IN THE WAKE OF THE 
 WAR CANOE 
 

 r 
 
 ,lo 
 
A MORTUARY TOTEM 
 
 The carving represents a bear, and was erected in memory of a chief of the Bear crest. 
 This totem still stands in front of a chief s house at Massett, Queen Charlotte 
 . Islands. 
 
IN THE WAKE OF 
 THE WAR CANOE 
 
 A STIRRING RECORD OF FORTY YEARS SUCCESSFUL 
 LABOUR, PERIL fr ADVENTURE AMONGST THE 
 SAVAGE INDIAN TRIBES OF THE PACIFIC 
 COAST, AND THE PIRATICAL HEAD 
 HUNTING HAIDAS OF THE QUEEN 
 CHARLOTTE ISLANDS, B.C. 
 
 BY THE 
 
 VENERABLE W. H. COLLISON 
 
 ARCHDEACON OF METLAKAHTLA 
 WITH AN INTRODUCTION BY 
 
 THE LORD BISHOP OF DERRY 
 
 WITH 24 ILLUSTRATIONS <Sr A MAP 
 
 LONDON 
 SEELEY, SERVICE & CO. LIMITED 
 
 38 GREAT RUSSELL STREET 
 1915 
 
THE LIBRARY OF MISSIONS 
 Price 53. nett. Crown 8vo 
 
 A CHURCH IN THE WILDS 
 
 The remarkable Story of the Establishment of the Sonth 
 
 American Mission amongst the hitherto savage and 
 
 intractable natives of tho Paraguayan Chaco 
 
 BY 
 
 W. BARBROOKE GRUBB 
 
 "EL TAOIFICADOR DB LOS INDI03 " 
 
 Author of jtn Unknown People in an Unknown Land " 
 WITH 24 ILLUSTRATIONS &~ MAP 
 
 WINNING 
 A PRIMITIVE PEOPLE 
 
 Sixteen Years Work among the Warlike Tribe of the Ngoni 
 
 and the Senga and Tumbuka Peoples of Central Afrioa 
 
 BY 
 
 DONALD ERASER 
 
 Author of " The Future of Africa," <5rc. 
 WITH 27 ILLUSTRATIONS & 2 MAPS 
 
 SEELEY, SERVICE & CO. LIMITED 
 
TO 
 
 THE GLORY OF GOD 
 
 IN THE 
 
 EXTENSION OF HIS KINGDOM 
 EVERYWHERE 
 
 344536 
 
PREFACE 
 
 BY THE RIGHT REV. THE LORD BISHOP OF 
 DERRY AND RAPHOE 
 
 THIS is the record of a wonderful triumph of the Cross. 
 Foremost and throughout it is this. But even for a reader 
 quite indifferent to religion it ought to have an absorbing 
 interest. In the simplest and least pretentious language it 
 records a career of the most romantic adventure. Captain 
 Marryat never recorded such experiences for the delight of 
 schoolboys. 
 
 To be landed with one s wife in northern regions from the 
 last ship of the season, among savages, and to be told as the 
 farewell word of civilisation, "You will all be murdered"; 
 to be chased in an open canoe by sea lions and narwhals, 
 into whose dense masses a disobedient sailor had fired; to 
 be chased again by a shark so huge that his dorsal fin 
 overtopped the stern of the canoe, and so menacing that 
 in despair they struck at his head with a pole, and he dived 
 down and left them ; to be prostrated with fever, and to 
 have the pagan medicine men whooping and dancing around 
 your bed, conscious that if you die they will be rid of you, 
 and if you live they will claim the cure, these and storms 
 at sea, and the wars of Indian tribes, and conflagrations, 
 and earthquakes make up a fine catalogue of adventures. 
 
 Then there is the most interesting story of the natives, 
 absolutely barbarous in many respects and ready for murder 
 and piracy on the slightest provocation, but with a sort 
 of very real civilisation as well, with a remarkable cere- 
 
BISHOP OF BERRY S PREFACE 
 
 monial for the ratifying of treaties, with a language of fine 
 inflexions, and, as their friend assures us, the finest boat- 
 builders in the world. 
 
 We read admirable specimens of native shrewdness, as 
 when a tribe refuses a native catechist because another 
 tribe no better has got a white man. " Listen," said the 
 authority. " Would you refuse a good dinner because I sent 
 it by a native ? " " No," said the chief, " I would eat it, 
 and I know that the native teacher would bring us the same 
 feast, but the white man would cook it better." All this 
 should make of the book the most popular Sunday School 
 premium of the season. 
 
 But all this is only a by-product. We read of his first 
 overtures to these heathens, and their answer, " Why did 
 you not tell us all this before ? Long ago the white man 
 brought us the small-pox ; now we have grown old we like 
 our own ways ; it is too late." 
 
 And says the admirable Archdeacon, " I felt as if I were 
 upon my trial." We are told how there came to him first 
 the sick and those who loved them, and then the old and 
 unhappy, until the battle is won and the chief medicine 
 man renounces his art, and the tribe is Christianised. 
 
 It is a wonderful story of devotion and faith triumphant 
 over every conceivable hindrance and difficulty. There are 
 people who talk as if missionaries have a very easy time ; 
 there are people who profess to think that religion makes 
 milksops ; and there are people who declare that the Cross 
 has lost it power. 
 
 Henceforward it will be an excellent answer to all these 
 to refer them to the work of God by His servants in the 
 Queen Charlotte Islands. 
 
 GEO. A. DERRY. 
 
 8 
 
AUTHOR S PREFACE 
 
 AFTER over forty years labour among the Indian tribes of 
 the North- West of British Columbia, including the Queen 
 Charlotte Islands, at the urgent request of many friends 
 I have been induced to write this account of my experi 
 ences. The fact that I was privileged to be the pioneer 
 missionary on the Queen Charlotte Islands both at Massett 
 and Skidegate, as also on the Skeena River, and at Giatlaub 
 on the head of Gardiner s Inlet and Tongas in South- 
 Eastern Alaska, and other places, has imparted an addi 
 tional interest to my record. Many more chapters might 
 have been added, but sufficient has been written to convey 
 an idea of the early history of the country, the Indians, 
 and the Mission. 
 
 We are thankful for the measure of success granted to 
 our efforts among the Tsimsheans, Haidas, Nishkas, and 
 Giatiksheans, as well as amongst remnants of other tribes, 
 notably the Zitz-Zaows. And we rejoice to know that all 
 those tribes, as also many others, not only in British 
 Columbia but in Alaska, have been evangelised before 
 the inrush of a new population. In this work we gladly 
 acknowledge the labours and successes of the messengers 
 and missionaries of the several Churches engaged. May 
 the records of what has been achieved in the past prove 
 a stimulus to the yet greater work to be done in the future, 
 so that this northern portion of our Province may not only 
 deserve its new title of the " Garden of British Columbia, 
 but may it prove to be the " field which the Lord hath 
 blessed." 
 
 I desire to express my indebtedness to the following pub- 
 
 9 
 
AUTHOR S PREFACE 
 
 lications for extracts and notes, viz. Captain Meares 1 Voyages 
 of 1788, 1789, from China to the N.W. Coast of America; 
 The History of the Northern Interior of British Columbia, 
 by the Rev. A. G. Morice, O.M.I., for his delineation of 
 the location of the Dinne Nation of Indians, and also for 
 his description of the "Pe Ne" craze amongst the Indians 
 of the interior about the years 1847-48 ; also to the late 
 Captain Walbran s volume of British Columbia Place 
 Names for the description given of the last night of the 
 Hudson s Bay Company at their Fort on the Nass River ; 
 and to Lieutenant Emmons, late U.S. Navy, for an illus 
 tration from his artistic and exhaustive work on "the 
 Fahltan Indians as published by the University of Penn 
 sylvania " ; also for photographs to several friends who have 
 supplied me with same. 
 
 W. H. C. 
 
 10 
 
CONTENTS 
 
 CHAPTER I 
 
 PAGE 
 
 THE COUNTRY AND THE MISSION . . . .17 
 
 CHAPTER II 
 
 METLAKAHTLA 33 
 
 CHAPTER III 
 THE MISSION CHURCH ...... 50 
 
 CHAPTER IV 
 
 THE NASS FISHERY 65 
 
 CHAPTER V 
 
 STRIFE AND PEACE 75 
 
 CHAPTER VI 
 
 THE HAIDAS OF QUEEN CHARLOTTE ISLANDS 88 
 
 CHAPTER VII 
 
 LAUNCHING OUT INTO THE DEEP . . . .98 
 
 CHAPTER VIII 
 
 ARRIVAL FROM THE QUEEN CHARLOTTE ISLANDS BY CANOE 109 
 
 CHAPTER IX 
 
 OVERCOMING DIFFICULTIES 118 
 
 11 
 
CONTENTS 
 
 PAQB 
 
 CHAPTER X 
 SICKNESS AND TRIAL 129 
 
 CHAPTER XI 
 
 IN PERILS BY WATERS 142 
 
 CHAPTER XII 
 A CANOE CATASTROPHE . . . . . .154 
 
 CHAPTER XIII 
 
 RETURN TO QUEEN CHARLOTTE ISLANDS . . .162 
 
 CHAPTER XIV 
 
 FIRST VISIT TO SKIDEGATE 171 
 
 CHAPTER XV 
 
 THE CONFLICT DEEPENING . . . . , .188 
 
 CHAPTER XVI 
 MAKAI 198 
 
 CHAPTER XVII 
 
 INTRODUCTION OF LAW 215 
 
 CHAPTER XVIII 
 A TOUCHING PARTING ...... 226 
 
 CHAPTER XIX 
 
 THE HAIDAS AS MARINE HUNTERS . . . . 244 
 
 CHAPTER XX 
 
 THE FIRST BISHOP OF CALEDONIA . , . . 252 
 
 12 
 
CONTENTS 
 
 PAOB 
 
 CHAPTER XXI 
 THE NASS RIVER 267 
 
 CHAPTER XXII 
 
 ANKIDA ENCAMPMENT 276 
 
 CHAPTER XXIII 
 THE SKEENA RIVER MISSION 288 
 
 CHAPTER XXIV 
 
 THE ZITZ-ZAOW TRIBE 307 
 
 CHAPTER XXV 
 
 THE NISHKA INDIANS AS HUNTERS , 315 
 
 CHAPTER XXVI 
 A REVIVAL 325 
 
 CHAPTER XXVII 
 THE LAKGALZAP MISSION ...... 338 
 
 INDEX . 
 
