
own tongue were a great attraction. The prayers to the
Great Chief above (Sha Lana nung Etlageda), of whose
name they had only heard in their ancient legends, as
tonished them. And to hear in their own tongue the
wonderful works of God, had introduced a new theme for
discussion around their camp-fires.
The darkness and ignorance of heathenism was passing
away, and on these long benighted and fierce islanders, the
true light from the Sun of Righteousness was rising. After
a very busy day, we were glad to retire to rest under our
canoe-sail. During my visit I was kept fully engaged in
prescribing medicines for the sick and imparting instructions
to inquirers.
On our return trip, as we encountered rough weather, we
ran into Virago Sound and Harbour to visit the encamp
ment there. There were no Haidas in camp. They had
all gone to the gathering which we had visited. Their
lodges and totem poles resemble those of Massett. The
camp is well sheltered and stands in a good position, being
convenient both for halibut and salmon fishing, and also
near to the resorts of the fur seal.
This harbour would seem to offer special advantages for
a naval station, corresponding to that of Esquimalt on the
south of Vancouver Island. It commands Dixon Entrance,
which separates the Queen Charlotte Islands from Alaska,
and is, as its name indicates, the entrance from the Pacific
to the coast of the mainland and Prince Rupert.
The abundance of halibut in these waters is surprising.
I have seen an old man and his wife push out in their
canoe, and in less than two hours return to shore, heavily
laden with fine large fish, of which some would weigh from
eighty to a hundred pounds. These they cut up length
ways in thin slices, which they hang up in the same way as
clothes, to dry in the sun. This halibut, as dried by the
Haidas, is a favourite article of food amongst the coast
209 o
MAKAI
tribes, and is bartered to them by the Haidas for the
olachan grease, which is generally eaten with almost all
their food, especially with dried fish, herring-spawn, and a
species of sea- weed.
Halibut, dried or fresh, formed our principal food on
the islands, with occasionally a piece of bear's meat when
in season, and also water- fowl. There are no deer on the
islands, though they abound on the mainland, and on the
islands of the coast, both of Alaska and British Columbia.
Probably on this account there are no wolves on the Queen
Charlotte group. This fact induced me to endeavour to
introduce deer, and on one of my visits to the main
land I offered to purchase live deer from the Tsimshean
hunters. I succeeded in procuring seven, to which one was
afterwards added, and which was captured by a steamer on
her voyage up the coast. The Hudson's Bay Company
carried them across to the islands on their steamer free of
charge. These deer throve and increased for several years
under the protection of an officer of the Hudson's Bay
Company, who succeeded the first trader, and who was also
a magistrate. But after his death the Haidas shot them
off, until I fear they were annihilated. Had they been
preserved, they would have served as a food supply on the
islands, and it would be quite worthy the attention of the
Government to renew the stock, seeing there are no wolves
to injure them, as on the mainland.
Sheldon Jackson, the pioneer missionary to Alaska, con
ferred a lasting benefit on the Esquimaux there by intro
ducing the reindeer from Siberia. These not only supply
the natives with milk and food, but enable them to perform
long journeys without having to carry provender for them,
as they scrape away the snow, and eat the moss, latterly
known as reindeer moss (Cladonia rangvferwa), which they
find underneath. Continuing our return voyage, we were
again compelled to encamp on an exposed point for the
night, as the wind had increased to a gale, so that it was
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MAKAI
impossible to proceed. It continued rough throughout the
night, and had abated but little the following day. We
hesitated to embark, but our friend the trader was most
anxious to return. Acting against our own judgment, in
our desire to oblige him, we ventured. It was an arduous
struggle against wind and wave, and our progress was but
slow despite our best efforts. When at length we reached
the entrance to the Massett Inlet, out of which the wind was
blowing a gale, the tide was near to the full. Steering
close in to the shore, we succeeded in reaching a point from
which we could sail across the inlet close to the wind. We
had not proceeded far when the tide turned, and shortly
after our sail was rent to pieces with the fury of the blast.
We had gained the mid-channel, where the current was fast
carrying us seaward, and our Haida crew gave free expres
sion to their feelings : " We shall all be lost ! " cried the man
who had gathered in the fragments of the torn sail, " and
you will have been the cause, Squire, for selling such bad
stuff. I got that sail in your store just before we left," and
he looked at the trader as though he would like to have
thrown him overboard. The latter groaned as he turned
to me in despair, and cried, " Oh, what can I do ? "
" There is but one thing you can do," I replied, " pray ! "
And instantly he burst forth into prayer, but the burden
of his petition, repeated again and again, was for forgiveness
for having embarked in such a craft, with a vow that if
spared to reach the shore, he would never set his foot
in a dugout again.1 Though in imminent danger, as we
were being fast carried out to the open ocean where the
waves must speedily overwhelm us, yet I could scarce re
press a smile at such a prayer. " Squire," I cried, " do
you consider it sinful to embark in a canoe ? " " Oh, I do
not know what I am saying, pardon me," he replied. I
reminded my crew that there was a return eddy shoreward
1 "Dugout" is a term often given by the whites to the Indian
canoe, because each canoe is hewn out of one tree.
MAKAI
on the further side of the current, and if we could only
gain this we should succeed, unless we were swamped in
making the shore. Thus encouraged they paddled as for life,
and we found we were making increased progress, as we got
under the lee of the land. To encourage our white friend,
I informed him that I could discern what appeared to be
people watching us from the shore. It turned out, however,
to be but driftwood.
We reached the shore quite exhausted, but thankful for
our deliverance. Not a word was uttered by Squire, who
appeared as though overcome by fear, and when I called
some hours after to ascertain how he was, his wife and
daughters inquired as to what had occurred, as he had not
spoken nor had he eaten anything since his return. I
related what we had passed through and gradually induced
him to join in the conversation, which broke the spell
which appeared to bind him. " Oh," he exclaimed, " I
have told you before you are a desperate man, and you will
die in the water ! " "But you forget," I replied, « that it
was your anxiety to return which forced us to embark, as
both my Haida crew and myself had decided to wait for a
lull in the storm." Squire kept his vow thus made in the
hour of peril, as nothing would induce him to embark in a
canoe again for a trip, however short. But though he
refused to accompany me again to sea, he endeavoured to
assist our efforts both by precept and example, and thus he
manifested the reality of the change which he had experi
enced. He had decided to retire from the service of the
Hudson's Bay Company, and as the time drew near for his
return to the mainland his anxiety to undo, if possible,
whatever he had erred in increased. He requested per
mission to inaugurate a weekly prayer meeting in his own
house, to which I gladly assented. I had already instituted
such a meeting every Thursday, and it was not unusual
now to hear several of the leading chiefs as well as a number
of the young men leading in prayer for themselves and for
MAKAI
their fellow-tribesmen. It had originated in a social
gathering shortly after the erection of the Mission-house,
when I invited all who appeared desirous to forsake the old
life and follow the new way. I reminded them that they
had now heard the Gospel message in their own tongue,
and that I should be glad to know what they thought of it,
or whether they believed it. When I had ceased speaking
the leading chief, Weha, whose reply to me on my first
visit at the meeting held in his lodge was summed up in
the words, " You have come too late," rose to reply. He
had long since changed his opinion, and his face bore a
very different expression now as he replied. " At first
when I heard the words of the Great Father the Chief of
Heaven (Shanung Etlageda) it did not reach my heart.
Then it seemed to lay hold on me, and whether in the
forest or on the ocean I could not forget it. The wind in
the trees sounded His word, the waves on the shore re
echoed it ; I could not sleep at night thinking of the evil
deeds I had wrought in the past. But then when you told
of His mercy and of His love in sending His only Son
(II keet-an-shwan-shungs etil Shalana) Jesus Christ to lift
our heavy load from off us and to bear it on Himself, I
saw and believed it, and now I am glad both by day and
night. I am no longer under the shadow of the mountain,
but I live in the sunshine on the summit." He was followed
by several others, amongst whom was the young chief
Cowhoe. The Testament which had been given him by the
good Captain was no longer a sealed book to him, for he
knew and rejoiced in many of the precious truths it contained.
Edenshew, too, influenced by his son Cowhoe, was seeking
the Way of Life.
Steilta's successor, the chief of the eagle crest, had early
decided for the truth, and had stood firm despite much
opposition from some of his tribe. At their own request I
registered their names, together with the names of thirty
others, as catechumens. There were others who desired to
MAKAI
be registered, but as they had not wholly abandoned all
heathen practices, their application was postponed. The
medicine men were eager now to seize every opportunity to
oppose and discourage all inquirers after the truth. This
was shown in the case of a gun accident which happened to
a young man, one of the most earnest of the catechumens.
He had learned to read, and had obtained a Bible before
leaving on a hunting and fishing expedition, in order to
improve his own knowledge and to benefit his companions
in the chase. As he himself expressed it, « I do not know
very much yet, but I have learned that the Word teaches,
« And let him that heareth say Come/ and so I am able to
obey that, and will try and call my friends to come also."
This he did faithfully, but on his return, whilst unload
ing his canoe, he seized a gun to lift it out with the muzzle
towards him. In doing so he gave it a slight pull forwards,
and the trigger striking the thwart of the canoe the gun
was discharged. It was heavily loaded with shot, which
tore through and carried away the greater part of the flesh
of the forearm from the bone. A messenger arrived in
haste to inform me he was bleeding to death, and we has
tened to his assistance. Together with my wife, we were
enabled to dress the wound and arrest the haemorrhage. He
made a good recovery, though it left a bad scar. This,
like every mishap to an inquirer, the medicine men hastened
to attribute to the new teaching and its influences, but it
only served to lead to farther inquiry, and to strengthen
our adherents in the faith.
CHAPTER XVII
INTRODUCTION OF LAW
" Be darkness at Thy coming light,
Confusion, order in Thy path,
Souls without strength, inspire with might,
Bid Mercy triumph over Wrath,"
MONTGOMERY.
time was now ripe for the introduction of law in
the community. The teachings of Christianity had
prepared them for it, by the illumination of their
understandings. Many of them evinced concern for the welfare
of their forefathers and friends who had passed away without
the knowledge which they now possessed. I was enabled to
satisfy and assure them in regard to this, by reminding
them that the Great Chief above would judge righteously
according to the measure of light and knowledge possessed
by His children.
" Your forefathers," I informed them, " with the know
ledge and light they possessed were enabled to discern a
man by his actions, as to whether he was bad or good.
This is evident from your own language, for you speak of
one man as ' Etlinga lagung,1 a good man, whilst you say
of another 'Eetlinga dahaung-ak,1 or, a bad man. These
terms were not made by you, nor yet by me, they have come
down to you in the language used by your forefathers. And
why did they thus distinguish as between man and man?
Was it not because of their actions that they were thus
designated as bad or good ? And if your forefathers could
thus judge, and classify men by their actions, how much
more the Great Chief on High, who knows the thoughts and
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INTRODUCTION OF LAW
intents of men's hearts. He will render to every man
according to his deeds, and according to his righteousness."
This argument from their own language enabled them
to understand it more clearly than from any other illustra
tion given. As the Hudson's Bay Company was about to
appoint another officer to take charge of their trading post on
the islands in the place of our old friend now resigned, I wrote
to the Attorney-General of the Province begging that the
officer when appointed might be requested to accept a Com
mission of the Peace. I had been frequently called upon
to settle all manner of disputes which arose in connection
with their slaves, or out of the fire-water feasts, or from
gambling, or other causes, and in adjudicating in these dis
putes I was compelled to call upon the offenders to find bail
for their future good behaviour. This was generally paid
in blankets or furs, so that I had quite a stock of such
property awaiting the arrival of a properly qualified officer
of the law, to decide them definitely.
Some of these cases were serious, where life had been
endangered and threatened ; others were more amusing, as
in the case of two men who were engaged in fishing near
Tow Hill, on the north-eastern coast of the islands. One
of them, who was no longer a young man and was affected
with a stiffness of the neck, sighted a black bear when
wandering along the shore from the camp. Not having a
gun, he hastened back, and called upon his companion to
bring his gun and follow him quickly. He then returned on
the track of the bear, which he was eager to keep in sight.
Bruin, suspecting he was followed, retreated into the forest
quickly, followed by Cogese Haung, as the older hunter was
called. He followed hard and fast on the bear's trail until
he came to a fallen tree, over which he scrambled, only to
find himself right in front of the bear, which had evidently
selected this position to await his pursuer.
The hunter, thus taken at a disadvantage unexpectedly,
and being unable to retreat as the bear was on him, suddenly
216
HAIDA TOMBS
At Massett, Queen Charlotte Islands, B. C. The side-posts are solid and sunk in the
ground. The horizontal piece is hollow, and contains the corpse. These tombs
are now falling through decay.
TOMB OF INDIAN CHIEF
He belonged to the Kunhadda Crest, represented by a frog.
INTRODUCTION OF LAW
dived under the tree over which he had just crossed. The
opening under the tree was large enough to admit his body.
Bruin thrust in his claw to pull the old hunter out, and
inflicted an ugly wound on his arm. Suddenly remembering
his hunting knife, which he had in his belt, he pulled it out,
and as Bruin thrust in his paw again, the hunter struck at
it with his knife. This was repeated again and again, knife
against paw, and claw against knife, until blood flowed freely
from both bear and hunter. Just then, while as yet the
issue was uncertain, a loud whoop was heard. It was from
the other hunter, a young man, who, following with his gun,
desired to locate his companion. The old man gladly re
sponded to the cry, and as he advanced shouted out loudly
again, informing him of the relative positions of himself and
the bear, lest he might also be taken unawares, or lest he
might shoot him by mistake. Meantime the bear continued
to endeavour to pull the old hunter from his refuge, so that
when his friend came to his rescue his arm was badly lacer
ated with the claws of the bear. Approaching the fallen
tree the hunter peered over, and aiming his gun, shot the
bear through the heart.
It was a good fur bear, and when brought to the trading
post the hunter received some twelve dollars for it, of which
he handed but one dollar to the old man, who had first sighted
it, and was thus injured by following it. As we had dressed
the poor fellow's arm, and he was still under our care, he
complained to me, and I called the young hunter and
demanded that the amount received should be equally
divided. As he had not spent the entire amount, I had no
difficulty in procuring the balance for my old friend, and I
believe it hastened the healing of his injured arm as much as
our dressings. I made the young hunter feel ashamed by
putting his selfish act before him in its true light. This is
a fair illustration of how many of their troubles arose, and
of the necessity for a way in which to settle such difficulties
amicably and equitably.
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INTRODUCTION OF LAW
I was glad, therefore, on the arrival of the officer who had
been appointed, A. M'Kenzie, Esq., to find that he had been
offered and had accepted a Commission of the Peace.
" Bat," exclaimed he, as he informed me of it, " of what
use can it be here, where there is neither law nor order, and
how can law be enforced ? "
" It would have been of no use here when I arrived," I re
plied, " but the Gospel has prepared the way for the law,
and now there will be no difficulty. As soon as you are at
liberty to open court you can do so in my large Mission-
room, and I can bring forward several of the leading men,
whom you can swear in as special constables — men in whom
I have every confidence, as they have stood by me through
evil and through good report." He was astonished, and re
plied, " Why, I have always heard that these Haidas were
the terror of the coast, and I should not have accepted the
position but that I knew you were here."
"Well," I replied, "you will now see for yourself the
change which the Gospel has effected amongst them, a
change which nothing else could have wrought. Very much
remains to be done yet, but I feel that the worst has been
overcome."
He was greatly encouraged by my statement, and accord
ingly court was opened a week after his arrival. I had
selected and instructed my men, who were first called for
ward and sworn before a crowded room. Cowhoe was the
first officer sworn, and to him it was no mere form. He
knew well the importance of the truths which the book he
was requested to kiss contained. He could well say, "The
words of Thy mouth are dearer to me than thousands of gold
and silver." He was followed by Steilta, the young chief,
whose predecessor had declared that had he lived he should
have been " first in God's way," and whose remains were the
first to have Christian burial. After the peace-making which
had taken place in regard to the slaves, he had come out on
the side of the truth, and had witnessed a good confession.
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INTRODUCTION OF LAW
Next came Kinas-Kilass, a name famed in Haida story, where
his forefathers were always represented as first in fight and
adventure. He, too, had proved himself worthy, and his
courage was undoubted. He was amongst the first who had
been registered as catechumens. The fourth was as fine-
looking physically as the others, and each of them were over
six feet in height, but this last was the only one whose face
was tattooed, which caused him to look fiercer than he was.
When all had been duly sworn, the court was opened, and
case after case was disposed of until I had got rid of all the
pledges which had been stored away. This occupied us
several days.
These freebooters had formerly declared, when I warned
them that slavery was unlawful, that they owed no allegiance
to any sovereign or state, and when I ventured to show them
their islands on the map, had declared indignantly that I
was lying, and rushed out in anger. The insignificance of
the Queen Charlotte Islands, in comparison with the Ameri
can continent, aroused their ire. Now they were becoming a
law-abiding and peaceable community, and the slaves, whose
condition had greatly improved, were fast being adopted
into the families of the owners.
It was at this juncture that I decided to make an effort to
induce them to cleanse the camp by burying the dead, whose
remains were scattered broadcast. I called together a number
of the chiefs and leading men, and put before them the
necessity for such a step for sanitary, social, and Christian
reasons. There were some dissentients, who urged that the
customs of their forefathers were good enough for them,
and that they did not wish to forsake them for the customs
of the Yetz hahada or "iron people," I reminded them
of what they had suffered from the ravages of the smallpox,
and how they had submitted to be vaccinated, and that, in
order to be free from this and other diseases, it was neces
sary to bury the dead and clean their encampments. Several
of the chiefs expressed their desire to see my proposal
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INTRODUCTION OF LAW
carried out, as they began now to feel ashamed of the
manner in which the remains of their deceased ancestors and
relatives were scattered throughout the camps.
My difficulty, I found afterwards, was to persuade any
to assist me in this work. For each one shrunk from inter
fering with the remains of the dead relatives of others, and
as they were all thrown together, they could not discern their
own. At length I succeeded in obtaining a number of the
slaves. These I directed to dig deep pits, near to the
largest deposits of the dead. In these the remains were
interred until the chief thoroughfares were cleaned. I re
warded the slaves for the good work they had done, and
for the first time we had the pleasure of being able to walk
through the encampment without the unpleasant associations
which had generally accompanied it.
Whilst thus improving internally, there was also an in
creasing desire to improve their standing and relationship
with those against whom they had carried on their raids,
and whose camps they had devastated in the past. A long
standing quarrel between them and an Alaskan tribe was
now peaceably settled. The Haidas had been in the habit
of making periodical raids on all the tribes of the mainland
in succession. Now it was against the Tlingit, then the
Nishkas, and after that against the Tsimsheans they
fought. Then they would make an expedition away far
to the south, on the east or west of Vancouver Island,
returning after some time with many slaves and much
booty. In addition they frequently fought amongst them
selves, the northern tribes against the south, or sometimes
against the tribes on the west coast. In their attack on the
Nishka tribes, which led to a war between them, they had
to ascend the Nass some twenty miles from the mouth, The
aggressors who inaugurated the strife were the Haidas of
Yehling, an encampment near to Rose Spit, on the north
eastern promontory of the islands.
It was rumoured that one man of their tribe who was visit-
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INTRODUCTION OF LAW
ing the Nishkas had been killed. At once Gaioutlins and
another chief summoned their men to prepare, by drinking
salt water, which was always the custom, as already explained,
when about to start on a warlike expedition. This was done
under the directions of the medicine men, and was generally
continued for several days. Then the large war canoes were
launched and having embarked they pulled out to sea, chant
ing war songs in which those on the shore joined. Such was
the expedition which led the attack on the Nishkas. They
gained a point not far from the villages overnight, where
they drew up their canoes under cover, and having set a watch,
lay down to rest to await the dawn. Early in the morning,
with the flowing tide, they swept up on the sleeping villages,
and landing, rushed to the attack. It had been arranged
that half the warriors of each canoe should attack a lodge,
whilst the remainder should guard the canoes and be ready
to receive and bind the captives. With their base thus pro
tected, the others stealthily advanced on the lodges. All this
was but the work of a minute or two, as the Indian dogs in
the camp, of which there were many attached to each lodge,
had at once raised the alarm. But to little purpose, for as
the first Indians aroused rushed out to learn the cause, they
were either struck down or seized, and passed to the canoe-
men, who bound them and threw them into their canoes.
Those who offered the most vigorous resistance were for the
most part slain, though several Haidas fell in the attack, and
many more would have fallen, but that they retreated as
quickly as they had arrived ; for the men of the other lodges
which had not been attacked were fast rallying to the support
of their friends. They were too late, however, to rescue those
who had been captured, as the canoe-men had kept the canoes
afloat, and as the retreating warriors cast their captives into
the canoes they sprang in after them, and with a loud whoop
they were at once well out on the river, with a fair wind and
a falling tide. Some of their captives, however, made such
vigorous struggles for freedom on the passage down the river,
INTRODUCTION OF LAW
that the canoes were in clanger of being upset or broken.
Fearing to face the open ocean with such desperate captives,
they landed at a convenient point at the mouth of the river,
and slew all who had thus resisted. Their scalps they left
hanging on the face of a bluff hard by, and this incident has
given the name of Kincolith, or the Rock of Scalps, to this
place, which has long been our leading Mission station on
the river.
Once fairly out on the ocean, the Haidas had no further
fear of being followed, and they reached their encampments
chanting songs of victory. It was not to be expected that the
Nishkas would long remain passive after this fierce attack.
They were anxious to avenge their friends who had been en
slaved. But they had to prepare their fleet to face a voyage
of over one hundred miles before they could look their
enemies in the face, and this required time. At length they
started. Favoured by a strong down-river wind, which con
tinued and carried their fleet out to sea, and past the outer
islands, their courage rose as they sighted the mountains of
" Lak Haida," Queen Charlotte Islands, rising on the
western horizon. But the watchful Haidas were on the alert.
Some of them who were out hunting the sea otter in their
canoes first descried the Nishka fleet while yet far distant, and
hastening shoreward gave the alarm. But more than half the
fighting men of the camp were absent, having been invited
to a great feast of the " Ahtiwass Hahada " on the northern
inlet. A fleet-footed messenger was despatched to apprise
them, whilst those in camp prepared to meet the attack.
Meanwhile the necromancers were not idle. They were
engaged in casting offerings on the waters and supplicating
the Scanawa of " Nee-kwun," the Spirit of the Storm, to rise
and lash the waters off the Rose Spit into fury to overwhelm
the advancing foe. For often when food was scarce and they
had thus sought its aid, had not a whale been cast up on it
to appease their hunger ? So superstitious were they in re
gard to the supernatural powers possessed by the " Un-una,"
INTRODUCTION OF LAW
or Spirit of the Storm, that on one occasion when cross
ing the waters of Rose Spit in a canoe with a chief and his
son, the lad happened to expectorate in the water, upon
which his father became very angry and threatened to cast
him overboard if ever he should so insult the Un-una of the
bar again. When I ventured to remonstrate with him in
regard to it, and to point out his error, he replied that such
an offence would not have been overlooked when he was
young, as many had forfeited their lives by similar offences,
which might bring destruction on our canoe.
Probably the medicine men, who were also weather pro
phets, had discerned the signs of an approaching squall, for
just as the Nishka fleet approached the shore on the north
westerly side of the promontory, a sudden storm broke, which
prevented part of the fleet from landing. Those of them who
had succeeded in reaching the shore rushed upon the village,
as the Haidas had taken to the cover of the forest as they
approached, and finding the lodges blockaded from the
interior, at once made preparations to fire the town. To
prevent this the Haidas opened fire from their hiding-places,
but the Nishka warriors, having been reinforced by the crews
of several canoes which had succeeded in effecting a landing,
were, thus enabled to return the firing, whilst the remainder
continued to set fire to lodge after lodge in succession.
Whilst the village was burning the skirmishing was con
tinued for some hours, and numbers fell on both sides. The
Nishka also discovered a storehouse belonging to the lead
ing chief, which stood concealed in the forest behind the
village. This they raided and burnt also. In the meantime
the smoke of the burning camp had been sighted by some of
the Haidas of the Massett Inlet, who at once informed their
guests. They surmised the cause, and hastily embarked and
hurried to the aid of their fellow-tribesmen, but several of
the Nishka canoe-men, who were anchored offshore in readi
ness to retreat, gave the signal to those on shore. They
succeeded in embarking under a harassing fire from the
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INTRODUCTION OF LAW
Haidas, which wounded several, but as the squall had abated
and a steady west wind was blowing, they soon left the scene
of the combat far astern. Though they had failed to recover
their friends who had been captured, yet they were in high
spirits at having been enabled to burn the settlement, and
thus carry the war into their enemy's camp, where they had
hitherto considered themselves secure.
The Haidas again attacked the Nishkas, and succeeded in
burning a part of one of the lower villages, but were repulsed.
On their return down from the Nass on this occasion they en
countered four canoes, which they attacked and overpowered,
killing some of the occupants and capturing the remainder.
The Haidas had thought these were Nishkas, but it turned out
to be Tsimsheans whom they had thus attacked. This aroused
the Tsimsheans, and a large fleet set out against them. They
succeeded in effecting a landing, but found the encampment
which had formerly been the headquarters of the tribe which
attacked them deserted. Fearing a united attack from both
the Nishkas and Tsimsheans, they had removed to Massett.
To this camp the Tsimsheans followed them, and a fierce fight
took place, in which a number were killed on both sides.
After this, the Haidas made a raid on the Tsimsheans when
they were encamped on the Lower Skeena, and succeeded in
capturing some and slaying others. This led the Tsimsheans
to prepare another expedition against the islanders, in which
they succeeded in capturing a party of women who were out
berrying. They also killed several men, whilst a number
escaped to the forest.
For some time after this the Haidas were continually
engaged in raiding and skirmishing along the coast of the
mainland. No place was free from their ravages. At
Kshawatlins, near to where the new terminal city of Prince
Rupert now stands, between Metlakahtla and the Skeena,
they surprised and captured several canoes laden with salmon.
There were twelve Haida war canoes engaged in this raid, and
they succeeded in capturing several Tsimshean canoes and over
INTRODUCTION OF LAW
twenty prisoners. But although the Tsimsheans were taken by
surprise, and were unprepared to fight, yet they sold their lives
dearly, and a number of the Haidas were shot in the attack.
On a small island in Lake Kshwatlins may be seen the re
mains of the fortification to which the Tsimshean fishermen
fled on the approach of the Haidas. The Haidas now began
to realise that they had continued the war too long, and were
winning a bad reputation, which might work to their injury.
One of the leading war chiefs proposed a peace. His proposal
was at first opposed by some, but the majority were in favour
of a change. Gaowtlins was also for peace. Messages of peace
were sent to the Tsimsheans and Nishkas, with the announce
ment that the peacemakers were coming. These carried the
swan and eaglets down. They were received with joy, and
the dancers were welcomed in the camps, where they scattered
the down over the Tsimsheans first, and then presented them
with peace offerings of slaves and other property. They then
carried the swansdown to the Nishkas, whom they propitiated
in like manner. Almost all those captured were returned.
For a subchief whom they had killed a number of slaves were
given in exchange. The Nishkas, in return, loaded their
canoes with boxes of olachan grease, which is much prized by
the Indians as an article of food. The war chant was changed
to songs of peace along the coast and out to the islands.
For a time there were but few slaves amongst the Northern
Haidas. But this peace was not permanent. Ere long the
signs and sounds of strife again arose. This time the
Southern Haidas were the aggressors.
It remained for the advent of Christian Missions to Jay
the foundation for a lasting peace. And on many of the old
battle-grounds, where formerly tribe fought against tribe, and
people against people, we have witnessed Haidas, Tsimsheans,
Tlingits, and Nishkas joining with heart and voice in singing
the praises of the Prince of Peace in the angelic anthem
which announced His birth, " Glory to God in the highest,
and on earth peace, good will to men."
225 p
CHAPTER XVIII
A TOUCHING PARTING
' ( The wall of foam far out to sea
With a roar like thunder swept our lea,
Whilst tossed about with wind and wave,
We laboured hard our craft to save."
W. H. C.
AS heathen, the Haida custom was to issue invitations
/-\ early each year, and to assemble as many of the
tribes as possible to one point or encampment for
the dance and potlatch. It was generally arranged some
weeks previously which camp should be the rendezvous, and
due preparation was made to receive and entertain the
guests. Sometimes in a large camp there would be several
totem poles carved and awaiting erection. Of these, one
or more would be mortuary totems for deceased chiefs, and
the others crest totems erected by the chiefs or leading men
to signalise their succession to a title or chieftainship.
Like the Indians on the mainland, the Haidas are fond
of music and singing, and not the least part of the pro
gramme was the chanting of their own praises or that of
their guests. In every tribe there was one or more well
known as leaders and instructors in the chants and songs
of the tribe. Time was kept by rude drums which were
formed like large square or oblong boxes of well-seasoned
red cedar wood, covered with skin. This and a cedar
trumpet which was much used by the medicine men, with
their rattles, were their only instruments. They made more
noise than music, and as their chants were more monotonous
A TOUCHING PARTING
than melodious the true melody and compass of the voice
was not exercised. In the first services which I conducted,
I had to be both choir and choirmaster, as there was no
one to assist me but my wife when present. I was some
times disconcerted by a loud remark or a burst of laughter
from my congregation, as they criticised the singing of the
" Yetzhahada " to one another. After a little, when I had
translated and composed some hymns and chants in their
own tongue, I taught them to sing them, and they were
both surprised and pleased at the improvement in their
vocal powers. It acted as a charm also in drawing many
to the services who otherwise might not have attended.
Ere long I was encouraged to hear the songs of Zion
when passing through the camp, or along the shore, or at
times from their canoes, when returning shoreward after
dusk. It was this which led me to'propose to them to receive
their friends with a new song, when next they assembled
for their festivities. Great was the surprise of their guests
as they arrived, arrayed in paint and feathers, to find nearly
one hundred young people drawn up on the shore clean and
decently attired, with several banners borne by youthful
standard-bearers, who, as soon as the canoes touched the
shore, burst forth at a given signal in the anthem, " How
beautiful upon the mountains are the feet of him that
bringeth good tidings." This newly-formed choir preceded
the long line of chiefs and their followers to the guest
houses, where they were welcomed by the dancers, who from
their carved coronets surmounted with the receptacles for
the peace-making swansdown, scattered the emblem of
peace over their guests. All the guests expressed themselves
as much pleased with the change.
The rush of naked slaves, with their bodies blackened,
into the water before the advancing canoes to cast the
offerings of their chiefs before the new arrivals was a sight
witnessed no more at Massett. From that time onward
the more joyful Christian greeting gradually took the place
227
A TOUCHING PARTING
of the heathen custom, and the slaves became free in the
true sense that " He is a free man whom the truth makes
free."
The visit of a " Yetzhahada," or white man, was marked as
a red-letter day in our experience on the islands. Conse
quently we were not a little surprised and elated when Pro
fessor Dawson of the Canadian Geological Survey Department
arrived one day on a schooner. He had come in the inte
rests of his department to make a cursory survey of the
islands, and was accompanied by his brother. For his
worthy father's sake, the late Sir William Dawson of Mon
treal, whose contributions to science, as well as his champion
ship of the faith, have won for him a lasting fame, not only
in Canada but throughout the world, as well as for his own
sake, we accorded him and his brother a hearty welcome.
