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Title: In the Wake of the War Canoe
Date of first publication: 1915
Author: W. H. Collison (1847-1922)
Preface: G. A. Chadwick (1840-1923)
Date first posted: August 25 2012
Date last updated: August 25 2012
Faded Page eBook #20120830

This ebook was produced by: Iona Vaughan, woodie4, Mark Akrigg
& the Online Distributed Proofreading Canada Team at http://www.pgdpcanada.net

(This file was produced from images generously made available by
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    [Illustration: cover]



    IN THE WAKE OF THE WAR CANOE




    [Illustration: 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 & 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 & A MAP


    LONDON
    SEELEY, SERVICE & CO. LIMITED
    38 GREAT RUSSELL STREET
    1915



    +--------------------------------------------------------------+
    |                   THE LIBRARY OF MISSIONS                    |
    |                                                              |
    |                  Price 5s. nett. Crown 8vo                   |
    |                                                              |
    |                                                              |
    |                                                              |
    |                    A CHURCH IN THE WILDS                     |
    |                                                              |
    | The remarkable Story of the Establishment of the South       |
    | American Mission amongst the hitherto savage and             |
    | intractable natives of the Paraguayan Chaco                  |
    |                                                              |
    |                             BY                               |
    |                    W. BARBROOKE GRUBB                        |
    |                                                              |
    |              "EL PACIFICADOR DE LOS INDIOS"                  |
    |                                                              |
    |    _Author of "An 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 Africa          |
    |                                                              |
    |                              BY                              |
    |                       DONALD FRASER                          |
    |                                                              |
    |          _Author of "The Future of Africa," &c._             |
    |                                                              |
    |              WITH 27 ILLUSTRATIONS & 2 MAPS                  |
    |                                                              |
    |               SEELEY, SERVICE & CO. LIMITED                  |
    |                                                              |
    +--------------------------------------------------------------+



                                  TO

                          THE GLORY OF GOD

                                IN THE

                       EXTENSION OF HIS KINGDOM

                              EVERYWHERE



                               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 ceremonial 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 smallpox; 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 its 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.



                             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 experiences. 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 additional 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," but may it prove to be the "field which
the Lord hath blessed."

I desire to express my indebtedness to the following publications for
extracts and notes, viz. _Captain Meares' 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 illustration from his
artistic and exhaustive work on "the Fahltan Indians as published by the
University of Pennsylvania"; also for photographs to several friends who
have supplied me with same.

                                                               W. H. C.



                            CONTENTS


                                                         PAGE

  CHAPTER I
  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

  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

  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                                                   349




                        LIST OF ILLUSTRATIONS


                                                         Page

  A MORTUARY TOTEM                             _Frontispiece_

  MAP OF BRITISH COLUMBIA                                  16

  ASCENDING A RIVER                                        56

  INDIAN WOMEN                                             72

  OLACHAN-CURING                                           72

  CANOE-MAKING                                             89

  HAIDA HOUSE                                              89

  INTERIOR OF HAIDA CHIEF'S HOUSE                         104

  A HAIDA INDIAN                                          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                                   184

  INDIAN MASKS                                            184

  HAIDA TOMBS                                             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                                           296




[Illustration: _Seeley, Service & CO. Ld._ 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 investigating the
coast line another intrepid discoverer was forcing his way through
difficulties and dangers from Eastern Canada to the coast. This was
Alexander Mackenzie, 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 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 between 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 Indians, few of whom
had ever seen a white man before. But by caution and patience,
accompanied by courage and perseverance, 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 possible. 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 thousand seven hundred and ninety-three."
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 Vancouver and his ship. These
Indians had not been so affrighted by the visit of Vancouver's vessels
as the Giatkatla Indians, a tribe near the mouth of the Skeena.

When they first sighted the ships which were approaching 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.

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 astonishment. 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. Vancouver'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 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," 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 "Caoilldaoin," 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 published 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 Mountains, another
name. New Hanover, New Cornwall, New Georgia, appear from the maps to
be the names of subdivisions 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
Charlotte 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 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, Captain 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 Secretary 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 committee that he
had been again commissioned by the Admiralty to proceed to the North
Pacific coast, in command of H.M.S. _Satellite_, to sail in ten days,
and that he was 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 Esquimalt 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 remarkably
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 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 necromancer who could read their hearts.
But they did not see much more of him that winter, as he at once applied
himself 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 afterwards, 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 stimulated the missionary to
renewed efforts to acquire their 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
'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.[2] 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 symbolically 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 addressing them, but circumstances seemed so unfavourable
on 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 attentively 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 introduced 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 scattering 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 encampments. 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 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 outburst 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 proceeded 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 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 evidently 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 interpreter 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 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 during 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
manifested 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 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 Kadonah'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 weighing 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
reluctantly. When he got within a hundred yards of the 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.[3]

       *       *       *       *       *

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' 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.

Thus the old order of things was passing away--their heathen customs,
including the medicine men's evil practices, 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.

FOOTNOTES:

[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.

[2] This was their mode of making peace, or of honouring guests, by
scattering the swansdown over them from their crestal crowns.

[3] 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.




CHAPTER II

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 influences.
Metlakahtla had been the old home of the Tsimsheans, 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, surrounded 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
continued care and instruction, before undertaking the inauguration of
the new settlement. Subsequent events have testified clearly to the
correctness of this view, as will be proved in a future chapter.

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 encamped 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 representative 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
settlement he organised and swore in a body of Indian constables. That
this was necessary was clear, when we remember 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 intoxicated 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 abandoning 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. Tugwell's 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 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 Committee 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 therefore 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 communicated 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 afterwards
volunteered again for the mission field, and, having been appointed to
the North Pacific Mission, laboured amongst the Haida Indians of Queen
Charlotte Islands for some eight years, and then at Metlakahtla amongst
the Tsimsheans, where, in recognition of his services, he was appointed
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 permission 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 accompany 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 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 confidence 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
instructions, 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 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 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 communicate 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 considered 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
disappointed, 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 demanding that I should put down my money, and, as I
made a 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 threatening 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 purposes of a marine hospital
was standing split from roof to foundation as the result of one such
shock. It had just been completed, but they were about to pull it down
again as it was unsafe. I did not dream then that in the destruction of
the city afterwards by earthquake and fire one of my sons should pass
through that terrible ordeal unharmed. 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's 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
Senator 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," he added, "we are about to abandon the Mission."
This they did shortly after, and in 1877 the Church Missionary 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 incantations 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 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 presented 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
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, including 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 acquire the language
quickly, with the correct pronunciation. At first, the calling of the
school roll was always accompanied 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.[4] He had been coasting along 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. Springing
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 forearm 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 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 Metlakahtla 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 determined 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 between 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 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 replied, "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."

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 informed 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 Methodist 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 happiness of seeing his
wife and brothers all admitted to the membership of the Church of
Christ.

FOOTNOTES:

[4] 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 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.




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. Invitations 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
heathenism, 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 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
determination 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 prospectors 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 interviewed 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 that his
slaves be restored to him. His request was refused, 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 newcomers. 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 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
immediately 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 laid hold of the
halibut to transfer it to his own canoe, he seized him securely round
the neck and jumped overboard, 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 amongst the
first who cast off the heathen yoke at Giat-kahtla and became free men
in Christ. They are Stephen Ium-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 establishment 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 introduced 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 newcomer 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 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 industrial 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 purchased 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.

[Illustration: ASCENDING A RIVER

The canoe, which has been partially emptied, is being forced against a
strong current by means of long poles which touch the bottom. The bow is
on the right of the picture. The river banks are forest clad.]

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
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
increased, and urged him on his next journey to Victoria to visit the
Fraser 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 complained 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 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,' 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 encamped 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 underclothing. 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 reconciled 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 endeavoured 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 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 forgotten.

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 headwind, 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 forward, whilst I took
another course up the hill to where it 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 Giatlaub 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
earnest desire to impart the good news he had received himself 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 perfectly. 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.

I erected my tent near the camp and remained with them for several days,
during which I was enabled to supplement and strengthen the labours of
our native teacher. He had succeeded in making a translation from the
Tsimshean of the grand old hymn "Rock of Ages," and it was both pathetic
and soul-stirring to hear them unite in singing 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
Wesleyan Methodist Missionary Society opened their Mission at Kitamat we
withdrew from Giatlaub, as it could more conveniently 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 sunshine, 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 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 established 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

    "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").


The 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 derived 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 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 Giatwinikshilk 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
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 Kitikshean 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 finback 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
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 spawning 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 openings 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 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 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 fishing 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 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 Columbian 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 opportunities 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. 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 compelled 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 subsided 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.

[Illustration: INDIAN WOMEN

Engaged in stringing olachan fish on sticks for drying in the sun. They
are protected by a rough awning from the cold wind. The background shows
the River Nass--the headquarters of the olachan fishery.]

[Illustration: 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.]

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 circumstances 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 permitted 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
completely numbed, and my fingers partly frost-bitten. Instantly 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 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 Gitwinikshilk, I took a walk around the camp. The
medicine men were carrying on their dark séances 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 off, 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 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 determined to labour to
this end.

Takomash's 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 village 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 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. McCullagh, 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 Christianity 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 unwilling 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 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 _casus
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 property 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, Taktotem, 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 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 fêted, 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 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 gave 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 blossoms 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 Communion. I informed him that there would be an administration 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 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,[5] 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 situated 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 movement 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 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 returning 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 splintered 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, 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
narrowly 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 members 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, and consented
to return again to their camp. They probably 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 Seymour on board, in order to make
peace between the contending 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 Missionary 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 missionary, 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 heathenism 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 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's 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 experiencing 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. McCullagh arrived to take charge of the
Upper Nass Mission. Mr. McCullagh established 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 surrendered 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. McCullagh
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. 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.

FOOTNOTES:

[5] Whitsunday.




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 intensified 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 Prevost had
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 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.

[Illustration: 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.]

[Illustration: 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.]