 13 
 
LIST OF ILLUSTRATIONS 
 
 A MORTUARY TOTEM . ... Frontispiece 
 
 ASCENDING A RIVER . . To face page 56 
 
 INDIAN WOMEN 70 
 
 ^ 
 
 OLACHAN-CURING ..... 72 
 
 CANOE-MAKING 88 
 
 HAIDA HOUSE ...... 88 
 
 INTERIOR OF HAIDA CHIEF S HOUSE . . 104 
 
 A HAIDA INDIAN j? 120 
 
 A HAIDA CHIEFTAINESS . . . 120 
 
 AN INDIAN SUB-CHIEF IN FULL DRESS . 136 
 
 INDIAN WEAPONS 144 
 
 INDIAN CHIEF S DRESS .... 144 
 
 HAIDA TOMB . . . . 160 
 
 HAIDA WAR CANOES. .... 160 
 
 TOTEM POLES ?> 176 
 
 INDIAN MEDICINE MEN .... 176 
 
 MEDICINE MAN S RATTLE . J? 184 
 
 INDIAN MASKS . 104 
 
 >> 
 
 15 
 
LIST OF ILLUSTRATIONS 
 
 H AID A TOMBS . > : . . To face page 216 
 
 TOMB OF INDIAN CHIEF . 216 
 
 INDIAN HANDIWORK . 248 
 
 ON THE NASS RIVER ..... 272 
 
 ON THE NASS RIVER FISHING THROUGH 
 
 THE ICE ..... 280 
 
 INDIAN BRIDGE , 99 
 
 MAP OF BRITISH COLUMBIA ... 16 
 
 16 
 
BRITISH 
 COLUMBIA 
 
 ^ 
 
 .9,v/<ry, Stn-icf , r C . Z./. 
 
 MAP OF BRITISH COLUMBIA. 
 
IN THE WAKE OF THE 
 WAR CANOE 
 
 CHAPTER I 
 
 THE COUNTRY AND THE MISSION 
 
 " God s in His heaven, 
 All s right with the world." BROWNING. 
 
 IT is interesting to note how British Columbia was first 
 discovered. Other navigators had touched at various 
 points along the coast ; but it was Vancouver who first 
 sailed round the island which now bears his name, and in 
 his search for a north-west passage sailed up many of the 
 inlets along the coast. While he was thus engaged in in 
 vestigating the coast line another intrepid discoverer was 
 forcing his way through difficulties and dangers from 
 Eastern Canada to the coast. This was Alexander Mac 
 kenzie, whose discoveries have also been perpetuated by the 
 noble river named after him. 
 
 It was befitting that the country destined to become the 
 maritime province of the Dominion on the Pacific should 
 thus be discovered by two of Britain s sons, the one by sea 
 and the other by land ; and whilst the one represented her 
 maritime power and research, the other represented her 
 commercial enterprise. Without knowing aught of one 
 another, they had almost clasped hands, both as to time 
 
 17 B 
 
THE COUNTRY AND THE MISSION 
 
 and place, so near were they to meeting on the coast. 
 Mackenzie had urged his way onward across the Rocky 
 Mountains, which had hitherto proved such a barrier be 
 tween East and West, and when unable further to use his 
 bark canoe, he and his men packed their provisions and 
 other necessaries on their backs, and pushed onward for the 
 coast. 
 
 His progress was opposed by tribe after tribe of In 
 dians, few of whom had ever seen a white man before. But 
 by caution and patience, accompanied by courage and per 
 severance, he overcame every obstacle, and at length emerged 
 from the forest on the tidal waters of the Pacific, at the 
 head of the inlet now known as Bentinck Arm. More than 
 once his men attempted to turn back, but the courage and 
 determination of their leader restrained and re-assured them, 
 and he succeeded in fighting and forcing his way to the 
 coast. Here, he recorded his exploit in the only way pos 
 sible. Mixing a little vermilion with melted grease, he 
 wrote on the face of a rock, " Alexander Mackenzie from 
 Canada by land, the twenty-second day of July, One thou 
 sand seven hundred and ninety-three. 11 The Indians there 
 informed him that a great war canoe had just visited the 
 Channel, and they exhibited some presents which the white 
 chief of the great canoe had given them. This was Van 
 couver and his ship. These Indians had not been so 
 affrighted by the visit of Vancouver s vessels as the Giat- 
 katla Indians, a tribe near the mouth of the Skeena. 
 
 When they first sighted the ships which were approach 
 ing under sail, the Indians, who were fishing off shore for 
 halibut, cast their lines overboard and fled. Leaving their 
 canoes, they rushed into the forest, from which they watched 
 the arrival of these strange sea monsters. They too, had 
 been sighted from the ships, which came to anchor, and 
 put off a boat to open communication and to interview 
 them. But nothing would induce the Indians to come out 
 from their concealment. 
 
 18 
 
THE COUNTRY AND THE MISSION 
 
 At length the white men kindled a fire, and proceeded 
 to boil some rice in an iron pot. Their proceedings so 
 interested the Indians that some of the more courageous 
 approached to examine why the vessel, though placed on 
 the fire, did not burn. They had never seen an iron vessel 
 before, as all their cooking was done in cedar boxes with 
 heated stones. When they saw the rice, they believed it 
 was maggots, and when the white men proceeded to mix 
 the rice with molasses, they concluded that it was the blood 
 of their enemies whom they had slain. When invited 
 to partake of it, they all fell back filled with astonish 
 ment. Then one of Vancouver s men raised a gun and 
 fired at a flock of ducks which flew over the bay, one or 
 two of which fell. At the report of the gun, with the flash 
 of the powder and the fall of the birds, the Indians again 
 fell to the ground in astonishment. They believed that 
 these strange visitors were from the skies, as they could 
 thus make thunder and lightning obey their will. 
 
 But the Indians who announced Vancouver s visit to 
 Mackenzie were not so impressed. Probably they had 
 heard of the white man s great flying canoes with their 
 command of the thunder and lightning, as news of such 
 moment would spread quickly from tribe to tribe. Van 
 couver s ships had been anchored within forty miles of the 
 inlet when Mackenzie had struck the coast, and while his 
 ships were at anchor, he and his officers, in their boats, had 
 examined the neighbourhood, including the channel where 
 Mackenzie so soon afterwards recorded his name and his 
 success. This Vancouver had named Cascade Channel only 
 a few days previously. He weighed anchor and sailed 
 from this vicinity on the tenth of June, and on the twenty- 
 second of the following month Mackenzie reached the spot. 
 Thus both the coast and the interior of the country were 
 discovered by Mackenzie, whilst at the same time Vancouver 
 was surveying the coast. Yet, strange to say, it does not 
 appear that either of them had given the newly discovered 
 
 19 
 
THE COUNTRY AND THE MISSION 
 
 country a name. This is all the more singular when we 
 remember that Vancouver named numerous places along 
 the coast, and, together with Quadra, a captain of the 
 Spanish navy, named the largest island on the coast as 
 " Quadra and Vancouver," now, however, known only as 
 " Vancouver s Island." 
 
 It remained for Simon Frazer, who was also an officer 
 of the North-West Fur Trading Company, thirteen years 
 afterwards, to make another journey of discovery to the 
 coast from the interior, and to give a name to the country 
 thus discovered. He encountered even greater difficulties 
 than Mackenzie, as he did not follow the same route, but 
 descended the river that now bears his name, which he 
 mistook for the Columbia. That " history repeats itself, 11 
 was illustrated in Frazer s adventure. At the period of 
 the Roman invasion of Britain, the southern Britons called 
 the inhabitants of the northern part of the island " Caoilld- 
 aoin," or the people of the woods. Hence the latinised 
 name of Scotland Caledonia. Frazer s parentage was of 
 Scotland, and though he had never himself seen the rugged 
 beauty of his fatherland, yet, from what he heard of it, 
 he believed this new country, with its lofty mountains, 
 mighty rivers, and expansive lakes resembled it, and hence 
 he named it " New Caledonia." 
 
 But New Caledonia and Vancouver s Island, with the 
 Queen Charlotte group, and all the coast islands, were 
 included in the title of "British Columbia," which was 
 given to it by " Victoria the Good," in a letter addressed 
 by her Majesty to Sir E. Bulwer Lytton in 1858. This 
 appears in the letters of Queen Victoria, which were pub 
 lished a few years ago, and runs as follows : " The Queen 
 has received Sir E. Bulwer Lytton s letter. If the name 
 of New Caledonia is objected to as being already borne 
 by another colony or island claimed by the French, it may 
 be better to give the new colony, west of the Rocky Moun 
 tains, another name. New Hanover, New Cornwall, New 
 
 20 
 
THE COUNTRY AND THE MISSION 
 
 Georgia, appear from the maps to be the names of sub 
 divisions of that country, but do not appear on all maps. 
 The only name which is given to the whole territory in 
 every map the Queen has consulted is < Columbia, but, as 
 there exists also a Columbia in South America, and the 
 citizens of the United States call their country also 
 Columbia, at least in poetry, British Columbia might 
 be, in the Queen s opinion, the best name." Her gracious 
 Majesty s decision was hailed with enthusiasm, and thus 
 the western province of the Dominion will ever bear this 
 honoured name. 
 
 British Columbia, the country thus discovered and named, 
 lies between the forty-eighth and sixtieth degrees of north 
 latitude, and is bounded on the east by the Rocky 
 Mountains, and on the west by the Pacific Ocean and 
 Alaska. The coast line is fringed by numerous islands, 
 which form an almost continuous breakwater to the inner 
 channel, and afford a safe and smooth passage for navigation 
 along the coast for over six hundred miles. The principal 
 islands are Vancouver s to the south, and the Queen Char 
 lotte group of islands to the north. The latter, which 
 were so named by Captain Dixon in 1787, are distant from 
 the shores of the mainland about one hundred miles on the 
 south, and about half this distance on the northern island. 
 The country is very mountainous on the coast line, which 
 is fringed by the coast range, whilst, further inland, rises 
 the Cascade Range of mountains. Between the mountain 
 ranges and the interior are numerous valleys, which offer 
 excellent prospects for future settlements. 
 
 This, then, is the country and its coast, to which the 
 attention of the Church Missionary Society was drawn in 
 1856. Numerous tribes of Indians were encamped along 
 the coast, and on the islands, as well as on the lakes and 
 rivers of the interior, where they had dwelt from time 
 immemorial. The attention of the Society had been 
 directed to the state of these Indian tribes thirty-six years 
 
 21 
 
THE COUNTRY AND THE MISSION 
 
 previously, when the Red River Mission was begun, but 
 the distance and inaccessibility of the country at that time 
 deterred them from entering upon it. 
 
 Now, however, the call was clear, as a naval officer, Cap 
 tain J. C. Prevost, who had been in command of H.M.S. 
 Virago, had just returned from the British Columbian 
 coast, where he had been engaged in connection with the 
 settlement of the boundary line between British Columbia 
 and the United States. Whilst there, he had witnessed 
 enough to convince him of the necessity for a Mission 
 among these too long neglected tribes. They were almost 
 constantly warring, tribe against tribe, and had attacked 
 ships and schooners, killing or capturing their crews, so that 
 the services of this officer, with his command, had been 
 called into requisition on several occasions to punish 
 them. 
 
 He first communicated his report to the Editorial Secre 
 tary of the Church Missionary Society, at a meeting in 
 Tunbridge Wells. This Secretary, the Rev. Joseph Ridgway, 
 whilst sincerely sympathising with the officer in his appeal 
 on behalf of the Indians, informed him that the Society 
 had no funds in hand to enable them to undertake the 
 proposed Mission, but requested him to write a report on 
 the state of the Indians and their need, which he proposed 
 to insert in the Society s publications. This was done, and 
 the article appeared in the Intelligencer, with the result 
 that, in the next monthly issue of this magazine, the 
 sum of five hundred pounds was acknowledged, " from two 
 friends," for the proposed Mission. Even with this sum 
 in hand, which was probably supplemented by smaller 
 contributions, the scheme might have been postponed 
 yet longer had not a further stimulus been given. This 
 was from the same naval officer, who informed the com 
 mittee that he had been again commissioned by the Admi 
 ralty to proceed to the North Pacific coast, in command 
 of H.M.S. Satellite, to sail in ten days, and that he was 
 
THE COUNTRY AND THE MISSION 
 
 empowered to offer a free passage to a missionary, should 
 the Committee be prepared to send one. 
 