We also gladly afforded them every facility in our power in
their investigations and inquiries. We had the pleasure of
entertaining them for two Sundays, as they made Massett
their headquarters while surveying the inlet and the vicinity
of Virago Sound. It was from this survey that the first
correct map was prepared of Queen Charlotte Islands, and
it was by him that the name of " Collison Bay " was given
to the water thus marked on the east coast of the southern
island. He informed me of it on his arrival. His conclu
sions as to the geological formation of the islands, as also of
the large areas which he surveyed and reported on in the
north-west, have been for the most part verified by the dis
coveries made since. He was one of those men who in a
short lifetime succeed in effecting more than many who live
their threescore years and ten.
Vancouver, the great navigator, whose name has been
worthily perpetuated on the shores of the north-west coast,
was another striking illustration of this truth. For he
was only forty years of age when he passed away rather
suddenly in Surrey, England, whilst engaged in the pre
paration of his journal for publication. He had entered
228
A TOUCHING PARTING
the Navy at the early age of fourteen years. I have seen
a photograph in the possession of a brother missionary, the
Rev. A. J. Hall of Alert Bay, of Vancouver's grave. Mr. Hall
had engaged to address a missionary meeting at Petersham
whilst in England on furlough some years ago. He found
on his arrival at St. Peter's that he was in advance of the
hour fixed for the meeting, and so wandered into the church
yard, where he was surprised to find engraved on a tomb
stone there the name of " Captain George Vancouver."" It
was partly covered by moss, which he had to scrape off before
he could make it quite legible. There was a movement in
both Victoria, Vancouver Island, and also in Vancouver City
several years since to erect monuments in memory of this
brave navigator, but as far as I am aware nothing has yet
been done. Surely it is high time that some worthy memorial
should be made to commemorate the discoveries of the early
navigators on this coast, of which Captain George Vancouver
stands highest. Such a memorial would serve to enlighten
and stimulate the youth of our coast in future generations.
Vancouver does not appear to have visited the Queen
Charlotte Islands. His principal aim was to discover if pos
sible the long-discussed North- West passage, which led him
to follow up the coast-line of the mainland in the hope that
such a passage might be found.
In the spring of 1879 we were favoured by a visit from
the Right Rev. W. C. Bompas, D.D., who has well been
entitled "The Apostle of the North." His long journey
from the interior across the mountains and British Columbia,
and his race with winter down the Skeena, are too well known
to require further reference here. He came to the coast
acting under a special commission from the Right Rev.
George Hills, D.D., then Bishop of British Columbia, to set
in order such things as required episcopal supervision and
administration. This arrangement had been agreed upon by
the Church Missionary Society, which supplied the necessary
funds.
229
A TOUCHING PARTING
The same causes which necessitated his visit had also
induced the Committee of the Church Missionary Society to
request me to return to the mainland and take up again the
work at Metlakahtla, which I had resigned in order to open
the Haida Mission. As the Bishop only remained at Massett
whilst the steamer was discharging, he was but a day on the
islands and could not learn much of the work. True to his
custom and practice, when we invited him to take up his
quarters for the night in a bedroom specially prepared for
visitors, he declined, and instead begged that he might be
permitted to spread his blankets on a mat just across the
doorway. I urged him to occupy the bedroom which had been
made ready for him, but to no purpose. " To sleep on a bed
in a bedroom would tend to unfit me for my future itinerancy
in the forest," he declared. " Well, Bishop," I replied, " do
not lie down across the doorway, as you may be disturbed
there, but spread your blankets on the mat in the corner
instead." This he did, and appeared to enjoy his rest,
though I must add that we could not enjoy ours because of
our distress at the good Bishop's discomfort.
As he had brought over a young man, a half-breed who
had been teaching at Metlakahtla, to take temporary charge
of the Mission during my absence, I had to inform the
Haidas of my intended departure from them for a short time.
Great was the commotion throughout the camp when they
learned the situation. The Mission-house was crowded with
my people anxiously inquiring how long I would be absent.
Many touching speeches were made, but the most affecting
was that made by Nakadzoot, formerly the leading necro
mancer with whom I had so often crossed swords during the
past " We feel," said he, " as the disciples must have felt
when the Saviour was about to leave them, and to ascend up
where He was before."
The chiefs had all their flags flying and cannon loaded,
and as we proceeded to the shore to embark we had to pass
through a double line of Haidas all with hands outstretched
230
A TOUCHING PARTING
to say " Good-bye." The chiefs came out with us to the
steamer and saw us safely on board. When the anchor was
weighed, and the whistle sounded, instantly a volley from the
cannon mounted in front of the lodges of the chiefs, awoke
the echoes in the valleys around, and the good captain, Lewis,
who had declared his fears on our first arrival that we should
all be murdered, declared now that he could never have
believed, had he not seen it, such a change could have been
effected amongst such a people as the Haidas. He continued
a faithful friend until his death in 1903.
After a hurried visit to Metlakahtla, I accompanied Bishop
Bompas to the Nass in a large canoe. Neish-lak-annoish,
chief of the Ketlahn tribe, who was the owner and captain
of the canoe, was steering. I was paddling, seated on the
thwart next to him, whilst the Bishop was paddling in front
of us. His vest and shirt were rent from under the arm
downwards, and as he lifted his arm in paddling, every stroke
revealed the rent. "What is the matter with the Chief?"
(Bishop) inquired our steersman, who was evidently ill at ease
on observing the plight of the Bishop. " There is nothing
the matter," I answered. " Nee wila walshka wil bak-beak na
wish-washt ka " — " See, then, how his clothes are torn," he
replied, upon which I had to make an apology for the Bishop
by informing the chief of his long journey through the forest
of many weeks and moons in order to reach the coast. It
evidently gave the chief food for thought, as he had nought
to say further for the next few miles, and after paddling and
sailing for fifty miles we reached Kincolith, where a warm
welcome was accorded us by our good friends the Kev. II.
Tomlinson and his wife. Here, after an examination which
lasted a week, I was ordained to priest's orders by the Bishop.
He must have found my Latin and Greek rather rusty, as I
had read but little of either since leaving the examination
halls of my Alma Mater.
I realised that an examination of the Tsimshean and Haida
languages would have been more in line with my work just
231
A TOUCHING PARTING
then. However, the Bishop expressed himself as highly pleased
with the result, which was more than I had expected.
It was greatly to his own credit that notwithstanding the
many long years of his wilderness life in the several dioceses
of which he was the pioneer bishop, in the north, he con
tinued to keep up his study of the classical and Eastern lan
guages and was one of the best Sanscrit scholars of his time.
He had endured much hardship as a good soldier of Jesus
Christ, and could truly say with the great apostle and mis
sionary to the Gentiles, " In journeyings often, in perils of
rivers ... in perils of the Gentiles ... in perils in the
wilderness, in labour and travail, in watchings often, in
hunger and thirst, in fastings often, in cold and nakedness."
And may we not add for him, " Beside those things that
are without, there is that which presseth upon me daily,
anxiety for all the Churches."
In narrating to us the straits to which both Indians and
missionaries had been sometimes driven for food, having
been compelled to eat the skins of the animals which they
had taken for their fur, and even to boil and gnaw their
moccasins to preserve life, I inquired, "Bishop, have you
or any of your missionaries there endeavoured to cultivate
the potato?" He replied that he feared it was too far
north for anything of this kind to mature. I advised him
strongly to endeavour to induce the missionaries to give
it a trial, and some time afterwards I was informed that
it had been tried and proved a success.
A similar idea prevailed among the pioneer miners in the
Yukon in the early days of the gold excitement there, but
afterwards it was found out that potatoes and other vege
tables could be cultivated successfully and profitably. In
deed it was discovered by some that a potato patch in
those days, when the cost of provisions ran high, was almost
as profitable as a good claim.
When after a brief stay on the Nass the Bishop set out
on his return journey to travel across the mountains to his
A TOUCHING PARTING
distant diocese, he was accompanied by the Rev. R. Tomlin-
son and myself up the river to the head of canoe navigation,
from which we accompanied him some way on the trail.
Here, in the forest, together with several of our Indians and
the Bishop's Indian carrier, we bowed in prayer. We com
mended the Bishop to the guidance and protection of Our
Heavenly Father in his journeys and labours for the Gospel,
after which he dismissed us with his blessing, and with a
hearty " Good-bye " we parted.
He had but one Indian lad to accompany him, and as
they had to carry their blankets and provisions, with one
or two small vessels for cooking, as also a gun and a small
axe, the Bishop was fairly well laden when he started.
Finding they had more than' they could well pack, at the
last moment the Bishop handed us his greatcoat to be given
to whomsoever we deemed most worthy of the gift. We
knew how much he would miss this, especially when en
camped at night in the mountains, but he parted with it
cheerfully.
It was just the same spirit which led him in his first
diocese, when with several of his missionaries engaged in
making out their orders for supplies, which were limited to
so many pounds for each, the Bishop overheard a young
missionary complain of his inability to include some articles
which he desired. He at once cut off several articles which
he had ordered for himself to enable the new arrival to procure
what he wanted, though, as the good Bishop informed me, the
following year, when the supplies arrived, the man for whom
he had thus denied himself was on his way homeward bound,
and the articles he had ordered were of no use to the
Bishop.
Shortly after our return I found that the young man
who had been sent out to succeed me in the Haida Mission,
Mr. George Sneath, had arrived at Metlakahtla, and as the
Committee of the Church Missionary Society had entrusted
me with the superintendence of the Haida Mission, I at
A TOUCHING PARTING
once made preparations to accompany him to introduce him
to the people, and to install him in the work. Accordingly
I secured a large canoe in which to convey him with his
outfit and provisions across to Massett. I selected a crew
of five Tsimsheans, all skilful canoe men, and inured to the
dangers of the ocean, as they were fur seal hunters.
Before leaving, I inquired from my successor as to his fitness
for the journey, and whether he suffered from sea-sickness.
He replied that he had no fears whatever. And indeed his
record served to confirm his statement. He had been sent
out first to the East African Mission, where his health had
broken down, which compelled his return to England.
" On my return from East Africa," he informed me, " I
was wrecked in the Bay of Biscay, and was tossed about for
some twenty-four hours in an open boat before being picked
up, but I never was sea-sick.'1
"Why," I replied, "you are just the man for the Queen
Charlotte Islands Mission. The Committee have done well in
sending you here." And I related some of my experiences in
my canoe voyages to him, as I had made some fourteen passages
at that time between the islands and the mainland, as well
as many voyages up and down the coast and on the rivers.
We left Metlakahtla early one fine morning, and succeeded
in reaching Ziass, or Little Dundas Island, before dark.
Here, where the fur sealers generally encamp when hunting,
we took up our quarters for the night. As there were a
number of fur seal hunters in camp, I conducted a service for
them and my own crew. Returning from the service to our
hut, I remarked one of my crew leaning on the stern of our
canoe with a very dejected countenance. On inquiring if he
was sick, he replied, " No, I am not sick in body, but my
heart is sick. We are to start out in this canoe to-morrow,
but I fear we shall never reach the islands." " Wrhat leads
you to think so?" I inquired. In reply he laid hold of the
bow of the canoe, and shook it. As he did so, the canoe
quivered and bent. " Look at that," he said, " the timber
A TOUCHING PARTING
is too weak for the size of the canoe." The Indian was cor
rect. I called the crew and the owner of the canoe together,
and pointed out the defect, and it was agreed that the canoe
should be ribbed and strengthened before setting out. Ac
cordingly the following day they procured a number of cedar
branches, which they planed off on two sides, and nailed them
about twenty inches apart the whole length of the canoe,
which so strengthened it that it was unlikely she would split
in a rough sea. In addition I engaged another Indian, a fur
seal hunter, to accompany us, and requested those encamped
there to advise us in embarking, as I trusted to their experi
ence in regard to the weather.
Next morning at daybreak we were roused up, as the
hunters informed us that the weather was propitious and the
wind fair. We hastened to get everything on board, but just
as I was about to embark, an old chief, who was encamped
with the hunters, approached me, and pointing to a small
black cloud in the south, he said, " Do you see that cloud ?
I was born on an island out seaward, and there I was reared,
and we never ventured out on the ocean when we saw that
sign." "And why did you not inform us of this before?"
I inquired. " I told your crew," said he, " but they did not
mind my word." On inquiring, I found that there was a
division amongst them about the weather, but the majority
were in favour of a start. It was about 4.30 A.M. when
we set sail, and the wind continued to increase until soon the
ocean was covered with foam-crested waves. I had taken our
bearings, and handed the compass to the care of my friend
Sneath, whilst I assisted in steering. As the storm increased,
I observed him changing colour. His face became pale, after
which he lay down on the goods in the canoe, and became
so sea-sick that he dropped the compass amongst the freight,
where it could not be found. Shortly after, I called his atten
tion to his umbrella, a new silk one, which was in danger of
being blown away. To this he paid no attention, being com
pletely prostrated, and the next moment it was caught by
235
A TOUCHING PARTING
the gale and blown aloft, when it turned, and descending
like an arrow shot down in the ocean.
We had now but one sail, as the second had been rent to
ribbons, and but little of the remaining sail was left. With
only less than three feet to the wind, and three of us steer
ing, we were now labouring in a heavy sea. We frequently
shipped volumes of water from the waves which broke over
us, whilst with buckets we baled away to keep our frail
craft afloat. Just then an ominous roar burst upon our
ears, and a cry arose, " We are running on the bar ! " True
enough, for in a few minutes we were enabled to see the long
line of breakers rising in a wall of foam on the ridge of the
great sand spit. This extended seawards for several miles.
Instantly the Indian who held the sail rope turned with a look
of terror on his face. " It is of no use," he cried, " I can
hold on no longer, we are lost." It was a critical moment,
and lifting my paddle, I threatened to strike him if he re
linquished his hold. I knew he was terror-stricken, and my
action brought him to his senses again. This was the same
man who had expressed his fears before we set out that we
should never reach the shores to which we were bound. He
was labouring under some illusion, and I feared lest his in
fluence might prove infectious. Whether it was that he
was suffering from heart disease at the time, or that the ex
posure and fright may have induced it, is not clear, but not
long after our return from this voyage one night he was
missing, and could not be found. The following morning
his body was found not far from his lodge, where he had
fallen. The cause of his death was evidently heart failure.
One reason which led me to take him as one of my crew on
this voyage was that indirectly he had saved my life on a
former occasion.
The other members of the crew were doing their utmost
in this hour of peril. " If we can but keep out from the
suction of the bar," I cried, " we may succeed in getting
round the point and then we shall be safe." This stimu-
236
A TOUCHING PARTING
lated all to work for life, and not another word was spoken.
Each man held his breath, but I believe I was not the only
one who prayed inwardly for help. And help was granted,
as after a hard struggle, when well-nigh exhausted, we
rounded the point of the bar, and ere long we were in com
paratively calm waters. The wind, however, continued so
strong that it lifted the seaweed off the shore and blew it
like feathers over the tree tops. Now that we were under
the lee of the land, we were out of danger, and we were
indeed thankful for our preservation. We had made the
passage from land to land in six hours, and would have
effected it in less had not the loss of the compass caused us to
fall too far to the south, and in the blinding spray the
squall ran us well-nigh on the spit.
We coasted along the northern shore of the island to
Tow Hill, which is a high rocky bluff' standing alone on the
shore line. It forms an excellent landmark, and will probably
form the site of a lighthouse in. the future, though it will
be necessary to have some kind of a floating beacon off the ex
treme point of the Rose Spit to warn mariners of its dangers.
It is so named after George Rose, M.P., a political writer
and statesman and follower of William Pitt, and the name
was given by Captain Douglas, an early navigator. It is
named " Nai Kwun " or " House Point " in the Haida, just
as Cape Ball on the east coast is named " Atlins kwun" or
" Atlins Point." The Haidas have a fishing camp near to it
on the shore, and here we were enabled to make a landing and
prepare a little food, which revived us after our exertions.
Our friend Sneath declared his experience when wrecked in
the Bay of Biscay was but light compared to what he had
suffered on this occasion.
Re-embarking, we pursued our journey, and reached the
entrance to the Massett inlet, out of which the storm was
raging from the south-east. We endeavoured again and
again to make headway, but failed. Some of the young men
of the camp sighted us, and signalling to them for help, a
237
A TOUCHING PARTING
number of them hastened to our assistance. Some of them
poled, whilst others of them hauled our canoe with a stout
rope, and thus landed us at Massett. The Haidas refused
to believe we had come from the mainland, as they declared
they feared to enter the forest for firewood, owing to the
danger from falling timber. When at length I convinced
them, and informed them of our perilous passage, they
blamed the Tsimsheans, declaring that it was their lack of
knowledge of the weather conditions which caused so many
accidents amongst them.
In the meantime the fur seal hunters had given us up as
lost. When the gale struck the island on which they were
encamped, one of them climbed a tree which was generally
used as a look-out post, but he could see no sign, and all
agreed that no canoe could live through such a sea. Accord
ingly they brought back word to Metlakahtla that we were
lost, and soon the wives and relatives of the men who accom
panied me were seated outside their houses wailing in con
cert, as is the custom.
My wife, who was then at Metlakahtla, hesitated to believe
it until one of the hunters arrived, and walking in placed my
rifle on the table without uttering a word, and then went
out. I had handed this man my rifle on the island, request
ing him to bring it to Metlakahtla on his return to the main
land, as I did not require it. This he did, but as he believed
we were lost he declined to speak, which led my wife to
apprehend the worst. The day following, happily, the mail
steamer arrived from Victoria, and as she intended to touch
at Massett on her return from Wrangle, the captain agreed
to call at Metlakahtla and report if we had not arrived at
Massett, but if we had arrived in safety he would pass down
with his ensign at the mast-head. Several days afterwards,
to the intense joy and satisfaction of all, the steamer was
sighted passing down with the ensign flying. We knew
nothing of this, as when the steamer arrived at Massett we
had left, and were well on our way to visit Skidegate and the
238
A TOUCHING PARTING
south, as I was anxious to introduce my successor to every
encampment of the Haidas. On this trip we met with another
startling experience, also in the vicinity of the Rose Spit.
We had embarked two young men — Haidas — belonging to
Skidegate, who happened to be at Massett on a visit. As we
stood off the bar and were about to sail round the extreme
point, these men informed us that this was unnecessary, as
there was a narrow channel or passage near the base, through
which we could pass, and thus save ourselves some ten miles
travel. We agreed to make this crossing if they could pilot
us. This they volunteered to do. As we approached it, we
failed to discover any opening in the line of breakers, and
our pilots seemed to be as much at a loss as we were. We
were now so near that we felt it would be difficult to retreat
if we failed to find the opening. Just then our pilots pointed
out a spot where there seemed a slight opening in the wall
of foam. We paddled steadily for it until caught in the
swell — when we were swept onward as in a mill-race, and left
high and dry in the middle of the bar. Looking back, I saw
an immense wave rushing towards us. " Out ! " I cried,
" two on each side," and suiting the action to the word, I
sprang overboard, and seizing the canoe, whilst the others
followed my example, I cried, " Pull all together and hold
fast." " All ! " The forelap of the wave struck us and we were
lifted with the canoe and flung forward clear out on the far
side of the bar. We were drenched with the wave, but we
had saved our canoe, which would otherwise have been dashed
to pieces by the weight of the wave had it broken over us.
In addition the lighting of the canoe from our weight,
together with the united lift which we were enabled to give,
caused her to rise on the forewash of the incoming wave,
whilst with two of us hanging over each side we balanced her
and prevented her from capsizing. We were well drenched,
but thankful at our narrow escape.
For a few moments no one spoke. The young lad, a
Tsimshean, whom my successor had brought over from the
239
A TOUCHING PARTING
mainland toi assist him in domestic duties, when he saw th
great wave rushing towards us, had screamed in fear, and
casting himself upon the steersman, who was nearest to him
in the canoe, he threw his arms around his neck at the most
critical moment and almost paralysed his efforts. With a
vigorous effort, he threw the lad from him, just in time to assist
us to escape. " Lthat kamkoadshka Shimoigit Lakaga again,"
exclaimed the steersman, which translated is, "The Chief
above has had mercy on us." I believe he expressed the
feelings of all. Our Haida pilots had mistaken their mark
and had missed the channel. There was not a word from
either of them, and our Tsimshean crew were not in an accusing
mood. But as I looked back at the great wall of breakers,
I could understand why the Haidas, in the past, had re
garded this place as an object of worship, and were accus
tomed to propitiate it by sacrifice and offerings. From this
we made a successful passage to Skidegate, where we were
again accorded a hearty reception, as also at Gold Harbour
and other points. Here, as at Massett and vicinity, the
Haidas regretted that I was about to make Metlakahtla my
headquarters, but I promised them that they should not be
forgotten or neglected.
Two enterprising white men had just established a small
oil factory near to Skidegate, for the purpose of extracting
the oil from the dog-fish, which abound in these waters.
This oil, which is extracted from the livers of the fish, forms
an excellent lubricant for machinery, and will command a
ready sale. This was the first industry established on the
Queen Charlotte Islands. I paid them a visit, and had a
pleasant interview. I was glad to see a Bible amongst the
few books they possessed. I wished their undertakings all
success. Having conducted services at the several encamp
ments, we returned again to Massett, and installed our suc
cessor in the work in the new Mission-house.
The Mission had now been firmly established. The lan
guage had been acquired and reduced to writing. I was
240
.A TOUCHING PARTING
enabled to hand over several handbooks which I had com
piled to my successor, to assist him in the acquirement of
the tongue. Translations of hymns and prayers had been
prepared, and were used at our services; also portions of
Scripture, a catechism, and the commandments. The island
burying-ground was now the " God's acre " of the Mission,
and the dead were no longer unburied. The Haidas had
learned to recognise and rest on the Lord^s Day. Several
of the leading medicine men had surrendered to the truth.
Those of them who had derided the attempt to evangelise
the Haidas, had been amongst the first to accept the Gospel
message. The leading chiefs, including Weha, who had
replied at my first interview that it was "too late," were
now the chief supporters of the Mission. They, together
with the principal medicine man, Nakadzoot, were registered
as catechumens at their own special request. And some had
passed away who had been baptized, and had given striking
evidence, in their last hours, of the presence and power of
Christ to sustain and strengthen them in the conflict with
the last enemy. Moreover, the Gospel had been proclaimed
both north and south, and at Skidegate a native teacher had
been placed, who remained there until the Methodist Mission
was established.
Amongst the Alaskan Haidas Missionary Gould had also
commenced his labours in connection with the Presbyterian
Missionary Society. These Haidas, being of the same nation
and tongue as the Haidas of the Queen Charlotte Islands,
were desirous to have a teacher, as they had seen and heard
what had been done amongst their fellow-tribesmen at
Massett and vicinity. The good seed of the Gospel was
thus being sown throughout the Haida nation, and would
ere long result in an abundant harvest and ingathering to
the Church of Christ. Thus it was with courage and hope
for the future that I embarked again to return to the work
on the mainland. The young man whom I had left at
Massett as teacher during my temporary absence, embarked
A TOUCHING PARTING
with us on our return to Metlakahtla, accompanied by his
wife and two children. We were favoured with a fair wind
from the west, and with two sails up, we fairly flew over the
water. When some ten miles out from Dun das Island we
came in sight of a large rock which was covered with a great
number of sea-lions and walrus. Our course lay quite close
to the rock, and as we drew near the roaring set up by these
monsters of the deep was terrific. I took the precaution of
warning my crew against firing at them as we passed, as when
angered they have been known to attack and smash canoes,
causing disaster to the occupants. But the temptation
proved too strong for our native teacher, who, just as we
passed within close range of the rock, discharged his rifle
right in the midst of them. The bullet struck a large bull
near the top of the head, 'and instantly the entire reef looked
like a moving mass, as blowing and bellowing they fought
and struggled to reach the water. They had evidently taken
up their position on the reef at full tide, and as it had fallen
considerably, they caused quite a commotion as they cast
themselves into the sea.
Fortunately for us the wind seemed to freshen in the
vicinity of the reef, for soon the sea around us appeared to
be alive with these monsters of the deep. Some of them
chased the canoe and rose again and again alongside of us,
but with poles and paddles we frightened them off, and soon
we had left them far astern. It was then that our captain,
who was steering, addressed himself to our friend who had
disobeyed the instructions not to fire. I knew it was coming
from the look with which he had regarded the culprit the
moment he fired. "Up willa wahl wa-ka-koad," said he.
" That is the way fools act." " Ahlka ndaza wil ligi quildum
ludapshga ka-koad ga." " They never consider before they
act," he added, " and this is the cause of so many accidents.
If you knew as much as I know, you would never have fired
as you did. I have known when a wounded teipon (sea-lion)
has wrenched a canoe asunder with his teeth and caused
A TOUCHING PARTING
the loss of all on board. I am an old hunter both on land
and sea, and I have had many very narrow escapes, so you
need not grumble at my reproof but accept it."
The silence with which the offender received the well-
intended reprimand of the captain indicated his assent, and
as though animated by the thought of having been so merci
fully preserved in so many7 dangers during the journey now
drawing to a close, we burst into a joyful song of praise in
which all joined.
" We are out on the ocean sailing,
Homeward bound we swiftly glide,
We are out on the ocean sailing
To a home beyond the tide.
" All the storms will soon be over,
Then we'll anchor in the harbour ;
We are out on the ocean sailing
To a home beyond the tide."
A.N.
243
CHAPTER XIX
THE HAIDAS AS MARINE HUNTERS
"And there we hunted the walrus,
The narwhale and the seal ;
Ha ! 'twas a noble game,
And like the lightning's flame
Flew our harpoons of steel."
LONGFELLOW.
f I CHOUGH the Haidas have been chiefly noted because
of their warlike nature, as indicated by their continual
raids upon other tribes, yet it must not be forgotten
that they have even excelled as sea hunters. All the coast
tribes have been more or less accustomed to hunting the
various marine animals during the past, but owing to their
natural position on the Queen Charlotte Islands the Haidas are
as famed for their daring and ability in the chase on the ocean
as they have been for their courage when on the warpath.
They probably early discovered that the two pursuits of hunt
ing and fighting harmonised, and that the most daring hunter
was not likely to fall behind when face to face with the foe.
And in their expeditions, whether for hunting or fighting,
they found they required the same outfit : a good canoe,
with bows and arrows, spears, clubs, harpoons, and golf-
hooks, with which they could either attack an enemy or kill
a whale. It was their industry and ability in the construc
tion and preparation of their graceful canoes which enabled
them to prosecute successfully both their hunting and fight
ing expeditions. Having made the passage from the main
land to the islands many times in their canoes, besides
travelling up and down the coast in all states of the weather,
244
THE HAIDAS AS MARINE HUNTERS
I can testify to the efficiency of the Haida canoe in the water.
The development of their canoe was gradual and was not
attained by a single effort. At first it had a square bow,
and as that part under the prow was only some two or three
inches in thickness, and it was found that the wind and water
held it so that it made it difficult to steer, consequently they
designed to cut a large circular or oval piece out of this thin
piece. Ultimately it was decided to do away with this part
entirely, and the canoe assumed its present outline.
It is to be regretted that no provision has been made to pre
serve a sufficient supply of the best red cedar timber to enable
the Haidas to continue their canoe building. In a few years
this industry will have passed away and one of the most
interesting features of Indian life will have been forgotten.
So identified were the Haidas with canoes and canoe build
ing that we can hardly think of them apart from this attrac
tive accompaniment. True, they were not the only canoe
builders on the coast, as the Bela-bela Indians and also those
on the west coast of Vancouver's Island turned out excellent
canoes. But those of the former were wider in the beam and
shallower, and in consequence were not such good sea-going
craft, whereas the canoes of the west-coast Indians were
much heavier in their build and lacked the graceful outlines
of the Haida canoe.
In Captain Meares' voyages to this coast, he was
greatly interested in the manner in which the Indians
on the west coast of Vancouver's Island made their
canoes. On p. 58, vol. ii., he states : " But the most labo
rious, as well as most curious, employment in which we saw
the natives of Nootka engaged was the making of their
canoes, which was ia work of no common skill and ability.
These boats are many of them capable of containing from
fifteen to thirty men with ease and convenience, and at the
same time are elegantly moulded and highly finished, and
this curious work is accomplished with utensils of stone made
by themselves. They even manufactured tools from the iron
245
THE HAIDAS AS MARINE HUNTERS
which they obtained from us, and it was very seldom that
we could persuade them to make use of any of our utensils
in preference to their own, except the saw, whose obvious
power in diminishing their labour led them to adopt it with
out hesitation. . . . Their large war canoes were generally
finished on the spot where the trees grew of which they are
made, and then dragged to the water side. We have
seen some of them which were 53 feet in length and
8 feet in breadth. The middle part of these boats is the
broadest, and gradually narrows to a point at each end, but
their head or prow is generally much higher than the stern.
. . . They have no seats, but several pieces of wood about
3 inches in diameter are fixed across them to keep the sides
firm and preserve them from being warped. The rowers gene
rally sit on their hams, but sometimes they make use of a kind
of small stool, which is a great relief to them. . . . Some
of these canoes are polished and painted or curiously studded
with human teeth, particularly on the stem and the prow."
This, then, is the manner in which the Indians of the west
coast made their canoes a century ago. But the Haidas not
only turned out larger canoes, but also much more orna
mented. And the Haida canoes are furnished with seats
fastened to the sides of the canoes with thongs of cedar bark,
and supported by a piece of wood, which was carried on either
side from bow to stern, and polished and painted. On each
of these seats two rowers were seated, one at either end, so
that a canoe with six seats would accommodate twelve rowers,
who with their paddles could propel their craft through the
water faster than a motor boat.
Whilst the Indians of the west coast of Vancouver's Island
excelled in the pursuit and killing of the whale, which pro
bably accounts, in a manner, for their heavier built canoes,
the Haidas excelled all the other tribes in their pursuit and
capture of the sea otter and the fur seal. Meares acknowledges
that the hunting of the sea otter is attended with far greater
hazard and trouble than the hunting of the whale. These
THE HAIDAS AS MARINE HUNTERS
marine animals were formerly very numerous along the coast,
and especially in the vicinity of Queen Charlotte Islands.
The oldest Indians have informed me that it was the
" thunder and lightning " weapons of the white men which
chased away the sea otter and fur seal. So long as they
were hunted only with bows, arrows, and spears they were
numerous, but on the introduction of firearms they soon
disappeared.