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 Tsimshean tribes, attracted by the advantages afforded for
trading there, removed from their old encampments at Metlakahtla and on
the Skeena River and established themselves 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 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
understood 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 characteristic 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 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 accompanied 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-tribesmen, 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 headquarters 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, 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 spiritual 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 requesting 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, informing 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 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, situated 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 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 steersman, 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 with
the sea-otter and the fur-seal, whereas now they are only to be found
far from the shores in the open ocean, and in very limited numbers. In
the narrative of Captain Meares' 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 twenty to
forty skins for a few beads or a few scraps of iron, or large nails.
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 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 receiving 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 services 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.




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, together with my steersman and
bowman, remained unaffected, 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
Charlotte 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 ourselves on our success we sighted a dark ridge or wall
of water rushing up rapidly towards us from the south. Apprehensive 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 illness
which now threatened his life. We effected a landing 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 reminded 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. 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 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 considered
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 children who composed the
family of the chief, which consisted of at least eight hundred persons."
The foregoing description of a chief's house at Nootka, on the west
coast of Vancouver Island, as detailed by one of the first navigators
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. 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
proceeded to interpret for me she broke down and was unable to proceed.
I closed the interview with prayer.

On returning to the chief's 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 Tsimshean 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 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 constructed to that which I have mentioned, and
could easily be defended by one man.

[Illustration: 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 in the centre is twelve feet below the
surface. A ledge, for the use of slaves and dependents, is left half-way
down.]

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 themselves
of this opportunity to avenge themselves, and came to the feast with
their weapons concealed under their 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 chief's 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
incantations 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 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-tribesman 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
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 man's
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 'Yetz 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
eagle's. 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. 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 Kali-koustla 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 permitted
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
discussing 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.




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 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,
consequently 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 messenger 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 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 _Susan
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
barefoot, 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 Christianity 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 wreckage 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 afterwards, 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 to the mainland,
one of the officers of the Hudson's Bay Company showed Edenshew a piece
of gold ore, and informed 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 concerning 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 following
morning, and point out the rock to him from which she had obtained it.
Accordingly, next morning Edenshew, 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 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 trusting in the atonement and
righteousness of the Lord Jesus Christ for salvation. Thus, for the
Haidas, the darkness 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,
"Il 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 favourable 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 _Grappler_ 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 dug-out?"

"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."

"And have you really travelled from Queen Charlotte Islands in that
craft?" he inquired. "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, Skidegate 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 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, stretching from shore to shore of continents and islands,
encircles the world with a girdle of light.




CHAPTER IX

OVERCOMING DIFFICULTIES

    "If well thou hast begun, go on fore right,
    It is the end that crowns us, not the fight."

                                       --HERRICK.


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, Kinnanook, 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 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 phenomenon 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
firearms. 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 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 exclamation
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, Coneyea, 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.

[Illustration: A HAIDA INDIAN

Showing the characteristic figures used in tattooing.]

[Illustration: A HAIDA CHIEFTAINESS

Clad in a blanket, and wearing nose-ring and labret. A gaudy silk
handkerchief serves as a bonnet.]

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.

As the Hudson Bay Company's steamer, the _Otter_, was about to make her
last voyage of the year, and proposed 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 dealing 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
representatives 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 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
blockhouse. Here he landed and stored his goods. He had brought with him
also a quantity of liquor and firearms 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 occasions 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 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 arising from
their hunting and fishing garb was overwhelming. 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 acquiring the Tsimshean from the method I had
used, I determined 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 Tsimshean 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 understand, 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 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 assertion 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 repeating
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 disputed. 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 Tsimshean, 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:

                    _Didolshu_      = I live.
                    _Didolshun_     = You live.
                    _Didolshtga_    = He lives.
                Pl. _Dildolshim_    = We live.
                    _Dildolshashim_ = Ye or you live.
                    _Dildolshtga_   = They live.

The plural is sometimes rendered as _Dildolshimi_, &c. = We live, &c.

In two of the dialects of Tsimshean the third person plural is
_Dildolchdet_ = they live. In the Haida this verb is "Hinung-agung," and
is thus conjugated:

                _De henung-agung_   = I live.
                _Dung   „    „  _   = You live.
                _Il     „    „  _   = He lives.
            Pl. _Itil   „    „  _   = We live.
                _Dalung „    „  _   = Ye or you live.
                _Il     „    „  _   = They (many) live.
                _Il     „ awong _   = They (few) live.

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 Tsimshean 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 Tsimsheans 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 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 equivalent 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 potlatch, 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 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 preparing 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."




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 R. 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 payments. 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 themselves 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 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 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 workmen. 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 opportunity 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 storekeeper to return to his shanty, whilst the Haida stood
like a tiger at bay staring after him and muttering "Memaloose,
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 responsible, as I had witnessed what had occurred and had 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 admission, 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 breathing 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 instructed 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 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 denunciations 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,
accompanying 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 proclaimed 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. The following day he sent it over, and pleased
at the prospect 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
devouring 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,
indicating 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 supposed enemy. Instantly this was changed to a pæan 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 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 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 entertainers
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.

[Illustration: 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.]

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 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
designing 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 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. Standing 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 dog-fish,
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 back, and others
on the arms, all being tattooed with the figures peculiar to their own
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 suffering 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 erection 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 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 unaided 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,
recounting 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
chief's 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 distributed; 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 incompatible 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."




CHAPTER XI

IN PERILS BY WATERS

    "He who 'mid the raging billows
      Walked upon the sea,
    Still can hush our wildest tempest
      As on Galilee."


Towards 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 between 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 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
courageous in their adventures on the ocean, and so meet with but few
accidents in their canoe voyages. Before starting on a voyage they
exchange their children and other relatives 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 explanations were demanded by
those who were anxious to proceed as to why the leaders had changed
their course? Edenshew, 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.

[Illustration: 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.]

[Illustration: 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.]

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 knowledge
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.

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 conducted 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
standing 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 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 Tsimshean 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 conflicts 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 following
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 completed, 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 themselves
of the favourable season.

Wrangle had been a large encampment of the Tlingit Indians, of which
Kinnanook was the chief; but the arrival of a large number of miners and
of those of doubtful character 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 Indians 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 Kinnanook 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 proportionately 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 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 myself, 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 missionaries, who did a
good work in it, but after some years it was destroyed by fire. The
names of Dr. Sheldon 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 missionary 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 found
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 hæmorrhage, 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, 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 ministered 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 fé_. 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, and a young lad, the son of a leading
chief, entered in a harlequin's 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, especially 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 commence 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 proceeded 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 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 customs, 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 '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.




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
communicate 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 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
dog-fish 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 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 apprehended 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 influence 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 concluded, 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. 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."

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
washing over them, thus leaving five of them hanging on to the broken
canoe.

As the evening drew on, and the shades of night began to gather, one of
them became demented, and, notwithstanding 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 consciousness.

"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 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 encampment from which all the Indians were absent.
He succeeded in entering one of the houses by removing a board in the
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 Tsimsheans 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 overdue.
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.

[Illustration: 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.]

[Illustration: 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.]

On their arrival we transferred some of our freight to them, and
examined our canoe for the damage. It had 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 misfortune, 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.




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."


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 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 Tlingit 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 dividing 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 formerly been regarded as
Alaskan, and were so marked on Governor Trutch's maps of 1872, were by
the same Commission secured to British Columbia. The Tlingit tribe of
Indians at Tongas were formerly numerous, and their chief is mentioned
in Captain Meares' _Voyages_ as "Kinnanook," 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 possessed 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 recourse was
generally had to their firearms 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 hospitably 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 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 midday. 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 translated 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 salvation to the three
nationalities--Tsimshean, Haida, and Tlingit--in a camp where heathenism
had so long held undisputed 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 destruction of the American schooner
_Susan Sturges_, I invited them to accompany me. Accordingly, we
embarked at midnight, and, favoured by a fair wind, we reached
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 reminded him of the difficulty he
had when, as captain of H.M.S. _Virago_, he visited this chief's 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 possessing 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 chief's 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 a Haida entered the chief's house, he being absent at the
time, and, seizing a seat, hurled it at the chief's 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.
Nevertheless, as I reminded those of them who had gathered around me to
relate the grievance, the mischief had originated 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 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 prepared
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 imparting 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 everything. I was soaked with
it from head to foot. When the storm broke, I had divested myself of all
but my underclothing, 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 chief's 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 inquired. "Our provisions ran short," I informed him. "Well,"
said he, "you are a desperate man. You are determined 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 off 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 assurance, "Be of good cheer, it is I, be not afraid,"
encouraged us when otherwise heart and strength were failing.




CHAPTER XIV

FIRST VISIT TO SKIDEGATE

    "Sow in the morn thy seed,
      At eve hold not thy hand;
    To doubt and fear give thou no 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 Haidas when travelling
with them, both in storm and sunshine, had led to a measure of mutual
confidence. 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.
Consequently 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 enchantments, 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 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 sufficient 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 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 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 Laou'l Keet an swanshung tlak Laou'l ishthian alzeil wautliwan
kestho Laou'l yetang, kum l 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." 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 accompanied him to see the
patient, and found his face and head swollen to such an extent that his
features were unrecognisable. 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 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 chief's
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 "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 appearance 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.

[Illustration: TOTEM POLES

The figure in the foreground is a mortuary totem surmounted with an
eagle. Other totems are seen in the background.]

[Illustration: INDIAN MEDICINE MEN

In full dress, prepared to begin their incantations. They belong to the
Nishka Tribe, on the River Nass, B.C.]

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 seaweed, 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 being inlaid with abilone or mother-of-pearl. As a special mark
of honour, I was given a large silver-plated tablespoon, which became so
heated with the boiling seaweed 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 manufacture 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 appearance.
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 hearkening 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. 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 favourably 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 Skidegate
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
position 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 Edenshew joined. Inquiring the cause of their amusement, I
was informed that this youth and the old lady were man and wife. He was
the chief's 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
Christian 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," 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 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.
Nevertheless, 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's quotation 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 precaution 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 chief's son, who sat in the stern, was thrown right
upon me in the middle of the canoe. With hands outstretched 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. 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 progressing
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 continued 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 bounding, and
I shook my head to indicate my conclusion. Instantly 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
instead. 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. 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 response. 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 medicines 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 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, endeavouring 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?