 The Hon. Secretary of the Society at that time, the Rev. 
 Henry Venn, at once proceeded to the Society s College at 
 Highbury, where young men who had been accepted by 
 the Committee were under training for the mission field. 
 Here, a young man was found named William Duncan, 
 who at once volunteered for the new Mission. In ten days 
 he was ready, and having received his official instructions 
 from the Committee, embarked as the messenger of the 
 Gospel of Peace, on board a vessel of war, for his distant 
 destination. This was on the twenty-third of December 
 1856, and nearly six months afterwards, on the thirteenth 
 day of June 1857, the Satellite cast her anchor in Esqui- 
 malt harbour, near Victoria, Vancouver s Island. Here he 
 remained, awaiting an opportunity to proceed northward 
 to Fort Simpson, near to the Alaskan border, where he 
 had been instructed to establish the Mission. 
 
 There were then over thirty thousand Indians 1 in British 
 Columbia, speaking as many as eleven different languages, 
 of which six were spoken by the Indians of the coast and 
 islands, and the remaining five by the tribes of the interior. 
 Of these languages, there are many dialects. Perhaps in 
 no part of the world is the confusion of Babel so remark 
 ably evidenced. The tribes in the vicinity of Fort Simpson 
 are known as the Tsimshean. Their language is divided 
 into three dialects, viz. the Tsimshean, the Nishka, and the 
 Giatikshean. The Nishka is spoken by the tribes on the 
 Nass River, whilst the Giatikshean is the language of the 
 Indians on the Skeena River. There were three thousand 
 Tsimshean Indians encamped around the fort. 
 
 Whilst waiting at Victoria, Mr. Duncan s time was not 
 lost, as he made the acquaintance of the Governor, Sir 
 
 1 Some reports represent the Indian population as double this 
 number. They were certainly much more numerous formerly, and no 
 census had been taken at that time. 
 
 23 
 
THE COUNTRY AND THE MISSION 
 
 James Douglas, who was also the Governor of the Hudson s 
 Bay Company in the province. From him, Mr. Duncan 
 received letters of introduction to the officer in charge of 
 Fort Simpson, requesting that accommodation should be 
 given him in the fort. This meant much for the missionary. 
 It secured to him protection and privacy, besides affording 
 him more leisure for the acquirement of the language. He 
 arrived at Fort Simpson on the first day of October 1857. 
 The Indians had heard that he was expected, and they 
 gathered in numbers on the shore to see the white necro 
 mancer who could read their hearts. But they did not see 
 much more of him that winter, as he at once applied him 
 self to the study of the language, having secured the 
 assistance of a young man, a Tsimshean, named Clah, who 
 knew a little English, being employed in the fort. As 
 Mr. Duncan failed to appear, a report spread amongst the 
 Indians that the white Shaman had gone to sleep, as the 
 bears did, during the winter. 
 
 The missionary had not been long in the fort, before 
 he was enabled to witness some shocking scenes, which 
 revealed to him something of the character of the natives 
 amongst whom he had been called upon to labour. The 
 first was the murder of a slave woman on the beach in front 
 of the fort. After her body had been thrown in the sea, 
 two bands of medicine men, some of them in a state of 
 nudity, came rushing to the spot, howling like wolves, and 
 having found the body, they rushed on it, and tore it to 
 pieces, the two naked leaders each rushing off with half of 
 the body which they had torn asunder. A few days after 
 wards, a man was shot close to the gates of the fort. In 
 this case, it was the act of a chief who had been irritated 
 whilst partly intoxicated. He fired the first shot, which 
 failing to kill his victim outright, he ordered two of his 
 men to despatch him, which they did, shooting him as he 
 lay wounded on the shore. Such scenes as these only stimu 
 lated the missionary to renewed efforts to acquire their 
 
THE COUNTRY AND THE MISSION 
 
 language, and in eight months he was enabled to deliver 
 his first address, which with the aid of his interpreter he 
 preached to every tribe in the encampment. 
 
 In the spring of 1860 Mr. Duncan first visited the Nass 
 River. He was well received at the lower villages, where 
 several of the chiefs feasted him and gave him presents of 
 furs. One chief, Kadonah, received him with a performance 
 of the " Ahlied," much against the missionary s desire, as 
 he feared it would prevent him from delivering the message 
 which he was anxious to proclaim. But it rather opened 
 up the way, and provided him with a large assembly to hear 
 him. In Mr. Duncan s own account of it he states : " I had 
 heard Kadonah say that they intended to perform me their 
 4 Ahlied, but I requested him to have no playing, as I 
 wanted to speak very solemnly to them. He promised me 
 they would do nothing bad, but now that the feasting was 
 over, much to my sorrow, he put on his dancing mask and 
 robes. 1 The leading singers stepped out, and soon all were 
 engaged in a spirited chant. They kept excellent time by 
 clapping their hands and beating a drum. (I found out 
 afterwards that they had been singing my praises and asking 
 me to pity them and to do them good.) The chief, Kadonah, 
 danced with all his might during the singing. He wore a 
 cap which had a mask in front, set with mother of pearl, 
 and trimmed with porcupine quills. The quills enabled him 
 to hold a quantity of white swansdown on the top of his 
 head, which he ejected while dancing by poking his head 
 forward ; thus he soon appeared as if in a shower of snow. 
 In the middle of the dance a man approached me with a 
 handful of down and blew it over my head, thus symboli 
 cally uniting me in friendship with all the chiefs present, 
 and the tribes they severally represented. After the dancing 
 and singing were over, I felt exceedingly anxious about ad 
 dressing them, but circumstances seemed so unfavourable on 
 
 1 This was their mode of making peace, or of honouring guests, by 
 scattering the swausdowii over them from their crestal crowus. 
 
 25 
 
THE COUNTRY AND THE MISSION 
 
 account of the excitement that my heart began to sink. 
 What made the matter worse, too, was that a chief who 
 had lately been shot in the arm for overstepping his rank 
 began talking very passionately. This aroused me. I saw 
 at once that I must speak, or probably the meeting might 
 conclude in confusion. I stood up and requested them to 
 cease talking, and every countenance became fixed atten 
 tively on me. I began, and was enabled to speak with 
 more freedom and animation than I had ever done before 
 in the Indian tongue. Much to my encouragement, the 
 Indians unanimously responded at the finish of every clause. 
 The most solemn occasion of this kind was when I intro 
 duced the name of the Saviour. At once every tongue 
 uttered < Jesus, and for some time kept repeating that 
 blessed name, which I hope they will not forget." 
 
 Thus the missionary had been well received by the scat 
 tering of the swansdown, which was the highest honour 
 they could confer on a visitor. And they were not to be 
 permitted to forget the message they had heard, nor yet 
 the blessed name of Him who had sent it, for already 
 the Church Missionary Society had under consideration the 
 necessity of establishing a permanent Mission amongst the 
 Indians on the Nass River. 
 
 But in the meantime a terrible visitation was impending. 
 The smallpox, which had wrought such destruction among 
 the Indians of British Columbia and Alaska years before, 
 was again about to overtake them. Then it had come 
 from the Russians through Sitka. Now it was about to 
 attack them from Victoria, in the south. Thousands of 
 Indians had congregated there from all the tribes on the 
 coast, and when the dreaded disease broke out amongst 
 them, the Governor, Sir James Douglas, issued an order 
 that all the Indians should return to their respective en 
 campments. But it was too late to stay the plague. They 
 fled, but every canoe carried the infection. Along the 
 entire coast of British Columbia and up into Alaska the 
 
 26 
 
THE COUNTRY AND THE MISSION 
 
 disease spread. Out amongst the islands and up the rivers 
 the Indians were stricken. The Nishka tribes were not 
 exempted. Years before, when they had fled from the out 
 burst of the lava, from the angry spirit of the mountain, 
 they had escaped. But from this more subtle spirit there 
 was no escape. 
 
 The medicine men confessed their inability to expel it 
 from those who were seized with it, and declared it was the 
 white man^s disease. And so in dens and caves all along 
 the coast they sought refuge, and many a canoe never 
 returned, because the occupants had been exterminated. 
 
 A Tsimshean Indian and his wife, in a small canoe, were 
 amongst those who sought to return. They had not pro 
 ceeded very far when the woman realised that she had 
 caught the infection. They hastened to find a sheltered 
 camp, and soon she was covered with the dread disease. 
 As the symptoms increased, she begged her husband to 
 shoot her, and thus end her misery. He was perhaps glad 
 of the opportunity to escape, so, loading his gun with a 
 charge of shot, he first placed all his stuff in the canoe, and 
 then, standing on the shore, he took leave of his wife by 
 shooting her. 
 
 A few weeks afterwards, as he stood on the shore of his 
 camp one day with some other of his tribesmen watching a 
 canoe approaching from the south, he was astonished to 
 see his wife amongst the passengers. Without waiting 
 further he fled up the beach and concealed himself in his 
 lodge. He probably believed that it was his wife s spirit 
 which he had seen, and hence his terror. But she soon 
 disabused his mind of this mistake, as she followed him up 
 to the lodge, accompanied by a number of her friends, and 
 brought her husband to bay. And to make matters worse 
 for him, she declared the truth : how that her husband 
 had shot her and left her to perish. This he had concealed 
 from her friends, having informed them that she had died 
 of the disease. Nevertheless the fact remained, and she 
 
 27 
 
THE COUNTRY AND THE MISSION 
 
 did not deny it, that it was at her own request that her 
 husband had shot her. But the result was just the reverse 
 of what was expected. A number of the pellets of shot 
 had struck her and caused her to bleed freely, which evi 
 dently had brought about a reaction. A vessel containing 
 water stood near her, of which she was able to partake, 
 and on the following day another canoe, homeward bound, 
 stopped at the same encampment, and being of the same 
 tribe they remained with her, acting the part of the Good 
 Samaritan towards her until she was sufficiently restored 
 to embark and return with them. This was but one of 
 many strange adventures of this Indian, whom I attended 
 in his last illness some years afterwards. 
 