During my residence amongst the Haidas I had consider
able difficulty every hunting season in settling the disputes
which arose in connection with their sea otter hunt. Several
canoes generally go out after the otter in company. Each
canoe is manned by two or three men. One of these in each
canoe is the marksman. As soon as a sea otter is sighted
the marksman of the canoe nearest to the otter fires the first
shot. If it does not kill the animal, it dives and will come
to the surface again to breathe in about two minutes. A
skilful hunter can surmise pretty well in what direction the
otter travels while diving, and though he cannot expect to
travel so fast in the canoe, yet they seize their paddles and
endeavour to steer as near as possible. Then, when it comes
to the surface again, the same process is repeated by the
marksman in the nearest canoe firing the moment the head
of the otter is sighted. It requires good judgment, a steady
nerve, and good sight, especially on a rough sea, to make a
successful shot. If the animal has been wounded by the first
marksman, or, indeed, it may be twice shot before it receives
the fatal blow, then there is difficulty in deciding how far
each shot contributed to its capture. I had to spend many
hours sometimes over a dispute of this nature before we could
effect a settlement. And in every such difficulty the mis
sionary was the court of final appeal. But if, as is often
done, several canoes combine and agree to share and share
alike, tnen there is no cause for strife, whether successful or
unsuccessful.
Meares states, on pp. 24, 25, in regard to the sea otter :
247
THE HAIDAS AS MARINE HUNTERS
" This animal, like the river otter, is of an amphibious nature,
but their peculiar element is the sea. They are sometimes
seen many leagues from land, sleeping on their backs on the
surface of the water, with their young ones reclining on their
breasts. As the cubs are incapable of swimming till they are
several months old, the mother must have some curious
method of carrying them out to sea, and returning them to
their hiding-places on shore, or in the cavities of rocks that
project into the sea ; indeed, they are known to sleep with
their young on their breast, and to swim with them on their
back, but if they should be unfortunately overtaken by the
hunters, the dam and her brood always die together — she
will not leave her young ones in the moment of danger, and
therefore shares their fate.
"From the formation of their lungs, they are unable to
remain under water longer than two minutes, when they are
forced to rise to the surface for respiration, and it is this cir
cumstance which gives their pursuers such advantage over
them, though the wonderful swiftness with which they swim
very often baffles the utmost attention and skill of the
hunter.
" Nature has furnished the sea otter with powerful weapons
of offence and destruction. Its fore-paws are like those of
the river otter, but of much larger size and greater strength ;
its mouth contains most formidable rows of teeth superior to
any other marine animal except the shark."
But it is its fur which has won for this animal so much
attention. When in its perfection it is a beautiful black
colour enriched with silver hairs, whilst the under fur is of a
beautiful brown and velvet appearance.
Those animals which were formerly so numerous that they
formed the chief clothing of the Indians, are now only found
on the west coast of the Queen Charlotte Islands. And
though efforts are being made to preserve the fur seal from
annihilation, no steps have been taken to preserve the sea
otter from the same fate. Its fur, and that of the black fox,
248
0
INDIAN HANDIWORK
The two large figures are carved pillars supporting the beams ot an Indian house. Between
them is a chiefs dancing dress, on which a hat rests. On each side of the dress stand
miniature totem poles.
THE HAIDAS AS MARINE HUNTERS
are now the most valuable on the market, commanding
enormous prices. The bays and harbours of the west coast,
as also the numerous channels separating the smaller islands
of the Queen Charlotte group, offer a safe and ready refuge
and breeding-ground for both the sea otter and the fur
seal.
On one occasion I surprised the Haida hunters by bringing
into the camp at Massett a fine full-grown fur seal which I
had captured alive up the inlet. I had travelled some three
miles or more and was about to return, when I sighted what
appeared to be a large black dog lying on the shore near to
the high- water mark. I proceeded to investigate it, when, as
I approached, it raised its head to look at me. I then saw
at once it was a fine fur seal which had evidently left the
water at high tide and had laid down to bask in the sun, where
I found it. It promptly started for the water, which it would
soon have gained had I not instantly cast off my overcoat,
and throwing myself upon it, I wound the coat around its
head and flippers. It struggled hard to free itself, and in
doing so it succeeded in tearing the lining of my coat with
its teeth. But I held on and shouted for help, when several
Haidas who were in the vicinity came to my aid and carried
it down to the camp. As I approached the Mission-house I
was followed by quite a procession, all eager to see the captive
which had been secured in such a novel manner, for my assist
ants recounted the use I had made of my overcoat, and all
wanted to see it also. As I had only dried fish to offer it,
it would not eat, and though I had salt water brought in for
its use, it only lived one week. I had it skinned, and pre
sented the skin, which was very fine, to a friend. The Haidas
informed me that they only remembered one similar instance
of the capture of a live fur seal on the shore by an old chief
who had died a short time before.
Of a people who spend so much of their time on the water,
and who thus excel in marine hunting, it is scarcely to be
expected that they would prove very efficient as hunters in
249
THE HAIDAS AS MARINE HUNTERS
the forest. And, indeed, the land animals in the islands are
neither as numerous nor as fierce as those found on the main
land. For instance, there are no grizzly bears on the islands,
nor are there any wolves ; the lynx and the wolverine are also
missing. This would seem to be a safe and suitable country
for deer, yet this animal, though numerous on the mainland,
is not found on the islands. A few caribou of a somewhat
different species from that found in such numbers in the
northern interior of the mainland have been discovered on
Graham Island, which is the most northerly of the en tire group.
But the Indian hunters who discovered them shot them on
sight, and it is to be feared that they were the last of a species
which is now extinct, as no more of them have since been seen
on the islands.
It may be that a small herd may yet be found on the western
mountain range. If not, it will be the duty of naturalists
to explain the causes which led first to the existence of these
animals on the Queen Charlotte Islands, and afterwards
prevented their increase. I had long known caribou existed
on the islands, as in the year 1877 an old hunter brought
in the skin and antlers of one of them to the Hudson's Bay
Company's store for sale. The old trader believed at first
that this animal had been shot on the Alaskan coast, but as
no canoes had recently arrived from the Alaskan islands or
coast, I made inquiry and found that it had been shot near
North Island on the north-west coast of Graham Island. It
is not far from the same place where the last two were shot
and brought to Massett.
But not only have the Haidas been famed as canoe builders
and hunters, they have also acquired a reputation as skilful
artists in carving, not only in wood and stone, but also in
ivory and gold and silver. Probably their early efforts were
confined to the first mentioned, as indicated by their totem
poles, some of which are elaborately carved, though crumbling
to dust from age. Their stone weapons and tools, and also
war clubs, formed from the bones of the whale, all prove that
250
THE HAIDAS AS MARINE HUNTERS
the art of designing and carving has long been practised
among them. I have in my possession a war club, formed
from the jaw-bone of a whale, carved to represent a fish.
This very staunch and effective weapon was used when fight
ing at close quarters, and the ornamental carving proved that
it belonged to a chief.
The Haidas of Skidegate possess a deposit of black stone in
the vicinity of their village, from which they obtain material
to keep them engaged, during their spare moments, in design
ing and carving a variety of articles for sale. Miniature
totem poles for mantelpiece ornaments, of various sizes, large
and small dishes, sometimes inlaid with abilone and orna
mented with rows of the teeth of marine animals and fishes
and many other designs, are carved, and then smoothed by
rubbing them with the dried skin of the shark, which is
superior to sand-paper. During the winter this tribe of
Indians continue to prepare a stock of ornamental articles
from this black stone, which takes a fine polish, and brings
them a good sum of money when sold at various centres.
The possession of this stone is quite a treasure to them, as
it tends to preserve and improve the art of carving and
designing amongst them, besides bringing in a revenue.
Thus it will be seen that the Haidas excelled in the arts
of peace, and did not spend their time in idleness and ease,
and though they have won a name for bravery and valour on
the warpath, yet they deserve distinction on account of their
skill in hunting, both on the ocean and in the forest. To
such a people it was to me an ambition and inspiration to
convey the blessed news of that tree of life the leaves of which
are for " the healing of the nations."
251
CHAPTER XX
THE FIRST BISHOP OF CALEDONIA
e< The people that in darkness sat,
A glorious Sight have seen,
The Light has shiued on them who long
In Shades of Death have been.'3
MORISON.
WITH the assistance I had given him, my successor in
the work was not slow in acquiring a sufficient
knowledge of the Haida tongue to enable him to
continue the work which I had thus been called upon to
relinquish. A few months after his arrival and my return
to the mainland in November 1879, the Right Rev. William
Ridley arrived at Metlakahtla, having been appointed and
consecrated as the first Bishop of the new diocese of Cale
donia, which was the ecclesiastical title given to the northern
part of the province.
On my return to the mainland I found my fellow-mission
ary, Duncan, had completely broken down in health. In
consequence of this, I had to undertake the entire charge of
the Mission at Metlakahtla. Between the 1st of April 1879
and the 10th of March 1880 seventy-two adults and sixty-
three children were baptized. The adults had been prepared
by Mr. Duncan and myself, and the greater number of these
were presented to our new Bishop for baptism. They were
baptized on Sunday, 25th January, and 1st February 1880.
There were at that time nearly one thousand Indians at
Metlakahtla. The following year Mr. Sneath reported that
the Haidas continued to attend the services well, and were
also sending their children to the schools.
252
THE FIRST BISHOP OF CALEDONIA
Shortly after this Mr. Sneath resigned and took up Mission
work amongst white settlers in the State of Washington.
One morning, during 'his first year's work there, when about
to start on horseback to conduct a service at an outlying
station, he decided to take a little medicine in the form of a
powder which had been prescribed for him by a physician
there. Being hurried, he neglected to mix the powder in a
little water, but proceeded to swallow it from the paper in a
dry state. By some mishap the powder was drawn into his
windpipe, and several children who happened to be in the
room at the time, saw him writhing and struggling, but
supposed he was doing it for their amusement, and only
laughed in innocent glee. In his struggle for breath he fell
on the floor, and when the people of the house entered, they
found life was extinct. He had been suffocated. Thus by
neglecting a simple precaution, a valuable life was cut off
quite suddenly, just in his prime, and his labours lost to the
great cause to which he had devoted himself. It was my
melancholy duty to communicate the sad news to his friends
in England through the secretaries of the " Church Missionary
Society." The Rev. Charles Harrison was appointed to
succeed him in the Mission. Accompanied by his wife, he left
London on 21st October 1882 and arrived at Metlakahtla
in December. As there was no communication with the
islands during the winter months, they remained at Metla
kahtla until 30th March 1883. This delay proved of great
advantage to the missionaries, as it enabled me to assist
them in acquiring the rudiments of the language, and they
were made acquainted with missionary methods and labours.
It also afforded them an opportunity to study the Indian
character and customs. For though the Haidas differ con
siderably from the Tsimsheans in their national characteristics
and peculiar customs, yet they have much in common, notably
the crest system with all its ramifications and associations,
and our newcomers never forgot the lessons learned in the
time of waiting.
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THE FIRST BISHOP OF CALEDONIA
They arrived at Massett on the last day of March 1883.
Early the following year Mr. Harrison was enabled to bap
tize fifteen persons, including two chiefs. It was an illustra
tion of the old saying, quoted by the Divine Master Himself :
" One soweth and another reapeth."
In a service which he conducted weekly for old people, he
was surprised at the style in which they turned out. Many
of the congregation, both men and women, attended with
rings in their ears, rings in their noses, small pieces of silver
stuck in their chins, bracelets on their wrists, and beads and
anklets on their ankles. But this was little to what he might
have witnessed, several years previously, in the early days
of the Mission. The small pieces of silver which he thus
refers to were substitutes for the labrets which were
inserted in the under lip. This custom was common
amongst all the tribes on the north-west coast, and many
such labrets, made of bone or stone, projected from the lower
lip from one to two inches, and tended to disfigure the
features of the women who wore them greatly. The higher
the rank of a chieftainess, the larger the labret which she
was entitled to wear. While as yet but a child, the chiefs
daughter had her lower lip or the part immediately under it
pierced, and a piece of bone or silver inserted in the opening.
This ceremony was signalised by a potlatch, at which a
large amount of property was distributed to those invited to
the feast. On each occasion of the enlargement of the labret,
the same ceremony was repeated, so that a large labret or life
ornament represented much property given away, and a pro
portionate high rank or status attained.
A similar ceremony was observed in the boring of the ear,
especially of the sons or nephews of chiefs. Consequently
it was not uncommon for a man of rank, if insulted by an
inferior, to point to his own ear and remind his insulter that
he never had his ear pierced, which was equivalent to saying,
" You are a person of very little consequence." The civilising
and enlightening influences of Christianity have induced
254
THE FIRST BISHOP OF CALEDONIA
them to abandon the disfigurement of their features, which
caused them no little pain, and added but little to their
beauty.
" In September of the following year, 1886, the Mission-
house which I had erected was accidentally burnt down, and,
with it, the missionaries lost all their furniture and effects.
The Haidas, however, quickly rallied to their assistance, and
erected a temporary dwelling, which served to accommodate
them until a new and better Mission-house had been erected.
Mr. Harrison had been enabled to complete some neces
sary translations, and had baptized eighty Haidas, thus
bringing the total number of baptisms up to 178, of which
some twenty-three had been confirmed by the Bishop.
A large and better church building now became a neces
sity, as the old damp house had become dilapidated and
could no longer accommodate the numbers attending the
services. On Sunday, 17th January 1886, a special col
lection was taken up for this purpose. Over one hundred
trading blankets were handed in, and a considerable sum in
cash promised. These blankets, which were issued by the
Hudson's Bay Company in payment for furs, had formerly
been largely used in the potlatches. Now, however, they
were put to a new use. They were valued at 1 J dollar each,
or about five shillings. As they were piled up inside the
communion railings, they presented the appearance of a
trading store rather than a church.
On the 7th of May the following year, 1887, the new
church was opened and consecrated. The opening collection
amounted to one hundred and fifty dollars. On the same
day the Bishop baptized eighty-two persons, confirmed sixty-
three, and united eighteen couples in the bonds of holy
matrimony. There were now eighty-six communicants at
Masse tt. In reference to this occasion the missionary
wrote : " When the Bishop came to Massett, there were
only some fifty persons in the village. I sent one canoe
south, and another north, to call the Indians to Massett to
255
THE FIRST BISHOP OF CALEDONIA
be present at the opening of the new church. Some of
them were sixty miles from home, hunting and fishing. As
soon as they heard the news, they left their fish and furs
behind, and hastened homewards. From the" east and the
west, from the north and the south, the Haidas came,
until they numbered three hundred and sixty on the day
of dedication. Tired and stiff, weary and worn, they arrived,
canoe after canoe full of Indians, men, women, and children,
in order to witness the setting apart of their church to the
services of the Almighty God. Some of them had walked
a distance of thirty miles, weary and footsore, in order to
be present to receive baptism and confirmation. Some only
got back to Massett in time for the afternoon service, and
all with one heart glorified God, the Giver of all good things,
for His bountiful gift of " St. John the Evangelist's Church."
"At 10.30 A.M. the choir came and stationed them
selves in the garden in front of our house. The church
wardens also were present ; twenty chiefs also at this time
were present in a cottage about two hundred yards from
the Mission - house. The church is situated half-way
between the two houses. When the Bishop was ready, the
choir, numbering thirty-two, marched two by two slowly
down towards the church, singing " Onward, Christian
Soldiers," &c. After the choir came the two church
wardens carrying their wands of office, followed by myself
and the Bishop.
" During this time the twenty chiefs marched up from the
cottage two and two, and the processions met at the church
door. Two of the most prominent chiefs handed the dona
tion paper to the Bishop, asking him to dedicate the church
and to set it aside for the services of God for ever.
The Bishop, having replied in the affirmative, the chiefs
proceeded to their seats in the church, followed by the
choir, who went to their places in the chancel. The Bishop
and I then took our places, and the dedication service was
read, and the church set apart to the service of God accord-
256
THE FIRST BISHOP OF CALEDONIA
ing to the rites and ceremonies of the Church of England
in Canada. After a hymn, a collection was made, and the
Indians, though poor, gave tangible evidence of their sin
cerity, by augmenting the offertory to the sum of $150,
or about thirty pounds sterling.11
Thus it will be evident that the long conflict of Chris
tianity with heathenism was past. Once more' the truth
had triumphed and the harvest of the good seed which
had been sown in weakness was being reaped, and to both
sowers and reapers on the islands was fulfilled the truth of
the words, " They joy before thee as the joy of harvest and
as men rejoice when they divide the spoil.'1
In September 1890 the Rev. C. Harrison retired from the
Mission and returned to England. I paid a visit to Massett
at that time, and received a hearty welcome from the Haidas,
who were all rejoiced to see me. I found George Cowhoe
dying. His face was radiant with smiles when he saw me
enter, and he held my hand as he expressed his joy at seeing
me once again before he passed away. On the little table
beside him lay the copy of the New Testament which had
been given him by Captain Prevost of H.M.S. Satellite, and
from which I had been enabled to guide him to the truth.
From its pages he had been led to Him who is " the way,
the truth, and the life.11 Beside it lay the Bible I had given
him, with some copies of translations. He knew his time
was short, but he was strong in faith and hope. We had an
interesting conversation in regard to the great change which
had passed over the Haidas. I sang and prayed with him,
and then bade him " Good-bye,11 but I remembered a line
with which I had long been familiar, and which I re
joiced to know was true :
" Yes, we part, but not for ever,
Joyous hopes our bosoms swell,
They who know the Saviour, never
Know a long or last farewell ;
Joyful meetings lie beyond this parting vale."
257 It
THE FIRST BISHOP OF CALEDONIA
He only lived a few days after my visit, and continued to
pray and praise till his departure. I visited the island
burying-ground, where, after much conflict, I had been
enabled at length to inter the dead, and here I recognised
the last resting-places of many whom I had known as fierce
heathen, but who had experienced the transforming power
of the Gospel, and had died in the faith of Christ. Near to
the new church, and here and there through the camp, I
pointed out the places where we had interred the heaps of
dead which formerly lay unburied.
In September 1891 the Rev. J. H. and Mrs. Keen arrived
to take charge of the Haida Mission. Bishop Ridley accom
panied them to introduce them to the Haidas, and to induct
them in the work. On this occasion the Bishop baptized
eight adults and confirmed a like number. The new
missionary was no novice. He had laboured previously
in the North-west American Mission. He made rapid
progress in acquiring the language, as he was able to read
the services in Haida on the fourth Sunday after his
arrival, and to preach in four months without the aid of
an interpreter.
That the Haidas were continuing to advance in civilisa
tion is evidenced by the fact that Mr. Keen found that two
of the young men had purchased small harmoniums, whilst
several others had obtained other musical instruments. They
had also succeeded in forming a brass-band, consisting of
eight instruments and two drums. Like all the other tribes
on this North-west coast, Mr. Keen found the Haidas very
fond of music ; consequently the brass-band occupied a high
place in their estimation.
As every Indian encampment has now its own band, it
may not be out of place here to state the origin of this accom
plishment. In 1870, on the return of Mr. William Duncan
from his first furlough to England, he was delayed in San
Francisco, awaiting the departure of the steamer for Victoria,
Vancouver's Island. During this delay he met a friend who
258
THE FIRST BISHOP OF CALEDONIA
was much interested in his mission amongst the Indians.
This gentleman had a complete set of band instruments at
his disposal, which he offered as a gift to Mr. Duncan for the
Metlakahtla Mission. These were gladly accepted, and con
veyed up the coast by Mr. Duncan. He had them hung up
around the room which he used as office and study. Here
they remained unused for several years.
In 1879 I was one day consulting with Mr. Duncan, when
it occurred to me to make a suggestion regarding the instru
ments. " You are about shortly to visit Victoria," I said ;
" why not endeavour to find a musician who will come up
here for the winter and instruct some of the young men in
the use of these instruments ? And," I added, " I am pre
pared to board and lodge him, and otherwise assist.1' Mr.
Duncan readily agreed to my proposal, and on his visiting
Victoria shortly afterwards, he succeeded in finding a very
capable musician, a German, who had formerly been band
master in a Prussian cavalry regiment. As he had the
winter months at his disposal, he accepted the offer and came
up the coast. We selected a sufficient number of young men,
all of whom were most eager to learn, and under such an
ardent and proficient instructor they made rapid progress in
both theory and practice. Before the winter was over their
confused medley of sounds gradually became blended and
harmonious. It was a proud moment for both the master
and his pupils when they came forth and rendered several
airs with proficiency. Little wonder that they had succeeded
so well, when both the instructor and his pupils were almost
music mad. For often in the midnight hours, when all were
asleep, this disciple of Orpheus would rouse the household by
springing from his bed to the floor with a bound, as though
just released from some dread spell, and seizing his violin,
would discourse some sweet strain on it for a short time, and
then betaking himself to his bed again, would sleep peace
fully till the morning.
When he had completed his term of engagement, he nomin-
259
THE FIRST BISHOP OF CALEDONIA
ated one of his pupils to succeed him as bandmaster. This,
the first Indian brass-band on the North-west coast, excited
the wonder and admiration of all the tribes around, and on
the arrival of visitors of distinction the band generally turned
out to serenade them. The Indians are quick to imitate,
and the next encampment which procured a band was Kinco-
lith, which was the second mission station established on the
North-west coast. Here they succeeded in raising over six
hundred dollars amongst themselves, with which they pro
cured a complete set of band instruments from San Francisco.
They then engaged the lately appointed Indian bandmaster
from Metlakahtla to instruct them in turn, paying him exactly
a sum equal to that paid the German instructor. This band
was speedily followed by another at Port Simpson, which was
the third in order; and now every Indian encampment,
whether up the rivers or along the coast, can boast of this
accomplishment. Its tendency has been to civilise and
elevate the Indians, and it has kept many of the young men
engaged during the long winter evenings. Many of them
are not only skilful performers, but can transpose and even
compose music. It is incumbent on the missionary to
welcome and foster whatever tends to the uplifting and
improvement of the people amongst whom he labours, whilst
carefully guarding against whatever tends to degrade or
defeat his mission.
That I was not forgotten by the Haidas is evidenced from
one of the first letters written by the Rev. J. H. Keen during
his first year's labours amongst them, in which he states :
" In their prayers at prayer meetings they always, un
prompted, remember Mr. Collison, the founder of this
Mission," and he adds : " Such a scene as this presents
indeed a striking contrast to many a one which even the
younger men have witnessed in this very village. Among
those who offered prayers at our meeting on Thursday
last was Chief Edenshew, who, as a younger man, headed
many a savage raid on the neighbouring tribes." Edenshew
260
THE FIRST BISHOP OF CALEDONIA
had long opposed the truth, but the prayers and example
of his son Cowhoe had at length resulted in his conversion.
So that the bread so long since cast upon the waters was yet
being found, though Cowhoe had passed to his reward.
Edenshew's first contention with me was in regard to his
slaves, as he feared my mission was to set them free. Next
he assailed me respecting the witchcraft of the medicine-men,
and lastly, his complaint and regret was that he had failed
to marry the Queen's daughter, which failure often troubled
him. This matter was first suggested to him in the following
manner. Amongst the early navigators who had touched
at Queen Charlotte Islands, there was one named Captain
Douglas. During the time his ship was anchored in Virago
Sound, or cruising around the north of the islands, Edenshew
spent most of his time on board. Captain Douglas made
blood relationship with him, and gave him his own name.
When about to leave the coast, he invited Edenshew to
embark with him. " If you accompany me to England, the
country of the Iron People," said he to Edenshew, "you
will receive many gifts, and perhaps you may marry Queen
Victoria's daughter."
" And I refused to go with him," said he, " because I was
young and foolish, and preferred leading in the raids on other
tribes and capturing slaves."
I generally soothed his feelings of regret by reminding
him that had he gone with his friend, the captain, he would
probably have been dead, whereas now he had lived to a
good age. " And," I added, " you might not have married
the Queen's daughter after all, as only kings and princes can
hope to attain to such an honoured position."
" But am I not as king here ? " he replied, " and always
have been," and then he would rehearse some adventure of
the past in which he always came off victorious.
Mr. Keen reported the number of baptized Indians at
Massett in 1892 as three hundred and sixty-five and forty-
five catechumens, with seventy communicants, whilst the
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THE FIRST BISHOP OF CALEDONIA
school register recorded the names of ninety-seven pupils
enrolled. A native branch of the Church Army had also
been organised. Mr. Keen's knowledge of the language
enabled him to confer a great benefit to the Mission by his
translational work. He succeeded in translating the Gospels
of St. Mark, St. Luke, and St. John, together with the Acts
of the Apostles, and the first Epistle to the Corinthians from
the New Testament, and the books of Genesis and Psalms
from the Old Testament; as also portions from the Book
of Common Prayer and hymns. But his experience of the
unpopularity of translations of the hymns and canticles for
the service of praise in Public Worship was identical with
that of other missionaries amongst the languages of the
mainland. The native Christians all prefer the hymns and
chants in the English, and all hold to their English Bibles
and prayer-books. Nevertheless, the translations are of
great value to the Mission teachers in imparting religious
instruction, and also to the native Christians in enabling
them to grasp the true meaning of the English versions.
After some eight years' successful service in the Haida
Mission, the Rev. J. H. and Mrs. Keen embarked for Eng
land on furlough, and, as they had experienced the isolation
of island life very intensely, at his own request he was trans
ferred to the Tsimshean Mission at Metlakahtla, where he
took up residence on his return from furlough in 1900.
In August of the same year my son, the Rev. W. E. Collison,
who had been previously ordained by Bishop Ridley, was ap
pointed to take charge of the Haida Mission. Having been
the first white child born at Metlakahtla, where he lived
until his twelfth year, he was thoroughly acquainted with
the Indian manners and customs, and spoke their language,
both the Tsimshean and Nishka, as one of them. In 1887
he proceeded to England to further his education. Prior
to this he had been under home tuition. He returned to
British Columbia in 1893, having been absent seven years.
On his return, he appeared to have completely forgotten
THE FIRST BISHOP OF CALEDONIA
the native language with which he had formerly been so
familiar. But some three weeks afterwards, when convers
ing with his brother, who was reproaching him in Nishka
for having forgotten it, suddenly his memory was aroused,
and he was at once enabled to speak in the Nishka as freely
as possible.
On his departure to take charge of the Mission, he was
accompanied by his sister, who was the first white child born
on the Queen Charlotte Islands. A Valedictory Meeting
was held at Kincolith when they were leaving, at which
many Nishkas were present, and joined in wishing them
" God-speed " and success. Thus, on the very spot which
derives its name from the slaughter of the Nishkas by
the Haidas during the conflicts of the past, the Nishkas
were now engaged in joining in prayer for the success of
those who were thus proceeding to their former foes, with
the message of the Gospel of peace.
They made the passage by a small coasting steamer, the
Chieftain, and encountered rough weather in crossing to the
islands. A number of friends crossed with them, including
the Rev. J. H. Keen, Indian Agent W. Morrow, and others.
Miss Collison suffered from sea-sickness, and as the waves
washed over the decks and into the galley, putting out the
fires, no food could be prepared. But the warm and hearty
welcome with which they were received on reaching Massett
cheered and encouraged them, and caused them to forget
their misery.
As soon as the steamer was seen approaching, a large
number of canoes filled with stalwart Haidas went out to
meet her, and, on anchoring, they gathered around to extend
a hearty greeting to the new arrivals. What a contrast to
the arrival of their parents on the same shores as the first
missionaries, just twenty-four years previously ! Then there
was no friendly hand extended in welcome, but dark faces,
besmeared with paint, scowled at us, as we passed along
seeking a shelter. And the captain's warning, " You will
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THE FIRST BISHOP OF CALEDONIA
all be murdered," was still sounding in our ears when we
reached the shore. But these dark days had now passed, and
everything had become changed.
They were escorted to the shore by a fleet of canoes, where
large numbers of the Haidas were waiting to welcome them.
Chief Edenshew had passed away, but his son, Mr. Henry
Edenshew, a fine young chief, who was now acting as a teacher
and catechist, extended them a warm invitation to his house.
Here his wife hastened to entertain them, and they quickly
forgot the trials of their rough passage and its accompani
ment of sea-sickness in the hot dishes of steaming halibut
and tea placed before them.
By a strange coincidence, it was my daughter's birthday
when she thus landed at her birthplace. She thus wrote in
regard to it : "I think they must have known that it was
my birthday, and that I had come to celebrate it amongst
them, as it was just twenty-three years from the day when I
was born, within one hundred yards of where I was being
entertained and welcomed. And truly it was well worth all
the difficulties through which we had passed, to experience
such kindness and to enjoy such a welcome as our Haida
friends had given us."
It was a great pleasure to the Haidas, especially to the
women, to welcome thus one who had been born amongst
them, and who had now returned to aid her brother's effort
to lead them onward in the new life on which they had entered.
And as to her brother who had now entered upon the work,
everything reminded him of those dark days when he had
shrunk from the "presence of the medicine-men, and had often
fled to hide himself on their approach. It was for this he
had been spared and raised up again when his life was de
spaired of from the attack of typhoid fever caused by the
noxious effluvia from the unburied dead. Then heathenism
reigned throughout the camps. Now Christianity was trium
phant. His sister continued to assist him until the following
year, when he found a worthy helpmeet in a lady who had
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THE FIRST BISHOP OF CALEDONIA
laboured in the Tsimshean Mission for several years as an
honorary missionary, and now under their united efforts the
Haidas have continued to advance in civilisation and the
Christian life.
Just now a new and important crisis has arisen. The
Queen Charlotte Islands, the old home and haunt of the
Haidas, have been found to offer many attractions to the
enterprise of white settlers and capitalists. Gold, copper,
and coal have been found in sufficient quantity to warrant
the investment of capital in their development. The timber,
especially the red and yellow cedar, which enabled the Haidas
formerly to construct the finest war canoes, and thus gave
them the mastery of the coast, is among the best in the
province. The comparative mildness of the climate, tempered
as it is by the Japanese current, is sufficient to attract a
farming population, whose chief object will be the raising of
stock and green crops to supply the demand which will be
made by the population of a large city. To such dimensions
Prince Rupert, the Pacific terminus of the second trans-con
tinental railway of Canada, is sure to grow. For though
second in the order of construction, the Grand Trunk Pacific
Railway will most likely be the first in importance, command
ing, as it does, the shortest route between Europe and the
East. Bishop Berkeley's well-known line, "Westward the
course of Empire takes its way," is invested now with a
wider meaning than ever before.
Since the victory of Japan over Russia, " the Land of the
Rising Sun " has forced her way into the front rank amongst
the nations. And, under her influence, China is awaking
from the sleep of centuries. Let the Christian nations see
to it that they seek not only the extension of their commerce
and the development of trade, but that they unite in taking
advantage of the improved facilities to send to these rising
nations and empires that which has tended to elevate and
strengthen themselves. It has been shown in the foregoing
pages what the Gospel has done for the Haidas.
265
THE FIRST BISHOP OF CALEDONIA
Then, again, the Queen Charlotte Islands offer unlimited
advantages as a centre for the deep-sea fisheries, which are
only waiting for development. This will naturally attract a
fishing population around its shores, to gather in the harvest
of the ocean. Much of this will find a market in the cities
of the coast and the interior, and much more will be trans
ported by the special accommodation provided by the great
trans-continental lines to the markets of the East and Europe.