[Illustration: 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.]

[Illustration: INDIAN MASKS

The eyes and lower jaws are movable, and were cleverly manipulated by
the wearer by means of strings.]

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 forgotten amongst the Haidas.

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 complicated 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 chief's 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 so that they might break him. He was
bringing over a canoe full of blankets and furs to pay off some debts
contracted 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 consented. 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 informed 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, whereupon I quietly moved towards the door, which I
locked and placed the key in my pocket. I then informed them that 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
intimated 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 determined, they consented, and set out for the goods,
which were all carried in. I made an inventory of them in their presence
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 encampments. 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.




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 by every creature,
    Glory to Thy name be sung."  A. C. COXE.

     "Had I lived, I should have been first in the way of the Great
     Chief above."



Steilta, 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 services, 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 doorway 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 illuminated 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 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 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, and 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 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 Wecha 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 literally roasted. I directed them
to have him conveyed to the Mission-house, where my wife dressed his
wounds and administered 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 which I had, and directed them how to place it on the
corpse. This arrangement turned the tide of popular feeling 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 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 overthrow 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
recovered 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 remained 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 "potlatch," and to make reparation. But before the
preparations for this "potlatch" 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 challenge 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 challenge 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 accompany 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, 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 persuaded 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 prevent 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."

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
marriage 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 determined 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 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 opposing 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
chief's dancing ornaments, and lastly the young woman named Oahla. She
was evidently 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 cementing the peace made. With a light
heart I returned for rest and refreshment after an anxious day, and
communicated 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.




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.


There 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 interference. 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 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.[6]

"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 chief's 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 singing 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 hæmorrhage 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 consumption had seized him.
As he became weaker he begged to be baptized. I consented, as I
realised from my intercourse 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 invitations 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 afterwards 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, ltha 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 impressed 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 attentive. 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 epidemic, 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 medicine men would not be slow to accuse me of having
introduced 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 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 necromancers.
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 discovered. 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 something
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." I was just leaving the room when a stalwart Haida who was a
sub-chief sprang to his feet and exclaimed: "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 accordingly 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 children 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
the precaution of warning them that it would probably become painful and
swollen in a few days, yet I was not prepared 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
accompanied 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 entertained 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 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 propitiate the spirits which they associated
with the forces of nature, we derived the terms both in the Haida and in
the Tsimshean 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 accompany 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 undergrowth 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 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 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 compelled 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
"potlatch." For they had not forgotten the wars of the past in which
they had been compelled to abandon their own encampment 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 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 healing 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 expenditure 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 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, astonished 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 encampment 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 lengthways 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 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
seaweed.

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 mainland 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, conferred a lasting
benefit on the Esquimaux there by introducing 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 rangiferina_), 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
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 expression 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 dug-out again.[7] 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 repress 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 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
experienced. 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 permission 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 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 (Il 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 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 unloading 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 hastened to his assistance. Together with my
wife, we were enabled to dress the wound and arrest the hæmorrhage. 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 further
inquiry, and to strengthen our adherents in the faith.

FOOTNOTES:

[6] 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 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.

[7] "Dugout" is a term often given by the whites to the Indian canoe,
because each canoe is hewn out of one tree.




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.


The 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 knowledge 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,' a good man, whilst you say of another
'Eetlinga dahaung-ak,' 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 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 illustration 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 Commission 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 disputes
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.

[Illustration: 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.]

[Illustration: TOMB OF INDIAN CHIEF

He belonged to the Kunhadda Crest, represented by a frog.]

The hunter, thus taken at a disadvantage unexpectedly, and being unable
to retreat as the bear was on him, suddenly 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 responded 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 lacerated 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.

I was glad, therefore, on the arrival of the officer who had been
appointed, A. McKenzie, Esq., to find that he had been offered and had
accepted a Commission of the Peace.

"But," 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 replied, "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 replied, "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 accordingly court was
opened a week after his arrival. I had selected and instructed my men,
who were first called forward 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. 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
American 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 necessary to bury
the dead and clean their encampments. Several of the chiefs expressed
their desire to see my proposal 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 interfering 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 rewarded 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 increasing 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 themselves, 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 visiting 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, chanting 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 protected, 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, that the canoes
were in danger 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 enslaved. 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 continued 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 regard to the
supernatural powers possessed by the "Un-una," or Spirit of the Storm,
that on one occasion when crossing 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 prophets, 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 continued for some
hours, and numbers fell on both sides. The Nishka also discovered a
storehouse belonging to the leading 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 readiness to retreat, gave the signal to those on shore.
They succeeded in embarking under a harassing fire from the 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 encountered 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 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 remains 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 announcement that the
peacemakers were coming. These carried the swan and eagle's 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 sub-chief 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 lay 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."




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 programme 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 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 sometimes
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
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. Consequently we were not a little
surprised and elated when Professor Dawson of the Canadian Geological
Survey Department arrived one day on a schooner. He had come in the
interests 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 Montreal, whose contributions to science, as well
as his championship 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
conclusions 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 discoveries 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 preparation of
his journal for publication. He had entered 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 churchyard, where he was surprised to find
engraved on a tombstone 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 possible 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.

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 necromancer 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 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 Rev. R. 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 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 continued to keep up his study of the
classical and Eastern languages 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 missionary
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 vegetables could be cultivated successfully and
profitably. Indeed 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 distant diocese, he was
accompanied by the Rev. R. Tomlinson 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 commended 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 encamped 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
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."

"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." "What
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 is too weak for the size of the
canoe." The Indian was correct. 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. Accordingly
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 experience 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 attention to his umbrella, a new silk one, which was
in danger of being blown away. To this he paid no attention, being
completely prostrated, and the next moment it was caught by 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 steering, 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 relinquished 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 influence might prove
infectious. Whether it was that he was suffering from heart disease at
the time, or that the exposure 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 stimulated 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 comparatively 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 extreme 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
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.
Accordingly they brought back word to Metlakahtla that we were lost, and
soon the wives and relatives of the men who accompanied me were seated
outside their houses wailing in concert, 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, requesting him to bring it to Metlakahtla on his
return to the mainland, 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 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 mainland to assist him in domestic
duties, when he saw the 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 agam," 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
regarded this place as an object of worship, and were accustomed 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 encampments, we returned again to Massett, and
installed our successor in the work in the new Mission-house.

The Mission had now been firmly established. The language had been
acquired and reduced to writing. I was enabled to hand over several
handbooks which I had compiled 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
in gathering 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 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 Dundas 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 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 mercifully preserved in so many 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.




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.


Though 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 ever 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 war-path. They probably early discovered that
the two pursuits of hunting 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 construction and preparation of their graceful canoes which enabled
them to prosecute successfully both their hunting and fighting
expeditions. Having made the passage from the mainland to the islands
many times in their canoes, besides travelling up and down the coast in
all states of the weather, 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 preserve 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 building that we can
hardly think of them apart from this attractive 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
laborious, as well as most curious, employment in which we saw the
natives of Nootka engaged was the making of their canoes, which was a
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 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 without 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 generally 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 stern 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 ornamented. 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 probably 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 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 considerable 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 missionary was the court of final appeal. But if, as
is often done, several canoes combine and agree to share and share
alike, then there is no cause for strife, whether successful or
unsuccessful.

Meares states, on pp. 24, 25, in regard to the sea otter: "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 circumstance 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.

[Illustration: INDIAN HANDIWORK

The two large figures are carved pillars supporting the beams of an
Indian house. Between them is a chief's dancing dress, on which a hat
rests. On each side of the dress stand miniature totem poles.]

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, 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 assistants
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 presented 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 the forest. And, indeed, the land
animals in the islands are neither as numerous nor as fierce as those
found on the mainland. 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 entire
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 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
fighting 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 designing 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
ornamented 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 war-path, 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."




CHAPTER XX

THE FIRST BISHOP OF CALEDONIA

    "The people that in darkness sat,
      A glorious Sight have seen,
    The Light has shined on them who long
      In Shades of Death have been."

                                 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 Caledonia, which was the ecclesiastical title given to the
northern part of the province.

On my return to the mainland I found my fellow-missionary, 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.

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 wind-pipe, 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 Metlakahtla 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 considerably 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.

They arrived at Massett on the last day of March 1883. Early the
following year Mr. Harrison was enabled to baptize fifteen persons,
including two chiefs. It was an illustration 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 chief's 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 proportionate 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
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 necessary 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 necessity, 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
collection 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 1¼ 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 Massett. 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
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 themselves in the garden in
front of our house. The churchwardens 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 churchwardens
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 donation 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 according 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 sincerity, by augmenting
the offertory to the sum of $150, or about thirty pounds sterling."

Thus it will be evident that the long conflict of Christianity 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."

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." 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," but I remembered a line
with which I had long been familiar, and which I rejoiced 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."

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 accompanied 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 civilisation 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 accomplishment. 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 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 conveyed 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 instruments. "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 prepared to board and
lodge him, and otherwise assist." 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
bandmaster 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 peacefully till the morning.

When he had completed his term of engagement, he nominated 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 Kincolith, 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 procured 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, unprompted, 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 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 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 England on furlough, and, as they
had experienced the isolation of island life very intensely, at his own
request he was transferred 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 appointed 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 native language with which he had formerly been so
familiar. But some three weeks afterwards, when conversing 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 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
accompaniment 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 despaired 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 triumphant. His
sister continued to assist him until the following year, when he found a
worthy helpmeet in a lady who had 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-continental 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, commanding, 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.

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 transported 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 population? Prior to
the evangelisation of the Haidas, they had been decreasing rapidly.
Drink and disease, imported by themselves 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 vocation 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.