 At length, on July 2, 1864, the Rev. R. A. Doolan, 
 B.A., arrived at Metlakahtla, and it was decided that 
 he should proceed to the Nass River and open the 
 Mission there. Accordingly, he left Metlakahtla on July 
 20th, accompanied by Mr. Cunningham, a young layman 
 who had been sent out by the Church Missionary Society 
 to assist Mr. Duncan in the secular work of the Mission. 
 A young man, a native Christian of the Tsimsheans, named 
 Robert Dundas, also accompanied them to assist as inter 
 preter and in the school work. The following extracts 
 from Mr. Doolan s first letter to the Church Missionary 
 Society, dated October 26, 1864, relates his experiences 
 and impressions in the opening of this interesting Mission : 
 " On the 20th of July we left Metlakahtla, and on our 
 arrival at Nass took up our residence in the house of one of 
 the chiefs. The Indians seemed very much pleased that 
 we had come, and helped us as far as they could by setting 
 up our tent in the house and by bringing us food in the shape 
 of salmon. Our first step was to look out for a suitable 
 site for a house, hoping that before the winter we might 
 have a small house erected ; and as the Indians are divided 
 into three villages, separated from one another by narrow 
 channels of the river, it was a difficult matter to pitch on 
 
 28 
 
THE COUNTRY AND THE MISSION 
 
 a spot which should be equally advantageous to all. The 
 Indians, seeing us busy in preparing the ground for the 
 house, then believed we intended remaining daring the 
 winter. They could scarcely credit it as the cold is so 
 intense. Our difficulty with regard to a schoolhouse was 
 for the present removed by renting for a year from one of 
 the chiefs an old deserted Indian house built in the most 
 populous of the three villages. To put this in order before 
 the winter was our next step. The chiefs and some of the 
 other men came forward very readily and lent us bark and 
 plank for roofing and flooring the schoolhouse, telling us 
 they did not intend treating us as the Tsimsheans had 
 treated Mr. Duncan. The time of the year when we 
 had arrived was when most of the Indians were away 
 making food, yet from the very first a small band of young 
 men stuck to us, and these with others we employed in 
 cutting wood for the house. To show the anxiety mani 
 fested by some among them to learn the Book, as they 
 called the Bible, I will give one instance. Two young 
 men came down from their own village, a distance of thirty 
 miles, and remained with us over two weeks till forced to 
 return by want of food. Their sole motive for coming 
 was to learn. Another lad, the son of a chief, has from 
 the first remained with us. He has been sorely tempted 
 more than once to leave. Four times in one afternoon 
 men came to him as he was working for us, trying to induce 
 him to accompany them to a whisky feast. He refused to 
 go, telling them if he did we should be ashamed of him. 
 I trust he will soon learn to resist temptation from higher 
 motives than these. His father and mother are very 
 angry with him, and have cast him off because he keeps 
 with us. He tells us he constantly prays to God. At 
 present he is here, and at Mr. Duncan s suggestion he is 
 going to remain with him under instruction during the 
 winter. I trust the Spirit is leading him to inquire after 
 the Saviour ; and that in the spring, should it be the will 
 
 29 
 
THE COUNTRY AND THE MISSION 
 
 of God, he may be ready for baptism, the first-fruits from 
 the Nass. 
 
 Polygamy is very prevalent among them. One chief 
 has no less than five wives. 
 
 Extracts from Mr. Doolan s Journal 
 
 July 24th, the Lord s Day. A large whisky feast going 
 on. Went to the second village and collected in Kado- 
 nah s house ten men and fourteen children. A short 
 address given. Went to the third village, where we got 
 together fifteen men and ten children. 
 
 July 25th. Engaged all the morning looking out for 
 a site for our house and school. One of our hostesses (as 
 our host has three wives) was busy painting herself before 
 the fire with pitch and a decoction of berries. Above 
 the fire, hung on horizontal sticks, are salmon and salmon 
 spawn drying, as our host went out on Saturday night and 
 brought home as many as thirty large salmon, some weigh 
 ing thirty pounds. In the chair of state sits the lord of 
 the house. Two little children, one with nothing but a 
 short skirt on, run about the house. Boxes of grease line 
 the sides, and nets hang up here and there. Two old 
 women, wrapt in dirty blankets, squat round the fire. In 
 another corner is our tent and boxes, and near us are three 
 young men learning to read. 
 
 August 4th Heard this morning that the Indians are 
 having a whisky feast at Lak-Ankida. Watched them 
 most of the day. I did not think it expedient to go over. 
 Saw the party go from one house to another, and at last 
 they stopped at the house of a young man for whom they 
 were yesterday working. Saw an instance of temptation. 
 An old man led on by Kinzadak, a chief who is doing all 
 in his power to undermine our work. He had his arm 
 around the man s neck, who seemed to be going very re 
 luctantly. When he got within a hundred yards of the 
 
 30 
 
THE COUNTRY AND THE MISSION 
 
 house, down he sat. Kinzadak was now joined by another 
 man, and, between the two, the old man was led step by step 
 into the house. I thought of the devil and his agents, and 
 how impossible to resist him but for the grace of God. 
 The drunken feast was carried on far into the night, as at 
 ten o clock I still heard the drums (or what they use for 
 substitution, simply boxes) beating." 1 
 
 Thus the Nass Mission was fairly established. It will 
 be noted from the above account that intoxicating liquor 
 was even a greater hindrance to the work of the Mission 
 than heathenism. On one occasion Mr. Doolan had a very 
 narrow escape. As he was passing along in front of one 
 of the villages, a drunken Indian attempted to shoot him. 
 He lifted his gun, which was loaded, and, aiming at him, 
 pulled the trigger. Providentially the gun missed fire, and 
 he was disarmed before he could make a second attempt. 
 After some three and a half years 1 labour, Mr. Doolan was 
 compelled to resign, but not before he was joined in the 
 Mission by the Rev. R. Tomlinson. Together they decided 
 to remove the headquarters of the Mission further down 
 the river towards the mouth. Accordingly they selected 
 the present site, known as " Kincolith," or the " Rock of 
 Scalps," and Mr. Doolan assisted in the removal of the 
 Mission to the new quarters before his departure. The 
 Mission had been commenced at Abanshekques, a village 
 some twenty miles from the mouth, where it was carried 
 on during Mr. Doolan s charge. This village has long 
 since been abandoned, many of the Indians having moved 
 to the new site on becoming Christians. The site has been 
 gradually swept away by the encroachments of the river. 
 One by one the great totem poles, elaborately carved, fell 
 before the advancing tide, and the last two I observed were 
 two years bending over the river before they also fell in. 
 
 1 They are not simply boxes, but the best and soundest cedar wood, 
 of a squared shape and polished ; over this dried skin is fastened, 
 on which figures and emblems are painted. 
 
 31 
 
THE COUNTRY AND THE MISSION 
 
 Thus the old order of things was passing away their 
 heathen customs, including the medicine men s evil prac 
 tices, in the tearing of flesh both human and animal, and 
 their whisky feasts and fights, in which many were killed or 
 injured ; and soon the light of the glorious Gospel would 
 illuminate their beautiful river, reminding them of the pure 
 river of the water of life which causeth everything to live 
 whithersoever it floweth. 
 
C HAPTER I I 
 
 METLAKAHTLA 
 
 "God said Let there be light. 
 Grim darkness felt His might 
 And fled away," 
 
 EBENEZER ELLIOTT. 
 
 AFTER labouring amongst the Tsimshean tribes for 
 /-\ five years at Fort Simpson, Mr. Duncan determined 
 to form a Christian settlement at Metlakahtla, some 
 eighteen miles south from Fort Simpson, to which to move 
 the converts and their children, away from heathen influ 
 ences. Metlakahtla had been the old home of the Tsim- 
 sheans, their winter encampment, from which they had 
 moved to Fort Simpson after the Hudson s Bay Company 
 had built the fort there. It was well suited for such a 
 settlement, being sheltered from the coldest winds, sur 
 rounded by numerous islands, and plentifully provided with 
 fish and game. To this site Mr. Duncan removed with 
 some fifty Christian adherents, in the spring of 1862. Their 
 departure caused great excitement amongst the numbers 
 thus left behind, and, whilst we cannot but commend the 
 missionary s plan to build up a Christian community, which 
 should be a model and stimulus to all the tribes around, 
 yet we would add, that the Indians in the Fort Simpson 
 camp should not have been left as sheep without a shepherd. 
 Adequate provision should have been made for their con 
 tinued care and instruction, before undertaking the in 
 auguration of the new settlement. Subsequent events have 
 testified clearly to the correctness of this view, as will be 
 proved in a future chapter. 
 
 33 c 
 
METLAKAHTLA 
 
 Shortly after the arrival of this little band in their new 
 quarters, they were surprised one day, whilst engaged in 
 preparing sites for their dwellings, to see a fleet of canoes, 
 all well filled with Indians and their effects, approaching 
 from Fort Simpson. They were alarmed also, as they had 
 heard that the smallpox, that dread disease, which has long 
 been the Indian s worst enemy* had broken out in the camp, 
 after they had left it. As the new arrivals approached the 
 shore, a parley was held, when it was found that they had 
 no stricken cases amongst them, and, as they asserted, no 
 infection. This tribe, called the Giatlahn, had been en 
 camped by themselves on the farther side of the fort, and 
 had early established a quarantine amongst them. But 
 seeing the disease spreading rapidly amongst the other tribes, 
 and with the invitation of the missionary still ringing in 
 their ears, they resolved to flee, and follow the Christians 
 to the old camping ground. This, then, was the cause of 
 their flight, and, after due consultation, and an agreement 
 to obey the laws of the new settlement, they were permitted 
 to land and take up their quarters on the eastern shore of 
 the site. This new accession added some three hundred to 
 the numbers of the little band. It proved a veritable city 
 of refuge to those who had thus availed themselves of it, as, 
 so rapidly did the affection spread amongst those remaining 
 at Fort Simpson that no fewer than one-fifth of the entire 
 number were swept away by the dread disease. 
 
 By establishing a strict quarantine the new settlement 
 was protected from a foe more deadly than ever Indian 
 warrior had met on the war-path. Rules and regulations 
 and sanitary laws were introduced for the benefit of the 
 community, and a sawmill and trading store established 
 to supply their secular needs. As there was no repre 
 sentative of law on this wild northern coast, the missionary 
 found it necessary to accept a commission of the peace, 
 and in order to preserve the peace and protect the settle 
 ment he organised and swore in a body of Indian con- 
 
 34 
 
METLAKAHTLA 
 
 stables. That this was necessary was clear, when we re 
 member that all the tribes around were as yet heathen, 
 uncivilised, and unevangelised. And, to make matters 
 worse, whisky schooners were beginning to sail up and 
 down the coast laden with the deadly " fire-water," which 
 they bartered with the Indians for their furs. Whisky feasts 
 generally followed the visit of one of these vessels to a camp, 
 and such feasts always ended in a fierce and free fight, where 
 firearms and other deadly weapons were turned by the in 
 toxicated Indians upon their friends and fellow-tribesmen. 
 Some of the chiefs and medicine men early began to 
 oppose the efforts of the missionary. They were jealous of 
 the influence he was gaining with their people, and realised 
 that their craft was in danger. But the head chief, Legaic, 
 a man of much influence, who had been the leader of the 
 opposition and had threatened the life of the missionary, at 
 length surrendered to the call of the Gospel, and abandon 
 ing his position of head chief, came and joined the Christian 
 settlement at Metlakahtla. He was shortly afterwards 
 baptized by the name of Paul. The Mission sustained a 
 loss in its early history by the resignation of the Rev. F. L. 
 Tugwell and his wife, who had been sent out to reinforce 
 the Mission. They had been nearly two years in the work 
 when Mrs. TugwelFs health failed, and they were compelled 
 to return to England, but not before Mr. Tugwell was 
 privileged to baptize nineteen adults and four children, the 
 first-fruits of the Tsimshean Mission gathered into the 
 visible Church of Christ. Mr. Tugwell s resignation left 
 Mr. Duncan single-handed just at the time when he was 
 embarking on the new scheme of establishing a Christian 
 settlement, and the presence of an ordained missionary and 
 his wife was indispensable. Mr. Duncan had come out 
 unordained and unmarried, but with the understanding 
 that when he had acquired the language and otherwise 
 tested his fitness for the climate and the work he should 
 accept ordination. But the necessity for so much secular 
 
METLAKAHTLA 
 
 work led him to decide to continue as a lay agent in the 
 Mission, consequently an ordained missionary became a 
 necessity. Several attempts of the Committee to supply 
 this want had failed from one cause or another. And as 
 the openings and opportunities throughout the mission 
 field were many and the labourers were but few, the Com 
 mittee found it difficult to meet the many calls for men. 
 