How will all these great changes affect the native popula
tion ? Prior to the evangelisation of the Haidas, they had been
decreasing rapidly. Drink and disease, imported by them
selves in their annual visits to the cities of the South, both
provincial and American, had wrought sad ravages amongst
them, and had reduced their numbers to less than one-fourth
of what they had been. The new order of things has stayed
the plague, and a slight annual increase has resulted. But
with the influx of population from every quarter, and of
various nationalities, both Christian and heathen, and a
greater demand for their labour in the various industries,
greater temptations will assail them, to which, if they give
way, they must again suffer.
We would earnestly ask our white friends and fellow-
countrymen, who may be brought into contact with the native
races of the country, that they endeavour, by word and by
example, to encourage them to walk worthy of the high voca
tion wherewith they are called, that so they may become
worthy subjects of our great Dominion, and citizens of the
coming Kingdom of truth and righteousness, which shall
endure for ever.
266
CHAPTER XXI
THE NASS RIVER
" Ye whose hearts are fresh and simple,
Who have faith in God and nature,
Who believe that in all ages
Every human heart is human,
That in even savage bosoms
There are longings, yearnings, strivings,
For the good they comprehend not,
That the feeble hands and helpless,
Groping blindly in the darkness,
Touch God's right hand in that darkness,
And are lifted up and strengthened."
I WAS no stranger to the Indians of the Nass River
when I first entered upon the work and went to
reside at Kincolith as the headquarters of the Mission.
I had visited this station and had touched at every en
campment on the river as early as the year 1874, when I
accompanied the Rev. R. Tomlinson on an evangelistic
tour. Mr. Tomlinson was then in charge, having succeeded
the Rev. R. A. Doolan, who was the pioneer missionary on
the Nass. Afterwards, when Mr. Tomlinson resigned, in
order to open the Inland Mission to the Giatiksheans, Mr.
H. Schutt, a Missionary Schoolmaster, was appointed to
the charge under my superintendence. During his tenure of
office, and also of Mr. David Leases, a half-breed teacher
who with his wife held it for a time, I continued to visit
the Mission occasionally to examine the catechumens, and
to administer Baptism.
On my first visit I was singularly impressed with the
natural beauty of the river and the valley through which
267
THE NASS RIVER
it flows. The mountain ranges, crowned with snow, flank
the valley on both sides, receding away into the distance.
The shades of colour from the snowline downwards add
greatly to the beauty of the scenery. The blue and purple
of the mountains surmounting the dark green of the spruce
and cedar, change to the lighter green of the cotton wood
and willows on the lower stretches of the valley. Here and
there on the lofty mountains standing behind the front
ranges, an occasional glacier adds additional grandeur to
the scene.
A romantic feature, which adds greater interest to the
river, is the footprints of Thaimshim, the'great wonder-worker
of the past, whose deeds are linked with the traditions of
both the Tsimsheans and the Nishkas. Indeed, so closely
are the deeds of Thaimshim associated with the Indians
of this river, that it is not unusual to hear these tribes
referred to by the same name, or as the people of
Thaimshim.
The first place where we meet with his exploits is between
Nasoga Gulf and Iceberg Bay. Tradition asserts that this
was at one time an open channel, but as it afforded an easy
approach to the Tsimsheans and Haidas to the olachan
fishery on the Nass, which the Nishkas were opposed to,
Thaimshim came to their aid and hurled a mountain into
the channel, thus stopping the passage and rendering
access to the fishery more difficult. That it was at one
time an open channel is probably true, but owing to land
slides and the action of the tides, together with the dis
charge from the rivers, it has gradually filled in, converting
into a peninsula the land which had been an island.
A few miles further up we are shown the crag on which
he rested on the shore when he wished to feast on the
salmon. Here he called on the salmon to come up to him,
which they tried to do but failed. He then formed a
succession of bowls in the rock right up to his seat, which
enabled the salmon to jump from one to another. Thaim-
268
THE NASS RIVER
shim then opened his mouth wide and the salmon jumped
in, one after another, until he was satisfied. But the size of
the hollowed basins in the rock scarcely fulfil the expecta
tions aroused by a being who has been moving mountains.
His prowess is restored, however, in our estimation when,
farther up, a sharp peak of about one thousand feet in
height is pointed out as his walking-stick, which he left
there when on his way up the river. There are many such
traces of his adventures and traditions of his exploits on
the river and along the coast.
Another most interesting feature of the Nass River is
the great lava plain situated about forty miles from the
mouth on the eastern bank. When I first ascended the
river in 1874, I ascertained all I could about this volcanic
eruption from several of the oldest Indians of the Upper
River tribes. I was led to do this from the fact that I
detected many signs which indicated its recent origin.
Sections of trees and roots, the wood of which was still in
good preservation, I found partly encrusted with the lava.
The old man from whom I received the first account of
the eruption was evidently over eighty years of age, and
was moving himself on all fours with the aid of a pair of
deer horns which he grasped in either hand, as he shuffled
along the camp. He informed me that the eruption
occurred when his grandfather was a boy.
" The river did not always flow where it does now,v> said
he. " It flowed along by the base of the mountains on the
farther side of the valley some miles away. It was there
the people were encamped when the Nak-nok of the mountain
became angry and the fire-stone flowed down. They were
all busy in catching, cleaning, and cutting up the salmon,
to dry in the smoke. Whilst they were thus engaged,
some of the boys were amusing themselves in catching
salmon, and cutting openings in their backs, in which
they inserted long, narrow stones. Then, setting them
free in the water, as the salmon swam near the surface,
269
THE NASS RIVER
the boys clapped their hands and called them finback
whales.
" While they were thus enjoying their cruel sport, the
ground began to tremble, and suddenly the mountain
vomited forth fire and smoke. We knew then that the
spirit of the mountain was angry with the boys because of
their cruelty to the salmon. Then, when we saw the
Nak-nok of the Mountain rushing towards us clothed in
fire, we fled for our lives. All that day we fled, and at
sunset, as we looked back, we saw the spirit cloud with its
huge wings outspread following us. We reached the foot
hills on this side, which we ascended, and there we took
refuge, as all were exhausted, and could run no farther.
The river of fire-stone, swept on by the cloud spirit, drove
the river before it across the valley, until it also reached
the base of the foot-hills. Here it heaped up, the river
which quenched and cooled the fire-stone, boiling and
thundering, and leaving it heaped up along the bank as it
is to-day.
"As night fell, the spirit cloud disappeared in the dark
ness, but the whole valley was on fire, which continued for
many days, until all the trees, and even the ground, were
consumed.
" It was then that we separated and settled in the two
encampments of Giatlakdamiksh and Giat-winikshilk. Before
the mountain vomited forth the fire-stone, we were all one
encampment on the upper side of the valley, but from that
time we became two camps."
This was the account of the great lava eruption, as de
tailed by the oldest resident of the nearest village to the
scene. That it was the traditional account as held by all,
I verified by passing along to the farther end of the village,
where I again inquired from two other aged men, evidently
patriarchs of the tribe. Their account agreed with that of
the first, even to the names of three of the lads whose cruel
ti'eatment of thejsalmon was believed to have been the cause of
270
THE NASS RIVER
the eruption. The leader of the offenders was named Ligi-
shansh ; the others I took no note of, as there were several.
I was rather pleased at their idea that the cruel sport of
the boys had caused the trouble, as they have no term in
their language for cruelty, and I have frequently had to use
my influence against it in various forms.
In confirmation of this Indian tradition of the probable
date of the lava eruption on the Nass, the following incident
may be added. Some years ago the Dominion Government
sent from the Geological Office in Ottawa an experienced
geologist, to examine and report on the aspect and forma
tion of the country between the Upper Nass and the Stikeen
Rivers. In an interview with this gentleman, I mentioned
the existence of the lava plain as a subject worthy of his
investigation as a geologist. I informed him that from the
Indian tradition, and my own investigation, I concluded it
could not be more than some one hundred and fifty years
since the eruption occurred. He was rather amused at my
information, and declared that he had examined several
such eruptions in the North-west, and every one of them
was probably two thousand years old, and he added he had
but little doubt that this was of the same duration.
"Well," I replied, "Mr. M., you are a professional
geologist, whilst I do not pretend to know very much in
this branch of study; nevertheless, I decline to surrender
my conviction in regard to it, until you have examined it.
If, after examination, you are still of the same opinion, then
I shall submit my opinion to yours, only requesting that
you will give me your reasons for your decision."
This he promised to do, and having procured two Indians
from me to join his party as guides, he started. Some
weeks afterwards I received a letter from him, dated from
the Geological Office at Ottawa, in which he stated that,
not only was my conclusion correct, but he saw such evi
dence of its recent occurrence, that he considered that, if
anything, I had over-estimated the number of years which
271
THE NASS RIVER
had elapsed since it occurred. The mountain on which the
crater is situated, and from which the lava flowed, stands on
the opening to the She-aksh or New River Valley, a few miles
from the Nass, of which the She-aksh River is a tributary.
It is not generally known that the Indians on the Nass
River were more or less familiar with white men before
many of the tribes around them. This was owing to the
first advent of the Hudson's Bay Company on the North
west coast. The Company selected a projecting point on
tide water, near the mouth of the river, and here in the
year 1831 they erected a trading post. It was of the char
acter of a fort, built with a view to defence, in case of attack,
as all the Company's posts were, with a strong stockade all
around it, as the natives could not be trusted in those days.
But there was a power more to be dreaded than the Indians,
which the Company's officers had not considered. It was
the strong Nass winds, which sweep down the river day and
night for nearly three months, when the cold is most in
tense, thus not only rendering their exposed position unten
able, but preventing the Indians from approaching the fort
during this time to trade. The river freezes down to within
a few miles of this point, and remains in the grasp of the
Ice King for several months. The ice is generally from two
to four feet in thickness.
The generation of Indians who remembered the first
advent of the " Omukshewas," or white men, have almost all
passed away. Many of them are buried right on the site
where the fort formerly stood. This point, which was
formerly known as " Fort Point," is now known as " Ceme
tery Point," and forms the " God's Acre " of the Kincolith
Mission Station. The oldest chief on the river, who only
died lately, aged eighty-three years, informed me that he
remembered the coming of the white men. He was then a
child of some five or six years, and was taking his first
lessons with bow and arrow. Another veteran who died
lately took much pleasure in reciting and singing the songs
272
ON THE NASS RIVER, B.C.
The crew are resting in a backwater after struggling with the strong current. The
general shape of a large Indian canoe is here well shown. The bow is on the left of
the picture.
THE NASS RIVER
the Indians sang when one of the Company's ships was seen
approaching the mouth of the river :
" Ho ! ho ! ho ! Angland's ship a-ho !
Hip, hip, hurray ! "
In 1834 the Company moved the fort to a place thirty-
seven miles farther south, on a spacious and well-sheltered
harbour known amongst the Indians as " Laklquaha-lamish,"
or " Rose Island," but now more generally known as " Port
Simpson/1 It was so named in memory of Captain Simpson,
who died after establishing the Hudson's Bay Company's
fort on the Nass, and whose remains were removed to the
new site when it was established.
The late Captain Wai bran, in his excellent work entitled
British Columbia Place-Names, 1909, on page 396 gives an
extract from Dr. Tolmie's diary, which describes vividly
the departure of the Hudson's Bay Company from the
Nass to occcupy Fort Simpson. It is as follows : " Fort
Simpson on the Nass was finally abandoned 30th August
1834, a Saturday night; and such* a Saturday night the
Indians never had before, as the Tyees (chiefs) of the
Company had made them a parting present of a twenty-five
gallon cask of rum, and with this aid to festivity, the
Indians duly celebrated the event.
"No sleep could be obtained on the Dryad anchored a
short distance from the shore, a drunken orgy of the wildest
kind taking place; firearms were discharged, and shrieks
and yells filled the air. Among it all could be heard the
ripping and hammering of timber, and when the short
summer night was over, the destruction of the fort was nearly
complete. On the tide suiting in the morning,' the Dryad
sailed."
Thus Port Simpson, which then and for many years after
was known as " Fort Simpson," was first established in the
autumn of 1834. From this time onward the Tsimshean
tribes of Indians continued to move from their old encamp-
THE NASS RIVER
ments at Metlakahtla and vicinity to settle around Fort
Simpson.
About the year 1849 a peculiar religious excitement arose
among the Indian tribes of the interior, known as the
" Pe-ne." It had its origin amongst the Babine Indians in the
vicinity of Stewart. A French Roman Catholic missionary,
known as Father Nobili, had visited that point, amongst
others, and had conducted a Mission there of a few weeks.
Not long after his departure, some of the Indians, princi
pally the medicine-men, commenced to imitate the teachings
of the missionary, combining it with their own heathen
practices.
In the Rev. A. G. Morice's History of the Northern Interior
of British Columbia, pp. 234-5, he states of this movement :
" After Father Nobili's departure, numerous pseudo-priests
or would-be prophets sprang up from all places, who,
on the strength of dreams, real or pretended, claimed
supernatural powers, preached after a way, made people
dance when they did not know how to make them pray,
gave new names to their adherents, and otherwise counter
feited the work of the missionaries. And," he adds, " all
villages of any importance, especially in the north of New
Caledonia, boasted at a time the presence of some such
self-appointed priest.
" The Babines were not to be outstripped in that race after
notoriety. Their champion was a certain loud-mouthed
man known as Uzakle, whose pretensions were the ultimata
cause of a wonderful religious movement among the natives
of the extreme North-west, both Tsimsheans and Denes,
a commotion which can rightfully be compared to the
Messiah crazes of later days." The good Father is quite
correct, for not only did the movement affect the Tsimsheans
and Denes, but the Nishka tribes on the Nass River, the
Klingits of south-eastern Alaska, and even the Haidas on
the Queen Charlotte Islands, joined in it.
An old man who was quite blind, and whose memory of
274
THE NASS RIVER
the "Pe-ne" was very vivid, went through the entire per
formance for my benefit on one occasion, in my head
quarters at the Nass Olachan Fishery. He commenced with
a low, mournful chant, crossed himself, prayed, sang again,
and danced. With it he also combined the incantations
of the Shaman, or medicine-men. But he had quite a
different account of its origin. He stated that a hunter of
his tribe had gone away alone to his hunting-ground to
set his traps. Whilst engaged preparing his traps and
snares in his little hunting lodge, a strange visitor entered.
He addressed him in a strange tongue, pointed upwards,
crossed himself, sang the chant, prayed, and then departed,
as he had come. The hunter believed his strange visitor
had come from the Spirit land, and so overcome was he
that he remained motionless in his lodge and forgot all
about his hunting. When his friends came in search of
him, they found him prostrate from fasting, as he had eaten
nothing from the time his strange visitor had left him. He
described the visitation graphically to his tribe, by whom
it was eagerly taken up, and soon they were engaged in
repeating it night and day from tribe to tribe all along the
river, chanting and dancing and praying, often till daybreak.
It was a strange combination, not wholly devoid of good.
It revealed the religious desire in man. It was a reaching
out for something above and beyond them. It was a long
ing for that which alone can give satisfaction. Tennyson's
well-known lines perhaps best express the state of the Indian
at this period :
" But what am I ?
An infant crying in the night,
An infant crying for the light,
And with no language but a cry."
275
CHAPTER XXII
ANKIDA ENCAMPMENT
( ' We feel we are nothing — for all is Thou and in Thee,
We feel we are something — that also has come from Thee ;
We know we are nothing — but Thou wilt help us to be.
Hallowed be Thy name— Hallelujah ! "
—TENNYSON (" The Human Cry ").
ONE of the most picturesque of the Indian villages of
the Lower Nass River is Ankida. It stands on the
lower end of an island situated in mid-stream.
A line of large Indian dwellings stand facing the main
branch of the river. In front of each of these lodges two
or more totem poles stand. These are elaborately carved
from base to top with their grotesque crestal figures. These
totem or crest poles are of different height, as the rank of
each of the chiefs here is indicated by the height of his
totem.
Some years since a sub-chief attempted to break this
law by erecting a totem higher than that of the leading
chief. The latter warned the offender, and called upon
him to reduce the length of his pole. This he refused to
do, knowing it would cause him shame amongst his fellow-
tribesmen. The offended chief then determined to enforce
the law, according to Indian custom, and so, loading his
gun, he shot the offender as he emerged from his house.
This same chief afterwards defied the law by aiding in
the importation of intoxicating liquor amongst his tribe.
But a large force of native constables from Metlakahtla
succeeded in capturing him at Fishery Bay, and he was
276
ANKIDA ENCAMPMENT
brought, bound hand and foot, to Metlakahtla for trial.
The missionary,; the Rev. R. Tomlinson, then in charge of
the Nass River Mission, fearing serious trouble over the
seizure of the chief, repaired to the camp to endeavour to
preserve the peace. But some of the women of the tribe,
led by the chiefs wife, seized the missionary as a hostage,
and detained him until he succeeded in convincing them
that his detention could not benefit the chiefs case in the
eyes of the law. He was then liberated. After a short
term of imprisonment and fine, the chief returned to his
camp a better because a wiser man.
Ankida derives its name from the old method of catching
the olachan there. This was done with a long stick, of
which one end for two feet or more was fitted with iron
or wooden spikes well sharpened. Armed with such an
instrument as this the Indian fisherman sat in his small
canoe or dug-out and used the stick in much the same manner
as a paddle. In a shoal of fish he generally succeeded in
impaling a number at every stroke, which he turned into
his canoe. This spiked stick is known as the "kidah,"
and its general use by the Indians of this encampment
during the olachan fishing gained for it the term Ankida,
or the place where the kidah is used. In the same way
the Indian encampment at Hazleton on the Skeena River
is known by them as " Kitanmaksh," " maksh" being the old
term for torch, as the Indians there generally fished for
the salmon with torches by night.
Ankida occupied the central position amongst the Indian
encampments on the Lower Nass, prior to the establishment
of Missions.
There were four other villages in the near vicinity, but
none of them were so conveniently situated for both the
olachan and the salmon fishing as this encampment. For
this reason also it figured first in the conflicts of the past,
having been attacked both by the Haidas and also by the
Tsimsheans. It was probably owing to this that its chiefs
277
ANKIDA ENCAMPMENT
had gained for themselves the reputation of being fierce
and more warlike than those of the surrounding tribes.
But the teachings of Christianity had changed the
character of the leading chiefs, and even the once proud
Klaidak, who had slain his fellow- chieftain because he
refused to shorten his totem pole, and afterwards had
defied the law, at length surrendered to the power of the
Gospel and was received into the Church of Christ. And
even those of them who refused to abandon what they
designated as the ways of their forefathers, were yet
induced to forsake the worst features of heathenism and
to adopt more civilised habits. The successor to the head
chief mentioned above was one of these, and as the title
was hereditary he was known by the same name. I early
gained an influence with this chief, who always welcomed
me and my crew to his great lodge.
On one occasion I visited him whilst he was engaged in
a great " potlatch." It was Sunday, and his lodge was filled
with his guests, all arrayed in the paint and feathers. It
was customary in these days to await the arrival of the
Indians from the upper river and from the interior for
the olachan fishing before issuing the invitations for a
" potlatch." This plan secured a large and representative
attendance. Great piles of blankets both in bales and
singly were heaped up around, whilst wash-basins full of
silver currency were placed here and there ready for distri
bution. The preliminary rites had been performed, including
the dance of peace and the scattering of the swansdown.
This was evidenced by the clouds of downjwhich were floating
everywhere, and which soon made us appear as though we
were partakers in the ceremony. On intimating to the
chief my desire to conduct a short service, he at once
assented, and ordered his young men to prepare a place for
me and those who accompanied me.
The "potlatch" was discontinued, those who were outside
pressed in on hearing the singing, and I addressed them for
278
ANKIDA ENCAMPMENT
some twenty minutes. Their interest was intense, and I
have seldom had a more interested congregation. Some of
them, who were strangers from the interior, were interested
not only in the subject but also at hearing a white man
speaking in their own tongue. But seizing as an illustra
tion the ceremony they had just been engaged in of the
scattering of the swansdown, which amongst them is re
garded as the symbol of peace and good-will, I proclaimed
to them the truth that the Great Chief above had made
peace for man by sending His Son to be the propitiation
for our sins, and through Him had sent down His Holy
Spirit to convey His peace to us.
Some years afterwards this chief abandoned heathenism
and was baptized, as also all his tribe. He had a marble
bust carved, life-size, of himself, copied from a photograph,
and this was mounted outside his lodge for several years
before he died. It is now erected over his grave. I was
invited to officiate at his funeral, which was attended by
large numbers of his friends from all the tribes which had
gathered at the fishery.
One very striking feature of the funeral was the total
absence of the old-time graceful canoe. All the Indians at
tended and followed the remains on gasoline launches, of
which there were many. There were also five Indian brass-
bands, which discoursed the " Dead March " in turn, and
other sacred airs. A solemn service was held in the church
at Lagkalzap, from which the remains were conveyed to the
deceased chiefs old encampment at Ankida, where he was
interred in accordance with his last request. After the
funeral I was requested to initiate two young chiefs to
succeed my old friend, who had thus passed away. It was
an interesting ceremony, introduced by myself some years
previously, to supplant the heathen mode of instituting a
chief. The two young men came forward, accompanied by
the other chiefs, who formed a semi-circle around them.
After inquiring as to their purpose in thus presenting the
279
ANKIDA ENCAMPMENT
two men, and having received favourable replies to my
questions, I addressed them in a few words on the responsi
bility of the office of a chief, and then taking the sash and
insignia from one of the chiefs I passed them to another
chief, who crossed it upon the breast first of one and then of
the other, 'at the same time calling them by their new titles.
They were then led to seats placed for them amongst their
brother chiefs, after which three cheers were given for each
of them.
A chief then advanced and presented me with a copper
tomahawk which had long been a favourite weapon with
the old chief whom I had just buried. In presenting it he
said, " Well, chief, you have laid our good old Shimoigit
(chief) Klaitak to rest, and you have strengthened our
hearts by filling up the vacancy thus made by instituting
two of our brothers to take his place, so we have agreed to
ask you to accept this, which was long preserved by the old
chief, and which was a favourite weapon of his when he
went out on the war-path in the years gone by, when his
arm was strong and his eye clear. He always regarded you
as his friend, and therefore we are pleased to present you
with this as a token of his regard for you."
In accepting it I held it up before the assembled audience
of over two hundred, and replied : " Chiefs and friends, I am
thankful to accept this weapon as a trophy of your old chief.
I can assure you that I shall never use it as he did on the
war-path, but I shall be happy to exhibit it to your children,
and explain to them how much more pleasant it is to tread
the paths of peace than to have to fight on the war-path as
your fathers were compelled to do."
Instantly the entire audience rose to their feet and gave
me a hearty cheer, to which I bowed an acknowledgment
and passed out, proud of my presentation, which I have
added to my museum of Indian curios.
The old chief whom I had thus known for so many years,
and whom I had been privileged to lead from heathenism
280
ANKIDA ENCAMPMENT
into the light of the truth, sent for me about two years
previous to his death, and related to me the following tale,
which I committed to writing on the occasion :
THE CHIEF'S STORY
There was great excitement in the central encampment on
the Lower Nass River. In response to an invitation which
had been sent'out some weeks previously, the tribesmen were
assembling from every camp on the river. Some great event
was about to take place. The canoes which had been sent
to summon the chiefs were manned by young braves, who
cried aloud in front of the various camps, that the head
chief had discovered the " Gan sha-goibakim-Lakah," or that
which enlightened the heavens, and was about to lead an
expedition to procure it.
It was further announced that the leading chief of every
crest and clan who joined in the expedition should receive a
share in this wonderful discovery.
An ambitious hunter of the tribe who had ascended the
highest mountain on his hunting-ground in quest of the
mountain goat was overtaken by the sunset when near the
summit, and was compelled to seek shelter and rest in a
cleft of the mountain for the night.
He was not without food, as he had shot a young sheep
early in the day, which he had skinned ; and then having
rolled up the choicest portions of the meat in the skin,
which he had first scraped and cleaned carefully, he had
cached it in a crevice of a rock where the wolves and
wolverines could not find it.
To this natural food depot he now descended, and having
abstracted a choice cut he kindled a fire, and impaling his
steak on a stick, which he sharpened for the purpose, inserted
it firmly in the ground leaning towards the fire, where it
was soon frizzling and roasting.
Whilst waiting in pleasant anticipation for his evening
281
ANKIDA ENCAMPMENT
meal, he drew his pipe from his belt, and having filled it, he
applied a burning cinder and puffed away, with his gaze
fixed on the fire.
Suddenly he was startled by the cry of a wolf near by
on the mountain, which was quickly answered by a whole
pack lower down. At once he realised what had occurred.
This solitary wolf which he had first heard had discovered
the portions of the sheep which he had discarded, and was
summoning the entire pack to the feast.
Concluding that prudence was the better part of valour,
he instantly seized his gun, and grasping the stick on which
his evening meal was roasting he rushed up the mountain.
Higher and yet higher he hastened, with the howling of
the hungry wolves ringing in his ears. He was no coward,
as he had often faced both the grizzly bear and the wolf
in fierce conflict, and brought them down with his trusty
weapon. But now the night had overtaken him, and he
knew he could but fire at random in the darkness and waste
his ammunition, which was precious.
Meanwhile, the wolves had ceased their howling, and
he knew they were engaged in devouring the remains of
the sheep which he had killed, as an occasional angry yelp
indicated the struggle which was taking place over it. Still
he continued his upward flight, and had now reached a
point where hunter's foot had never trod before. Nor could
he climb higher, for a glacier hung like a curtain from the
crags above him.
Brought thus to a stand, he looked around and discovered
an opening, into which he passed. To his surprise and
satisfaction he found it was a lofty opening, with the roof
sloping upward and outward. And as he gazed he was
attracted and astonished by what he supposed at first to
be numbers of icicles, suspended from the overhanging roof
of his shelter, but on closer examination he found they were
not icicles but stalactites, of which several had fallen to the
rocky floor underneath and been broken.
282
ANKIDA ENCAMPMENT
A miner could not have been more delighted on dis
covering a gold-mine than was the hunter on the discovery
of this gallery of crystals. For he had often heard thrilling
tales of the discoveries of such treasures in the past, and
how some chiefs had become great and wealthy by purchas
ing numbers of slaves with them.
He was not much further troubled with the fear of the
wolves, so elated was he with his great discovery. Besides,
he knew that they had descended the mountain again.
They had followed his trail to the fire which he had left
burning right in the centre of the narrow pass, and fearing
to pass it they united in a final concert of howling, and
then retreated down the mountain.
He then unbound his rabbit robe, which he had carried
slung over his shoulders, and wrapping himself in it he
placed his gun near to his side and lay down to rest till
the day should dawn.
But sleep he could not. His mind was too full of his
discovery, and as he lay looking upward he could see the
starlight flashing from crystal to crystal and illuminating
the roof of his shelter with the rays.
At length he slumbered and dreamed of wolves and
crystals until he saw the pack of wolves rushing up in an
attack on his treasures, from which he awoke with a start,
to find that the day was breaking. He arose quickly and
hastened down to where he had kindled his fire overnight,
and finding a few sparks still burning he quickly replenished
it and fanned it into a flame. Hastening back to where
he had hidden the meat he took a portion from the natural
safe in which he had placed it, and returning to the fire he
roasted it, and feasted on it for breakfast. This he con
cluded by a draught of water from a stream which trickled
down the mountain near by. Thus refreshed he started on
his return journey to the camp, where he related to the
astonished tribesmen the story of his great discovery. This,
then, was the cause of the gathering described before. It
283
ANKTDA ENCAMPMENT
was to acquaint the chiefs of the neighbouring villages of
the news of the discovery, and to devise plans for obtaining
possession of the prizes. It was at length decided that a
strong and very long basket should be constructed, together
with some new bark ropes, and that a slave named Zidahak,
who was famed for his ability in climbing to dizzy heights,
should be lowered in this basket from the top of the moun
tain to the gallery where the glistening crystals hung.
While these preparations were being made Zidahak was
the hero of the hour, and in the enjoyment of his honours
he quite forgot he was a slave. The lucky finder was also
rewarded with many presents, and promises of more when
the crystals were brought home. For this purpose a
number of the strongest of the braves from each tribe was
selected to accompany Zidahak to the mountain top, and to
lower him down to the treasures. Many were the charges
he received as he took his place in the basket to be lowered
down, to the much-desired gems. A signal was agreed upon,
which Zidahak should give when ready to be drawn up, and
this done he was gently pushed over the edge of the preci
pice. Hand over hand he was gradually lowered down
wards and yet downwards until but little of the rope was
left, and they began to fear^that it would prove too short to
reach the prize.
But just when within a few feet of the end, a jerk of
the rope thrice repeated from below indicated that he had
reached the spot, and securing the rope to a spur of rock
they sat down to await results. Meantime Zidahak was
not idle. Now with his right hand and now with his left,
and occasionally with both hands, he was pulling off first
the largest stalactites within his reach and then the smaller,
and packing them in the basket around his feet and legs.
Higher and yet higher he packed them, without reflecting
for a moment on the weight which he was adding every
minute to his load. And now, as the basket was quite full,
he placed several under his arms, and then gave the signal
284
ANKIDA ENCAMPMENT
agreed upon for hauling him up. Slowly, inch by inch, the
basket began to move upward, creaking under its weight.
Now he could hear the shouts of the young men above
as they heaved away in concert on the strained rope. And
still they toiled on, trusting to Zidahak to guide the basket
in its ascent and keep it clear of the projecting ledges of
the rocky steep. This he endeavoured to do, and was
successful in his efforts until near the top. Just here was
a sharp projection, and as the pull on the rope was more
inward now, he was unable to keep the rope off the rocky
ledge. Suddenly a strand of the rope was severed by the
sharp ledge of rock, and he cried aloud to warn them of the
danger. But instead of trying to devise some means of
repairing the damage, and fearful of losing the prize now
that it was almost within their reach, they all united in a
strong pull together. Instantly the rope parted and all
the party were thrown on their backs, whilst the basket
with the unfortunate slave and all his hard-won treasures
was hurled downwards several hundred feet. His body,
together with the stalactites, bounded and rebounded from
rock to rock and from ledge to ridge, until arrested about
midway down the mountain.
And here they found him, a mangled mass, but on un
folding his inner garment, or what remained of it, they found
six of the smaller but more perfectly formed crystals lodged,
three under each arm, where he had clasped them even in
his death fall. Of the others only broken scraps could be
found here and there scattered down the mountain.
After the young men who had formed the expedition
had cremated the remains of the faithful slave Zidahak,
they hastened to return to camp with the six stalactites thus
preserved. There was much mourning and lamentation in
the camp when the sad news was announced, but the sorrow
was not for the unfortunate slave Zidahak, but rather for
the treasures which had been lost with him. The six
crystal stalactites which had been preserved were exhibited
285
ANKIDA ENCAMPMENT
for several days in the lodge of the leading chief, and hosts
of Indians from all the tribes entered to examine and
admire them. And as they did so, they generally ended
their examination with exclamations of sorrow for the
crystals which had been lost. " Alas now, how sad that
such a number of these costly crystals should have been
lost. Iowa. Alas ! " But not a word of regret for poor
Zidahak. A meeting of the chiefs and their councillors
was then convened, when the crystals were named and distri
buted to the leading chiefs as follows :
The first crystal was named "Aizuli," or the "Eldest,"
and was presented to Chief Neishlishyan, or the " Grand
father of the Mink." Of this crystal a chant or song was
composed by the music-master of his tribe, which was sung
on special occasions, as when a great potlatch was made.