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 encampment
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 Leask's, 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 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 cottonwood 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 discharge 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, Thaimshim 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 expectations 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," 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, 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 darkness, 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 Giatwinikshilk. 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 detailed 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
treatment of the salmon was believed to have been the cause of the
eruption. The leader of the offenders was named Ligishansh; 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
formation 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
evidence of its recent occurrence, that he considered that, if anything,
I had over-estimated the number of years which 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 character 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 intense, thus not only rendering their exposed
position untenable, 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.

[Illustration: 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 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 "Cemetery
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 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." 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 Walbran, 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 occupy 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 encampments 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, principally 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 counterfeited 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 the "Pe-ne" was
very vivid, went through the entire performance for my benefit on one
occasion, in my headquarters 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 longing 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."




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 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 chief's wife, seized the missionary as a hostage,
and detained him until he succeeded in convincing them that his
detention could not benefit the chief's 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 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 distribution. The preliminary rites had been performed,
including the dance of peace and the scattering of the swansdown. This
was evidenced by the clouds of down which 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 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 illustration the
ceremony they had just been engaged in of the scattering of the
swansdown, which amongst them is regarded 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 attended 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
two men, and having received favourable replies to my questions, I
addressed them in a few words on the responsibility 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."

[Illustration: ON THE NASS RIVER, B.C.

The river is frozen over with ice several feet thick. The Indians are
engaged in setting nets beneath the ice to catch the olachan. A sleigh
stands ready to convey the fish away.]

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 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 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.

     A miner could not have been more delighted on discovering 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 purchasing 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 concluded 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 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 mountain 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 precipice.
     Hand over hand he was gradually lowered downwards 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 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 unfolding 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 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 distributed to the leading chiefs as follows:

     The first crystal was named "Aizuli," or the "Eldest," and was
     presented to Chief Neishlishyan, or the "Grandfather 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 incident. 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 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 predecessor 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 diameter. 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
presented had heard an older story of greater and more enduring
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."




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 resemblance.

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 "ikshadowlth," meaning "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 indicates
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,"
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 "People of the salmon traps."
     "Kitsatlal," or "People of the willows."
     "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."
     "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 addition 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 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 goldfields 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 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 Lambert, and almost within view of his
Mission. He was accompanied 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
precipitated 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 memoriam." 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 rest and reward. He was
succeeded in the work at Essington 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 years' 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 I 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 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 protected 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 accompanied 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 mosquitoes, 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 mosquitoes, 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
platform, 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 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.[8] 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 bears' right-of-way, the only
road by which they could pass from one valley to another. As the
snorting and rushing around the tents increased, 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 encamping 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.

[Illustration: INDIAN BRIDGE

An old Indian bridge spanning the Bulkley River (a tributary of the
River Skeena) near Hazelton, B.C.]

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.[9]

It was after the establishment of the Mission that it was named
Hazleton. Prior to this it was known to the Indians as "Kitanmaksh," 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 navigation,
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 midway 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 opportunity, 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. 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
potatoes 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 succeeded 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 otherwise 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 improvement, 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 them off 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. Tomlinson, 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 informing
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?" 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 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 off 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 prospectors 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 certainly 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 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 Kishgagass encampment near the
Babine lake. This tribe continued 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 extending 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 procurable, 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 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 acceptance for many years at Hazleton in the Mission which I
inaugurated 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 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 "Tum 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, especially 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 remuneration, 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, this chief came along with his
blanket around him, and seizing 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 Christians. But the
best part remains to be stated. A surviving 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 father's 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
valuable. 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 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 sawmill, 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 whooping
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 wonderful 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 "fire-water" 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.

FOOTNOTES:

[8] 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?" 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.

[9] 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.




CHAPTER XXIV

THE ZITZ-ZAOW TRIBE

    "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 boundary 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
delineation 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 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 Zitz-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 mountains 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 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 skirmishes 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 children 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 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 chief's 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 purchasing 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 régime. 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 remained 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 Christianity. The chief
Quiyah, a very sociable and agreeable Indian, encouraged his tribe to
visit us, and after due preparation 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 principally 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 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 (_Symplocarpus 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 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 perceiving 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
distance 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 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 régime, 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 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 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 (_Symplocarpus
foetidus_), 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.[10]

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 connection 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! 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
comprehend 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 distant. 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 hastened 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 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 number 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
gunpowder was stored.

"Let all stand well away from it," I replied. "I cannot leave my post
here." 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 premises, and showed them
the well which I had dug myself several years previously. This had been
the means of saving the Mission-house from destruction on two previous
occasions, 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 premises, 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 understood the
cause which had induced him on the occasion of his brother's death to
return to the heathen camp and its 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 footprints 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 determined 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 each. A sum equal to that raised by the
natives was contributed by friends in the Mother Country, and when our
building fund was exhausted, our Indian workmen volunteered 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 supplicating
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 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?

FOOTNOTES:

[10] 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, both
as to the chief's 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.




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 intense 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
encampments.

Fearing some abuse might arise unless the movement was properly
directed, I convened a public meeting to which I invited the leaders of
this unusual movement. I informed them of the organisation known as the
"Church Army," the headquarters 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 accordance 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 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 years' standing, and of most exemplary
character, was appointed as first captain, with standard-bearers,
lieutenants, &c. The organisation 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, 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 happens
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 eruption, 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."

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 instructed to return direct to her husband. I promised to follow
her to examine him, which I did, and found him suffering 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 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."

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 encampment was almost deserted. They fled in
all directions, for the Indian has urgent reasons for dreading the
smallpox. The two preceding visitations had swept away thousands of
them. But in the meantime vaccination had been introduced, and it had
evidently decreased the ravages of the disease. For it not only proved a
specific against the infection, 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 eating 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 establishing a strict quarantine by night and day, we were enabled
to 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 boat-building. He was himself drowned
afterwards by falling 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 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 consumed! "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 subsided,
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 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 firemen.

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 smallpox, 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 quarrelling 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 purchase 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 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 defend 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.

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 representatives or officers of the
law to preserve order or to protect life amongst them. They were fined
and their schooner confiscated and sold to pay the costs, whilst they
were each sentenced to ten months' 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 attempt 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
garrison 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.

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 throwing 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 tormentors. An incessant retching, which could not be
controlled, threatened to terminate fatally; but by applying strong
cataplasms 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. Accordingly 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 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 mentioned 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 congratulating 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 no one responded. After looking
at one another in expectation, a chief sprang to his feet and exclaimed,
"Since there is no one sufficiently courageous to acknowledge his own
property, 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. Acting 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 preparation a large number were admitted to the membership of the
Church by baptism.




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 congregation 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 frequent
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 permanency of teachers, and hence their desire
to join the Church.

We discouraged the movement, although urged to act, both by 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 resigned, 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 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 movement, 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 fulfilled 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 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 been taken over.

But they were confronted with many difficulties, not the least of which
was that of the language, which led to misunderstandings. The
Mission-house was accidentally destroyed 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. Laycock 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 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 headquarters 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 heathenism, 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 "halied" or Indian
devilry, which in its hydra-headed divisions of cannibalistic,
destructive, and necromantic practices 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 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
consistent 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 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 without
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."

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 surrendered 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 congregation of native Christians, has been
instrumental in evangelising 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 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 evangelisation
in Alaska. And with the early efforts of this Church the name of Sheldon
Jackson must ever be identified. It was largely owing to his labours
that the harmonious division 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
proclaimed to the incoming settlers along the line of the new
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 services, 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 promise. It is the foundation on which our
fathers built up the great nation of which we are justly proud. It is
the foundation, 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, stretching 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.




                                  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

  Fraser, 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

  Gurd, Rev. R. 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,                                   124-125
    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


  McCullagh, Rev. J. B.,                                  86, 335, 339

  Mackenzie, Alex., the explorer,                                 17, 18

  McKenzie, 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

  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

  Queen Charlotte Islands, voyage to, in canoe,                    92-99

  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

  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


  Walbran, 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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SHARP, WILLIAM.

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       *       *       *       *       *

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       *       *       *       *       *

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TALBOT, F. A.

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       *       *       *       *       *


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WICKS, MARK.

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WILLIAMSON, R. W., M.Sc.

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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, Stories 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, 2s.
     (SCARLET LIBRARY.)

ANDERSEN, HANS.

     Fairy Tales. With Illustrations. 1s. 6d., 2s., and 3s. 6d.
     (SCARLET and PRINCE'S LIBRARIES.)

ALCOTT, L. M.

     Little Women and Good Wives. With Illustrations. 2s. (SCARLET
     LIBRARY.) Also Little Women, Extra crown 8vo, 1s. 6d.; and Good
     Wives, Extra crown 8vo, 1s. 6d.

     Amadis of Gaul. _See_ KNIGHT-ERRANT.

     Arabian Nights' Entertainments. With Illustrations. 1s. 6d.
     (PINK LIBRARY); 2s. (ROYAL & SCARLET LIBRARIES); 3s. 6d.
     (PRINCE'S LIBRARY).

BALLANTYNE, R. M.

     The Dog Crusoe and His Master. With Illustrations by H. M.
     BROCK, R.I. Extra crown 8vo, 2s. and 2s. 6d.

BERTHET, E.

     The Wild Man of the Woods. With Illustrations. 1s. 6d.

BLAKE, M. M.

     The Siege of Norwich Castle. With Illustrations. 5s.

BOISRAGON, Major ALAN M. Late Royal Irish Fusiliers.

     Jack Scarlett, Sandhurst Cadet. With Coloured Illustrations.
     Extra crown 8vo, 5s.

BROCK, Mrs. CAREY.

     Dame Wynton's Home. A Story Illustrative of the Lord's Prayer.
     With Eight Illustrations. Crown 8vo, 1s. 6d.

     My Father's Hand, and other Stories. Crown 8vo, 2s.

     Sunday Echoes in Weekday Hours. A Series of Illustrative Tales.
     Seven Vols. Crown 8vo, 3s. 6d. each.