 It was this condition of affairs which led them to arrange 
 for a day of prayer in 1872, that more men might be led 
 to offer themselves for service in the mission field. As this 
 was in obedience to the Divine command, " Pray ye there 
 fore the Lord of the harvest that He will send forth 
 labourers into His harvest," it was destined to succeed. 
 My attention was attracted to the notice in the columns 
 of a daily newspaper, and it aroused an old desire. I com 
 municated my desire to the secretaries of the Church 
 Missionary Society, and they replied, inviting me to London 
 for an interview. After due examinations I was accepted, 
 and entered the Church Missionary College at Islington. 
 Here I made the acquaintance of the students, many of 
 whom have since become well known through their labours 
 in the mission field. Amongst them were Hill, afterwards 
 consecrated as Bishop of Sierra Leone, who, with his wife, 
 died shortly after their arrival in that diocese, which has 
 well been named " the white man s grave " ; Binns, now 
 Archdeacon, who has laboured so long and successfully in 
 East Africa ; Lloyd, who continues to reap where he has so 
 successfully sown in China ; Bambridge of India, Williams 
 of Japan ; Cavalier, now secretary of the Zenana Mission ; 
 Keen, who went out first to the North -West America 
 Mission, where he laboured for some seven years, and then, 
 when compelled to return to England on account of his 
 health, took up duty in London for some years. He after 
 wards volunteered again for the mission field, and, having 
 been appointed to the North Pacific Mission, laboured 
 amongst the Haida Indians of Queen Charlotte Islands 
 
 36 
 
METLAKAHTLA 
 
 for some eight years, and then at Metlakahtla amongst the 
 Tsimsheans, where, in recognition of his services, he was ap 
 pointed a Canon. Hall also, who joined the North Pacific 
 Mission in 1877 and laboured amongst the Quagulth tribes 
 for some thirty-two years, reducing their language to 
 writing and making translations. All these and many 
 others were in the Church Missionary College during my 
 time, and, though far sundered afterwards in the mission 
 field, yet we have always rejoiced in one another s successes, 
 and sympathised with each other in times of trial. 
 
 At length, the period arrived to which the outgoing men 
 had long been looking forward, when we should each receive 
 his commission in the valedictory instructions, prior to 
 embarking for our respective fields of labour. The rule 
 of the Church Missionary Society in regard to young men 
 proceeding to the mission field is, that they shall go out 
 single and ascertain their fitness for the climate and the 
 work, and also acquire the language, before receiving per 
 mission to enter the state of matrimony. But, in my case, 
 this rule was reversed. The secretaries intimated to me 
 that, as there was no lady missionary at Metlakahtla, it 
 would be advisable that I should find a helpmeet to accom 
 pany me to the field. But little was known then of British 
 Columbia in the mother country, much less of the most 
 northerly part of the province. This was illustrated when, 
 advised by the Secretary of the Church Missionary Society 
 to have my life insured, I applied to a leading insurance 
 company, and, though approved by their own medical 
 officer, yet the directors declined to insure me, as they 
 knew nothing of the country to which I was proceeding. 
 Fifteen years afterwards, the same company s agent met 
 me in Victoria, and urged me to take out a policy. 
 
 On the 1st of July 1873, at a public valedictory meeting 
 held in London, the Hon. Secretary, the late Rev. Henry 
 Wright, read the Committee s instructions to the outgoing 
 missionaries. Some of my former fellow-students were 
 
 37 
 
METLAKAHTLA 
 
 commissioned to proceed to Africa, some to Palestine, India, 
 China, Ceylon, and Japan. I was the only missionary 
 whose instructions were to proceed to the western shores of 
 " the great lone land," as Captain Butler had termed it in 
 the volume of his travels just then published. 
 
 My instructions were as follows : You, Brother Collison, 
 have been appointed to the North Pacific Mission. Though 
 last upon our list, it is not least in our hearts affections. 
 God Himself has marked it out as a field of special interest. 
 We trust you will regard it as no small proof of the con 
 fidence the Committee have been led to repose in you, that 
 you have been selected for this field. . . . 
 
 " The Committee cannot refrain from expressing their 
 satisfaction, that you are to be accompanied by one who, 
 from all that they have heard, they have reason to believe 
 will prove a true helper to you in your work, and a true 
 mother to the infant church at Metlakahtla. . . . 
 
 " They would only add that they look for the blessing of 
 our faithful God to accompany you both on your way, and 
 to bless you. You are not going to one of the dense 
 populations of the earth, but you are followers of Him who 
 said, What man of you having an hundred sheep, if he 
 lose one of them, doth not leave the ninety and nine in the 
 wilderness, and go after that which is lost, until he find it ? 
 and they pray that you may be abundantly partakers of 
 His Spirit, and sharers in His glory." 
 
 Our marriage took place on the 19th of August, and we 
 spent a few days in visiting friends, and arranging and 
 making preparation for our embarkation. My wife, to 
 whom reference had been made in the dismissal instruc 
 tions, had, as a deaconess, nursed the wounded on the 
 battlefields during the Franco-German war, and was present 
 at the surrender of Metz. She was, together with another 
 lady helper, seized with typhoid fever, which carried off her 
 companion, and well-nigh proved fatal in her own case also. 
 She had also rendered valuable services in taking charge of 
 
 38 
 
METLAKAHTLA 
 
 the Protestant patients during the epidemic of smallpox 
 which took place in Cork. She afterwards assisted in the 
 establishment of the first hospital for incurables there. She 
 was thus well prepared to take her part in mission work 
 amongst the Indian women, with whom she soon gained a 
 remarkable influence, and was enabled to correct many 
 abuses, which even those who were Christians still retained 
 amongst them. She was the first white woman to take up 
 her residence amongst the Tsimsheans at Metlakahtla, and 
 afterwards the first amongst the then fierce Haidas of Queen 
 Charlotte Islands, where her skill in ministering to the 
 sick, and in dressing the wounds of those injured, tended in 
 no small degree to bring them under the influence of the 
 teaching of the Gospel of Salvation. 
 
 On the 10th of September 1873, we embarked from 
 Queenstown on board the steamship Idaho of the Guion 
 Line. We encountered some stormy weather on the 
 Atlantic during the equinoctial gales, and one of the 
 shafts was broken, which occasioned a delay of many 
 hours in substituting a new shaft, which fortunately we 
 had on board. We were some sixteen days in making the 
 passage to New York, which was about as long again as 
 the ordinary time. The Bishop of Zanzibar, the late Dr. 
 Tozier, was a fellow-passenger, taking the trip across the 
 Atlantic for his health. On our first Sunday out, he 
 preached, taking for his text St. James ii. 17, " Honour 
 all men," &c. As the sea was rough, the Bishop was unable 
 to stand alone, and two of the sailors were called to stand, 
 one on either side, to brace up the preacher. But the 
 Bishop, being a tall man, and both the seamen below the 
 average height, it taxed all their efforts to keep him in 
 statu quo. It resembled so much an intoxicated man being 
 assisted by two others more sober than himself that I fear 
 the congregation benefited as little as we did from the 
 sermon. 
 
 We remained over a Sunday in New York, where we 
 
 39 
 
METLAKAHTLA 
 
 enjoyed a pleasant reunion with some friends. I was 
 invited to preach in the evening, in a Brooklyn church, 
 and much interest was manifested in our mission. At an 
 informal meeting held afterwards, a number of young men 
 intimated their desire to offer themselves for the missionary 
 work of the Church, and their names were recorded. They 
 were anxious to obtain my future address, in order to com 
 municate with me, but, as I was unable to inform them of 
 the facilities or dates of mail service in connection with my 
 proposed destination, I could not accommodate them. 
 
 We visited Chicago (which shortly after was overtaken 
 by a great fire), and witnessed many interesting incidents 
 there, illustrative of the intense pressure of American life 
 in the cities. The Union Pacific Railroad had but lately 
 been connected with San Francisco, and much of it was as 
 yet in the rough. As the bridge over the Mississippi was 
 only in process of construction, the passengers had to leave 
 the train and walk over a temporary bridge, as it was con 
 sidered unsafe to remain in the cars. As it was almost 
 impossible to obtain a meal at any of the stations, owing 
 to the rush of passengers, and there were then no dining- 
 cars, I determined to endeavour to procure a little hot 
 water occasionally, with which to prepare some tea. 
 
 At a rough-looking station near the Rockies, where 
 the train stopped for ten minutes, I made my way to a 
 wooden structure exhibiting a sign which induced me to 
 believe I should find what I required. Nor was I dis 
 appointed, as I was quickly served with a jug of boiling 
 water. But I was scarcely prepared for what followed. 
 A number of hard-looking characters were seated around 
 a table engaged in gambling. With these the man who 
 had served me was evidently in partnership, as no sooner 
 had I paid him than he sprang to the door and, closing it, 
 demanded that I should take part in the game which was 
 being played. The others also joined with him in demand 
 ing that I should put down my money, and, as I made a 
 
 40 
 
METLAKAHTLA 
 
 rush for the door, another of them sprang forward to 
 intercept me. I succeeded, however, in opening the door 
 sufficiently to enable me to press my foot between it and 
 the jamb. Failing to dislodge me, one of them then 
 threatened to shoot me, and was drawing his revolver, 
 when I suddenly thought of the boiling water with which 
 they had provided me. Instantly raising the jug, I 
 threatened him with the contents, which threw him off 
 his guard, and, seizing the opportunity, I pulled open the 
 door and escaped. I was followed by a volley of oaths 
 on the " down-easter " who had thus defeated them in 
 their object. This was to detain me till the train left, 
 when I should have been at their mercy. They well-nigh 
 succeeded, as the train was moving when I reached it, and 
 I boarded it with difficulty. There was neither law nor 
 protection in the western wilds in those days, and many a 
 crime was committed of which no account was taken. 
 
 We found, on reaching San Francisco, that we should 
 have to wait nearly a fortnight, as there was but one 
 steamer plying to Victoria, Vancouver s Island, which made 
 two sailings monthly. Consequently, we had ample time 
 to see the " City of the Golden Gate " and to study the 
 conditions of life there. It was the month of October, and 
 during the day the weather was excessively warm ; but the 
 nights were rather cool. I was struck by the variety and 
 abundance of luscious fruits which were on sale in every 
 street at low prices. 
 