The second stalactite was named " Tka-ga-Koidix," or
the " Coming of the Whole." This was presented to Chief
Gadonai, and a song was also made for it.
The third crystal stalactite was named " How-how-imsh-
im laub," or the " Lion Stone," and was presented to Chief
Klaitak, the predecessor of the chief who narrated the in
cident. A chant was also composed by the music-master
of the tribe for this crystal.
The fourth crystal was named " Daow-im Lakak," or the
" Ice of Heaven," and was presented to Chief Gwaksho, who
was the chief bear hunter on the river, and killed a bear on
one occasion without any weapon but his teeth.
The fifth crystal was named " Kalga Lagim Lakan," or
the " Great Fire Glass of Heaven," and was presented to
Chief Neish lak-an-noish, who was a Zimshean chief, but had
married a Nishka chieftainess. This chief was famed for
his skill as a carver and designer, in gold, silver, and
wood.
The sixth and last of the crystal stalactites was named
" Gwe-yel," and was presented to Chief Ginzadak, who after
a hard life of raiding and fighting with other tribes at
286
ANKIDA ENCAMPMENT
length became a Christian, and witnessed a good confession
to the end of his days.
A great song was composed by the music-masters of the
camps in commemoration of the finding of the crystals, and
the circumstances connected with it. This song was named
" Maouk," and was sung annually by the tribes when they
assembled for the potlatch, or Yiaak, on the lower river. They
were generally known as " Giat-tkadeen," or " The People
of all the Valley."
Such was the story as related to me by Chief Klaitak. The
" Lion Stone " crystal which had been presented to his pre
decessor was now in his possession, and as I was desirous to
see those ancient treasures my request was granted, and the
young chief, in whose charge they had been placed, favoured
me with a view.
They were carefully hidden away in a strong chest in his
house, and no one was admitted but myself on the occasion.
It was evident from the care with which he exhibited them
to me that he still considered them as crown jewels.
The stalactites were from eight to twelve inches in dia
meter. They were hexagonal in shape, and looked like cut
glass. As I examined them, I was pleased to remember that
not only the old chief who had told me the story, but also
nearly all the chiefs to whom they had been originally pre
sented had heard an older story of greater and more endur
ing treasures than these, and of the sea of glass mingled with
fire in the heavenly mansions of which the Apostle declares :
" Eye hath not seen, nor ear heard, nor hath it entered into
the heart of man to conceive the things which God hath
prepared for them that love Him."
287
CHAPTER XXIII
THE SKEENA RIVER MISSION
"Though the mills of God grind slowly,
Yet they grind exceeding small.
Though with patience He stands waiting,
With exactness grinds He all."
— LONGFELLOW.
THE Tsimshean Indians are inseparably connected and
identified with the river Skeena. Some of the early
navigators proceeded to give a name to this river, as
they named also other places on the coast, without inquiring
from the Indians, or seeking to ascertain what the native
names were. By so doing the only key to the early history
of the country was discarded, as much may be learned from
the original names given by the Indians centuries before.
The original name of this river, as given it by the Indians,
is " Ikshean." To this the name " Skeena," by which it is
known to the Whites, does not appear to bear any resem
blance.
The late Captain Walbran in his interesting work of
British Columbian Place-Names states, on the authority of
Dr. Ridley, late Bishop of Caledonia, that the name Skeena
is an adaptation of " Kshian," the Tsimshean name of the
river meaning a " divide."
" Kshian " does not mean a " divide," but a " flowing
out." " Iksh " as a prefix always implies " out of," as " iksha-
dowlth," meaning 4< gone away out." Comparing the two
terms we have " Ikshean," made up of " iksh," out of, and
" shean " or " shyen," which means " the clouds." This indj-
THE SKEENA RIVER MISSION
cates the clouds as the source of the river. Tsimshean also
is made up of " tsim," in, and " shean," the river Skeena.
Hence it is evident that they derive their tribal name from
the name of the river. The first syllable " ik " is dropped
from " Ikshean," which is their term for the Skeena, and the
word " tsim," or " in," substituted. We therefore have
" Tsimshean/1 which translated literally means " in the
shean." They are therefore " the people of the Skeena."
This is just where their old encampments are found
at the head of tidal water in the Skeena River. Not only
so, but they carried the names of their respective camps to
which they formerly belonged with them when they removed
to Port Simpson, Metlakahtla, and other points on the coast.
There were originally ten tribes, each of which occupied
their own encampment as follows :
The " Kishpagalots," or " People among the elderberry
bushes."
" Kinnadoiaksh," or " People on the rapids."
" Kitseesh," or 4< People of the salmon traps."
" Kitsatlal," or « People of the willows.11
" Kitlahn," or " People of the salmon roe."
" Kitandoh," or « People on the other side."
" Kitwilgiauts," or " People whose canoes are afloat."
" Kilutsa," or " People on the inside."
4t Kinagangeek," or " People where the flies abound."
" Kitwilikshaba," or " People on the starting-place."
These tribes or clans had each a winter encampment on the
salt-water on the Metlakahtla Channel, to which they moved
for the winter. Here they were never frozen in, which they
would have been had they remained on the river. In addi
tion they had an abundance of fresh food in the fish, crabs,
and shell-fish with which the Metlakahtla waters abounded,
besides deer and water-fowl. But in moving from the river
encampments on the Skeena, to the winter encampments,
they usually broke the journey at a sheltered bay near the
289 T
THE SKEENA RIVER MISSION
mouth of the river, known now as Port Essington. It was
so named by Vancouver, who anchored off it in his voyage of
discovery in 1793.
But the Indians had named this bay long before Vancouver
had visited it. It was known as " Spa-ukshut," or the
autumnal encampment, because they encamped here on the
way down the river. Later on, after all these tribes had
almost deserted the Skeena and made Metlakahtla and Port
Simpson their permanent encampments, the Kitsilass (people
of the canyon) Indians began to move; from that rocky
habitation and to take up their residence at Port Essington.
This movement was accelerated by the establishment of one
or two trading stores there, as the ability to procure the
white man's goods in exchange for his furs was a powerful
attraction to the Indian hunter. It was just this that had
drawn the Tsimshean tribes to abandon their summer and
winter encampments on the Skeena and at Metlakahtla, and
to settle around the Hudson's Bay Company's establishment
at Port Simpson.
In July 1875 I visited Port Essington, and conducted the
first services there for both whites and Indians. I found
a number of white miners in camp en route to the newly
discovered gold-fields of Omineca. Mr. Cunningham, a
pioneer trader who had just established a trading post,
kindly placed his dwelling-house at my disposal for a service,
and assisted in every way to make it a success. The rooms
were filled, and many had to remain outside. I deputed a
native teacher to conduct services with the Indians, which he
did in their own tongue. After the service I performed a
marriage ceremony, and baptized several children. I was
appealed to also to act as peacemaker in the settlement of
a dispute. Mrs. Cunningham kindly volunteered to open a
Sunday-school, for which I engaged to send her a supply of
books. Thus the Mission was inaugurated on the Lower
Skeena.
The following year the Methodist Missionary Society
290
THE SKEENA RIVER MISSION
entered upon the Indian work at Port Essington, whilst the
Rev. H. A. Sheldon was appointed by the Bishop to carry on
the missionary work of the Church amongst the whites there.
Mr. Sheldon had proved his zeal by volunteering to open a
Mission amongst the miners on the Upper Stikeen ; but as
the mines there did not prove a success they were abandoned,
and he at once removed to Port Essington, where he laboured
with much acceptance until his death. He was drowned by
the foundering of his canoe on the Skeena, near Point Lam
bert, and almost within view of his Mission. He was accom
panied by three Indian lads as his crew, and Mrs. Cunningham
as a passenger. The canoe was labouring in a heavy tide
rip, when a squall struck them from the sea. This caused
it to spring a leak, and the water poured into the canoe.
Fearing to be immersed, Mrs. Cunningham, who was seated
in the bottom of the canoe, suddenly stood up, and as the
canoe was nearly full of water it capsized, and all were pre
cipitated into the sea. The only lad that was saved stated
that the missionary had a paddle in his hands when the
canoe capsized, but this he threw to one of the Indians to
assist him to keep afloat. He then raised his voice in prayer
for the Indians and disappeared whilst still praying for them
and the Mission.
Mr. Sheldon's body was not found for some weeks, though
a reward was promised to any person who might find it. I
endeavoured to encourage them to search for it, and it was
at length discovered and interred under the shadow of the
church he had erected and which he loved so well. The
members of his congregation united in procuring a stained
glass window, which was put up in the building " in memo-
riam." But this memorial was destroyed with the church
by a great fire which swept away a large part of the town.
Mr. Sheldon's memory, however, is preserved in the minds
of many whose esteem he won by his efforts to guide them
into the way of truth. His latest breath was spent in prayer
for his work and for his people as his spirit passed to his
291
THE SKEENA RIVER MISSION
rest and reward. He was succeeded in the work at Essing-
ton by the Rev. Michael Brown, who with his friend Dr.
Haddon ministered to the spiritual and bodily needs of the
ever-changing population at Port Essington. Mr. Brown
was compelled, after several years1 labour, to resign'on account
of his wife's health. He afterwards took charge of Cedar
Hill church and parish, near Victoria, where he died.
In July 1880 1 ascended the Skeena River from Metlakahtla
by canoe to open the first Mission on the Upper Skeena amongst
the Gitikshan tribes. With five Tsimsheans and a medium-
sized canoe we were twelve days in poling up the river to
Skeena Forks, which was afterwards named Hazleton. As
the Skeena is larger and more rapid than the Nass, it was
with difficulty that we succeeded in propelling our craft up
some of the rapids, and I never relaxed my efforts to assist
my crew until we reached our destination. The Skeena was
then, as it is now, full of salmon at this season of the year,
and the bears usually gather on the sand-bars and fish out
the salmon with their paws. At one point I shot a black
bear, for which my Indians were grateful, as we had been
subsisting almost wholly on fish for ten days. The following
day being wet compelled us to remain in camp, when Bruin
was skinned and cut up, and the flesh served out, roasted,
broiled, and in soup for the three meals. The occupants of
another canoe which encamped with us were also invited to
partake of the improved fare, and the increased numbers
afforded me a larger congregation for our evening service.
On one sand-bar we saw a number of black bear feeding on
the salmon with one immense grizzly, the track of which I
measured and found it to be a span and a half in length, or
about thirteen inches. They are very dainty in their choice
of salmon, and have been seen to catch numbers of them and
cast them away one after another until they find one of
which Bruin approves. Of this he will partake of a few bites,
and then cast it aside and fish for another.
In this way large quantities of salmon are left lying along
292
THE SKEENA RIVER MISSION
the banks and on the bars of the rivers, which become very
offensive later in the season. The mosquitoes were very
annoying, especially in some places where they were pro
tected from the wind, and this was too often forgotten by
our Indians when selecting a camp. It was interesting to
witness the plan adopted by my crew to protect themselves
from these pests, and secure rest and sleep during the night.
They first cut a number of strong osier rods of ten"or twelve
feet in length. These they sharpened at both ends, and
then by pushing first one end into the ground for eight or
ten inches, then bending it over they push the other end
into the ground in the same manner. It is thus bow-shaped,
with the centre of the bow four or five feet from the ground.
Then another rod is fixed in the same manner, but at right
angles to the first, thus crossing it at the centre. Then
other rods are inserted in the spaces between, until a cage
has been completed. The canoe sail is then brought and
thrown over the whole, and sand is placed on the skirts of
the sail where it rests on the ground. It is necessary at this
stage that one person should be admitted to kill all the
mosquitoes which may have entered. This done, I was
invited to enter quickly, followed by my son, who accom
panied me, and by the five members of my crew — seven in
all. We were all packed closely together, as herrings in a
barrel. For a short time there was a feeling of satisfaction
at our deliverance from the clouds of bloodthirsty mosqui
toes, the united buzz of which rose and fell like a number of
hives of bees as they surged around our cover, seeking in
vain to find an entrance.
But for me there was no sleep. The heat was so intense
that I was bathed in perspiration, as though in a Turkish
bath. Added to this was the sense of suffocation. I
struggled and endured until the first dawn of daylight.
Then with a rush I raised the skirt of the tent near me
and dashed out, despite the cries to restrain me which arose
from all within. I felt I could survive amidst the mosqui-
293
THE SKEENA RIVER MISSION
toes, but that I should be smothered if much longer in that
hot bath of heated breath and steam, I rushed to the fire,
and gathering the still burning cinders together, I added
fresh fuel, and then stood in the smoke, with closed eyes and
mouth, content to gasp now and again for a mouthful of air.
But my crew were ill at ease. In my exit I had admitted
too many of the enemy. Murmurs of disapproval of my
actions, with occasional groans, intimated their unrest, and
soon this gave way to a united roar as they too burst
from their cover and rushed for the smoke. An early cup
of coffee, which we drank with the cup in one hand and a
branch in the other to beat off our assailants, prepared us
for another start. We soon got into a breeze on the river,
which swept our foes away, and with their departure we
forgot our miseries.
My arrival to open the Mission at Skeena Forks was most
opportune. A pioneer trader, who had been trading there
with the Indians for furs, had failed, and was about to leave.
I at once secured his little shanty and the large log-building
in which he had carried on his store business, at a low rent,
with a promise to purchase. I pulled down the shelves and
counter, and with the lumber constructed seats and a plat
form, thus preparing it for public services, as well as for
day-school use. With an old crowbar hung by the door,
for use as a bell, I summoned my congregation to service,
and soon had good congregations, and thirty-five scholars
registered on my school-roll.
My chief trouble arose from the Indian gamblers, who
plied their craft from early morn till eve, right in front of
my Mission-hall. I warned them against continuing it on
the Sunday, but they paid no heed. On the second Sunday,
however, they had no sooner seated themselves to commence
their noisy game when I charged upon them to seize their
gambling outfit. They realised my object, and grabbing
their effects fled up the hill, with their blankets trailing
behind them. I informed them I would seize their sticks
294
THE SKEENA RIVER MISSION
and mats should they attempt to play again near the
Mission buildings. Concluding that prudence was the
better part of valour, they did not transgress again, but
carried on their games on the hill behind the camp.
Thus the Skeena Mission at Hazleton was inaugurated,
and I continued to carry it on until the approach of winter,
when I hastened to return to the coast to make arrangements
for my work there.1 On our way down the Skeena by canoe
my crew selected what they considered a good encampment
for the night, with a sandy beach and a supply of firewood.
But they failed to notice that a high spur of rock abutted
on the river, leaving only a narrow pass of two or three feet
between rock and river for man or beast to pass up or down.
This was close to the upper end of our camp. I occupied
one tent with my son, a child of six years, whilst the second
tent was occupied by the canoe owner, who was also the
steersman, a chief of the Kitanmaksh tribe, and his crew.
We had only just turned in when a prancing and snorting
arose around our tents, which gradually increased, until we
feared our tent would be attacked. I realised what the
cause was; we had encroached on the bears1 right-of-way,
the only road by which they could pass from one valley to
another. As the snorting and rushing around the tents in-
1 In the Rev. T. Crosby's book, lately published, entitled Up and
Down the North Pacific Coast by Canoe and Mission Ship, on p. 227 I am
reported to have said to the Rev. T. Crosby, in reference to the Mission
at the Skeena Forks, now known as Old Haytiton, which I had just
opened, " Mr. Crosby, we have no business here. You had the field
before us." While refraining to say anything derogatory of a brother
missionary who has passed away, I would just mention that my reply
was qualified. Mr. Crosby had just been stating how they had visited
this camp before, and had promised them a teacher more than a year
previously, when I replied, "Then you evidently think, Mr. Crosby,
that we have no business here, and that you were in the field before us r "
He replied that this was just his view. I then informed him of my
previous visit some two years before, and of Mr. T. Hankin's offer of a
site for our Mission, and also of the cause of our delay in opening the
Mission. I also invited him to give the address at our evening meeting,
which he did, and explained to the Indians why he had failed to open
the Mission there as promised.
295
THE SKEENA RIVER MISSION
creased, I decided not to make any movement, lest our Indians
should say that the " Omukshewas " (whites) were afraid.
Soon, however, I heard a commotion in their tent, A lantern
was lighted and several guns were fired to frighten off these
denizens of the forest, which had thus intruded upon our
camp and disturbed our rest. For a time all was quiet, but
soon they returned in full force and renewed their pranks.
Fearing this time they would break through our tent, I arose,
and having lighted my lantern, which I hung over the tent
door, I discharged my rifle several times. The louder report
of my Snider rifle had the desired effect. They retreated
into the forest, and we were permitted to fall asleep, roused
only now and then by the occasional howl of the hungry
wolves in search of their prey. In the morning we found
the beach around our camp covered with the tracks of bear,
both black and grizzly, and also of other animals. I pointed
out to the Indians how we had intercepted the bears by en
camping on their trail, which they acknowledged, and the
chief determined to set his bear traps just there on his return.
He was a most successful hunter, as during my stay at his
camp I saw him frequently returning from the chase with a
burden of pelts. He was also a skilful canoe-man, and
though the river was high, he steered us through the canyon
without hesitation. He cried frequently to his crew to paddle
with all their might, as, in order to enable him to steer clear
of the great eddies which opened on every side threatening
to engulf us, it was necessary to keep a strong headway on
the canoe.
On our arrival at Metlakahtla a committee meeting was
convened, at which, after the consideration of my report,
Bishop Ridley decided to go up the Skeena accompanied by
Mrs. Ridley and a native teacher, also a cook and general
servant, and continue the Mission which I had thus opened.1
1 In the report of the opening of this Mission as recorded on page 14
of Snapshots from the North Pacific, there is no mention made of my
part in the undertaking.
296
THE SKEENA RIVER MISSION
It was after the establishment of the Mission that it was
named Hazleton. Prior to this it was known to the Indians
as " Kitan-maksh," or the camp where the people fished by
torchlight, and to the whites it was known as "Skeena
Forks," from the junction there of the Bulkley River with
the Skeena. There was a reason why I should thus have left
my work amongst the Indians on the coast to open the inland
Mission. Some two years previously I had been commissioned
to accompany a brother missionary, the Rev. R. Tomlinson,
on a tour into the interior to select a site for a Mission to
the Kitikshean tribes of the Upper Skeena River. We
travelled by canoe up the Nass River to the head of naviga
tion, accompanied by four Indians and a boy, to pack
sufficient provisions and covering for the journey. We also
carried some seeds and gardening tools to test the soil of
such sites as might be chosen, as well as to teach the Indians
to cultivate their land.
On reaching the head of navigation on the Upper Nass, we
sent back our canoe and divided our effects into packs for
each of our carriers. We then started by the old " Grease
Trail," which is over one hundred miles from the Nass to the
Skeena River. One or two incidents which occurred on this
journey deserve to be recorded. On our fourth day's march
we met a tribe named the Galdols, on their way to the bear
hunt. The encampment of these Indians was situated mid
way between the Ominica and the Stikeen goldfields, and
they had made it a custom to exact toll from miners passing
from the one camp to the other. The Attorney-General of
the Province had requested our missionary to warn this tribe
against such illegal action. Here, then, was the oppor
tunity, but it was felt that in order to detain them it would
be necessary to entertain them to some food. This is Indian
custom. Accordingly my companion approached me with
the proposal that we should boil up a mat of rice which we
had with us, some fifty pounds weight, to feast the party. I
demurred, as I feared we should not be able to replace it.
297
THE SKEENA RIVER MISSION
Nor were we. The result was that both we and our Indian
packers were well-nigh famished from starvation. At the first
salmon-house we succeeded in obtaining a half bucket of pota
toes from which the eyes had been cut for planting. These
were boiled and served up for our midday meal, and at the
next halting-place, which we reached at dusk, we only suc
ceeded in obtaining one dried salmon. This but afforded a
morsel for each of us, as we were indeed as hungry as wolves,
and we were compelled to seek a camping-place where sleep
would cause us to forget our need.
The following day we reached the Kishpiyouksh fishing
camp, where we were treated to the first salmon which had
been caught for the season. Being the first, it had to be
cooked by a special process, as the Indians believe that other
wise the salmon would be offended and might perhaps desert
the river. Consequently, instead of roasting or broiling the
fish, it was placed in a large cedar box, which was half filled
with water. A number of stones were then made red-hot in
the fire, and one by one plunged into the water with the
salmon. This was repeated until the fish was boiled, when
it was served in a wash-basin. Although the dogs licked
the stones repeatedly when they were taken out of the box,
yet they were cleansed by passing through the fire before
being placed in the box again. This process was an im
provement, however, on what we had experienced a few days
previously, when we had been treated to a meal of smoked
bear's meat. Our host cut the meat to pieces by holding
one end of it between his teeth, and then when it was cooked
depositing it in a pan which he had scoured with an old
moccasin. I took care to help myself to such pieces as had
not touched the vessel which contained it. One penalty
to which we were subjected in encamping in the salmon-
houses was the dog nuisance. They were numerous, and the
nights being cold when the fires went out, the wretched
animals would insist on lying down upon us. But little rest
could be had, as it occupied most of the night in kicking
298
THE SKEENA RIVER MISSION
them oft* our legs and feet. We learned the truth of the
proverb that "He who lies down with dogs must rise up
with fleas."
On our fifth day's march my companion, the Rev. R. Tom-
linson, lost himself in the forest. We had just finished our
midday meal and had started our Indians with their packs,
when my friend handed me his gun, stating he would follow
directly. I waited by the camp fire for some ten minutes
or more, then hallooed loudly, but received no response.
I concluded he had gone, and consequently started off to
overtake him. But on reaching a soft place on the trail I
failed to discover his tracks. I then returned to the camp
fire, and not finding him, I fired first one barrel of the gun
and then the other, in the hope that if he had gone astray
he might hear the signal. But all without effect. The
forest but re-echoed my signals. Fearing our Indians
might mistake our disappearance, I now resolved to hasten
forward in the hope that my friend had joined them. I
soon overtook the last of them, and inquired if he had seen
anything of the missing man. He scanned me deliberately
with a suspicious gaze and then replied, "Who fired the
shots that I heard, and how is it you have the gun which
Mr. Tomlinson has always carried himself since we entered
on the trail ? You should know best where he is." It was
quite evident that he believed I had shot my friend. I
then hastened onwards to reach the others, and on inform
ing them that my brother missionary was lost they replied,
"How could Mr. Tomlinson lose his way. He has been
over this trail before. You might get lost, but not he.
Who fired the gun which we heard?11 I saw at once that
all were of the same opinion. They concluded I had shot
my companion. So without further questioning I requested
them to pile their packs by the trail, taking only a few
provisions, and to return with me for a search. We had
not proceeded many miles when on entering a wide valley
we descried a figure hastening forward. We soon discovered
299
THE SKEENA RIVER MISSION
it was a man, and truly the lost man. He had become
engrossed in watching two armies of ants at war. And
their wonderful skill and order had so attracted him that
he forgot all else.
When at length he remembered himself and hastened to
return to the path of duty, he rushed oft' in the wrong
direction. Every step led him farther astray, until he
realised that he was lost. Lost in the forest! Can we
realise what it means!? Not a forest which may be measured
by acres, but a boundless forest full of mist and mystery.
Little wonder that so many travellers, miners, and 'prospec
tors have lost their reason, and then their lives, in the
mazes and gloom of the forest. Little wonder that as our
friend felt his strength failing from ineffectual efforts to
find his way, he cast himself on his knees in prayer for
guidance. Nor did he ask in vain. He arose calm and
collected, and pursued his way until he reached a lake.
There was a trail around it, which he followed. It was a
trail made by wild animals coming to the lake to drink.
This he followed until he found a trail leading from it,
which connected with the main trail at a point which we
had passed over in the morning. This he recognised, and
rejoiced to realise that he had found his*. way again. And
only those who have passed through the same experience
can tell what the joy is. It is indeed light and liberty.
It is more ; it is deliverance from death. For this is cer
tainly the fate of any one who when lost in an American
forest without any means of sustenance fails to find a way
out again. Many men perished thus during the Yukon
gold excitement. Their bones lie bleached under the
trees and by the lonely rivers which meander through
the forest glades.
That incident, however, brought before me vividly the
danger of merely circumstantial evidence. Had my friend
been lost on that occasion, I fear that the evidence would
have been sufficiently weighty to have convicted me. It
300
THE SKEENA RIVER MISSION
was asserted by the Indians truly, that Mr. Tomlinson knew
the trail well, having passed over it several times, whereas
this was my first journey. Therefore they rejected the idea
that he could have lost his way. It was true also that he had
never permitted anyone to carry the gun but himself from
the start. Also that I had fired off both barrels, the reports
of which they had heard, and they concluded that we had
disagreed over the mat of rice which had been used up to
feast the Indians whom we had met. All this would have
been witnessed against me.
We continued our march from the Kishpiyouksh, or " the
people hidden between," and in two days reached the Kish-
gagass encampment near the Babine lake. This tribe con
tinued to follow the custom of cremating their dead, which
was formerly followed by the Tsimsheans and Nishgas.
Several funeral pyres were still burning, and the plain ex
tending away from the village was covered over with piles
of charred wood where the dead had been consumed. I had
well-nigh been guilty of a breach of Indian law at our last
camping place, just before reaching the village. As my men
were busy putting up our shelter sail, and I in lighting our
camp fire, I looked around for fuel, and finding a heap of
charred wood I proceeded to appropriate it. One of our
party sighted this and hastened to inform me that the body
of a child had been cremated on it a short time previously.
I did not require any further information, but dropped it
instantly with a shudder.
It was while encamped at this village that we felt the loss
of our mat of rice so acutely. There was no fresh food pro
curable, but the chief in whose house we were encamped had
a pit of salmon roe opened, which had been covered up for
nearly six months. This is the strongest dish which the
Indians indulge in, and the odour can be detected afar off.
A portion was prepared for us and our party on the Sunday
morning, and all were invited to partake. A large dish was
placed before us and our host, who was in rather a nude
301
THE SKEENA RIVER MISSION
condition, not having taken any pains to dress himself for the
occasion. My brother-missionary having dipped his spoon
in the dish, took a stand with his back to the company, who
were now all enjoying the meal. For him enough was as good
as a feast, as he had no sooner tasted it than he hastened to
return his spoon. In doing so he inquired whether I should
not desist also, but being weak from hunger I informed him
that I should continue to the bitter end, which I did, to the
astonishment of " mine host," who found it necessary to
bestir himself to keep pace with his guest. Had I not done
so I should have been unable to have taken my part in the
services of the day, as our own provisions had run out.
After the Sunday services, the first which had ever been
conducted there, we instructed them on the Monday in
gardening, and how to plant potatoes and vegetables. We
presented the chief with a set of tools, to be loaned out to
any of his tribe desirous of using them. This tribe has
since abandoned heathenism and become Christian, largely
through the teaching of a native Christian from Kincolith,
who with his wife have laboured there faithfully for some
eight years. The Mission has been under the superintendence
of the Rev. John Field, who has laboured with much accept
ance for many years at Hazleton in the Mission which I in
augurated in 1880. The headquarters of this Mission will
now be at New Hazleton, on the line of the Grand Trunk
Pacific Railway, which is rapidly opening up the country for
settlement. Near to Hazleton, on the Bulkley River, which
flows into the Skeena at this point, is an encampment of the
Hagwilget Indians. This tribe has long been under the
teaching of the French Roman Catholic Mission, and though
so near to our Skeena River Missions, yet there has been no
friction, as they speak a different tongue. They are one of
three branches of the Dinne nation of the interior which
have endeavoured to seek an outlet to the coast.
The other two branches are the Tahltan tribe on the
Upper Stikeen, near Telegraph Creek, and the Zitz-Zaow
302
THE SKEENA RIVER MISSION
Indians, already mentioned, which had succeeded in reaching
tidal waters on Portland inlet. One of the principal features
of the Upper Skeena to the Indian mind is a mountain near
Hazleton, named by them "Turn Lak Ahm." In their
tradition of the Deluge, the canoe in which their ancestors
were preserved rested on this mountain. The Tsimsheans,
Nishgas, and Kitiksheans all claim to have descended from
the occupants of that canoe, and thus declare their common
origin. That these three divisions all speak dialects of the
same tongue would appear to confirm this assertion. Formerly
all travelling and freighting of goods on the Skeena River was
by Indian canoes. A large freight canoe usually carried two
tons of merchandise, and required a crew of five Indians to
pole it up the river. Accidents were not infrequent, especi
ally when the river was in flood, notwithstanding the ability
of the Indians and their experience of river navigation.
A white trader named Youmens, who had established a
trading store at this point, had chartered a large canoe to
bring up a cargo of goods, but the canoe was capsized in the
canyon and lost with its entire freight and several of the
Indian crew. One of the latter was a son of a sub-chief of
the Hazleton tribe. He at once demanded an indemnity
from the trader for the loss of his son. This the latter
refused, declaring that he had lost both canoe and cargo,
which amounted to a large sum. The Indian was indignant,
as by their own laws he was entitled to blood- money, or a
property indemnity. Some three years passed away when a
similar accident occurred, and a second son of the same sub-
chief was lost in bringing up a cargo for the same trader.
Again the bereaved father appealed to the trader for re
muneration, but only to be denied as before. Smarting
under his loss and shame, as his fellow-tribesmen chaffed
him for permitting his second son to work for a man who
had refused his appeal on the loss of the first, he determined
on vengeance. Two days after receiving the sad news, as the
trader was seated in front of his store bartering for some furs,
303
THE SKEENA RIVER MISSION
this chief came along with his blanket around him, and seiz
ing the trader by the hair of his head, pulled him back and
stabbed him through the heart.
When the news reached the Government a party was
despatched under the Chief of Police to apprehend the
murderer. They wisely decided to proceed by the Nass
River and across country to the Skeena. They succeeded in
obtaining an Indian guide, the son of a Nishka chief, who
led them in the early morning to the house of the murderer,
whom they seized in his bed, and casting him into the canoe
were well out on the river before his tribe was aware of what
had occurred. A hue-and-cry was raised, but it was too late,
as the canoe swept out of sight borne along by the rapid
current, and they knew it was useless to seek to follow. The
culprit was duly tried and condemned to death, but he died
in the prison before the day fixed for his execution. The
young Indian who had thus rendered the expedition a success
was rewarded by the Government, which forwarded him a
silver watch accompanied by a testimonial acknowledging
his faithfulness and ability. This testimonial he has framed
and hung up in his house. It reads as follows :
" The Government of British Columbia having learned that
you rendered valuable assistance to the law officers of the
Crown in connection with the recent arrest of the murderer
of the late Youmens on the Skeena River, forward herewith
for your acceptance a silver watch and chain in token of
their appreciation of your services in the cause of law and
order as opposed to barbarism and crime. Signed on behalf
of the Government of British Columbia.
(Signed) JNO. ROBSON,
Provincial Secretary.
To JOHN W. MOUNTAIN,
Indian Chief."