     I. The Collects.

     II. The Church Catechism.

     III. Journeyings of the Israelites.

     IV. Scripture Characters.

     V. The Epistles and Gospels.

     VI. The Parables.

     VII. The Miracles


     Working and Waiting. Crown 8vo, 5s.

BROWN LINNET.

     The Kidnapping of Ettie, and other Tales. With Sixteen
     Illustrations. Crown 8vo, 5s.

BUNYAN, JOHN.

     The Pilgrim's Progress. With Illustrations. Extra crown 8vo,
     2s. (SCARLET LIBRARY.)

CARTER, Miss J. R. M.

     Diana Polwarth, Royalist. A Story of the Life of a Girl in
     Commonwealth Days. With Eight Illustrations. Crown 8vo, 3s. 6d.

CHARLESWORTH, Miss.

     England's Yeomen. Crown 8vo, 2s. 6d.

     Oliver Of the Mill. With Eight Illustrations. Cr. 8vo, 2s. 6d.

     Ministering Children.

     1. Olive Library. Crown 8vo, cloth gilt, 2s. 6d.

     2. Scarlet Library. Crown 8vo, cloth, 2s.

     3. With Four Illustrations. Cloth, 1s. 6d.

     Ministering Children: A Sequel. With Illustrations. Cloth, 1s.
     6d. Also with Eight Illustrations. Cloth, 2s. and 2s. 6d.

     The Old Looking-Glass. Crown 8vo, 1s.

     The Broken Looking-Glass. Crown 8vo, 1s.

     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, 1s. 6d.

     Sunday Afternoons in the Nursery. With Illustrations. 2s. 6d.

CHATTERTON, E. KEBLE.

     The Romance of the Ship. With Thirty-three Illustrations. Extra
     crown 8vo, 5s.

     The Romance Of Piracy. With many Illustrations. Extra crown
     8vo, 5s.

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
     learning, 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 Æneid. Told for Little Children. With Twelve
     Illustrations in Colour. Extra crown 8vo, 5s.

     The Children's Iliad. Told for Little Children. With Twelve
     Illustrations in Colour. Extra crown 8vo, 5s.

     The Children's Odyssey. Told for Little Children. With Twelve
     Illustrations in Colour. Extra crown 8vo, 5s.

     The Crown Of Pine. A Story of Corinth and the Isthmian Games.
     With Illustration in Colour by George Morrow. Ex. cr. 8vo, 5s.

     The Count of the Saxon Shore. A Tale of the Departure of the
     Romans from Britain. With Sixteen Illustrations. Crown 8vo, 5s.

     The Faery Queen and her Knights. Stories from Spenser. With
     Eight Illustrations in Colour. Extra crown 8vo, 5s.

     Stories of Charlemagne and the Twelve Peers of France. With
     Eight Illustrations in Colour. Crown 8vo, 5s.

     The Crusaders. A Story of the War for the Holy Sepulchre. With
     Eight Illustrations in Colour. Extra crown 8vo, 5s.

     Stories from the Greek Tragedians. With Illustrations. Crown
     8vo, 5s.

     Greek Story. With 16 Illustrations in Colour. Crn. 8vo, 5s.

     Stories from the Greek Comedians. With Illustrations. Crown
     8vo, 5s.

     The Hammer. A Story of Maccabean Times. With Illustrations.
     Crown 8vo, 5s.

     The Story of the Persian War, from Herodotus. With Coloured
     Illustrations. Crown 8vo, 5s.

     Heroes of Chivalry and Romance. With Illustrations. Crown 8vo,
     5s.

     Stories of the East, from Herodotus. Coloured Illustrations.
     Crown 8vo, 5s.

     Helmet and Spear. Stories from the Wars of the Greeks and
     Romans. With Eight Illustrations by G. Morrow. Crown 8vo, 5s.

     The Story of the Iliad. With Coloured Illustrations. Crown 8vo,
     5s. Also Thin Paper Edition, cloth, 2s. nett; leather 3s. nett.
     Cheap Edition, 6d. nett; also cloth, 1s.

     Roman Life in the Days of Cicero. With Illustrations. Crown
     8vo, 5s.

     Stories from Homer. Coloured Illustrations. Crn. 8vo, 5s.

     Stories from Livy. Coloured Illustrations. Crn. 8vo, 5s.

     Story of the Odyssey. With Coloured Illustrations. 5s. Also
     Thin Paper Edition, cloth, 2s. nett; leather, 3s. nett. Cheap
     Edition, 6d. nett. Also cloth, 1s.

     Stories from Virgil. With Coloured Illustrations. Crown 8vo,
     5s. Cheap edition, sewed, 6d. nett.

     With the King at Oxford. A Story of the Great Rebellion. With
     Coloured Illustrations. Crown 8vo, 5s.


                       Crown 8vo, 3/6 each.

     The Fall of Athens. With Illustrations. Crown 8vo, 3s. 6d.

     The Burning of Rome. A Story of Nero's Days. With Sixteen
     Illustrations. Cheaper Edition. Crown 8vo, 3s. 6d.

     The Last Days of Jerusalem, from Josephus. Crown 8vo, 3s. 6d.
     Also a Cheap Edition. Sewed, 6d.

     Stories from English History. With many Illustrations. Cheaper
     Edition. Revised. Crown 8vo, 3s. 6d.

     Patriot and Hero. With Illustration. Crown 8vo, 3s. 6d.


                        Extra crown 8vo, 2/6 each.

     To the Lions. A Tale of the Early Christians. With Coloured
     Frontispiece and other Illustrations. 2s. 6d.

     Heroes of Eastern Romance. With Coloured Frontispiece and Eight
     other Illustrations. Extra crown 8vo, 2s. (ROYAL LIBRARY); 2s.
     6d.

     A Young Macedonian in the Army of Alexander the Great. With
     Illustrations. Extra crown 8vo, 2s. 6d.

     The Chantry Priest. With Illustrations. 2s. 6d.

     Three Greek Children. Extra crown 8vo, 2s. 6d.


                         Crown 8vo, 1/6 each.

     A Greek Gulliver. Illustrated. Crown 8vo. 1s. 6d.

     Heroes and Kings. Stories from the Greek. Illustrated. Small
     4to, 1s. 6d.

     The Stories of the Iliad and the Æneid. With Illustrations.
     16mo, sewed, 1s.; cloth, 1s. 6d. Also without Illustrations,
     cloth, 1s.

     To the Lions. A Tale of the Early Christians. With
     Illustrations. Crown 8vo, 1s. 6d.

CODY, Rev. H. A.

     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, 2s.
     6d.

     Apostle of the North, An. Memoirs of Bishop Bompas. With 42
     Illustrations and a Map. 7s. 6d. nett. _New and Cheaper
     Edition_. With Illustrations. Extra crown 8vo, 5s. 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, 1s. 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, 5s.

COWPER, F.

     Caedwalla: or, The Saxons in the Isle of Wight. With
     Illustrations. Extra crown 8vo, 3s. 6d. (PRINCE'S LIBRARY.)

     The Island of the English. A Story of Napoleon's Days. With
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     The Captain of the Wight. With Illustrations. Extra crown 8vo,
     3s. 6d.

CRAIK, Mrs.

     John Halifax. Illustrated. Extra cr. 8vo, 2s. (SCARLET LIBY.)

CURREY, Commander E. HAMILTON, R.N.

     Ian Hardy, Naval Cadet. Coloured Illustrations. Extra crown
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     Ian Hardy, Midshipman. A stirring story for boys. With Coloured
     Illustrations. Extra crown 8vo, 5s.

DAVIDSON, 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, 5s.

     Things Seen in Oxford. Cloth, 2s. nett; leather, 3s. nett and
     5s. nett.

DAWSON, Rev. Canon E. C.

     Heroines of Missionary Adventure. With Twenty-four
     Illustrations. Extra crown 8vo, 5s.

     Lion-Hearted. Bishop Hannington's Life Retold for Boys and
     Girls. Illustrated. Crown 8vo, 2s., 2s. 6d. (OLIVE LIBRARY),
     and 1s. 6d. (PINK LIBRARY.)

     In the Days of the Dragons. Crown 8vo, 1s. 6d.

     Missionary Heroines in Many Lands. Extra crown 8vo, 1s. 6d.
     (PINK LIBRARY.)

DEFOE, DANIEL.

     Robinson Crusoe. With Illustrations. Extra crown 8vo, 2s. and
     3s. 6d. (SCARLET AND PRINCE'S LIBRARIES.)

ELLIOTT, Miss.

     Copsley Annals Preserved in Proverbs. With Illustrations. Crown
     8vo, 3s. 6d.

     Mrs. Blackett. Her Story. Fcap. 8vo, 1s.

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 8vo, 5s.

     "Popularly written by a man of great scientific
     accomplishments." THE OUTLOOK

     The Romance of Savage Life. With Forty-five Illustrations.
     Extra crown 8vo, 5s.

     The Romance of Early British Life: From the Earliest Times to
     the Coming of the Danes. With 30 Illustrations. Ex. crown 8vo,
     5s.

EVERETT-GREEN, EVELYN.

     A Pair of Originals. With Coloured Frontispiece and Eight other
     Illustrations. Extra crown 8vo, 2s. & 2s. 6d.

FIELD, Rev. CLAUD, M.A.

     Heroes of Missionary Enterprise. With many Illustrations. Extra
     crown 8vo, 5s.

     Missionary Crusaders. With many Illustrations and a
     Frontispiece in Colour. 2s. 6d.

GARDINER, LINDA.

     Sylvia in Flowerland. With 16 Illustrations. Cr. 8vo, 3s. 6d.

GAYE, SELINA.

     Coming; or, The Golden Year. A Tale. Third Edition. With Eight
     Illustrations. Crown 8vo, 5s.

     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 8vo, 5s.

GIBERNE, AGNES.

     The Romance of the Mighty Deep. With Illustrations. 5s.

     "Most fascinating."--DAILY NEWS.

     Among the Stars; or, Wonderful Things in the Sky. With Coloured
     Illustrations. Eighth Thousand. Crown 8vo, 5s.