 I visited the Stock Exchange, where men appeared to be 
 beside themselves in their keen competition to effect the 
 best bargains. Shouting, jumping, and apparently threat 
 ening one another, it sometimes required all the efforts 
 of the salesman to command attention with his hammer. 
 Then, as now, this city was noted for earthquakes, and one 
 large brick building which had been erected for the pur 
 poses of a marine hospital was standing split from roof to 
 foundation as the result of one such shock. It had just 
 
 41 
 
METLAKAHTLA 
 
 been completed, but they were about to pull it down again 
 as it was unsafe. I did not dream then that in the de 
 struction of the city afterwards by earthquake and fire one 
 of my sons should pass through that terrible ordeal un 
 harmed. But so it happened. He was acting as chaplain 
 to the missions for seamen in that port when it occurred, 
 and he had several narrow escapes. 
 
 We embarked on the Prince Alfred on October 5th 
 en route for Victoria, Vancouver^ Island. Our steamer was 
 neither large nor powerful, and as the weather was squally 
 there was quite a swell from the Pacific. As the wind 
 was on our beam the steamer rolled heavily, and most of 
 the passengers were sick. Amongst those who were exempt 
 from sea-sickness there were three young men, who amused 
 themselves by making sport of those who were suffering. 
 On the second day out, when seated at luncheon, it became 
 very rough, so that several who had ventured to take their 
 seats at the table were compelled to retire. Our three 
 heroes were evidently enjoying themselves at the expense 
 of the sufferers, and their laughter rang around the dining 
 saloon. Suddenly the vessel rolled heavily, and one of 
 them lost his balance, and in falling backwards he clutched 
 at one of his party, who in turn, in order to preserve his 
 balance, grasped hold of the third. Instantly all three 
 fell over together, dragging the table-cloth with the soup 
 after them. Amidst peals of laughter from all sides, in 
 which the captain and officers joined heartily, they gathered 
 themselves together and rushed to their rooms, where they 
 secreted themselves for the remainder of the day. When 
 they reappeared they were evidently careful not to make 
 light of their fellow -passengers again. 
 
 In six days we reached Victoria, and found on inquiry 
 that there was only one small trading vessel plying north 
 from Victoria, and she was due to sail on the 1st day of 
 November. We were welcomed by the Very Rev. E. Cridge, 
 who was then Dean of Christ Church Cathedral, and Sena- 
 
METLAKAHTLA 
 
 tor Macdonald. The Dean invited us to be his guests 
 until the steamer sailed. The trip up the coast occupied 
 nearly nine days. Being the last trip of the year the 
 steamer called at every trading post of the Hudson s Bay 
 Company along the coast. As every such trading post is 
 situated in or near to an Indian camp, we were thus enabled 
 to obtain a fair knowledge of the character and condition 
 of the various tribes. At one encampment to the north 
 of Vancouver s Island a French Roman Catholic Mission 
 had been established for some time, and as our steamer 
 anchored off the village the missionary came on board. 
 Having been introduced by the captain, I inquired from 
 the good father as to what measure of success he had 
 achieved in his Mission. 
 
 " Success ! " he exclaimed. " Why, I can do nothing 
 amongst them. Only yesterday they stole the blankets off 
 my bed. I have laboured amongst several tribes of Indians 
 in the interior, but I have never found any so bad as these. 
 And, 1 he added, " we are about to abandon the Mission." 
 This they did shortly after, and in 1877 the Church Mis 
 sionary Society entered on the field amongst the Quagulth 
 tribes, the Rev. A. J. Hall first occupying Fort Rupert as 
 his headquarters, and afterwards Alert Bay. 
 
 At some of the encampments we saw the medicine men, 
 in their paint and cedar-bark crowns, performing their in 
 cantations over the sick. At Bella Coola a medicine dance 
 was in progress, and a weird scene it presented as they 
 danced around in a large lodge, chanting a wild dirge, in 
 which time was kept by beating as a drum a large cedar 
 chest, over which a dried skin was stretched, whilst the 
 woodwork was decorated by fantastic figures, painted with 
 their colours. 
 
 We reached Metlakahtla, our destination, on Sunday at 
 midday, and anchored in the harbour off the village. This 
 was the first Mission station north of Nanaimo along a coast 
 line of over five hundred miles, with the exception above 
 
METLAKAHTLA 
 
 mentioned, and there was but another station some fifty-five 
 miles further north, and near to the boundary of Alaska. 
 At each of these two stations there was but one missionary, 
 so that we at once saw there was a wide field of labour 
 awaiting us. Our good captain had informed us that, as it 
 was Sunday, we would probably have to remain on board till 
 the following day, as the rule of the Mission was that no 
 goods or passengers should be landed on Sunday. 
 
 After casting anchor, we could see a large congregation 
 of Indians emerging from a rough building standing on the 
 shore, which I afterwards learned was meant to serve the 
 purposes of a guest and market-house, but which was now 
 being used as a temporary church. Shortly afterwards a 
 boat put off from the shore, which on approaching the 
 steamer we saw was manned by two white men. They 
 were on a visit to the Mission, and learning that we were 
 expected by this, which was the last trip of the steamer for 
 the year, they volunteered to come off for us. On reaching 
 the shore we received a hearty welcome from Mr. Duncan, 
 whilst hundreds of the Indians pressed forward to greet us. 
 As they were clean, and dressed in holiday attire, they pre 
 sented a pleasing contrast to the tribes we had seen in 
 their paint and blankets along the route. There were about 
 four hundred and fifty Indians then at Metlakahtla, many 
 of whom had been baptized ; the rest were catechumens. 
 We were present at the evening service, which was well 
 attended. 
 
 The language sounded strangely in our ears, and the 
 responses were repeated by all as with one voice. There 
 were no books in the native language, but the hymns and 
 responses were sung and repeated from memory in their 
 own tongue. Many of the Indians possessed English Bibles, 
 and were able to find the text when given out. This was 
 read by the preacher in English, and then translated 
 into the Tsimshean. Though ignorant of the language, the 
 day following our arrival found me hard at work. In a 
 
 44 
 
METLAKAHTLA 
 
 long, low blockhouse, constructed of logs, and but poorly 
 lighted, I took up school work first, in the morning, with 
 over one hundred children of both sexes ; and again in the 
 afternoon, with some one hundred and twenty women, in 
 cluding the senior girls, who had been present in the 
 morning; whilst in the evening we had the building well 
 filled with men from seven till nine P.M. 
 
 As the cold weather had set in, we had two wood fires 
 some distance apart, on hearths elevated about a foot higher 
 than the floor around. Over the fires, and about five feet 
 above them, were constructed funnel-shaped chimneys of 
 sheet-iron on a wooden framework, but before the draught 
 in these could draw the smoke, the wind blew it through the 
 room, which proved most trying to the eyes. 
 
 It was this educational work which enabled me to ac 
 quire the language quickly, with the correct pronunciation. 
 At first, the calling of the school roll was always accom 
 panied with considerable merriment at the teacher s expense. 
 The majority of the pupils were as yet unbaptized, and 
 were consequently enrolled by their own old heathen names. 
 As I endeavoured to call these out, " Wenaloluk," " Adda- 
 ashkaksh," "Tka-ashkakash," "Weyumiyetsk," and scores of 
 other names even longer and more difficult, peal after peal 
 of laughter arose from my pupils. But I did not mind. 
 It served to show me my deficiency, which I made haste to 
 correct. Gradually, this hilarity subsided, and I knew I 
 was overcoming the difficulties of the pronunciation of the 
 language. I also was enabled to undertake a part in the 
 charge and care of the sick, and in this my wife was enabled 
 to render valuable assistance, especially in cases requiring 
 surgical aid, and in female complaints. 
 
 Not long after our arrival, an Indian hunter was brought 
 in badly injured by a bear. 1 He had been coasting along 
 
 1 This is the hunter " Shu we le haik kum Sakhaha," the " New Great 
 One who stood on high," whose fight with a bear is recorded in Mr. 
 Crosby s book, pp. 278-282. It is there stated that he " got to where 
 
 45 
 
METLAKAHTLA 
 
 in his canoe, accompanied by his son, a boy of some ten 
 years old, when suddenly a large black bear was sighted 
 near the shore. Paddling stealthily till well within range, 
 he then took aim and fired, but only succeeded in wounding 
 the bear, which quickly disappeared in the forest. Spring 
 ing ashore, he hastened in pursuit of the wounded animal, 
 which he tracked by the stains of blood on its trail. He 
 had just succeeded in loading his flint-lock musket, when 
 suddenly the bear sprang upon him from behind a fallen 
 tree, where he lay in wait. The force with which the bear 
 assailed him had dashed the gun from his grasp, so that 
 he was completely at the mercy of the infuriated animal. 
 His son, who had followed his father with axe in hand, 
 rushed to his help on hearing his cries, and together they 
 succeeded in despatching the animal. But what a state he 
 had left the hunter in ! His left eyebrow was torn away, and 
 his upper lip ripped open. His left fore-arm was broken, 
 whilst the flesh hung in strips from the shoulder. His thigh 
 was also badly lacerated. We were enabled to dress his 
 wounds by putting in some stitches where necessary, and 
 using adhesive plaster for the lighter wounds. His broken 
 arm was also set, and steps taken to arrest the inflammation. 
 Notwithstanding the high fever which followed, this patient 
 recovered, and appeared grateful for the treatment he had 
 received. He abandoned heathenism, and with his wife 
 and family joined the Methodist Mission at Port Simpson, 
 where, after a course of instruction, they were baptized. 
 But he never completely lost the marks of his life-and-death 
 encounter with Bruin. Many such accidents occurred from 
 time to time amongst the Indians, and as the teachings of 
 the truths of Christianity had led them to abandon their 
 belief in the Shaman or medicine man and his charms, it 
 
 there was a doctor," where he was cared for and his wounds dressed. 
 It was to Metlakahtla he was brought, where with my wife we set his 
 broken arm, sewed up his wounds and saved his life. Mrs. (Widow) 
 Prevost assisted us then. 
 
 46 
 
METLAKAHTLA 
 
 became one of the duties of the missionary to attend to, 
 and endeavour to alleviate bodily suffering and disease. 
 
 Mr. Duncan was just then engaged in the erection of 
 the new church, a building designed to accommodate some 
 twelve hundred worshippers. The Indians at Fort Simpson 
 were not wholly neglected, as native evangelists from Met- 
 lakahtla sustained weekly services there. In this good work 
 I was also glad to engage, and it was at Fort Simpson that 
 I delivered my first address in Tsimshean, just eight months 
 after my arrival in the Mission. Heathenism was then in 
 possession at Fort Simpson, and sometimes the weird and 
 fanatic cries and howling of the medicine men could be 
 heard miles from the camp, as we approached. 
 