This man is now a chief, and is one of our leading Chris
tians. But the best part remains to be stated. A surviving
THE SKEENA RIVER MISSION
son of the murderer afterwards became a Christian, and
having proved himself a clever student became our native
teacher in the Mission there. He proved faithful in that
office for several years until his death, and thus did much to
remove the stain which his fathers act had wrought.
That Youmens might have prevented such a catastrophe,
and saved his own life by a small payment, is evident on
comparing the action of the other trader in the same camp.
This man was in the habit of putting out poison for foxes in
balls of fat, as they were rather numerous, and their fur valu
able. On one occasion, however, a young Indian was out on
the trail when his dog discovered one of these poisoned baits
and devoured it. He soon developed signs of poisoning,
and his owner fearing that the dog had something in his
throat, endeavoured to pull open his jaws to examine him.
In doing so, his dog bit him, and he also soon developed
symptoms of having been poisoned. He hastened back to
the village, and was just able to relate what had caused his
ailment, when he expired. As the Indians knew of the poison
having been thus distributed, they at once concluded it was
this which had poisoned both the dog and its owner. They
therefore proceeded to impeach the trader, and on learning
the facts he invited them to his store. Here he counted out
to them one hundred trading blankets, valued at one dollar
and a quarter each, also a little tobacco and matches. With
this amount they were perfectly satisfied, and peace was
preserved between them. Had he not done so, his life
would have been the forfeit.
Such was the state of the Indians of the upper Skeena
when the first Mission was established there. Some years
afterwards the first steamboat, a sternwheeler, was put on the
river by the Hudson's Bay Company. This was followed
shortly after by others operated by local companies. It was
a great achievement, proving the triumph of steam and skill
over the forces of nature as developed by the rapid currents
of the Skeena, rushing through its rocky canyons. What
305 u
THE SKEENA RIVER MISSION
an advance this was over the canoe ! The Indians looked in
wonder at what they named the " white man's fire canoe,"
and the oldest amongst them who had declared when they
had seen the first saw-mill, that they wished to die now that
they had witnessed the water cutting the wood, were so
overpowered by this new development that they inquired
eagerly why it was that the white man died ? And now
they are permitted to witness the next advance. This is the
wonderful " iron horse " which rushes snorting and whoop
ing through forest and plain, piercing the mountains and
spanning the rivers in its track.
Even to the white pioneers who have long been contented
to use the Indian trail and dug-out, with their ingenious
monkey bridges spanning the rivers, these rapid and wonder
ful developments have seemed as a dream. But to the natives,
who have but lately emerged from the Stone Age, the change
is overwhelming. The question is, will they survive it ? The
great change in their mode of living, in their dwellings, in
their food and clothing, is well calculated to try them greatly.
But they may adopt and accommodate themselves to all this
if they will only hold aloof from the evils of our civilisation.
It is the " firewater " with all its attendant evils which will
prove the destruction of all who give way to it. We rejoice
that evangelisation has preceded civilisation, and that so
many have been won for Christ and the truth before these
great changes have occurred. And though they may not
long survive the great inrush of our civilisation, and the
new population, yet we know they will have a name and a
place in that Kingdom which shall never be destroyed, but
which shall endure for ever.
306
CHAPTER XXIV
THE ZITZ-ZAOW TRIBE
u Light for the forest child :
An outcast though he be,
From the haunts where the sun of his childhood smiled,
And the country of the free ;
Pour the hope of Heaven o'er his desert wild,
For what home on earth has he ? "
WHILST the Tsimsheans, Nishkas, and Haidas were
thus being gradually gathered into the Church of
Christ, there were other bands of Indians and
remnants of tribes which had been almost annihilated in
their continued conflicts with one another during the past.
Not the least interesting of these was the tribe known as the
Zitz-Zaows, whose encampments and hunting-grounds were
situated on Portland Inlet, which now forms part of the bound
ary line between British Columbia and Alaska. This band
of Indians, I discovered, was a branch of the great Dinne
nation, which inhabits the north-western interior, between
latitude 51° and 57° N. This agrees with Morice's delinea
tion of the boundaries of the Dinne nation. These Indians
have sought to find an outlet to the coast by three routes.
First they wandered down the Bulkley River to a point
near its junction with the Skeena, where the Agwilgets are
found. It is not generally known that the term " Agwilget "
is from the Tsimshean, and may be rendered as the " steady-
going people." When opening the Mission at Hazleton in
1881, I was brought into communication with this tribe and
took down a limited vocabulary of their nouns. A second
branch of the Dinne is found on the Stikeen River at
307
THE ZITZ-ZAOW TRIBE
Tahltan, whilst the third division were these Zitz-Zaows on
Portland Inlet.
As each of these three divisions had developed a different
dialect in their progress to the coast, it might never have
been known that they were of the same nationality, had not
circumstances favoured my investigations in regard to them.
I found that of the dialect of each division some three-
fourths of the words were different to the vocabularies of
the others. This may be accounted for by the lengthened
period of their separation from the parent stock, and from
one another.
Of the three divisions, only one, the Zit/-Zaows, succeeded
in reaching tidal waters ; which they did when they struck
the head waters of the Portland Inlet. They were probably
the vanguard of their nation. But what a terrible toll was
exacted of them for their venture ! They found themselves
surrounded by the more powerful tribes of the Tsimshean
and Nishka Indians, as also the Klingit tribes of South-
Eastern Alaska.
By these they were regarded as encroachers on their
hunting-grounds, and consequently they kept up a continual
warfare against them, waylaying them amongst the moun
tains and along the rivers, and shooting them down with
their bows and arrows, or overpowering them at close
quarters with their spears. For these coast tribes were fiercer
and more warlike than the tribes of the interior, inured as
they were from childhood to face the storms and perils of
the ocean, in their well-constructed canoes, and ever on
the alert for their yet fiercer foes, the Haidas. They were
thus more than a match for these intruders from the east.
But a yet sterner foe compelled the shoreward progress
of these children of the forest. They were often harassed
with famine, especially in the early spring after a long
winter, in which their food supplies were exhausted, and
hunger was a foe with which they could not treat.
Their only escape was towards the sunny slopes of the
308
THE ZITZ-ZAOW TRIBE
Pacific. Here the streams abounded with salmon; deer
roamed in the valleys and along the shores, whilst the goats
on the mountains, in the late autumn, afforded an abundant
food supply to the intrepid hunter.
One encampment of these Indians, the Lak-We-Yip, has
been totally annihilated in their continual conflicts and skir
mishes with the Kitikshean and Nishka tribes.
The Zitz-Zaows of Portland Canal fared but little better.
On one occasion during the absence of the men of the tribe
on a hunting expedition, the warriors of the Lak-Shale or
Cape Fox tribe attacked the camp, and, having slain all who
failed to escape, they impaled their bodies on sharp stakes,
and stood them in a long ghastly line, on the shore in front
of the encampment. What a terrible sight met the eyes of
the returning hunters, as they found their women and chil
dren thus slaughtered ! Naturally their first thought was
of revenge, and after they had mourned over the bodies of
their relatives and placed them away on the rocky headlands
and islands around, they met to concoct their plans for
revenge on their enemies.
Every stratagem of the hunter for catching bears and
wolves, such as snares, pitfalls, and deadfalls, placed skilfully
in the trails most frequented by the enemy, were called into
requisition. To fire their camps at night in the dry season,
and shoot them down as they fled, and to harass them in
every way they could, until they had taken a life for every one
they had lost. This was the policy to which they pledged
themselves, and many a Klingit Indian bit the dust during
the years that followed.
But it was not to be expected that their enemies should
remain passive. It had stirred them up to further reprisals,
and when their numbers had been still further reduced, a
Nishka chief, with his clan of the Eagle sept, which also
claimed hunting rights on the same inlet, laid the remnant
of this tribe of Zitz-Zaows under tribute.
This position they accepted, as it also ensured them the
309
THE ZITZ-ZAOW TRIBE
protection of their allies, who supplied them with guns,
powder, and shot, as also with blankets and provisions. For
these necessaries they handed over all their furs at the chiefs
own valuation. That this estimate was far below the value
of their furs, will be evident from the fact that this chief
had then to sell the furs to the Hudson's Bay Company.
The Indians have frequently informed me that when pur
chasing a Hudson's Bay Company's musket, the Indian was
required to pile up the furs until it was level with the muzzle
of a gun, and a martin skin was bartered for a bar of soap.
As the Nishkas had to sell their furs on such terms, their
tariff with their tributaries may be easily estimated.
But better things were in store for both oppressor and
oppressed when the missionary pioneers arrived on the coast.
Duncan's action at Metlakahtla in establishing a trading
store for the Indians gathered out of heathenism, secured for
the Indian hunters a fair value for their furs, and though
the Company at first opposed him, yet they found they had
to conform to the new regime. And the standard thus set at
the Mission soon came to be recognised all along the coast.
Under the advantages thus secured, the Zitz-Zaow tribe
claimed the liberty of seeking freedom of action also, and I
sent them several messages of encouragement after taking
charge of the Kincolith Mission, inviting them to come and
see me, and promising them medical aid for their sick, and
protection from oppression.
In response to my invitation a large canoe arrived shortly
after, bringing twelve men, the surviving leaders of the tribe.
They were certainly as wild-looking a band of Indians as any
I had met, veritable " children of the forest." They were
hospitably entertained and cared for, and from this time
onward they visited the Mission frequently, and often re
mained over the Sunday. They were induced to attend the
services, and as several of them knew the Nishka language,
they soon became familiar with the leading truths of Chris
tianity. The chief Quiyah, a very sociable and agreeable
310
THE ZITZ-ZAOW TRIBE
Indian, encouraged his tribe to visit us, and after due pre
paration and instruction this chief and several of his people
were baptized. After this they made the Mission Station
their headquarters, and several of them erected suitable
dwellings to reside in. In their wild heathen state they lived
in huts, built with bark and branches, and subsisted prin
cipally on the flesh of the bear and porcupine, the mountain
goat, and the ground hog.
We succeeded in inducing them to permit us to take one
of their girls into the Mission for training, but on the third
day after her entrance she was missing, and could not be
found. Late in the evening she returned. She had gone up
on a mountain near by in quest of porcupine, as she stated
she could not subsist on the white man^s food. She did not
remain long with us, as she could not bear the confinement.
Later on this Indian, when a young woman, was attacked
by a she- bear with her two cubs in the forest. She was
quite alone, and had but a small axe with which she was
gathering the inner bark of the young spruce trees. As the
bear stood up to seize her, she sprang upon it and dealt it
such a blow on the head that it tumbled over. Recovering
quickly it sprang at her again and almost struck the axe
from her grasp, but before it could repeat the blow she
struck it again. It however succeeded in almost tearing
her dress off her as it fell ; and before it could return to the
attack our huntress struck it again fair over the head, and
with repeated blows despatched it. She then turned to the
cubs which threatened her and quickly killed them both. I
purchased the skin of one of these as a memento of her feat,
which surpassed that of any hunter, as she was armed only
with the axe. She has just lately repeated the feat and
killed a second she-bear and cubs. This woman was the
last of her tribe to be baptized and registered among our
Christian congregation.
Some of their ideas and traditions are very different to
those of the coast tribes. The rainbow was regarded by
311
THE ZITZ-ZAOW TRIBE
them with more than ordinary interest, as they believed it
was formed of the spirits of their ancestors and friends who
had departed this life. It was a bright and elevating idea
as compared with many of the gloomy and fearful beliefs
held by other northern tribes of Indians. And yet how far
short it falls of the truth revealed in the inspired Word,
which declares the " righteous shall shine forth as the sun in
the kingdom of their Father."
But alas for my good friend the chief, who before he
died found he could traverse the forest and sail down the
inlets without any fear of an arrow from a concealed foe, yet
death overtook him when least expected. When ascending
a mountain, accompanied by one of his tribe, to place his
bear traps in position, he was seized with a violent cramp.
He was unable to proceed, so delegating his mission to his
follower, he retreated again to the camp. Here they gave
him a draught of the decoction of the bear cabbage (Symplo-
carpus foetidus\ which is poisonous if taken in excess. This
was near midnight, and his friends lay down to rest. Some
time after he was heard by them praying earnestly. In the
morning they found their chief cold and stiff in death. The
strong dose they had given him only hastened his end. Had
he received proper treatment he would most probably have
recovered. His remains were brought back to the Mission
by the few remaining members of his tribe under a flag at
half-mast. Many of his Nishka friends and brother chiefs
embarked with the fleet of canoes and boats which escorted
the remains to the rock-bound promontory on which the
cemetery is situated.
His successor deserves to be honourably mentioned. In
a letter lately received from our missionary amongst the
Tahltan Indians on the Upper Stikeen, he states of the
chief of that tribe : " The old chief is a dear old fellow, one
of Nature^s gentlemen, a rare character among the Indians."
This brief character-sketch of Tahltan's chief describes
exactly the present chief of the remnant of the Zitz-Zaow
THE ZITZ-ZAOW TRIBE
tribe, excepting the reference to his age, as this chief is
comparatively a young man. He is not merely a hunter, but
a prince of hunters. With a good eye, a steady nerve, and
no fear, he can bring down his game at sight.
Not long since, while bear-hunting on his old hunting-
grounds, he entered a small valley which was so completely
surrounded by mountains that there was neither access nor
exit but by the pass through which our hunter had entered.
Instantly he halted, as though turned to stone, for a strange
sight met his eyes. Six grizzlies were engaged in growling
and fighting over the carcase of a black bear which they
had evidently killed, and were now devouring. It was early
in the season, and food was scarce, which caused them thus
to indulge in such a carnivorous feast. Instantly, on per
ceiving the hunter in the distance, they charged upon him
in a line, one after another.
Without retreating a step, he raised his trusty rifle, and,
taking steady aim, he tumbled the leader over. This
checked them, but only for a moment ; they resumed their
onward rush with a loud roar. Another well-aimed bullet
reduced their number to four, just the number of cartridges
left in his magazine. But, as they were decreasing the dis
tance rapidly, every shot told, till but one remained, and this
was only a few yards distant.
It was evident to the hunter that this was an old grizzly,
both from his colour and from the slowness of his movements,
consequently he permitted him to come quite near before he
discharged his final shot. The bullet struck him in the vital
part. It pierced his heart. One of his tribe, who was in
the vicinity, hearing the repeated reports of the rifle, came
rushing to ascertain the cause, and was surprised to see
the long line of grizzly carcases right up to where they had
been interrupted at their bloody feast.
This chief was united in marriage to a Nishka, a young
woman trained in the Mission, as, owing to the crestal
system, there was no woman whom he could marry in his
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THE ZITZ-ZAOW TRIBE
own tribe. He has lately been elected to the office of
churchwarden, and is most exemplary in his character and
conduct. He has been greatly pleased to learn that he
and his people are a branch of the Dinne nation of Indians,
and that the Tahltan tribe, which is also a branch of the
same, have abandoned heathenism and become Christians,
The Rev. T. P. Thorman, our missionary on the Upper
Stikeen, informs me in a letter lately received : " I have
baptized no less than fifty-one men, women, and children."
This is the tribe amongst whom the Rev. F. M. T. Palgrave
first commenced work in 1897, and laboured bravely as a
pioneer missionary for five years at his own charges. As
such, he had rough work in breaking up the fallow ground
and sowing the incorruptible seed of the living Word. He
was succeeded by the present missionary, whose journey in
an open canoe up the Stikeen River in the late autumn
nearly cost him his life. For some fourteen days he, with
his wife and family, were exposed to a continual downpour
of rain, which drenched them and all their effects. This
resulted afterwards in a serious illness. But he struggled
bravely against it, until compelled to surrender.
During this time he lost one of his children through a
terrible accident, and, shortly after, he was called on to part
with his wife. Yet, like a good soldier of Jesus Christ, as
soon as he was restored he volunteered to return again to
his Mission, and how delighted his converts were to welcome
him amongst them again ! Such courage and self-denial
deserves to be rewarded. And it has been : in the number
of converts he has been enabled to register, and in their
affection for him, he is well satisfied.
Thus of the Dinne nation, the three branches which were
making their way towards the western coast have all been
met by missionary effort, and, whilst two of them have been
evangelised by our Missions, the third has been taken
over by the French Roman Catholic Mission, of which it
forms the last outpost towards the coast.
CHAPTER XXV
THE NISHKA INDIANS AS HUNTERS
( ' And they painted on the grave posts
Of the graves yet unforgotten,
Each his own ancestral Totem,
Each the symbol of his household,
Figures of the bear and reindeer,
Of the Turtle, Crane, and Beaver.
Each invested as a token
That the owner was departed,
That the chief who bore the symbol
Lay beneath in dust and ashes."
LONGFELLOW (" Hiawatha ").
THOUGH the Zitz-Zaows, as has already been stated,
were famed for their ability and skill as hunters, yet
it is doubtful whether they surpassed the Nishkas in
this respect. The introduction of the repeating-rifle and
the breech-loading shot-gun has been of great advantage to
the Indian hunters. In one season of about six weeks I have
known our hunters to bring in some seven hundred and fifty
bear skins.
Reckoning at even a lower rate for the other encampments
on the Nass River, there could not have been less than two
thousand bears captured in the one short season. This they
never could have accomplished with the old muzzle-loading
weapons. In addition there are fewer accidents now to the
hunters. Under the old regime, often the hunters were
seriously injured, and sometimes killed, in their encounters
with bears. Many of the older men bear the marks of these
encounters. Here is one who always wears his hat on one
315
THE NISHKA INDIANS AS HUNTERS
side of his head. His object is to conceal his ear, which has
almost entirely been torn off by a bear which he had wounded.
Here is another who was formerly very clever as a carver in
both wood and metal. But a bear bit his thumb off and
otherwise injured his hand, so that he can no longer exhibit
his handiwork.
Many exciting tales of encounters with the denizens of the
forest 'might be recorded, but the following, as related and
described to me by the hunter himself, is, I consider, the
most wonderful. He was visiting me one afternoon in
February during a severe cold spell, and as I had a good fire
burning to keep out the cold, my friend Gwaksho, who was
a chief, drew near and permitted his fur robe to drop lower
on his shoulders in order to enjoy the heat. As he did so I
remarked that his shoulders and arms were covered with
scars. I suspected that these had been caused by the
medicine men of his tribe while he was yet a heathen, as one
band of the craft known as the flesh-tearers were accustomed
to rush around the camps howling like wolves, and would bite
and tear the flesh off the shoulders and arms of those whom
they might meet.
In answer to my inquiries as to how he had received such
wounds, he informed me that they had been inflicted on him
in a life and death struggle which he had with a bear some
years previously. He had gone into the forest in search of
a suitable red cedar tree from which to construct a canoe,
and was accompanied by his son, then a boy of about seven
years, when suddenly on crossing a large fallen tree he found
himself face to face with a grizzly bear. He had left his
gun leaning against a tree on disembarking from his canoe,
and consequently had nothing with him but his hunting-
knife. This, however, he had not time to draw, as, being at
close quarters, the bear sprang upon him instantly.
As quickly, the hunter threw both his arms and legs around
the bear's neck and shoulders, and pressing his head up
closely under the bear's lower jaw, commenced to worry it
316
THE NISHKA INDIANS AS HUNTERS
with his teeth. His object was to endeavour to sever the
bear's throat. He had good teeth, as all the Indians had
formerly, prior to the introduction of the white man's bill of
fare. The bear tried hard to dislodge the hunter and shake
him off, and it was then that he succeeded in inflicting the
numerous wounds, the scars from which had attracted
my notice. The hunter was eager to draw his knife, but
dare not relax his hold, as it would have given Bruin an
advantage. At length he succeeded in severing the main
artery and the wind-pipe, and was bathed in blood both
from his own wounds and that of the bear. His little boy
could not help, as, alas, he had no weapon.
With the artery severed the bear quickly weakened from
loss of blood, and at length tumbled over, and at the same
instant the hunter fainted. But only for a moment, as
reviving again he called to his son for water. Pulling a
large leaf of the skunk or bear cabbage (Symplocarpw
fcetidus\ he ran to a stream near by, and, filling it, hastened
to return to his father. He drank eagerly, and directed
his son to wash the blood from his face and eyes with the
water remaining. With the aid of his son he was enabled
to drag himself free from the bear, which was quite dead.
More water was brought to wash and staunch the flow of
blood, and leaves applied to the wounds.
Lacerated though he was, he was enabled with the aid
of his son to reach the canoe, in which they drifted a few
miles further down to another encampment of the tribe,
when more effective help was rendered. Several weeks
elapsed before he was able to get about again, but being
of a strong constitution he was soon able to engage in
the bear-hunt once more, but never left his gun behind
again. He had preserved the fangs of the bear, which he
presented to me.1
1 This story of Chief Gwaksho's life and death struggle with a
grizzly bear appears in the late Rev. Dr. Crosby's book. It is stated
he received it from the late Bishop Ridley. It is incorrect, however,
317
THE NISHKA INDIANS AS HUNTERS
He succeeded to a chieftainship afterwards, and was
living as a bigamist when the Gospel message found him,
and when at length his heart opened to the message of the
Divine love and mercy he was ready to accept the terms.
He gave up one of his wives, and was baptized into the
Church of Christ. He remained faithful unto death, and
saw all his family following his example before passing away.
His family and tribe erected a tombstone to his memory, on
which figures of the bear stand to symbolize not only his
crest or totem, but also his prowess as a prince of hunters
amongst his fellow- tribesmen.
With the transformation which was thus progressing in
the hearts and lives of the Indians, it was necessary that
the change should be manifested in their encampments and
dwellings. And this was being done. We had succeeded
in leading our Christian Indians to pull down their old
lodges and to erect new and improved dwellings. Ample
scope was afforded them to develop their ability in their
own designs in building, provided only they built in line,
and each householder in the middle of his lot. This was
necessary in order to preserve the proper distances between
buildings to prevent the spread of fire. The work was
crowned by the erection of a strong and commodious church
in the centre of the encampment. This building was
erected entirely by Indian workmen under the direction of
the missionary. About half of the cost was subscribed by
themselves and half contributed by friends. In this con
nection I have great pleasure in acknowledging the noble
help given to my efforts by a lady in Ireland, who by both
pen and voice succeeded in obtaining substantial assistance
for this important branch of our Mission work.
But alas for the instability of all earthly enterprises!
both as to the chiefs name and also as to the encounter. The chief
got his legs around the bear's neck, as well as his arms, hence his
lower limbs were untouched. All his wounds were received on his
shoulders and upper arms.
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THE NISHKA INDIANS AS HUNTERS
Before two years had expired we were overtaken by a great
conflagration, which destroyed not only the new church but
also some thirty of the improved dwelling-houses. This
occurred on Sunday, the third day of September 1893. It
broke out during the afternoon service and burned fiercely
till midnight. Every effort was made to check the progress
of the flames, but the water supply ran short, and the tide
was far out. A high wind was blowing, and everything was
very dry after a long spell of fine weather. In addition
the majority of the men were away at the autumnal fishing
stations.
The fire was supposed to have originated from a spark
from the flue of a kitchen alighting on the bark roof of an
outhouse in which hay was stored. I was the first to sight it
from the chancel of the church when I had just sat down,
having concluded the prayers, whilst a young man who was
a native lay reader stood up to deliver an address from the
lectern. He had just announced his text when I noticed a
cloud of smoke arising from a back-house about a hundred
yards from the church. I quietly signalled to two young
men seated in the front, who instantly rushed out. The
congregation took alarm, and moved out quickly but quietly.
The preacher was left standing at the lectern, unable to com
prehend the meaning of the outrush. From that time till
midnight all were engaged in fighting the flames.
The burning shingles were lifted by the wind, which was
blowing strongly from the west, and were landed on the roofs
of the church and other buildings, a quarter of a mile dis
tant. Every such burning brand kindled fresh flames,
against which the fire fighters had but slight chances of
success. Failing in our efforts to save the church, we has
tened to carry out such articles as we could. Whilst doing so
I was warned that the roof was falling in, and so I hastened
to the Mission-house, which was now threatened. The fire
had reached a point within one house of it, when I called on
those whose dwellings stood beyond the Mission buildings to
319
THE NISHKA INDIANS AS HUNTERS
stand by me in an effort to arrest the flames, as should the
Mission-house be overtaken nothing could save the houses
which stood beyond it.
" Here," said I, " we have a good supply of water, and it
is our only hope."
There were two wells of water, one of which I had dug
myself, and the other which had been constructed by the
Indians, and on these we depended for success. I directed
several of them to cut down the upper part of the remaining
house, whilst we kept up a steady stream of water on the
burning building, which was two storeys in height. A num
ber of cartridges exploded in the burning building, sending
the bullets flying around us. Just then a messenger came
running to inform me that the fire had overtaken a small
trading store in which a one hundred pound keg of gun
powder was stored.
" Let all stand well away from it," I replied. " I cannot
leave my post here."1' But, without waiting for my reply,
one of them rushed into the burning building and succeeded
in carrying out the keg of powder in his arms. By so doing
this man risked his own life, but probably saved the lives of
others.
We had now demolished the roof and upper part of the
house adjoining the Mission, and by hanging a number of
blankets steeped in water over the walls still standing, we
were enabled to save the Mission buildings. But before we
had fully succeeded in this, owing to the intensity of the
heat and exertion, I swooned and fell over in a faint, from
which I was recovered by some of my helpers pouring water
freely over my head and face. The intense heat was caused
by an outhouse full of packages of fish grease which caught
fire and burned very fiercely, the burning grease running in
streams from the burning building. A cry then rose that
the water was exhausted. Seizing a piece of firewood, I
broke an opening in the fence surrounding the Mission pre
mises, and showed them the well which I had dug myself
320
THE NISHKA INDIANS AS HUNTERS
several years previously. This had been the means of saving
the Mission-house from destruction on two previous occa
sions, and now it was to serve the same purpose again. For,
encouraged by the fresh supply, the Indians rallied to the
rescue, and soon we had the satisfaction of seeing the collapse
of the burning buildings, and we knew that the Mission pre
mises, together with half a dozen dwellings on the other side
of it, had been saved. But what a scene of desolation we
turned to ! There remained but the two ends of the village.
All the central buildings, including the fine new church, had
been reduced to ashes.
At midnight we conducted a service around the burning
embers of the church. Many were present who had lost not
only their houses but also their furniture and food supplies,
but their great grief was for the church rather than the loss
of their own property.
One old chief, who had given one hundred dollars some
time previously towards the purchase of a window for the
chancel of the church, left his own house when in flames and,
assisted by his daughters, rushed into the burning church
and succeeded in carrying out the stained-glass windows,
which were in sections and ready for erection. He suffered
from exposure through the loss of his home and caught a
severe cold, which resulted in pleurisy, from which he died.
In his last hours he addressed his friends thus : " Do not
grieve for the loss sustained by the fire. It has only purified
us. I am ready to follow Jesus, naked if necessary.""
He afterwards explained the meaning of these words.
When he became a Christian some years previously he had
retained his dancing-robe and head-dress, the insignia of his
crest and chieftainship. These he had preserved in a box,
which was consumed with its contents in the conflagration.
Hence his reference to the fire having purified them. It
was a revelation to the missionary ; for the first time I under
stood the cause which had induced him on the occasion of
his brother^ death to return to the heathen camp and its
x
THE NISHKA INDIANS AS HUNTERS
customs. His wife, however, stood firm and refused to go
back with him to heathenism. He remained there for one
winter, and in the spring, accompanied by two of his friends,
I visited him at the heathen camp. Addressing him, I said,
" I have come to seek you at your wife's request. Your foot
prints are too deep at the Mission. They cannot be effaced."
Seeing his heathen friends assembling, I inquired of him
where his box was. He pointed it out and I called upon
one of my men to shoulder it, and requesting the second to
take up his blankets and bedding, I passed my arm through
his and together we made our way out and through the
camp. The heathen party were so taken by surprise that
they failed to recognise the situation until too late. A
number of them rushed forward and endeavoured to obstruct
our progress, but failed. He was evidently glad to escape,
and received a hearty welcome from his wife and Christian
friends. He never looked back again in his Christian course.
His dying words had even a deeper significance than he
intended to convey. The fire had purified us indeed. It
tended to unite all more closely in a combined and deter
mined effort to retrieve the loss.
Unfortunately there had been no insurance, but as help
came in from friends towards the rebuilding of the church, I
proposed to those who had been burned out to devote the
funds thus contributed to their relief on the understanding
that they should contribute liberally to the re-erection of the
church. This they gladly engaged to do. This relieved the
situation and prevented much suffering.
An appeal was made to the Indian Department of the
Government, but no assistance whatever was granted, owing,
as I was afterwards Informed, to a false report having been
made by a person who neither visited the people nor learned
their state.
When the call was made for the re-erection of the church,
the Indian congregation responded readily and liberally.
Several of the chiefs gave as much as one hundred dollars
THE NISHKA INDIANS AS HUNTERS
each. A sum equal to that raised by the natives was con
tributed by friends in the Mother Country, and when our
building fund was exhausted, our Indian workmen volun
teered to finish the building by free labour. This they did,
every man working from two to three weeks.
And at length a building in no way inferior to the first
church was completed. The dwelling-houses also were
restored on more sanitary lines, and with less danger from
fire.
All the work of rebuilding was performed by our Indian
workmen. They are almost all handy with their tools, and
many of them are clever carpenters. Their dwelling-houses,
public buildings, and the church all testify to this. One of
my workmen, a young man who had seen the catalogue of
church furnishings issued by an English firm, requested to
be permitted to make a pulpit similar to a sketch shown
there. He constructed a lathe, with which he turned the
miniature pillars required, and completed the' work in a
masterly manner. He then added a small book-board,
beautifully carved by himself, and afterwards a prayer-desk,
similar in style to the pulpit. This last was his Christmas
present to the church. In addition he is a musician, and
acts as organist when required.
Another carpenter, who is also a chief, constructed a stand
for the font. This is made of red cedar inlaid with yellow
cedar so perfectly fitted and polished as to make it appear
as one piece.
A third workman, who is quite an artist, executed the text
around the arch of the chancel : " O worship the Lord in the
beauty of holiness." And as there is no word quite the
equivalent of worship in any of the Indian languages, I
directed him to design and paint the figures of two angels,
one looking upward in flight with hands clasped in a suppli
cating attitude ; whilst the other figure, also in the attitude
of flight, is looking upward whilst holding a harp in the left
hand prepared to strike, whilst the right hand is uplifted in
THE NTSHKA INDIANS AS HUNTERS
praise. These figures represent praise and prayer, which
together constitute worship, so that while filling two vacant
spaces over the chancel arch, they also convey to the Indian
worshippers the meaning of the text underneath. The way
in which this decoration is completed reflects much credit on
the Indian artist, to whom it was a pleasure thus to embellish
the house of God. And though not perhaps so cunning in
handicraft as Bezaleel and Aholiab, yet who shall assert
that they were not actuated by the same spirit ?
324
CHAPTER XXVI
A REVIVAL
"The dawn is not distant
Nor is the night starless ;
Love is eternal ; God is still God, and
His faith shall not fail us ;
Christ is Eternal."
LONGFELLOW.