     Duties and Duties. Crown 8vo, 5s.

     The Curate's Home. Crown 8vo, 2s. 6d.

     The Ocean of Air. Meteorology for Beginners. Illustrated. Crown
     8vo, 5s.

     The Starry Skies. First Lessons on Astronomy. With
     Illustrations. Crown 8vo, 1s. 6d.

     Sun, Moon, and Stars. Astronomy for Beginners. With a Preface
     by Professor PRITCHARD. With Coloured Illustrations.
     Twenty-sixth Thousand. Revised and Enlarged. Crown 8vo, 5s.

     The World's Foundations. Geology for Beginners. With
     Illustrations. Crown 8vo, 5s.

     Beside the Waters of Comfort. Crown 8vo, 3s. 6d.

GIBSON, CHARLES R., F.R.S.E.

     Our Good Slave Electricity. With many Illustrations. Extra
     crown 8vo, 3s. 6d.

     The Great Ball on which we Live. With Coloured Frontispiece and
     many other Illustrations. Extra crown 8vo, 3s. 6d.

     Romance of Scientific Discovery. Illustrated. Extra crown 8vo,
     5s.

     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, 5s.

     Autobiography of an Electron. Long 8vo. With Eight
     Illustrations. 3s. 6d. nett.

     The Wonders of Electricity. With Eight Illustrations. Extra
     crown 8vo, 2s.

     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, 5s.

     "Admirable ... clear, concise."--THE GRAPHIC.

     The Romance of Modern Photography. The Discovery and its
     Application. With many Illustrations. Extra crown 8vo, 5s.

     The Romance of Modern Manufacture. A Popular Account of the
     Marvels of Machinery. With Twenty-four Illustrations and
     Sixteen Diagrams. Extra crown 8vo, 5s.

     How Telegraphs and Telephones Work. Explained in non-technical
     language. With many Diagrams. Crown 8vo, 1s. 6d. nett.

GILLIAT, EDWARD, M.A. Formerly Master at Harrow School.

     Forest Outlaws. With Illustrations. Crown 8vo, 5s.

     Heroes of Modern Crusades. With Twenty-four Illustrations.
     Extra crown 8vo, 5s.

     In Lincoln Green. Illustrated. Crown 8vo, 5s.

     The King's Reeve. Illustrated by SYDNEY HALL. 3s. 6d.

     Wolf's Head. With Eight Illustrations. Crown 8vo, 3s. 6d.

     The Romance of Modern Sieges. With Sixteen Illustrations. Extra
     crown 8vo, 5s.

     Heroes of the Elizabethan Age. With Sixteen Full-page
     Illustrations. Extra crown 8vo, 5s.

     Heroes of Modern Africa. With Sixteen Illustrations. Extra
     crown 8vo, 5s.

     Heroes of Modern India. With many Illustrations. Extra crown
     8vo, 5s.

     Heroes of the Indian Mutiny. With many Illustrations. Extra
     crown 8vo, 5s.

     Stories of Elizabethan Heroes. With Coloured and other
     Illustrations. Extra crown 8vo, 2s. 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, 5s.


     GRIMM'S FAIRY TALES. With Illustrations. Extra cr. 8vo, 2s. and
     3s. 6d. (SCARLET AND PRINCE'S LIBRARIES); also PINK LIBRARY,
     1s. 6d.



                     HEROES OF THE WORLD LIBRARY


Each Volume lavishly Illustrated. Extra crown 8vo, 5s.

     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 2s. 6d. (SCARLET AND OLIVE LIBRARIES.)

HYRST, H. W. G.

     Adventures in the Great Deserts. With Sixteen Illustrations.
     Extra crown 8vo, 5s.

     Adventures in the Great Forests. With Sixteen Illustrations.
     Extra crown 8vo, 5s.

     Adventures among Wild Beasts. With Twenty-four Illustrations.
     Extra crown 8vo, 5s.

     Adventures in the Arctic Regions. With Sixteen Illustrations.
     Extra crown 8vo, 5s.

     Adventures among Red Indians. With Sixteen Full-page
     Illustrations. Extra crown 8vo, 5s.

     Stories of Red Indian Adventure. With Coloured and other
     Illustrations. Extra crown 8vo, 2s. 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, 5s.

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 the Intrepid
     Bravery and Stirring Adventures of Missionaries in all Parts of
     the World. With Thirty-nine Illustrations. Extra crown 8vo, 5s.

     Missionary Heroes in Asia. Illustrated. Cr. 8vo, 1s. 6d.

     Missionary Heroes in Africa. Illustrated. Cr. 8vo, 1s. 6d.

     Missionary Heroes in Oceania. Illustrated. Cr. 8vo, 1s. 6d.

     Missionary Heroes of North and South America. Illustrated.
     Crown 8vo, 1s. 6d.

LEA, JOHN, M.A. (Oxon.)

     The Romance of Animal Arts and Crafts. _See_ COUPIN.

     The Romance of Bird Life. With Twenty-six Illustrations. 5s.

     Wonders of Bird Life. Extra crown 8vo, 2s.

LEYLAND, J.

     For the Honour of the Flag. A Story of our Sea Fights with the
     Dutch. With Illustrations by LANCELOT SPEED. Crown 8vo, 5s.

MACPHERSON, HECTOR, Jun.

     The Romance of Modern Astronomy. With Twenty-four
     Illustrations. Extra crown 8vo, 5s.

     Wonders of Modern Astronomy. Ex. crown 8vo, 2s.

     MARRYAT, Captain.

     Masterman Ready. With Illustrations by H. M. BROCK, R.I. 2s.
     (SCARLET LIBRARY.)

MARSHALL, BEATRICE.

     His Most Dear Ladye. A Story of the Days of the Countess of
     Pembroke, Sir Philip Sidney's Sister. Illustrated. Extra crown
     8vo, 5s.

     The Siege of York. A Story of the Days of Thomas, Lord Fairfax.
     With Eight Illustrations. Crown 8vo, 5s.

     An Old London Nosegay. Gathered from the Day-Book of Mistress
     Lovejoy Young. With Eight Illustrations. Crown 8vo, 5s.

     Old Blackfriars. In the Days of Van Dyck. A Story. With Eight
     Illustrations. Crown 8vo, 5s.

     The Queen's Knight-Errant. A Story of the Days of Sir Walter
     Raleigh. With Eight Illustrations. Extra crown 8vo, 5s.

MARSHALL, EMMA.

                               Crown 8vo, 5/-

     In Colston's Days. A Story of Old Bristol. With Illustrations.
     Crown 8vo, 5s.

     In Four Reigns. The Recollections of Althea Allingham,
     1785-1842. With Illustrations. Crown 8vo, 5s.

     In the Choir of Westminster Abbey. A Story of Henry Purcell's
     Days. With Illustrations. Crown 8vo, 5s. and at 3s. 6d.

     In the East Country with Sir Thomas Browne, Knight. With
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     A Haunt Of Ancient Peace. Memories of Mr. Nicholas Ferrar's
     House at Little Gidding. With Illustrations by T. HAMILTON
     CRAWFORD. Crown 8vo, 5s.

     Kensington Palace. In the Days of Mary II. With Illustrations.
     Crown 8vo, 3s. 6d. and 5s.

     The Master of the Musicians. A Story of Handel's Day. With
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     The Parson's Daughter, and How she was Painted by Mr. Romney.
     With Eight Illustrations. Crown 8vo, 5s. and at 3s. 6d.

     Penshurst Castle. In the Days of Sir Philip Sidney. With
     Illustrations. Crown 8vo, 3s. 6d., 5s. CHEAP EDITION. Demy 8vo,
     6d.

     Winchester Meads. In the Days of Bishop Ken. With
     Illustrations. Crown 8vo, 3s. 6d., 5s. CHEAP EDITION. Demy 8vo,
     6d.

     Under Salisbury Spire. In the Days of George Herbert. With
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     Under the Dome of St. Paul's. In the Days of Sir Christopher
     Wren. With Illustrations. Crown 8vo, 5s.

                               Crown 8vo, 5/-

     Under the Mendips. A Tale of the Times of Hannah More. With
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     Constantia Carew. Crown 8vo, 5s.

                               Crown 8vo, 3/6

     Castle Meadow. A Story of Norwich a Hundred Years Ago.

     An Escape from the Tower.

     Life's Aftermath.

     Now-a-days.

     On the Banks of the Ouse.

     Winifrede's Journal.

                               Extra crown 8vo, 2/6

     The Old Gateway.

     Millicent Legh.

     Violet Douglas.

     Helen's Diary.

                               Crown 8vo, 1/6

     Brothers and Sisters.

     Brook Silverstone.

                                     1/-

The First Light on the Eddystone.


MISSIONARY BIOGRAPHIES. With many Illustrations and a Frontispiece in
Colour. Price, 2s. 6d. Extra crown 8vo.

     1. A Hero of the Afghan Frontier. Being the Life of Dr. T. L.
     Pennell, of Bannu, told for Boys and Girls. By A. M. PENNELL,
     M.B., B.S. (Lond.), B.Sc.

     2. Missionary Crusaders. By CLAUDE FIELD, M.A., sometime C.M.S.
     Missionary in the Punjab.

     3. Judson, the Hero of Burma. The Life of Judson told for Boys
     and Girls. By JESSE PAGE, F.R.G.S.

     4. On Trail and Rapid by Dog-sled and Canoe. By the Rev. H. A.
     CODY, M.A.

THE OLIVE LIBRARY. Stories by well-known Authors. Extra crown 8vo. With
Coloured and other Illustrations, 2s. 6d. each. /*

ANDERSEN, HANS.

     Fairy Tales.

R. M. BALLANTYNE.

     The Dog Crusoe.

CHARLESWORTH, Miss.

     Ministering Children.

     A Sequel to Ministering Children.

     England's Yeomen.

     Oliver of the Mill.

CHURCH, Prof. A. J.

     The Chantry Priest.