 An incident occurred about this time at Fort Simpson 
 which will illustrate the effect of the influence of these 
 Shamans in the Indian camps. An Indian had incurred the 
 displeasure of a medicine man in some way, which caused 
 the medicine man to set his witchcraft in operation against 
 him. So fearful were the Indians of this that, once under 
 its spell, they abandoned themselves to their fate. They 
 became dejected, lost all courage, and usually succumbed 
 under the first attack of sickness. But this Indian was a 
 man of more than ordinary courage and spirit. He de 
 termined to obtain the upper hand of the medicine man. 
 One night, when the latter was engaged in performing his 
 incantations over a sick man, this Indian on whom he had 
 cast his spell stole round to the rear of the lodge where he 
 was operating and shot him dead through an opening be 
 tween the planks of the wall. He was seized by the tribe, 
 delivered up to justice, and taken to Victoria, where, after 
 due trial, he was found guilty and condemned to death. 
 
 Knowing well the cause which led this Indian to shoot 
 the medicine man, and that he did so simply in self-defence, 
 we united in signing a petition to the Governor-General of 
 Canada pleading for mercy for the condemned man. I 
 happened to be in Victoria as the time drew near for his 
 
 47 
 
METLAKAHTLA 
 
 execution, and visited the Chief Justice on the arrival of 
 every mail to inquire whether a reprieve had arrived. I 
 had been disappointed several times, when one morning, as 
 I approached his residence, the door opened and the Chief 
 Justice stood in the doorway waving the long-hoped-for 
 document. " A reprieve ! A reprieve ! " he cried ; "it 
 arrived by this morning s mail. Your Indian s life is 
 spared." And then he instructed me to proceed direct to 
 the city prison and inform the governor. I did so, but 
 found this officer unwilling to surrender his prisoner unless 
 the reprieve was lodged with him. Accordingly I returned 
 to the judge, and he accompanied me to the gaol, where, 
 after deliberation, it was arranged that a duly certified copy 
 should be made out and given to the governor of the 
 prison. This was done at the court-house, after which I 
 visited the prisoner. I found him in the condemned cell, 
 an abject picture of misery. When the jailor admitted me, 
 he stood and stared at me as though expecting something. 
 
 " Would you like to be free again ? " I asked him. 
 " Would you like to see your wife and join your family 
 again ? " 
 
 He continued to stare at me, and then, as though my 
 words had revived in him memories of his friends, he re 
 plied, " Why do you mock me ? Don t you know I have 
 only a few days longer to live ? " 
 
 " Do you believe that the same power which condemned 
 you to die could pardon you and restore you to freedom 
 again ? " I replied. 
 
 A ray of hope seemed to flash across his mind, and it 
 was reflected from his dark eyes as he sought to read my 
 meaning, but remained silent. 
 
 " You are pardoned," I said ; " the great chief who 
 speaks for the Queen has sent the paper which sets you 
 free. I have seen it, and that is why I am here. The 
 steamer leaves for the North to-morrow morning, and I shall 
 come for you. You will meet your wife and friends again." 
 
 48 
 
METLAKAHTLA 
 
 And as the truth burst in upon him he bowed his head, 
 and the tears fell fast on the stone floor of his cell. His 
 whole frame shook with emotion as I grasped his hand and 
 requested him to be ready in the morning. 
 
 I longed to tell him of the greater pardon prepared for 
 him, which only awaited his acceptance, which had been 
 purchased for him at a great price. And silently I prayed 
 that it might be his also. 
 
 The following morning at six o clock I called at the 
 prison. He embarked with me, and on the journey in 
 formed me that he would not return to Port Simpson again. 
 He disembarked at Metlakahtla instead, and sent for his 
 wife to join him. Afterwards his brothers also joined him 
 there. This was prior to the establishment of the Metho 
 dist Mission at Port Simpson. He eagerly accepted the 
 good news of the great salvation, and was baptized, as also 
 his wife and brothers. But he was seized with pulmonary 
 disease, probably contracted during his imprisonment, and 
 rapidly became weaker. In one of my visits to him at 
 this time he presented me with a swansdown cap which 
 he had prepared with the assistance of his wife from a 
 swan which his brother had shot. 
 
 " I cannot give you much," he said, " but I ask you to 
 accept this. You brought me the good news of my pardon 
 when in prison, and now you have taught me of a greater 
 mercy, which I have received. So I am not now afraid to 
 go when the call comes, for I am ready." 
 
 Thus he passed away, but not before he had the happi 
 ness of seeing his wife and brothers all admitted to the 
 membership of the Church of Christ. 
 
 49 
 
CHAPTER III 
 
 THE MISSION CHURCH 
 
 " If I take the wings of the morning, and dwell in the uttermost 
 parts of the sea ; 
 
 " Even there shall Thy hand lead me, and Thy right hand shall hold 
 me." Psalm cxxxix. 9, 10. 
 
 THE new church building at Metlakahtla was completed 
 and ready for opening by Christmas 1874. Invita 
 tions were accordingly sent out to the tribes around 
 to be present at the dedicatory services. A large number 
 of the Fort Simpson Indians responded, as also a number 
 from our Kincolith Mission of the Nishkas, where the Rev. 
 R. Tomlinson was in charge. Shakes also, the chief of the 
 Giat-kahtla tribe, came in a monster canoe, the largest I 
 have seen, accompanied by nearly one hundred of his tribe. 
 On the occasion of the opening, a large Bible was presented 
 to him, one of a number which had been given by the 
 Society to be presented to such as might be considered 
 worthy of the gift. It lay long in his treasure-chest before 
 he learnt to appreciate its value, but at length the true 
 light illuminated his dark heart, and he renounced heathen 
 ism, and was baptized into the Church of Christ by the 
 Rev. F. L. Stephenson, who had been appointed to take 
 charge of that Mission by the C.M.S. 
 
 This encampment on Ogden Channel was one of those 
 which I visited when itinerating by canoe in the early years 
 of my work. On my first visit I remained over a Sunday, 
 and was permitted by this chief, Shakes, to conduct services 
 in his large lodge. Some of the leading men of the tribe 
 
 50 
 
THE MISSION CHURCH 
 
 feared my influence with him, as they appeared to have 
 arranged that several of them should always be present 
 with him during my stay. Shakes was a bigamist, and 
 after the morning service, his wives roasted some dried 
 salmon before the large fire which burned on the hearth in 
 the centre of the great lodge. Having seated themselves 
 one on either side of the chief, they proceeded to divide up 
 and masticate the salmon for him. Then, withdrawing it 
 from their mouths, they placed it in his mouth, each acting 
 in turn, the one using the right hand, and the other the left. 
 He held a horn spoon himself, from which he occasionally 
 took a sip of olachan grease, renewing his supply from a 
 dish placed before him. At length he intimated that he 
 was satisfied, when they supplied him with a draught of 
 water, after which they proceeded to partake of the dried 
 salmon and grease themselves. 
 
 This is the chief of whose conversion Bishop Ridley has 
 written a graphic account under the title of " A Grand Old 
 Chief." As a heathen, he certainly was not worthy of the 
 name, as the above incident will indicate, but when at length, 
 after a long struggle, he divested himself of his paint and 
 feathers, and before the assembled tribe declared his deter 
 mination to walk in the ways of the Chief of Heaven, he 
 rendered himself more worthy of the title. At his last 
 potlatch, given prior to his embracing Christianity, he gave 
 one hundred dollars for presentation to Her Majesty, the 
 late Queen Victoria. In return he received a handsome 
 engraving of Her Majesty, and a richly coloured rug, which 
 he prized highly while he lived. His predecessor, the once 
 proud and powerful Sebasha, or " Snared Foot," was more 
 worthy of the title " A Grand Old Chief." 
 
 As a young man, Sebasha had led the warriors of his 
 tribe as far south as the west coast of Vancouver s Island 
 on marauding expeditions, and to capture and enslave. 
 But at length he was apprehended and conveyed south for 
 trial. A number of his tribe had attacked some white pros- 
 
 51 
 
THE MISSION CHURCH 
 
 pectors on their way up the coast, and killed two of them. 
 One of these Indians gave evidence against the murderers 
 and they were executed, but as there was not sufficient 
 evidence to convict the chief, he was sent by order of the 
 Judge, Sir Matthew Begbie, to the Mission at Metlakahtla, 
 to be detained there for five years. It has been publicly 
 stated that he was sentenced to imprisonment, which is 
 incorrect. As he approached the end of his time, it was 
 reported that the men of his tribe were coming in their 
 large canoes to convey him back in triumph. I inter 
 viewed him to ascertain his intention, when he informed 
 me that he would not again return to heathenism. Nor 
 did he. He sent a message to the tribe to this effect. Like 
 others of his tribe, he had been a bigamist. He had a slave 
 wife, as also another of his own rank. He put away the 
 former, who obtained her freedom, and after due instruction 
 was baptized, as were also his wife and family. His children 
 by his slave wife went out free, with their mother, and they 
 were also admitted to the membership of the Church by 
 baptism. As a heathen, Sebasha had always been a slave 
 owner, as indeed all the chiefs were. 
 
 It was this same chief from whom Mr. Duncan rescued 
 two slaves on one occasion. One dark night, as he was 
 returning to the Mission-house after a visit to the sick, he 
 was approached in a stealthy manner by two men who 
 appeared to have been lying in wait for him. They were 
 two of Sebasha s slaves, anxious to procure their freedom. 
 Sebasha had arrived on the preceding day, accompanied by 
 a large number of his tribe, and, with them, he was then 
 encamped in the guest-house. Mr. Duncan readily took in 
 the situation, and, inviting the slaves to follow him, he 
 placed them in a log-house, behind the Mission-house. In 
 the morning there was great excitement amongst Sebasha s 
 Indians over the disappearance of the slaves. Suspicion 
 fell upon the missionaries. Soon the chief appeared, and 
 entering the Mission-house with his retainers, he demanded 
 
 52 
 
THE MISSION CHURCH 
 
 that his slaves be restored to him. His request was re 
 fused, and the reasons given. These slaves belonged to a 
 tribe to the south from which they had been captured, and 
 they had appealed for protection and liberty. This, Mr. 
 Duncan informed the chief, he could not refuse them. 
 Both as missionary and magistrate, he was bound to grant 
 their prayer. 
 
 Sebasha became angry and began to threaten. But the 
 native constables had lined up around. There were not 
 many of them in camp ; indeed, most of the Indians were 
 away at the time. The chief, it was believed, had a 
 loaded pistol concealed under his blanket, and all his men 
 were ready for action. At this critical moment a number 
 of canoes under sail suddenly appeared, making for the 
 shore under a stiff breeze. Sebasha s look-out passed the 
 word to him and his men. Believing prudence to be the 
 better part of valour, they decamped hastily, and embarked 
 before the arrival of the new-comers. These, however, 
 turned out to be a fleet of Haidas from Queen Charlotte 
 Islands. But their timely appearance saved the situation, 
 as Sebasha would not have surrendered his slaves without 
 a struggle, the result of which would have been doubtful. 
 The slaves were duly restored to their own tribe, and the 
 law of liberty vindicated. 
 