IT was shortly after this great conflagration that an in
tense interest began to be manifested by the Indian
Christians in spiritual matters. It spread rapidly to
every encampment on the river. Even the heathen Indians
partook of the same spirit. Services and meetings for
prayer and the study of the Scriptures were held daily, and
continued often till past midnight. As the canoes passed
up and down the river and along the inlets, songs of praise
might be heard in both the Indian and the English languages.
Numbers both of men and women were to be found preaching
and praying out of doors, at the fisheries and other encamp
ments.
Fearing some abuse might arise unless the movement was
properly directed, I convened a public meeting to which I in
vited the leaders of this unusual movement. I informed them
of the organisation known as the " Church Army," the head
quarters of which was in London, and that, as some of them
were desirous to engage in open-air methods, and to use the
drum and other musical instruments which was in accord
ance with Church Army regulations, I was prepared to write
and obtain the rules, should they desire to inaugurate a
local branch. To this they unanimously agreed, and at a
325
A REVIVAL
special service held in the old church, which was the oldest
church in the diocese or on the northern coast, twelve men
were admitted as an Indian branch of the Church Army.
Philip Latimer, a senior Christian of many years1 standing,
and of most exemplary character, was appointed as first
captain, with standard-bearers, lieutenants, &c. The or
ganisation rapidly spread and increased, until every mission
station in connection with the Church Mission has now a
Church Army evangelistic band. And as the leading rule
is that every member shall be a communicant, it has proved
beneficial to the mission work and prevented schism. It
affords an opportunity to every earnest Christian, whether
male or female, to do something in the furtherance of the
truth.
Amongst the trials in mission work during the past we
must include loss of life from accidents on the water, owing
to the fact that all travelling was by canoe. Four of our
most intelligent and useful Indians, when on their return
journey from Port Chester in Eastern Alaska, were all lost
by the wreck of their canoe. The canoe was too heavily
laden when they embarked, and their cargo was increased
yet more by the carcase of a large deer which they had shot
on the shore. In this condition they were overtaken by a
sudden squall from the ocean off Cape Fox. They at once
steered for a shelter known as Boat Harbour, but before
they reached it, the sea was breaking in fury along the rocky
shore. As the entrance to this small harbour is narrow, the
waves roll off the rocks on either side and literally swamp
the opening leading into it. They had just reached this
entrance when they were submerged by an enormous wave,
which broke over them from both sides, and shattered their
frail bark, lashing them and their cargo under the foaming
deep.
It was a trying occasion when the search-party returned
one night with the sad news. The discharge of three guns
signalised the catastrophe before they reached the shore,
326
A REVIVAL
and soon the bereaved families and their friends were wailing
and weeping all through the encampment. As usual, foul
play was suspected, for such an accident as this never hap
pens without suspicion falling on others — an evidence that
the evil surmisings which accompanied the deeds of the past
have not yet been eradicated from the Indian mind.
The men who were lost were men of note in the community,
one being a leading musician and organist in the church;
another was our verger; whilst yet a third was a leading
council man ; and the youngest of the four, a most promising
young man, was a member of the cornet band.
But this was not the only ill which befell our community
from the Alaskan territory. There had been rumours of
smallpox for some time from the other side of the boundary,
and our Indians had been warned of its approach. But the
unexpected manner in which it gained an entrance on the
Canadian side leaves but little cause for accusation against
any. Whilst at breakfast one morning a young woman rushed
in on us, crying in an agitated manner, and declared that her
husband had become demented, and that with much difficulty
she had prevented him from carrying out the bed and blankets
to lie down on the shore, where the tide was rising.
" And," she added, " he is covered with a strange erup
tion, which has broken out all over him, and it is appearing
on me also/'
As she concluded her complaint she burst into tears, crying
out, " Oh, I am so ill, I fear I shall lose my senses.1"
We at once apprehended that it was the dreadful ailment.
Simultaneously my wife and I sprang to our feet to examine
our uninvited visitor. We at once concluded that it was
indeed smallpox. Dismissing her instantly, she was in
structed to return direct to her husband. I promised to
follow her to examine him, which I did, and found him suf
fering from confluent smallpox, which accounted for the high
fever and delirium which accompanied it.
I instructed him and his wife, together with all the inmates
327
A REVIVAL
of the house, not to leave their own premises, nor to enter
any of the neighbouring houses. I promised also to return
at once with such medicines as were necessary. My first act
was to erect a temporary barrier across the street leading to
the infected dwelling. In this I was not a moment too early,
as I had no sooner completed it than a number of Indians
assembled to enter, in order to manifest their sympathy.
One or two of them asserted that it was not smallpox, as
they had seen it in a former visitation. I had to warn them
that any who attempted to pass the barrier I had erected
would be deported with those suffering from the dreaded
disease.
It happened to be Victoria Day (24th May), and a picnic
had been arranged to be held in the valley behind the camp,
to which I had been invited. I hastened thither and found
them all assembled. Not one of those present suspected
anything of the danger which had so suddenly broken out in
their midst. When they had finished their feast, as usual
they looked to me for a speech, but they little expected to
hear such news as I was about to announce to them.
" You have heard me warn you," I said, " of the approach
of the ' Haightly-lahaksh ' from Alaska? Well, I regret to
tell you it has come ! It is in our midst now."
And then, having informed them of those whom it had
seized upon, and of how I had established a quarantine which
none might pass, I urged them to move away with their
families.
" I advise you all to embark at once with your families
and friends, and move off to your hunting-grounds until the
infection has been overcome."
Had a bomb been dropped in their midst it could not
have astonished them more. Before evening the encamp
ment was almost deserted. They fled in all directions, for
the Indian has urgent reasons for dreadiog the smallpox.
The two preceding visitations had swept away thousands of
them. But in the meantime vaccination had been intro-
328
A REVIVAL
duced, and it had evidently decreased the ravages of the
disease. For it not only proved a specific against the infec
tion, but it also inspired the Indians with confidence, thus
rendering them much less susceptible to the infection. This
outbreak was caused by an infant which arrived with its
parents one morning early by canoe from Tongass in Alaska.
The parents must have suspected what this ailment was from
which their child was suffering, as they landed at the last
house in the camp. As the inmates were just about to
breakfast, the new arrivals were invited to join them in
accordance with Indian hospitality. Whilst they were eat
ing their child cried unceasingly, and its face was covered
with sores. The mother of the household inquired, " What
has caused this ? "
" Oh," replied the mother, " we encamped last night in a
place where the mosquitoes were numerous, and our child is
suffering from the effects of this."
The good woman of the house then took a blanket off her
bed, in which she wrapped the child, and laid it on her bed
until they had finished their meal. They then re-embarked
and proceeded up the river to the next encampment, where
they were again invited to eat. The hospitality of their
unfortunate hosts both here and at the first encampment
was rewarded, but not to their benefit. These visitors were
sowing the seeds of disease and death. Nor did it fail to
spring up. In less than a fortnight the infection had spread
for over one hundred miles.
A party of the Nass Indians, just prepared to embark for
the Skeena fishing camps, were amongst those with whom the
infected party sat down to dinner.
This "Ginx's baby" affected the rest by its infection.
Consequently the disease broke out simultaneously on the
Nass and Skeena rivers. And this, too, when the fisheries
were about to commence the season's operations. But by
the detection of the disease at the first sign, and by establish
ing a strict quarantine by night and day, we were enabled to
329
A REVIVAL
confine it to the quarter where it first broke out on both
rivers. By disinfection and vaccination we succeeded in
stamping out the infection, and I received the thanks of the
Indian Department, which was publicly expressed in the
Government Blue Book for the year.
The first Indian who contracted it was a young man who
prided himself greatly on his personal appearance. He
scorned all menial work, and had succeeded in learning
photography, from which he derived sufficient means to
support himself, with his wife and child. When returning
up the coast a short time previously on a passenger steamer
with his camera, several of the crew invited him to take a
group photograph of three of their number. He wisely
consented, but only on the condition that they should obtain
the permission of the captain. This they succeeded in
doing, and they proceeded forthwith to line up along the
taffrail of the steamer for the photograph. Not satisfied,
however, with their position, he requested them to change
in order to .place the tallest man in the centre. As the
three sprang forward from the rail against which they had
been leaning, it gave way, and with it the three men fell
overboard directly in front of the immense paddle-wheel,
which literally cut them to pieces instantly.
The astonished photographer was left standing by his
camera to take the photograph of the men the subjects of
which had been swept away in a moment. It was truly an
unfinished picture. Well was it for him that he had refused
to act without the permission of the captain, as otherwise
the blame would most probably have rested on him. He
was restored to health after his attack of smallpox, but he
was so disfigured that he gave up photography and learned
boatbuilding. He was himself drowned afterwards by fall
ing from the wharf after dark on the Skeena, and he was
greatly mourned by all his friends.
Probably the fact that we were compelled to disinfect all
his photographic supplies, which were so injured by the
330
A REVIVAL
chemicals as to unfit them for use, tended to discourage
him.
His old father, who had been named Heber, was standing
by, with his wife, when his feather-bed was being burnt,
which greatly irritated him. He probably remembered the
many occasions when he had gone in pursuit of the seafowl
along the coast in order to provide sufficient feathers for
this luxury, and now to stand by while it was being con
sumed ! " Who could endure it ? " So, snatching his pipe
from his mouth, he cast it into the fire, exclaiming, "There,
burn me with it also." And then, pulling his tobacco from
his pocket, he added it to the flames, crying, "What is
there left for us to live for ? "
He evidently included his wife in his sympathy, as she
had but lately succeeded in re-covering the bed with new
material. And though she said nothing as she sat watching
its consumption, she evidently considered we were mad.
I awaited an opportunity when their indignation had sub
sided, and then proved that we were taking all this trouble
for their welfare. And if they were not convinced of my
assurance then, they were afterwards, when we subjected
them to a good bath by the river side, and then supplied
them with new clothing, and permitted their return to the
village and their friends in triumph. Here a new tent had
been erected for their use, as their house had been burnt
also. The Indian Department afterwards made a grant for
the material for a new house, which was erected between the
rocks at the end of the camp, reminding one of another
Heber, the Kenite of whom it is written, " Strong is thy
dwelling-place, and thou puttest thy nest in the rock."
Heber has passed away, having died in faith. He had
been a great warrior in his day, and never fully recovered
from a blow received in a fight from an assailant, who rushed
upon him from behind and stabbed him with a double-edged
dagger, which penetrated the lung. He passed through
several trials with his family, as, in addition to that already
A REVIVAL
stated, through the premature discharge of a cannon, his
youngest son had his eyes blown out, and nearly lost his
life. The young men of the tribe were engaged in a sham
fight, in which the volunteers were pitted against the fire
men.
A cannon belonging to the village had been placed on
the shore, and a bag of powder had just been rammed into
it, when this lad stooped down and looked into the
mouth of the cannon. At this moment a spark from the
pipe of the man who was placing the powder on the touch-
hole ignited the powder and discharged the cannon, which
blew the lad some distance from its mouth. How he survived
is a mystery. His face and neck were but a mangled mass
of flesh and blood. The hair was blown off his head, as
also most of his scalp, and his sight was destroyed. The
Indian whose pipe had caused the mischief was also badly
burnt, but the lad lingered between life and death for many
months, and at length recovered, to be blind for life.
We had scarce recovered from the epidemic of the small
pox, when we were threatened by an evil of a different
nature. This was the arrival of several liquor schooners in
the river. These vessels had caused much trouble and quar
relling amongst the Indians in the early days of mission
work on the coast, and it was believed that we had seen the
last of them. But late one evening one of our young men
came and informed me that, seeing a schooner anchored
behind an island, he had approached her and was invited
on board. Here he found two stalwart white men, who
informed him that if he could induce his friends to pur
chase a keg of liquor or a case, they, would reward him by
giving him a bottle or two free.
I next learned that these men had succeeded in inducing
the heathen Indians on the river to give them an order to
purchase all their cargo. To this end they had instructed
them to take the schooner, with cargo, up the river, and
there await their arrival. This they did, and soon our
A REVIVAL
Indians, foreseeing the consequence of such a quantity of
liquor falling into the possession of the heathen party,
determined to seize the schooner themselves. I advised
them to await the arrival of the Government agent and
constables, to whom I had written, but they feared they
could not arrive in time. Consequently a party proceeded
up the river early on a Sunday morning in pursuit, and as
the schooner men were well armed, I feared they would de
fend themselves and their schooner and cargo to the death.
But the Indians are masters of craft, and when they
arrived near the place where the vessel was anchored, they
sent forward a small canoe with two men, to reconnoitre.
These went on board and engaged the owners in a bargain
for the purchase of the whole cargo. To this end they
stated that a number of their friends were coming. The
others then approached in the large canoe, and whilst one
of the liquor vendors was in the cabin and the other on
deck endeavouring to effect a sale, instantly they were seized
and bound, and conveyed with the schooner down the river
to the Mission. Here they were placed in the lock-up,
whilst their schooner was anchored off the village.
It was a clever capture, as the liquor vendors were well
armed. Each of them had a revolver fully charged, whilst
rifles and shot-guns were hung around the cabin. They sent
for me shortly after their arrival and begged of me that I
should go aboard the schooner and secure all their money
and valuables, which I did. The schooner, which was named
the Vine, was well filled with liquor in casks, boxes, and
bottles. Brandy, rye, and other brands of whiskies, as also
rum and gin, were packed closely on board. Had the
heathen on the river succeeded in purchasing the entire
cargo, as they had engaged to do, the results would most
probably have been serious to themselves and others. As
they are all possessed of firearms and do not hesitate to use
them when intoxicated, it would have created a dangerous
position both for themselves and the missionaries.
333
A REVIVAL
Fearing to leave such a cargo of liquor on the schooner
lest the owners might effect their escape and carry it away
again, or that some of the Indians might be tempted to make
away with a quantity, I had the vessel beached and the
cargo stowed away in one of the Mission buildings. I had
despatched a special canoe with a letter to the Indian agent
some fifty miles distant.
On his arrival a court was opened and the prisoners were
tried. They pleaded guilty to the charge, but urged as their
defence that they were only seeking to make a living. I
pointed out to them that of all the Indians present in the
court-room even the weakest had made some three hundred
dollars by salmon fishing that season. I reminded them also
of the manner in which they endangered the lives of the few
white residents amongst the Indians, as there were no repre
sentatives or officers of the law to preserve order or to pro
tect life amongst them. They were fined and their schooner
confiscated and sold to pay the costs, whilst they were each
sentenced to ten months1 imprisonment. The cargo was all
emptied into the sea in the presence of many of the Indians,
and the prisoners afterwards threatened the Indian agent
and myself. It was a salutary lesson to any others who
might be inclined to engage in such a traffic to keep clear of
it, and there has been no further attempt to break the law.
The other schooners which had entered the river at the same
time escaped, but never attempted to return.
The heathen Indians, however, though baffled in this at
tempt to purchase the cargo of liquor on the schooner Vine,
were yet determined to obtain intoxicants. They, in common
with all the tribes on the coast, had learned how to ferment
and distil liquors. Before the advent of the whites they had
no intoxicants. It was a soldier of the United States garri
son at Fort Wrangle in Alaska, who had been dismissed the
service for intemperance, who entered the Indian camp there
and taught the Indians how to distil the " hoocheno," or
fire-water, and also how to ferment the juice of the berries,
334
A REVIVAL
This discovery soon spread from camp to camp, and the
tribes of South-Eastern Alaska, with the Haidas, Nishkas,
and Tsimsheans, were amongst the first to engage in the
illicit manufacture. Many were the casualties resulting from
the indulgence in these intoxicants. Sometimes whole tribes
were engaged in free fights from this cause, and numbers
were killed on both sides. Both men and women, old and
young, have fallen victims of this vice. It was soon evident
that they had succeeded in their efforts to produce a strong
intoxicant. One man died in delirium tremens after having
been bound naked for several days to keep him from throw
ing himself on the fire. Another died whilst endeavouring
to win a wager by drinking a large wassail-bowl full. A
third, in a drunken condition when accompanied by his little
son in a sleigh, staggered through an opening in the ice.
The little boy had the presence of mind to disengage the
rope from the sleigh and cast it to his father ; but he was
too intoxicated to lay hold of it, and was soon carried by
the current under the ice and thus perished. Another drank
himself blind, and would have died in delirium tremens had I
not laboured hard to save his life. When called to see him, I
found him in a wretched plight ; he could scarcely be kept on
the bed, crying out and struggling to escape from his tormen
tors. An incessant retching, which could not be controlled,
threatened to terminate fatally ; but by applying strong cata
plasms of mustard, with suitable medicines, this distressing
symptom was overcome, and he recovered to be blind for life.
At length our missionary, the Rev. J. B. McCullagh, who
had received a commission as Justice of the Peace, decided
to endeavour to discover the source of all the ills. Accord
ingly he sent a party of special constables, armed with a
search-warrant, to search the village from which all the evils
had arisen. Every lodge was searched, but in vain, and they
were about to return unsuccessful, when one of them suddenly
recalled to mind an incident which had occurred during a
recent visit with the Church Army, when accompanied by my
335
A REVIVAL
son. The latter was desirous after their service there to take
a walk into the forest, but was followed by one of the resident
Indians, who informed him that he had best not follow that
path, as the medicine men were performing their incantations
there.
He returned, but his suspicions were aroused, and he men
tioned the matter to one of their number. This man was
now acting as one of the specials, and calling on two others
he informed them of this, and together they entered on this
same trail, and followed it.
They had not gone far till they reached a large spruce tree,
to which the trail appeared to lead. Walking round it they
detected a hollow sound, and soon they uncovered a pit or
vault which was well filled with barrels, kegs, and casks, all
full of fermented liquor. There were some twenty-three such
packages in all, quite sufficient to supply them for months
to come. As it was now dark, they returned to the village
to call their partners to help them. These had given up
the search, and the owners of the liquor depot were con
gratulating themselves on the failure of the searchers to find
any intoxicants in their dwellings.
When the constables left they believed they had returned
to their own village, whereas they had secured several sleighs,
and made their way under cover of the darkness to the newly
discovered depot. Here they loaded the entire stock on the
sleighs, and carried it off to the Mission. Great was the
consternation in the camp on the following morning, when
they discovered their depot empty. A hasty council was
called, at which it was decided to send a deputation at once
to treat for terms. The deputation met the constables on
their way to serve summonses and warrants on the law
breakers. All obeyed, and found their stock of liquor piled
up as silent witnesses against them in the court-room.
As each in turn stood forward, he pleaded guilty and was
asked to point out his cask or barrel, which was done. At
length but two casks remained, and to the ownership of these
886
A REVIVAL
no one responded. After looking at one another in expecta
tion, a chief sprang to his feet and exclaimed, " Since there
is no one sufficiently courageous to acknowledge his own pro
perty, I am willing to bear the blame. Charge it against
me, and let the delinquent bear the shame." A fine, with
costs, was imposed on all who thus pleaded guilty, which
was at once paid, and all the offenders promised not to
break the law again. In conclusion, chiefs and leaders, in
short and vigorous speeches, confirmed the promises and
advised all to adhere to them.
Thus the liquor conspiracy was broken up, and the way
cleared for advancement. And an advance was made. Act
ing under the influence and advice of their fellow-tribesmen
of the Christian community, many of them intimated their
desire to be registered as catechumens, and after due pre
paration a large number were admitted to the membership
of the Church by baptism.
837
CHAPTER XXVII
THE LAKGALZAP MISSION
" Buried was the bloody hatchet,
Buried was the dreadful war club,
Buried were all warlike weapons,
And the war cry was forgotten ;
There was peace among the natives,
Unmolested roved the hunters,
Built the birch canoe for sailing,
Caught the fish in lake and river,
Shot the deer and trapped the beaver ;
Unmolested worked the women,
Gathered wild rice in the meadows,
Dressed the skins of deer and beaver
All around the happy village."
LONGFELLOW ("Hiawatha").
SHORTLY before this occurred, the Christian congrega
tion of Indians belonging to the Methodist Mission at
Lakgalzap were at their own earnest desire received
into connection with the Anglican Missions on the Nass.
They had long become discontented because of the too fre
quent change of missionaries. Their first missionary, the
Rev. A. E. Green, had remained at his post for some fifteen
or sixteen years, and drawn quite a congregation out of
heathenism. But after his removal his successors came and
went all too quickly for the adherents of the Mission. They
had seen the missionaries of the Church Missionary Society
at the two Missions, one at the mouth of the river and the
other on the headwaters, remain at their posts for over twenty-
five years, whereas they had had over twelve changes during
the same period. This caused them to desire the same
338
THE LAKGALZAP MISSION
permanency of teachers, and hence their desire to join the
Church.
We discouraged the movement, although urged to act, both
hy petition and by deputation. Instead of acceding to their
request, we assured them that we should communicate with
the leaders of the Methodist Missionary Society, and hasten
the appointment of a missionary. But though a teacher
was sent, he only remained a few months and then re
signed, owing to the breakdown in the health of his young
wife.
A long interim followed, during which the same desire was
intimated in even a more intense form than before. At
length when our missionary on the Upper Nass, the Rev.
J. B. McCullagh, was returning up the river to his station
he was compelled to encamp at Lakgalzap for the night.
But he could not rest owing to a drunken brawl which was
continued throughout the night. When preparing to depart
in the morning some members of the village council waited
on him, and begged him as a magistrate to issue summonses
for the guilty parties, especially for those who brought in
and supplied the liquor. This he did, and fined the offenders,
leaving the council to deal with the minor cases, as he was
anxious to proceed on his homeward journey.
But again he was compelled to postpone his departure, as
he found there was an epidemic of autumnal fever amongst
the young children in the camp, and the parents and friends
begged him to visit them, and prescribe some remedy. He
could not refuse to do this, and as he found several of them
very serious cases, he consented to remain and prescribe for
them until they were out of danger. But he requested, as
the condition of his remaining longer, that they should not
introduce the subject of their desire to be received into the
Church. This they agreed to, but notwithstanding their
promise, in a few days they commenced to hold meetings to
discuss the situation.
Unable longer to conceal their desire, a deputation was
339
THE LAKGALZAP MISSION
instructed to wait on our missionary, to inform him that
should the Church refuse to receive them, many of them
would lapse to heathenism again. Fearing that such a move
ment, if taken, would injure our own Missions seriously, he
consented to inform the leaders of the Methodist Church
and also the Indian Department, giving due notice of their
intention. And on St. Andrew's Day the entire community
was received into the Church of England. I declined to be
present, as I had already intimated that until one of the
leaders of the Methodist Church had visited them, and had
heard their decision and the causes which had led to it, I
could not agree with the decision. This condition was ful
filled the following week by the arrival of the Rev. Thomas
Crosby, who had been commissioned by the Methodist Church
to visit the Mission, and inquire into the circumstances.
A meeting was convened on his arrival at Lakgalzap, and
several speakers were selected by themselves to inform Mr.
Crosby of their decision and of the causes which had induced
them to take the step.
The Rev. J. B. McCullagh declined to be present at the
meeting lest it might be thought that he had influenced the
speakers. It was evident to Mr. Crosby that they had taken
action of themselves, owing to the lengthened intervals
between the resignation of one teacher and the appointment
of a successor. As this had occurred several times they had
become dissatisfied, and decided on the change. I visited the
Mission the following Sunday, and assisted Mr. McCullagh
in the appointment of Church officers, and also of a branch
of the Church Army.
Shortly after the Lakgalzap Mission had thus been taken
over, the Methodist Missionary Society sent a deputation of
three of their number to ascertain all particulars of the
transfer, and it was agreed that a certain sum should be paid
to the Methodist Church from the Diocesan Mission Fund
for the church buildings and Mission-house on the Nass
river. This and other particulars were arranged by the
340
THE LAKGALZAP MISSION
Bishop of the Diocese with the Superintendent of the
Methodist Missions.
The Rev. J. B. McCullagh succeeded in finding a young
man and his wife when in England on furlough, Mr. and
Mrs. Laycock, who volunteered to come out and take charge
of the Mission which had thus heen taken over.
But they were confronted with many difficulties, not the
least of which was that of the language, which led to mis
understandings. The Mission-house was accidentally de
stroyed by fire in the early winter, and with it all the
furniture and effects of the missionaries which they had
just brought out with them, many of them presents from
friends which could not be replaced. At length Mr. and
Mrs. Laycock decided to resign the Mission, but before
doing so Mr. Laycock erected a new Mission-house and also
procured a sawmill for the village. This latter was intended
to prepare lumber for the erection of a new church, to which
the congregation are now directing their efforts. Mr. Lay-
cock then took duty under the Bishop at Prince Rupert,
from which he proceeded to Atlin, where he held the Mission
for a time.
Meantime the Lakgalzap Mission has had several teachers,
none of whom have remained longer than the winter months.
It is difficult to find teachers who will continue to reside
there, as the Indians desert the station during the summer
months and take up their abode at the salmon canneries and
fisheries. Yet they are eager to have a missionary in full
orders amongst them, to administer the sacraments and build
them up in the faith.
But in the changing conditions of the country the churches
find it difficult to meet the many calls from new centres of
white settlers, and it is doubtful if either the Anglican
Church or the Methodists can continue to supply ordained
men to minister to such small communities. In such case
more use must be made of the natives as teachers.
The advantage of a united church were seen shortly after
341
THE LAKGALZAP MISSION
the reception of the congregation of Lakgalzap. The
Indians, who had adhered to the old heathen customs despite
the efforts of the two Missions, surrendered to the Church
Mission shortly after the union and were all baptized. Some
sixty of them were thus received into the Church of Christ
and baptized in a tent at a camp which had been the head
quarters of heathenism ; whilst at Fishery Bay a much larger
number were received and baptized.
This number included three of the senior chiefs and the
leading medicine man. A short time previously the latter
had been committed for trial, accused of having caused the
death of a woman by his incantations and witchcraft. The
three chiefs had long been the champions of heathenism on
the river, but Sgaden surpassed his brother chiefs in this
respect. He was the head chief of the Giatlakdamiksh tribe
on the Upper Nass, and believed himself to be the greatest
chief on the river.
His great lodge was the centre of that citadel of heathen
ism, and though many an assault had been made on it in the
early days of the Mission, and afterwards, yet this chief and
his wife appeared to be impregnable against every effort to
win them to the truth. This spirit of opposition arose from
attachment to their own old customs more than from any
hatred to the new way. It was in the practice of the potlatch
that he, with many of his brother chiefs, had ascended the
social ladder, and to turn his back on this would have
resulted in social degradation and suicide.
And around this custom and accessary to it were the
"haliedv> or Indian devilry, which in its hydra-headed
divisions of cannibalistic, destructive, and necromantic prac
tices kept the Indian camps in a continual turmoil, and made
the medicine men a terror to their own tribes as well as to
those outside. But Sgaden's surrender, though long delayed,
came at length in a manner least expected.
At a feast given by the Christians of Kincolith, to which
all the heathen chiefs of the lower river had been invited, a
342
THE LAKGALZAP MISSION
singular symbol of union had been devised. A long rope
had been previously suspended from a beam in the feast-
house, and when the feasting was over and speech-making
had begun, one of the Christian chiefs explained the object
for which the rope had been prepared. He then called on
the Christian chiefs to lay hold on one end of the rope,
whilst the heathen chiefs were directed to lay hold of the
other end. Then bringing the two ends of the rope together
they crossed them, and then tied them firmly together, each
party still holding and pulling to tighten the knot thus
made.
"As we have joined this rope," exclaimed the leading
Christian chief, " even so we hereby consent and agree to be
joined together ."
To this the entire assembly expressed their approval with
a cheer. A red banner, with the word " Peace " and other
emblems embroidered on it, was then presented to the
heathen party by the Christians. Some of the more con
sistent amongst the Christians demurred afterwards to such
an agreement, and stated that they would not have been
present had they known of the plan previously. It was an
unholy alliance.
Shortly after the inauguration of the Church Army a great
potlatch was being held at the heathen camp at Ankida,
and the Church Army men proposed to pay the potlatchers
a visit, and also other points on the river. The potlatchers
resented their visit and offered them no hospitality, which is
very unusual amongst gatherings of Indians. One of the
evangelists, in speaking, referred to the agreement formerly
made by the rope-knot, which he asserted they had now
broken, and in the name of the Army demanded that the
banner which had been given on that occasion should now
be returned. This was done. The banner was handed back,
and with it much bitter invective was heaped upon the
Christians.
Chief Sgaden was seated in the centre of the heathen
THE LAKGALZAP MISSION
chiefs, but he remained taciturn throughout, and took no
part in the tirade against the Church Army men. There
was a reason for his attitude. His nephew was amongst
them, and took a leading part in the severance of the
unrighteous alliance.
When they were about to leave on their return down the
river on the ice, this chief arose and quietly informed them
that he should accompany them. It came upon the entire
assembly, both heathen and Christian, as " a bolt from the
blue." It was a great decision declared in a manner worthy
of a chief. Anxious not to lose such a leader, a number
of his friends decided to accompany him in the hope that
they might induce him to return again. They followed
him to the first halting-place on the ice. Here they begged
him to return with them, and many were the arguments used
to induce him to reconsider his action. He listened patiently
till all had spoken. Then, rising to his feet, he stretched
out his hand, and pointing to a mountain on the opposite
side of the river he asked, " Do you see that mountain ? If
a land-slide took place and was rushing down its breast,
could any of you arrest its progress or turn it back again ? "
To this there was no response. " Well," he added, " it is
even so with me." It was sufficient. His friends left with
out another word and Sgaden continued his journey with
the Christian escort.
They reached the Mission the next day. The following
Sunday, after morning service, he made a public declaration
of his decision to abandon heathenism and to follow in God's
way. Two Christian chiefs stood on either hand as his
witnesses. In a voice quivering with emotion he declared,
in a few well-chosen words, how he had been led to take the
decisive step. His witnesses then prayed that he might be
enabled to stand firm, and then the whole congregation
burst forth spontaneously in the strain
" Ring the bells of heaven, there is joy to-day,
For a soul returning- from the wild."
344
THE LAKGALZAP MISSION
He was baptized afterwards at Fishery Bay at his own
request, in order to witness a good confession before as
many of his own tribe as might be present. It was one of
the many triumphs by which heathenism was gradually
overcome. Although many efforts were made to win him
back to the old way, yet he remained faithful until his
death a few years afterwards.
Heathenism died hard on the Nass. The Haidas surren
dered to the truth much more quickly. They had all
abandoned their heathen practices in a little more than a
decade, whereas many of the Nishkas held fast to heathenism
as long again.
Thus the Tsimsheans on the coast line between the Nass
and Skeena Rivers, including the Kitkatlas on Ogden
Channel, the Haidas of the Queen Charlotte Islands, the
Nishkas of the Nass River, the Giatikshans of the Skeena
River, as also the Tahltan tribe on the Upper Stikeen
River, have all been evangelised and brought into the
Church of Christ. It is worthy of note that a native teacher
named Joshua Harvey, a member of the Kincolith congrega
tion of native Christians, has been instrumental in evangel
ising the Gishgagass tribe of Giatikshans on the Upper
Skeena. In addition, the Kitamaht Indians and the Indians
of Bela-Bela on Milbank Sound to the south have been
brought under the power of the truth by the missionaries
of the Canadian Methodist Missionary Society, of whom
the Rev. Thomas Crosby, the Rev. G. H. Raly, with Dr.