     Heroes of Eastern Romance.

     A Young Macedonian.

     Three Greek Children.

     To the Lions. A Tale of the Early Christians.

DAWSON, Rev. Canon E. C.

     Lion-Hearted. The Story of Bishop Hannington's Life told for
     Boys and Girls.

EVERETT-GREEN, EVELYN

     A Pair of Originals.

HUGHES, T.

     Tom Brown's Schooldays.

KINGSLEY, CHAS.

     Westward Ho!

MARSHALL, Mrs.

     The Old Gateway.

     Helen's Diary.

     Brothers and Sisters.

     Violet Douglas.

     Millicent Legh.

MULOCK, Miss.

     John Halifax.

STOWE, Mrs. BEECHER.

     Uncle Tom's Cabin.

WILBERFORCE, Bishop.

     Agathos, The Rocky Island, and other Sunday Stories. */

PHILIP, JAMES C., D.Sc., Ph.D.

     The Romance of Modern Chemistry. With Twenty-nine
     Illustrations. Extra crown 8vo, 5s.


THE PINK LIBRARY. Stories by well-known Authors.

Crown 8vo. With many Illustrations, 1s. 6d.

CHURCH, Prof. A. J.

     To the Lions.

     The Greek Gulliver.

MARSHALL, Mrs.

     Brothers & Sisters.

     Brook Silvertone.

CHARLESWORTH, Miss.

     Ministering Children.

     The Sequel to Ministering Children.

     The Old & the Broken Looking-Glass.

DAWSON, Canon E. C.

     Lion-Hearted.

     Missionary Heroines in many Lands.

LAMBERT, Rev. J. G.

     Missionary Heroes of N. & S. America.

     Missionary Heroes in Asia.

     Missionary Heroes in Oceania.

     Missionary Heroes in Africa.

WILBERFORCE, Bishop.

     Agathos & The Rocky Island.

ALCOTT, L. M.

     Little Women. Good Wives.

BERTHE, T. E.

     The Wild Man of the Woods.

SEELEY E.

     The World before the Flood.

ANDERSEN, HANS.

     Fairy Tales and Stories.


GRIMM, The Brothers.

     Fairy Tales and Stories.

COOLIDGE, SUSAN.

     What Katy did at Home.

By VARIOUS AUTHORS

     The Life of a Bear.

     Only a Dog.

     The Life of an Elephant.

     The Arabian Nights.


THE PRINCE'S LIBRARY. With Coloured Frontispiece and other
Illustrations. Extra crown 8vo, 3s. 6d.

     Patriot & Hero. By Prof. A. J. CHURCH.

     Cranford. By Mrs. GASKELL.

     The Vicar of Wakefield. By OLIVER GOLDSMITH.

     The Arabian Nights' Entertainments.

     Andersen's Fairy Tales.

     Grimm's Fairy Tales.

     The Wolf's Head. By the Rev. E. GILLIAT.

     The Last of the White Coats. By G. I. WHITHAM.

     Diana Polwarth, Royalist. By J. R. M. CARTER.

     The Fall of Athens. By Professor A. J. CHURCH.

     The King's Reeve. By the Rev. E. GILLIAT.

     The Cabin on the Beach. By M. E. WINCHESTER.

     The Captain of the Wight. By Caedwalla. FRANK COWPER.

     Robinson Crusoe. By DANIEL DEFOE.


RECITER, THE GOLDEN. A volume of Recitations & Readings in Prose & Verse
selected from the works of RUDYARD KIPLING, R. L. STEVENSON, CONAN
DOYLE, MAURICE HEWLETT, CHRISTINA ROSSETTI, THOMAS HARDY, AUSTIN DOBSON,
A. W. PINERO, &c., &c. With an Introduction by CAIRNS JAMES, Professor
of Elocution at the Royal College of Music and the Guildhall School of
Music. Extra crown 8vo, 704 pp., 3s. 6d. Also Thin Paper Edition for the
Pocket, with gilt edges. Small crown 8vo, 5s.

"An admirable collection in prose and verse."--THE SPECTATOR.

RECITER, THE GOLDEN HUMOROUS. Edited, and with an Introduction by Cairns
James, Professor of Elocution at the Royal College of Music. Recitations
and Readings selected from the writings of F. ANSTEY, J. M. BARRIE, S.
R. CROCKETT, MAJOR DRURY, JEROME K. JEROME, BARRY PAIN, A. W. PINERO,
OWEN SEAMAN, G. B. SHAW, &c. Over 700 pages, extra crown 8vo, cloth, 3s.
6d. Also a Thin Paper Edition, with gilt edges, small crown 8vo, 5s.

ROBINSON, Commander C. N.


For the Honour of the Flag. A Story of our Sea Fights with the Dutch.
With Illustrations by LANCELOT SPEED. Crown 8vo, 5s.


SANDERSON, Rev. E.


Heroes of Pioneering. True Stories of the Intrepid Bravery and Stirring
Adventures of Pioneers in all Parts of the World. With Sixteen
Illustrations. Extra crown 8vo, 5s.

Stories of Great Pioneers. With Coloured and other Illustrations. Extra
crown 8vo, 2s. 6d.


                 ROYAL LIBRARY FOR BOYS AND GIRLS, THE.

A Series of handsome Gift Books by Celebrated Authors. Illustrated by H.
M. BROCK, LANCELOT SPEED, and other well-known artists. Ex. crown 8vo,
2s. each.

     1. A Pair of Originals. By EVELYN EVERETT-GREEN.

     2. John Halifax. By Miss MULOCK.

     3. Uncle Tom's Cabin. By H. BEECHER-STOWE.

     4. Westward Ho! By CHARLES KINGSLEY.

     5. Robinson Crusoe. By DANIEL DEFOE.

     6. Tom Brown's School-Days. By THOMAS HUGHES.

     7. Grimm's Fairy Tales. A New Translation.

     8. The Arabian Nights' Entertainments.

     9. Andersen's Fairy Tales.

     10. What Katy did at Home and at School. By SUSAN COOLIDGE.

     11. Heroes of Eastern Romance. By Prof. A. J. CHURCH.

     12. Lion Hearted. By the Rev. Canon E. C. DAWSON.

     13. The Adventures of a Cavalier. By G. I. WHITHAM.


                    THE LIBRARY OF ADVENTURE

With many Illustrations. Extra crown 8vo, 5s. each.

"Delightful books of adventure, beautifully printed and tastefully got
up,"--EDUCATIONAL TIMES.

Adventures of Missionary Explorers. By R. M. A. IBBOTSON.

Adventures in Southern Seas. By RICHARD STEAD, B.A.

Adventures among Trappers & Hunters. By E. YOUNG, B.Sc.

Adventures in the Arctic Regions. By H. W. G. HYRST.

Adventures among Wild Beasts. By H. W. G. HYRST.

Adventures on the High Seas. By R. STEAD, B.A.

Adventures in the Great Deserts. By H. W. G. HYRST.

Adventures on the Great Rivers. By RICHARD STEAD.

Adventures in the Great Forests. By H. W. G. HYRST.

Adventures on the High Mountains. By R. STEAD.

Adventures among Red Indians. By H. W. G. HYRST.


RUSSELL SERIES FOR BOYS & GIRLS, THE.

Coloured and other Illustrations. Extra crown 8vo, 2s. 6d.

Stories of Polar Adventure. By H. W. G. HYRST.

Stories of Great Pioneers. By EDGAR SANDERSON, M.A.

Stories of Elizabethan Heroes. By the Rev. E. GILLIAT.

Stories of Red Indian Adventure. By H. W. G. HYRST.


                     THE LIBRARY OF ROMANCE

Fully Illustrated. Bound in blue, scarlet, and gold.

                    Extra crown 8vo, 5s. each.

                 "Splendid volumes."--THE OUTLOOK.

        "Gift books whose value it would be difficult to
         overestimate."--STANDARD.

The Romance of Piracy. By E. KEBLE CHATTERTON, B.A. (Oxon.). With many
Illustrations.

The Romance of Scientific Discovery. By CHARLES R. GIBSON, F.R.S.E.

The Romance of Submarine Engineering. By THOMAS W. CORBIN.

The Romance of Aeronautics. An interesting account of the growth and
achievements of all kinds of Aerial craft. By CHARLES C. TURNER.

The Romance of the Ship. The story of its origin and evolution. By E.
KEBLE CHATTERTON. With Thirty-three Illustrations.

The Romance of Modern Astronomy. By HECTOR MACPHERSON, JUN. With
Twenty-four Illustrations.

The Romance of Modern Chemistry. By J. C. PHILIP, D.Sc., Assistant
Professor of Chemistry, South Kensington.

The Romance of Modern Manufacture. By C. R. GIBSON, F.R.S.E.

The Romance of Early British Life. From the Earliest Times to the Coming
of the Danes. By Prof. G. F. SCOTT ELLIOT, M. A., B.Sc. With 30
Illustrations.

The Romance of Modern Geology. By E. S. GREW, M.A. (OXON.).

The Romance of Bird Life. By JOHN LEA, M.A.

The Romance of Modern Photography. Its Discovery and its Application. By
C. R. GIBSON, A.I.E.E. With 63 Illustrations.

The Romance of Modern Sieges. By the Rev. E. GILLIAT. With 24
Illustrations.

The Romance of Savage Life. By Professor G. F. SCOTT ELLIOT, M.A.,
B.Sc., &c. With 45 Illustrations.

The Romance of the World's Fisheries. By SIDNEY WRIGHT. With 24
Illustrations.

The Romance of Animal Arts & Crafts. By H. COUPIN, D.Sc., and J. LEA,
M.A. With 24 Illustrations.

     "Extremely fascinating."--LIVERPOOL COURIER.

The Romance of Early Exploration. By A. WILLIAMS, B.A., F.R.G.S. With 16
Illustrations.

     "We cannot imagine a book that a boy would appreciate more than
      this."--DAILY TELEGRAPH.

The Romance of Missionary Heroism. By JOHN C. LAMBERT, B.A., D.D. With
39 Illustrations.

     "About 350 pages of the most thrilling missionary lives ever collected
      in one volume."--METHODIST TIMES.

The Romance of Plant Life. By Prof. G. F. SCOTT ELLIOT, B.A. (Cantab.),
B.Sc. (Edin.). With 34 Illustrations.

     "Besides being entertaining, instructive and educative."--
      LIVERPOOL COURIER.

The Romance of Polar Exploration. By G. FIRTH SCOTT. With 14
Illustrations.

     "Thrillingly interesting."--LIVERPOOL COURIER.

The Romance of Insect Life. By EDMUND SELOUS.

The Romance of Modern Mechanism. By A. WILLIAMS.

     "Genuinely fascinating. Mr. Williams is an old favourite."--
      L'POOL COURIER.

The Romance of Modern Electricity. By C. R. GIBSON, F.R.S.E. Revised
Edition.

     "Admirable ... clear and concise."--THE GRAPHIC.

The Romance of the Animal World. By EDMUND SELOUS.

     "A very fascinating book."--GRAPHIC.

The Romance of Modern Exploration. By A. WILLIAMS.

     "A mine of information and stirring incident."--SCOTSMAN.

The Romance of Modern Invention. By A. WILLIAMS. Revised Edition.

     "An ideal gift book for boys, fascinatingly interesting."--
      QUEEN.

The Romance of Modern Engineering. By A. WILLIAMS.

     "An absorbing work with its graphic descriptions."--STANDARD.

The Romance of Modern Locomotion. By A. WILLIAMS.

     "Crisply written, brimful of incident not less than instruction.
      Should be as welcome as a Ballantyne story or a Mayne Reid
      romance."--GLASGO HERALD.

The Romance of Modern Mining. By A. WILLIAMS.

     "Boys will revel in this volume."--CITY PRESS.

The Romance of the Mighty Deep. By AGNES GIBERNE.

     "Most fascinating."--DAILY NEWS.

       *       *       *       *       *

SCARLET LIBRARY, THE ILLUSTRATED. Large crown 8vo, cloth, gilt. With
Eight original Illustrations by H. M. BROCK, LANCELOT SPEED, and other
leading Artists. Price 2s. per volume.

The Pilgrim's Progress.

The Wide, Wide World.

Uncle Tom's Cabin.

Ben Hur. GEN. LEW WALLACE.

Westward Ho! KINGSLEY.

John Halifax. By Mrs. CRAIK.

Robinson Crusoe. DEFOE.

Little Women and Good Wives.

The History of Henry Esmond..
By W. M. THACKERAY.

The Swiss Family Robinson.

Grimm's Fairy Tales.

Poe's Tales of Mystery and
Imagination.

Don Quixote. By CERVANTES.

Gulliver's Travels. SWIFT.

The Days of Bruce.

Tom Brown's Schooldays.

Tales from Shakespeare. LAMB.

Hans Andersen's Fairy Tales.

The Arabian Nights' Entertainments.

The Scalp Hunters. By CAPTAIN
MAYNE REID.

Ministering Children.

Ministering Children. A Sequel.

The Dog Crusoe. BALLANTYNE.

Masterman Ready. MARRYAT.

What Katy did at Home and at
School. By SUSAN COOLIDGE.

The Old Gateway. E. MARSHALL.

Millicent Legh. E. MARSHALL.

Vicar of Wakefield.

       *       *       *       *       *

                          SCIENCE FOR CHILDREN

     Our Good Slave Electricity. By CHARLES R. GIBSON, F.R.S.E. With
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     crown 8vo, 3s. 6d.

SCOTT, G. FIRTH.

     The Romance of Polar Exploration. Illustrated. Extra crown 8vo,
     5s.

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     COURIER.

SEELEY, A.

     This Great Globe. First Lessons in Geography. 1s. 6d.

SEELEY, M.

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     Illustrations by G. P. JACOMB HOOD. Crown 8vo, 1s. and 1s. 6d.

SELOUS, E.

     The Romance of the Animal World. Illustrated. Ex. crown 8vo,
     5s.

       "A very fascinating book."--GRAPHIC.

     The Romance of Insect Life. Illustrated. Ex. cr. 8vo, 5s.

       "Mr. Selous, the well-known naturalist, writes in purely
     informal style."--THE GLOBE.

WARD, E.

     Fresh from the Fens. With Illustrations. Cr. 8vo, 3s. 6d.

WICKS, M.

     To Mars via the Moon. An Astronomical Story. With Eight
     Illustrations. Extra crown 8vo, 5s.

WILBERFORCE, Bishop S.

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     Agathos, The Rocky Island, and other Sunday Stories. With
     Sixteen Illustrations. Extra crown 8vo, 1s. 6d., 2s. 6d.

     The Rocky Island and other Similitudes. With Illustrations.
     Fcap. 8vo, sewed, 6d.; cloth, 1s.

WINCHESTER, M. E.

     Adrift in a Great City. Illustrated. Crown 8vo, 5s.

     A City Violet. Crown 8vo, 5s.

     The Cabin on the Beach. Illustrated. Crown 8vo, 3s. 6d.

     A Nest of Skylarks. 5s.

     A Nest of Sparrows. Crown 8vo, 5s.

     A Wayside Snowdrop. Crown 8vo, 2s. 6d.

     Chirps for the Chicks. 2s. 6d.

WILLIAMS, ARCHIBALD, B.A. (Oxon.), F.R.G.S.

     The Romance of Early Exploration. Illustrated. 5s.

       "A companion volume to 'The Romance of Modern Exploration,' and
        if possible, more full of Romance."--EVENING STANDARD.

     The Romance of Modern Exploration. Illustrated. 5s.

       "A mine of information and stirring incident."--SCOTSMAN.

     The Romance of Modern Mechanism. Illustrated. 5s.

       "Mr. Williams is an old favourite; a genuinely fascinating
       book." LIVERPOOL COURIER.

     The Romance of Modern Invention. With 24 Illustrations.

       "An ideal gift book for boys, fascinatingly
        interesting."--QUEEN.

     The Romance of Modern Engineering. Illustrated.

       "An absorbing work with its graphic descriptions."--
        STANDARD.

     The Romance of Modern Locomotion. Illustrated.

       "Crisply written and brimful of incident."--GLASGOW HERALD.

     The Romance of Modern Mining. With 24 Illustrations.

       "Boys will revel in this volume."--CITY PRESS.

     The Wonders of Modern Engineering. Ex. crown 8vo, 2s.

WHITHAM, G. I.

     The Last of the White Coats. A Story of Cavaliers and
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                         THE WONDER LIBRARY

With Eight Illustrations. Extra crown 8vo. Price 2s.

The Wonders of Modern Manufacture. By C. R. GIBSON, F.R.S.E.

The Wonders of Savage Life. By Professor G. F. SCOTT ELLIOT, M.A., B.Sc.

The Wonders of Astronomy. By HECTOR MACPHERSON, Junr., M.A.

The Wonders of Invention. By A. Williams, B.A. Revised and brought up to
date by T. W. CORBIN.

The Wonders of Modern Chemistry. By JAMES C. PHILIP, D.Sc.

The Wonders of Electricity. By CHARLES R. GIBSON, F.R.S.E.

The Wonders of Animal Ingenuity. By H. COUPIN, D.Sc., and JOHN LEA, M.A.

The Wonders of Mechanical Ingenuity. By ARCHIBALD WILLIAMS, B.A.,
F.R.G.S.

The Wonders of Asiatic Exploration. By ARCHIBALD WILLIAMS, B.A.,
F.R.G.S.

The Wonders of the Plant World. By G. F. SCOTT ELLIOT, M.A., B.Sc.,
F.L.S., &c.

The Wonders of Modern Railways. By ARCHIBALD WILLIAMS, B.A., F.R.G.S.

The Wonders of the Insect World. By E. SELOUS.

The Wonders of Modern Engineering. By ARCHIBALD WILLIAMS, B.A. (Oxon.)

The Wonders of Bird Life. By JOHN LEA, M.A.

       *       *       *       *       *

WRIGHT, SIDNEY.

     The Romance of the World's Fisheries. With many Illustrations.
     Extra crown 8vo, 5s.

YOUNG, ERNEST.

     Adventures among Trappers and Hunters. With Sixteen
     Illustrations. Ex. crown 8vo, 5s.



    +------------------------------------------------------------------+
    | Transcriber's Note:-                                             |
    |                                                                  |
    | Punctuation errors have been corrected.                          |
    |                                                                  |
    | The following suspected printer's errors in the English language |
    | have been addressed.                                             |
    |                                                                  |
    | Page 8. it changed to its.                                       |
    | (lost its power)                                                 |
    |                                                                  |
    | Page 151. da fè changed to da fé.                                |
    | (to an auto da fé)                                               |
    |                                                                  |
    | Page 240. th changed to the.                                     |
    | (he saw the great wave)                                          |
    |                                                                  |
    | Page 244. even changed to ever.                                  |
    | (they have ever excelled)                                        |
    |                                                                  |
    | Page 273. occcupy changed to occupy.                             |
    | (to occupy Fort Simpson)                                         |
    |                                                                  |
    | Page 354. departnent changed to department.                      |
    | (Government department)                                          |
    |                                                                  |
    | Spellings of many tribal and place names have changed over the   |
    | decades since this book was written; few if any use the        |
    | current spellings.                                               |
    | There are spelling variations of native words and phrases within |
    | the text: reasons are unknown, but could be due to different     |
    | dialects, word forms, or author or printer inconsistencies; no   |
    | changes have been made to the spellings.                         |
    |                                                                  |
    | Illustrations have been moved and the list of illustrations      |
    | updated to reflect the new locations.                            |
    | The FACING PAGE heading in the Illustration index has been       |
    | changed to PAGE.                                                 |
    |                                                                  |
    +------------------------------------------------------------------+


[The end of _In the Wake of the War Canoe_ by W. H. Collison]