Large and others, have laboured long and faithfully.
Among the Quagulth Indians to the north of Vancouver
Island, where the Church Missionary Society took up the
work abandoned by the French Roman Catholic Mission,
much has been done by the Rev. A. J. Hall and Mr. A.
W. Corker. The chief success of the former consisted in
his mastery of the language, of which he prepared a Grammar
and completed translations of the Gospels, portions of the
Book of Common Prayer and Hymns, which will be of
345
THE LAKGALZAP MISSION
permanent benefit to the Mission. The Boys' Industrial
School which Mr. A. W. Corker and his devoted wife have
carried on and superintended for many years is effecting, by
the influence of the pupils it has educated, a gradual change
amongst not only the Quagulth Indians, but also other
outlying tribes. A similar institution for girls under the
same superintendence has lately been added, and will no
doubt prove of immense benefit to the Indian girls, who
are exposed to many and great dangers.
Northward, the numerous tribes of the great territory of
Alaska have almost all been evangelised by the churches of
the United States, each of the leading denominations having
agreed to occupy its own sphere, thus avoiding friction and
economising funds. To the Presbyterian Church must be
accorded the honour of having been the pioneer of evangeli
sation in Alaska. And with the early efforts of this Church
the name of Sheldon Jackson must ever be identified. It
was largely owing toiihis labours that the harmonious divi
sion of the territory for mission work was arranged. And
his success in the cause of education and in the introduction
of the reindeer from Siberia will ever remain as a monument
to his memory.
We were privileged, as has already been recorded, in first
calling the attention of the Board of Missions to the needs
of Alaska by a letter signed by the three missionaries then
labouring on the north-west coast of British Columbia. And
now we have the satisfaction of knowing that all along this
coast line, from the Straits of Fuca to the Behring Straits,
the Indian tribes have been evangelised. The Protestant
Episcopal Church of the States, under the able and energetic
leadership of Bishop Peter Rowe and Archdeacon Stuck, has
been seeking and saving the lost sheep of the Alaskan tribes
from Skagway to the Yukon ; whilst to the south of the
Alaskan boundary line, under the tactful and able leadership
of Bishop Du Vernet, the Message of Salvation is being pro
claimed to the incoming settlers along the line of the new
346
THE LAKGALZAP MISSION
trans-continental railway, whilst the Indian tribes are not
forgotten.
Bishop Du Vernet was himself the pioneer clergyman at
Prince Rupert, where he conducted the first religious ser
vices, and from this, the terminal city of the Grand Trunk
Pacific Railway, he has extended the Church's work along
the line into the interior. The white settlers on the Queen
Charlotte Islands have not been overlooked, as there are
two clergymen of the Anglican Church engaged in the work
there. The other leading churches are also lengthening their
cords and strengthening their stakes in these new fields of
labour.
We rejoice that the evangelisation of the Indian tribes
has been effected before the inrush of the white population.
And the foundation has been laid, the only sure foundation,
on which to build up a new nation in this fair land of pro
mise. It is the foundation on which our fathers built up the
great nation of which we are justly proud. It is the founda
tion, also, on which the Pilgrim Fathers began to build the
mighty nation which is allied to us in blood and language,
whose territory bounds us on both north and south.
It is a well-tried foundation of truth and righteousness.
And from this commanding and central position, where
East and West unite, the influence of such a nation, stretch
ing from ocean to ocean of Canada's great Dominion, shall
roll in ceaseless waves and currents around the globe, to
remind us of the King of Righteousness, whose subjects we
are, and of His Kingdom, which shall never pass away nor
be destroyed.
347
INDEX
ALASKAN Haidas, Mission to,
241
Ankida, origin of name, 277
BEARS, encounters with, 45, 313,
316
Bompas, Rt. Rev. Bishop, 229
Bonilla Isl. fur-seal hunters, 61
Burial, underground, introduced,
192
CANADIAN Methodists at Fort
Simpson, 91
— — on Nass River, 85
Canoe travelling, difficulties of,
145, 235
— catastrophe, 154
Carving, Haida, 251
Chief's story, 281
Chinook trade jargon, 126
Church Missionary Society found
Mission, 23
— — College, author enters,
36
— Army, introduction of, 325
Collison, Ven. Archdeacon, 38, 40,
43, 47, 231, 267, 268 294
— Rev. W. E., 262
Corker, Mr. A. W., 345
Cowhoe, Chief, 173, 257
Cridge, Very Rev. Dean, 42
Crosby, Rev. Thos., 345
DAWSON, Professor, visit of, 228
Dixon, Capt., 21
Duncan, Mr. Wm., 23, 25, 47, 258
Doolan, Rev. R. A., 28, 30
Du Vernet, Rt. Rev. Bishop, 346,
347
EDENSHEW, Chief, 109, 162, 166,
169, 175, 261, 264
Essington, Port, founding of, 290
FIELD, Rev. J., 302
Fort Simpson, Mr. Duncan lands
at, 24
Eraser, Simon, explorer, 20
Funeral of chief, 279
Fur-seal hunting, 249
GAMBLING, how practised, 185
Giatkatla Indians, 18, 53
Giatlaub, visit to, 62
Gitikshan tribes visited, 292
Gitwinikshilk, 75
Gold, discovery of, on Queen
Charlotte Islands, 113
Grand Trunk Pacific Railway,
302
Green, Rev. A. E., 338
349
INDEX
Gurd, Kev. K. W., 54
Gwaksho, Chief, fight with bear,
316
HAIDA Indians, 88, 89, 92
— — as hunters, 247
— — author's reception by,
102-106
— — crest system, 100, 101
— — opposition, 108, 123
— canoes, 162, 244
— carving, 251
— congregation, appearance of,
151
— feast described, 136
— language, difficulties of,
124-5
— mode of burial, 103
— music, 226, 250
— tattooing, 138
Haidas at Skidegate, 176
Halibut, fishing for, 209
Hall, Rev. A. J., at Alert Bay, 37,
43, 345
Harrison, Rev. C., 253, 257
Hazleton Mission, 307
Herber, the Warrior, 331
Hudson's Bay Company on Nass
River, 272
— — at Fort Simpson, 273
Hunting, dangers of, 216
INDIANS versus whites, 58
Industrial training for Indians, 56
Intoxicants, trouble caused by,
164, 166, 334
Inverness founded, 55
" Iron People," 119
JACKSON, Sheldon, 210
KADONAH, Chief, 25
Keen, Rev. J. H., 36, 258, 260
Kinzadak, Chief, 80
Kinnanook, Chief, 148
Kincolith Mission Station, 31,
318
— burning of church, 319
Kishgagass Station, 301
Kishpiyouksh, 298
Klaitak, Chief, 278, 287
LAKGALZAP Mission, 338, 340
Large, Dr., 345
Law, introduction of, 215
Laycock, Mr. E. P., 341
Legaic, Chief, 35
Liberality, Indian, 322
Liquor vendors captured, 333
Lost in forest, 299
M/CULLAGH, Rev. J. B., 86, 335,
339
Mackenzie, Alex., the explorer,
17, 18
M'Kenzie, Alex., 218
Makai, of Massett, 198, 200
Massett, description of, 100, 150
— building at, 129, 154
— Church opening, 255
Meares, Capt., 118
Medicine men, 47
Methodists at Fort Simpson, 91
— on the Nass River, 85
Metlakathla, 33, 34, 50
Morice's History quoted, 274
Mosquitoes, fight with, 293
350
INDEX
Mountain, Chief, 304
Murderer, tracking a, 303
Music among Haidas, 226, 250
NAKADZOOT, the medicine man,
230
Nangsinwass, Chief of Skidegate,
179
Nass River tribes, 66
- adventure on, 73
— — Methodists on, 85
— — Potlatch, 278
New Caledonia, 20
Nishkas and Tsimsheans at war,
82
— as hunters, 315
- manual skill, 278
OLACHAN fishery, 65-67
Otter, steamer, voyage in, 121
Otter, sea, hunting of, 247
PALGRAVE, Rev. F. M. T., 314
Peacemaker, missionary as, 131,
194
"Pene" or pseudo-revival, 274
Port Simpson, 146
Potlatch, 134, 141, 205, 342
Presbyterian Church of U. S. in
Alaska, 149
Prevost, Captain J. C., 22
Prince Alfred, steamer, 42
QUADRA, Captain, 20
Quagulth Indians, 345
Queen Charlotte Islands, 78, 109,
113
j Queen Charlotte Islands, voyage
to, in canoe, 92-99
I Quiyah, Chief of Zitz-Zaows,
310-312
RALY, Rev. G. H., 345
Religious fanaticism, 274
Revival, 325
Ridley, Rt. Rev. Bishop, 252,
262, 296
Robson, Hon. Jno., 304
Rowe, Rt. Rev. Bishop, 346
SAN Francisco, 41
Sanitary conditions enforced, 219
Satellite, H.M.S., 22
Sea-otter hunting, 247
Sebasha, Chief, 51, 55
Seegay, Chief, 90, 93
Sgaden, conversion of Chief, 344
Shakes, Chief, 50, 51
Sharks, dangers from, 207
Sheldon, Rev. H. A., tragic death
of, 291
Sick, treatment of, 181
Simon Magus, a modern, 183
Skeena River Mission, 288
Skidegate visited, 175
| Slaves rescued, 52, 78
Small-pox epidemic, 26, 202,
327
Sneath, Mr. Geo., at Massett,
233
Sparrowhawk, H.M.S., at Nass,
85
Stalactite cave discovered, 282
Steamer, first, on river Skeena,
305
351
INDEX
Steilta, Chief, 188
Stephenson, Rev. F. L., 50
Strong drink, trouble from, 332
Susan Sturges, captured by
Haidas, 111
TAHLTAN tribe, 302
Takomash, Chief, 76
Takou Indians, 79
Tattooing among Haidas, 138
Thaimshim, mythical god, 298
Thorman, Rev. T. P., 314
Tomlinson, Rev. R., 31, 297
Totem, construction of, 137
Trade jargon, 126
Tsimshean tribes, 82, 289
Tugwell, Rev. F. L., 35
Typhoid, author's battle with,
132
VACCINATION introduced, 202
Vancouver, Geo., discoverer, 17,
18, 229
— attacked by Haidas, 112
Virago, H.M.S., 22
Volcanic eruption on Nass, 270
WALBEAN, Capt., 273
War, Indian, 221-225
Weah, Chief, 121, 144
White settlers, influx of, 265
ZIDAHAH, tragic death of, 285
Zitz-Zaow Indians, 302, 307
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14
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16
A Catalogue of Books for Young
People, Published by
Seeley, Service & Co Limited,
38 Great Russell Street, London
Some of the Contents
Adventure, The Library of . . . .12
Church, Stories by Professor .... 3
Giberne, Books by Miss ..... 6
Heroes of the World Library, The ... 8
Marshall, Stones by Miss Beatrice ... 9
Marshall, Stories by Mrs. ..... 9
Missionary Biographies . . . . . .10
Olive Library, The . . . . . .10
Pink Library, The . . . . . .11
Prince's Library, The . . . . . .11
Romance, The Library of . . . . .13
Royal Library, The . , . . . .12
Russell Series, The . . . . . .12
Scarlet Library, The . . . . . -14
Science for Children . . . . . .14
Sunday Echoes ....... 2
Wonder Library, The . . . . . .16
The Publishers will be pleased to send post free their complete
Catalogue or their Illustrated ^Miniature Catalogue
on receipt of a post-card
CATALOGUE OF BOOKS
Arranged alphabetically under the names of
Authors and Series
AGUILAR, GRACE.
The Days of Bruce. With Illustrations. Extra crown
8vo, is. (SCARLET LIBRARY.)
ANDERSEN, HANS.
Fairy Tales. With Illustrations, is. 6d., 28., and 33. 6d.
(SCARLET and PRINCE'S LIBRARIES.)
ALCOTT, L. M.
Little Women and Good Wives. With Illustrations. 23.
(SCARLET LIBRARY.) Also Little Women, Extra crown 8vo, is. 6d. ; and
Good Wives, Extra crown 8vo, is. 6d.
Amadis Of Gaul. See KNIGHT-ERRANT.
Arabian Nights' Entertainments. With Illustrations, is. 6d.
(PiNK LIBRARY) ; is. (ROYAL & SCARLET LIBRARIES) ; as. 6d. (PRINCE'S LIBRARY).
BALLANTYNE, R. M.
The Dog Crusoe and His Master. With Illustrations
by H. M. BROCK, R.I. Extra crown 8vo, is. and is. 6d.
BERTH ET, E.
The Wild Man of the Woods. With Illustrations. i$. 6d.
BLAKE, M. M.
The Siege of Norwich Castle. With Illustrations, 53.
BOISRAGON, Major ALAN M. Late Royal Irish Fusiliers.
Jack Scarlett, Sandhurst Cadet. With Coloured Illustrations.
Extra crown 8vo, <js.
BROCK, Mrs. CAREY.
Dame Wynton's Home. A Story Illustrative of the Lord's
Prayer. With Eight Illustrations. Crown 8vo, is. 6d.
My Father's Hand, and other Stories. Crown 8vo, 2s.
Sunday Echoes in Weekday Hours. A Series of Illustra
tive Tales. Seven Vols. Crown 8vo, 35. 6d. each.
I. The Collects.
II. The Church Catechism.
III. Journeyings of the Israelites.
V. The Epistles and Gospels.
VI. The Parables.
VII. The Miracles.
IV. Scripture Characters.
Working and Waiting. Crown 8vo, 53.
BROWN LINNET.
The Kidnapping of Ettie, and other Tales. With Sixteen
Illustrations. Crown 8vo, 55.
BUNYAN, JpHN.
The Pilgrim's Progress. With Illustrations. Extra crown
8vo, is. (SCARLET LIBRARY.)
2
Seeley, Service & Co Limited
CARTER, Miss J. R. M.
Diana Polwarth, Royalist. A Story of the Life of a Girl
in Commonwealth Days. With Eight Illustrations. Crown 8vo, 33. 6d.
CHARLESWORTH, Miss.
England's Yeomen. Crown 8vo, 2s. 6d.
Oliver of the Mill. With Eight Illustrations. Cr. 8ro, 2s. 6d.
Ministering Children.
i. Olive Library. Crown 8vo, cloth gilt, ^%. 6d.
z. Scarlet Library. Crown 8vo, cloth, is.
3. With Four Illustrations. Cloth, is. 6d.
Ministering Children: A Sequel. With Illustrations.
Cloth, is. 6d. Also with Eight Illustrations. Cloth, 2s. and zs. 6d.
The Old Looking-Glass. Crown 8vo, is.
The Broken Lpoking-Glass. Crown 8vo, is.
The Old Looking-Glass and the Broken Looking-
Glass ; or, Mrs. Dorothy Cope's Recollections of Service. In one volume.
With Eight Illustrations. Crown 8vo, is. 6d.
Sunday Afternoons in the Nursery. With Illustra
tions. 23. 6d.
CHATTERTON, E. KEBLE.
The Romance Of the Ship. With Thirty-three Illustrations.
Extra crown 8vo, 53.
The Romance Of Piracy. With many Illustrations. Extra
crown 8vo, 58.
CHURCH, Professor ALFRED J.
" The Headmaster of Eton (Dr. the Hon. E. Lyttelton) advised his hearers, in a
recent speech at the Royal Albert Institute, to read Professor A. J. Church's
' Stories from Homer,' some of which, he said, he had read to Eton boys after a
hard school day, and at an age when they were not in the least desirous of learn
ing:, but were anxious to go to tea. The stories were so brilliantly told, however,
that those young Etonians were entranced by them, and they actually begged of
him to go on, being quite prepared to sacrifice their tea time.
The Children's ^Eneid. Told for Little Children. With
Twelve Illustrations in Colour. Extra crown 8vo, 58.
The Children's Iliad. Told for Little Children. With
Twelve Illustrations in Colour. Extra crown 8vo, 53.
The Children's Odyssey. Told for Little Children. With
Twelve Illustrations in Colour. Extra crown 8vo, 53.
The Crown Of Pine. A Story of Corinth and the Isthmian
Games. With Illustration in Colour by GEORGE MORROW. Ex. cr. 8vo, 55.
The Count of the Saxon Shore. A Tale of the Departure
of the Romans from Britain. With Sixteen Illustrations. Crown 8vo, 53.
The Faery Queen and her Knights. Stories from Spenser.
With Eight Illustrations in Colour. Extra crown 8vo, 55.
Stories of Charlemagne and the Twelve Peers of
France. With Eight Illustrations in Colour. Crown 8vo, 58.
The Crusaders. A Story of the War for the Holy Sepulchre.
With Eight Illustrations in Colour. Extra crown 8vo, 53.
Stories from the Greek Tragedians. With Illustrations.
Crown 8vo, 53.
3
Seeley, Service & Co Limited
CHURCH, Prof. ALFRED J.— Continued.
Greek Story. With 16 Illustrations in Colour. Crn. 8vo, 59.
Stories from the Greek Comedians. With Illustrations,
Crown 8vo, 53.
The Hammer. A Story of Maccabean Times. With Illus
trations. Crown 8vo, 53.
The Story of the Persian War, from Herodotus. With
Coloured Illustrations. Crown SYO, 53.
Heroes of Chivalry and Romance. With Illustrations.
Crown 8vo, 5*.
Stories Of the East, from Herodotus. Coloured Illustrations.
Crown 8vo, 58.
Helmet and Spear. Stories from the Wars of the Greeks and
Romans. With Eight Illustrations by G. MORROW. Crown 8vo, 53.
The Story Of the Iliad. With Coloured Illustrations. Crown
8vo, 55. Also Thin Paper Edition, cloth, is. nett ; leather, 33. nett.
Cheap Edition, 6d. nett; also cloth, is.
Roman Life in the Days of Cicero. With Illustrations.
Crown 8vo, 53.
Stories from Homer. Coloured Illustrations. Crn. 8vo, 53.
Stories from Livy. Coloured Illustrations. Crn. 8vo, 53.
Story Of the Odyssey. With Coloured Illustrations. 53.
Also Thin Paper Edition, cloth, 23. nett; leather, 33. nett. Cheap Edition,
6d. nett. Also cloth, is.
Stories from Virgil. With Coloured Illustrations. Crown
8vo, 5». Cheap edition, sewed, 6d. nett.
With the King at Oxford. A Story of the Great Rebellion.
With Coloured Illustrations. Crown 8vo, 53.
Crown 8vo, 3/6 each.
The Fall Of Athens. With Illustrations. Crown 8vo, 35. 6d.
The Burning Of Rome. A Story of Nero's Days. With
Sixteen Illustrations. Cheaper Edition. Crown 8vo, 33. 6d.
The Last Days of Jerusalem, from Josephus. Crown 8vo,
35. 6d. Also a Cheap Edition. Sewed, 6d.
Stories from English History. With many Illustrations.
Cheaper Edition. Revised. Crown 8vo, 33. 6d.
Patriot and Hero. With Illustration. Crown 8vo, 35. 6d.
Extra crown 8vo, 2/6 each.
To the Lions. A Tale of the Early Christians. With
Coloured Frontispiece and other Illustrations, is. 6d.
Heroes of Eastern Romance. With Coloured Frontis
piece and Eight other Illustrations. Extra crown 8vo, zs. (ROYAL LIBRARY) ;
is. 6d.
A Young Macedonian in the Army of Alexander the
Great. With Illustrations. Extra crown 8vo, *s. 6d.
The Chantry Priest. With Illustrations. 2s. 6d.
Three Greek Children. Extra crown 8vo, 2s. 6d.
4
Seeley, Service & Co Limited
CHURCH, Prof. ALFRED J.- Continue J.
Crown 8vo, 1/6 each.
A Greek Gulliver. Illustrated. Crown 8vo, is. 6d.
Heroes and Kings. Stories from the Greek. Illustrated.
Small 410, is. 6d.
The Stories of the Iliad and the ^Eneid. With Illustra
tions. i6mo, sewed, is. ; cloth, i«. 6d. Also without Illustrations, cloth, is.
To the Lions. A Tale of the Early Christians. With Illus-
CODY Rev. H. A. trations. Crown 8vo, is. 6d.
On Trail and Rapid. By Dog-sled and Canoe. A Story of
Bishop Bompas's Life among the Red Indians and Esquimo. Told for Boys
and Girls. With Twenty-six Illustrations. Extra crown 8vo, is. 6d.
Apostle of the North, An, Memoirs of Bishop Bompas.
With 41 Illustrations and a Map. 75. 6d. nett. New and Cheaper Edition.
With Illustrations. Extra crown 8vo, <s. nett. (CROWN LIBRARY.)
COOLIDGE, SUSAN.
What Katy did at Home and at School. Illustrations
in Colour by H. M. BROCK, R.I. Crown 8vo, 2s. (SCARLET LIBRARY.)
What Katy did at Home. Extra crown 8vo, is. 6d. (PINK
LIBRARY.)
COUPIN, H., D.Sc., and J. LEA, M.A.
The Romance of Animal Arts and Crafts. With
Twenty-five Illustrations. Extra crown 8vo, 53.
COWPER, F.
Caedwalla : or, The Saxons in the Isle of Wight. With Illustra
tions. Extra crown 8vo, 35. 6d. (PRINCE'S LIBRARY.)
The Island Of the English. A Story of Napoleon's Days.
With Illustrations by GEORGE MORROW. Crown 8vo, 2s. 6d.
The Captain Of the Wight. With Illustrations. Extra
CRAIK, Mrs. crown 8vo, 38. 6d.
John Halifax. Illustrated. Extra cr. 8vo, 2s. (SCARLET LIBY.)
CURREY, Commander E. HAMILTON, R.N.
Ian Hardy, Naval Cadet. Coloured Illustrations. Extra
crown 8vo, 53.
Ian Hardy, Midshipman. A stirring story for boys. With
Coloured Illustrations. Extra crown 8vo, cs.
DAVIDSpN, N. J., B.A.
A Knight-Errant and his Doughty Deeds. The Story
of Amadis of Gaul. With Eight Coloured Illustrations by H. M. BROCK, R.I.
Square extra crown 8vo, 53.
Things Seen in Oxford. Cloth, 28. nett; leather, 33. nett
DAWSON, Rev. Canon E. C. and *•• nett-
Heroines of Missionary Adventure. With Twenty-four
Illustrations. Extra crown 8vo, 55.
Lion-Hearted. Bishop Hannington's Life Retold for Boys
and Girls. Illustrated. Crown 8vo, is., is. 6d. (Ouvi LIBRARY), and is. 6d.
(PINK LIBRARY.)
In the Days of the Dragons. Crown 8vo, is. 6d.
Missionary Heroines in Many Lands. Extra crown
Svo, is. 6d. (PiNK LIBRARY.)
Seeley, Service Sf Co Limited
DEFOE, DANIEL.
Robinson Crusoe. With Illustrations. Extra crown 8vo,
is. and 35. 6d. (SCARLET AND PRINCE'S LIBRARIES.)
ELLIOTT, Miss.
Copsley Annals Preserved in Proverbs. With Illustra
tions. Crown Svo, 35. 6d.
Mrs. Blackett. Her Story. Fcap. 8vo, is.
ELLIOT, Prof. G. F. SCOTT, M.A., B.Sc., F.R.G.S., F.L.S.
The Romance Of Plant Life. Describing the curious and
interesting in the Plant World. With 34 Illustrations. Ex. crown Svo, 58.
11 Popularly written by a man of great scientific accomplishments."
THE OUTLOOK
The Romance of Savage Life. With Forty-five Illustra
tions. Extra crown Svo, 55.
The Romance of Early British Life : From the Earliest
Times to the Coming of the Danes. With 30 Illustrations. Ex. crown Svo, 55.
EVERETT-GREEN, EVELYN.
A Pair Of Originals. With Coloured Frontispiece and Eight
other Illustrations. Extra crown Svo, is. cV 2s. 6d.
FIELD, Rev. CLAUD, M.A.
Heroes of Missionary Enterprise. With many Illustrations.
Extra crown Svo, 53.
Missionary Crusaders. With many Illustrations and a Frontis
piece in Colour, zs. 6d.
GARDINER, LINDA.
Sylvia in Flowerland. With 16 Illustrations Cr. 8vo, 35. 6d.
GAVE, SELINA.
Coming; or, The Golden Year. A Tale. Third Edition.
With Eight Illustrations. Crown Svo, 53.
The Great World's Farm. Some Account of Nature's
Crops and How they are Grown. With a Preface by Professor BOULGER,
and Sixteen Illustrations. Second Edition. Crown Svo, 59.
GIBERNE, AGNES.
The Romance of the Mighty Deep. With Illustrations. 55.
"Most fascinating." — DAILY NEWS.
Among the Stars ; or, Wonderful Things in the Sky. With
Coloured Illustrations. Eighth Thousand. Crown Svo, 55.
Duties and Duties. Crown 8vo, 55.
The Curate's Home. Crown 8vo, 2s. 6d.
The Ocean of Air. Meteorology for Beginners. Illustrated.
Crown Svo, 58.
The Starry Skies. First Lessons on Astronomy. With
Illustrations. Crown Svo, is. 6d.
Sun, Moon, and Stars. Astronomy for Beginners. With a
Preface by Professor PRITCHARD. With Coloured Illustrations. Twenty-
sixth Thousand. Revised and Enlarged. Crown Svo, 55.
The World's Foundations. Geology for Beginners. With
Illustrations. Crown Svo, $>.
Beside the Waters of Comfort. Crown 8vo, 3$. 6d.
6
Seeley, Service & Co Limited
GIBSON, CHARLES R., F.R.S.E.
Our Good Slave Electricity. With many Illustrations.
Extra crown 8vo, 33. 6d.
The Great Ball on which we Live. With Coloured
Frontispiece and many other Illustrations. Extra crown 8vo, 33. 6d.
Romance of Scientific Discovery. Illustrated. Extra crown
8vo, 53.
Heroes of the Scientific World. An Account of the Lives
and Achievements of Scientists of all ages. With 16 full-page Illustrations.
Extra crown 8vo, 53.
Autobiography of an Electron. Long 8vo. With Eight
Illustrations. 38. 6d. nett.
The Wonders of Electricity. With Eight Illustrations.
Extra crown 8vo, zs.
Wireless Telegraphy. Many Illustrations. 2s. nett.
The Romance of Modern Electricity. Describing in
non-technical language what is known about electricity and many of its
interesting applications. With Forty-one Illustrations. Ex. crown 8vo, 53.
"Admirable . . . clear, concise." — THE GRAPHIC.
The Romance of Modern Photography. The Discovery
and its Application. With many Illustrations. Extra crown 8vo, 53.
The Romance of Modern Manufacture. A Popular
Account of the Marrels of Machinery. With Twenty-four Illustrations
and Sixteen Diagrams. Extra crown 8vo, 53.
How Telegraphs and Telephones Work. Explained in
non-technical language. With many Diagrams. Crown 8vo, is. 6d. nett.
GILLI AT, EDWARD, M. A. Formerly Master at Harrow School.
Forest Outlaws. With Illustrations. Crown 8vo, 59.
Heroes of Modern Crusades. With Twenty-four Illustra
tions. Extra crown 8vo, 5«.
In Lincoln Green. Illustrated. Crown 8vo, 53.
The King's Reeve. Illustrated by SYDNEY HALL. 3$. 6d.
Wolfs Head. With Eight Illustrations. Crown 8vo, 33. 6d.
The Romance of Modern Sieges. With Sixteen Illustra
tions. Extra crown 8vo, 53.
Heroes of the Elizabethan Age. With Sixteen Full-page
Illustrations. Extra crown 8vo, 53.
Heroes Of Modern Africa. With Sixteen Illustrations.
Extra crown 8vo, 53.
Heroes Of Modern India. With many Illustrations. Extra
crown 8vo, 53.
Heroes of the Indian Mutiny. With many Illustrations.
Extra crown 8vo, 53.
Stories of Elizabethan Heroes. With Coloured and other
Illustrations. Extra crown 8vo, zs. 6d.
GOLDEN RECITER, THE. See RECITERS, THE GOLDEN.
GREW, EDWINS., M.A. (Oxon.).
The Romance of Modern Geology. A popular account in
non-technical language. With Twenty-four Illustrations. Ex. crown 8vo, 53.
GRIMM'S FAIRY TALES. With Illustrations. Extra cr.Svo,
1». and 39. 6d. (SCARLKT AND PRINCE'S LIBRARIES); also PINK LIBRART, is. 6d.
7
Seeley, Service ^ Co Limited
HEROES OF THE WORLD LIBRARY
Each Volume lavishly Illustrated, Extra crown 8vo, 58.
Heroes Of the Indian Mutiny. By the Rev. EDWARD GILLIAT.
Heroes of the Scientific World. By CHARLES R. GIBSON,
F.R.S.E,
Heroes of Modern Africa. By Rev. EDWARD GILLIAT.
Heroes of Missionary Enterprise. By Rev. CLAUD
FIELD, M.A.
Heroes Of Pioneering. By Rev. EDGAR SANDERSON, M.A.,
Scholar of Clare College, Cambridge,
Heroines of Missionary Adventure. By Rev. CANON
DAWSON, M.A.
Heroes of Modern Crusades. By Rev. EDWARD GILLIAT.
Heroes of Modern India. By Rev. E. GILLIAT.
Heroes of the Elizabethan Age. By Rev. E. GILLIAT.
HUGHES, THOMAS.
Tom Brown's Schooldays. With Illustrations. Extra
crown 8vo, 2s. and zs. 6d. (SCARLET AND OLIVE LIBRARIES.)
HYRST, H. W. G.
Adventures in the Great Deserts. With Sixteen Illus
trations. Extra crown 8vo, 55.
Adventures in the Great Forests. With Sixteen
Illustrations. Extra crown 8vo, 58.
Adventures among Wild Beasts. With Twenty-four
Illustrations. Extra crown 8vo, 55.
Adventures in the Arctic Regions. With Sixteen Illus
trations. Extra crown 8vo, 58
Adventures among Red Indians. With Sixteen Full-
page Illustrations. Extra crown 8vo, 55.
Stories of Red Indian Adventure. With Coloured and
other Illustrations. Extra crown 8vo, zs. 6d.
Stories of Polar Adventure. Extra crown 8vo, 2s. 6d.
KINGSLEY, CHARLES.
Westward Ho ! With Illustrations. Extra crown 8vo, 2s. &
2s. 6d. (SCARLET AND OLIVE LIBRARIES.)
KNIGHT-ERRANT AND HIS DOUGHTY DEEDS.
The story of Amadis of Gaul. Edited by N. J. DAVIDSON, B.A. With
Eight Coloured Illustrations by H. M. BROCK, R.I. Sq. ex. crown 8vo, 55.
LAMB, CHARLES and MARY.
Tales from Shakespeare. With Illustrations. Ex. crown
8vo, 2s. (SCARLET LIBRARY.)
LAMBERT, Rev. JOHN, M.A., D.D.
The Romance of Missionary Heroism. True Stories of
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