 The heathenism of the Giat-kahtla tribe, of which both 
 Sebasha and Shakes were chiefs in succession, was of the 
 darkest and fiercest character. A native teacher, who was 
 a half-breed, had been sent to this tribe, but he returned 
 shortly after and informed us that he could not remain 
 there longer, owing to the vile practices which were carried 
 on nightly in the camp. The flesh of dogs and corpses was 
 torn and devoured by the medicine men in a cannibalistic 
 manner, and even mouthfuls of flesh torn from the arms 
 and shoulders of men and women when passing through the 
 camp. The overbearing character of the Giat-kahtla chiefs 
 is illustrated by an incident recorded of one of Sebasha s 
 
 53 
 
THE MISSION CHURCH 
 
 predecessors. This chief was seated in front of his lodge 
 one day in the early spring, when food was scarce. One 
 of the tribe was out fishing for halibut a short distance off 
 shore, in front of the village. At length he succeeded in 
 hauling up a fine fish. On seeing this, the chief imme 
 diately called to a slave to launch a small canoe, and to row 
 him out to the successful fisherman. When the latter saw 
 him approaching, he realised at once that his object was 
 to seize the fish. Irritated by the memory of many such 
 acts, he at once resolved to rid himself and his tribe of such 
 an oppressor once for all. So, seizing the bark rope to the 
 end of which a stone was attached, which he had been 
 using as an anchor, he tied it round his waist, and as the 
 chief kid hold of the halibut to transfer it to his own canoe, 
 he seized him securely round the neck and jumped over 
 board, dragging the chief with him. Unable to free himself 
 from such a death grip, he never rose to the surface again, 
 and thus the oppressed and oppressor died together. 
 
 Under the teachings of our missionaries, the Rev. F. L. 
 Stephenson and the Rev. R. W. Gurd, the entire tribe has 
 abandoned heathenism and become Christians. Mr. Gurd, 
 who laboured several years at Metlakahtla, still continues 
 the work at Giat-kahtla, where under his guidance and 
 direction the old village has given place to a new town with 
 well laid out streets and modern dwellings, all crowned by 
 a fine church, erected by themselves. But this great change 
 was not effected without opposition. In 1885 the first 
 Mission church, which had only been erected a short time 
 previously, and for which I selected the site and ordered 
 the lumber, was burnt down by the heathen party, and for 
 a time it appeared as though the little band of Christians 
 must succumb. But they continued to stand firm, and 
 gradually their numbers increased until Chief Shakes at 
 length surrendered, when victory was no longer uncertain. 
 And thus Giat-kahtla also was won for Christ and the truth. 
 
 Two names stand out as deserving of honourable mention 
 
 54 
 
THE MISSION CHURCH 
 
 amongst the first who cast off the heathen yoke at Giat- 
 kahtla and became free men in Christ. They are Stephen 
 lum-ta-quak and Daniel Lutquazamti. Sebasha survived 
 to see both his successor Shakes and his tribe won to 
 Christianity. He remained faithful through the trials to 
 which the Mission Indians were subjected by the schism 
 which separated the majority of their brethren and fellow- 
 tribesmen from them. And when at length he was .seized 
 with the illness which proved fatal, during his last hours 
 he gave striking evidence of his faith in Christ. The last 
 words he was heard to utter were a Tsimshean translation 
 of the grand old hymn : 
 
 " Rock of Ages, cleft for me, 
 Let me hide myself in Thee." 
 
 It was in the autumn of 1875 that the first inquiry as 
 to the practicability of starting a salmon-canning estab 
 lishment on the Skeena River was made. I landed at 
 Woodcock s landing, now known as Inverness, from a 
 canoe, accompanied by twelve Indians, where I was intro 
 duced by Mr. Woodcock to a gentleman named Colonel 
 Lane, who had just arrived on the H.B. Company s 
 steamer. He informed me that he had come up the coast 
 to ascertain if the salmon abounded in sufficient numbers 
 to warrant the establishment of a cannery. It was a calm 
 evening and sultry as betokening rain, and I had remarked 
 that the salmon were jumping pretty freely, especially up 
 the eastern outlet of the river. So, calling upon the new 
 comer to follow me, I led him down to the edge of the 
 water where we could see clearly up the channel, and then 
 directed him to look up. " There," I said ; " you require 
 no further evidence than that. And just here is about as 
 good a site as you could find for such an establishment." 
 
 He was fully satisfied with the outlook, and so impressed 
 with the advantage of the position that he at once entered 
 into negotiations with the squatter for the purchase of the 
 
 55 
 
THE MISSION CHURCH 
 
 place. In this he succeeded, and returning to Victoria by 
 the same trip of the steamer, he formed the company which 
 took over Woodcock s landing, and erected the first cannery 
 on the Skeena there, which was renamed by the company 
 " Inverness."" And the introduction of this industry on the 
 north-west coast afterwards proved most advantageous to 
 the Metlakahtla Mission. 
 
 Mr. Duncan had long laboured to introduce some in 
 dustrial occupation which would prove profitable to the 
 Indians and the Mission. The manufacture of soap had 
 been tried but proved a failure, owing to the unsuitability 
 of fish oil for the purpose. And even if it had succeeded, 
 it would scarcely have proved profitable, seeing that the 
 fish grease is sold by the Indians who extract it at two 
 dollars to two dollars and a half per tin, containing five 
 gallons, or fifty cents a gallon. Consequently this was 
 abandoned. 
 
 The next industry sought to be introduced was that of 
 spinning and weaving shawls and blankets. To this end 
 an instructor was engaged, and machines and wool pur 
 chased and procured at considerable cost. But after due 
 trial they only succeeded in turning out an article that 
 none of them would purchase. Had the Indians been 
 taught to manufacture the magnificent robes which are 
 woven by the Chilcat tribe of Alaska from the wool of the 
 mountain goat, and dyed by them with their own peculiar 
 designs, the venture would not have been a failure. And 
 why ? it may be asked. Because it is an Indian design, and 
 as such commands a high price. They are valued at from 
 fifty to seventy dollars at the present time, and are in great 
 demand by tourists and others. 
 
 On one occasion when Mr. Duncan was expressing his 
 regret at the failure of his effort to perfect this industry, 
 and at the loss sustained over it, I ventured to introduce a 
 subject which had for some time been on my mind. It 
 was the advisability of introducing salmon canning as an 
 
 56 
 
THE MISSION CHURCH 
 
 industry. You have," I said, " been contending against 
 adverse circumstances. Even supposing your weaving had 
 turned out successful in the manufacture, you could not 
 hope to have competed with the imported article, having 
 to pay freight on the raw material up the coast, whereas 
 the manufacturers in Eastern Canada and elsewhere have 
 the material at hand. No," I added, why not introduce 
 the salmon canning industry ? You have the fishermen 
 ready made and to order. They require no training, as 
 every coast Indian is a fisherman from his youth up, and 
 you have got another important advantage in your sawmill 
 by which you can turn out not only the lumber for the 
 erection of your buildings, but also the material for the 
 salmon cases afterwards. And you are conveniently near 
 to the salmon fishing waters of the Skeena to which the 
 cannery men are now turning their attention." In reply, 
 Mr. Duncan stated that it was impossible to start such an 
 industry without a large capital. I suggested that it 
 could be introduced on a small scale and gradually in 
 creased, and urged him on his next journey to Victoria to 
 visit the Eraser River canneries and ascertain just what 
 machinery would be necessary. In the spring Mr. Duncan 
 left on a business trip to the south, and on his return 
 announced his intention to erect a cannery. Not only had 
 he realised his ability to introduce this industry, but he 
 had found friends ready to invest in such an enterprise. 
 
 Shortly after the establishment of the first salmon cannery 
 on the Skeena I visited it to conduct evangelistic services for 
 the Indians there, when the manager of the cannery com 
 plained to me that the Christian Indians had refused to put 
 out their nets for fish on Sundays. I informed him that I 
 was glad to know that they were faithful to the teaching they 
 had received and to the vows which they had made. At this 
 he was rather indignant, and replied that they should have 
 been taught to obey as their first duty. " That is just what 
 we have endeavoured to do," I replied, " to obey God rather 
 
 57 
 
THE MISSION CHURCH 
 
 than man. Would you have us teach them some of the 
 commandments and to set aside the rest ? If we teach them, 
 as we have, < Thou shalt do no murder, 1 and Thou shalt not 
 steal, we must also teach them to < Remember to keep holy 
 the Sabbath Day."* And it is this teaching which has 
 civilised and evangelised these men, and prepared them to 
 become docile and industrious, whereas before they were 
 fierce and indolent." 
 
 Just then a tall, intelligent-looking Indian approached 
 me. I recognised him as one of our Metlakahtla Indians 
 who had been present at my service. " Oh, sir," he said, in 
 trembling tones, " I want your help ; I want you to make 
 peace for me. The white man who escaped when we attacked 
 his party is here, and I long to grasp his hand. I want his 
 forgiveness." 
 
 Several years previously a party of three miners, returning 
 from the goldfields on the Upper Stikeen River, had en 
 camped for the night on a small island off the mouth of the 
 Skeena. Early the following morning a canoe, manned by 
 Fort Simpson Indians, emerged from the mouth of the river. 
 The miners had lit their camp fire, and were preparing their 
 breakfast. Attracted by the smoke of the camp fire, the 
 Indians steered for the island. They had been fishing, and 
 had a number of salmon in their canoe. On landing they 
 intimated their desire to sell the miners a fresh salmon. 
 Glad of the offer, one of them inadvertently took out his 
 bag of gold dust, and, taking from it a small pinch, handed 
 it in exchange for the salmon. The Indians embarked, but 
 not to proceed homewards. Their cupidity had been excited 
 by the sight of the gold, and, instead of continuing on their 
 course, they doubled around the further end of the island, 
 which was thickly wooded, and paddled noiselessly until 
 abreast of the camp on the opposite side. Then, creeping 
 stealthily up, they fired a volley on the unsuspecting miners. 
 Two of them fell mortally wounded, whilst the third fled to 
 the off shore. Fortunately he was only dressed in his under- 
 
 58 
 
THE MISSION CHURCH 
 
 clothing. Taking his bag of gold from his belt as he ran, he 
 cast it into the deep, and then diving, he struck out for the 
 further shore of a large island near. The Indians fired 
 another volley after him, but he dived on the moment and 
 escaped. Seeing that they had failed to shoot him, they 
 rushed to the canoe, and, jumping in, paddled with all their 
 power in order to intercept him. But it was useless; he 
 was a powerful swimmer, and reaching the shore well in 
 advance, he rushed into the forest and climbed a large tree, 
 where he hid himself amongst the thick branches. As the 
 trees grew thickly together, they failed to find him, and 
 fearing discovery, or perhaps anxious for the plunder, they 
 put off for the camp again to seize what they could, and 
 then fled. 
 
 The fugitive remained in the tree that night, and in the 
 morning, famished with cold and hunger, he descended and 
 returned to the shore, where he peered out cautiously. He 
 saw one canoe pass and then another, but they were both 
 manned by men with their faces painted and arrayed as 
 heathen Indians. After a little, a third canoe came in 
 sight. At it drew near he observed that there were women 
 in it as well as men, and from their civilised appearance he 
 concluded they were Christian Indians from Metlakahtla. 
 He therefore ventured out, and, standing on the shore, 
 hailed them. Surprised at the sight of a white man in 
 such a plight, and concluding that he must have been ship 
 wrecked, they took him aboard and brought him to the 
 Mission. He told his sad story to Mr. Duncan, who sent 
 and had the bodies of those who were killed decently interred. 
 Two of the Indians were afterwards seized by a vessel of war, 
 and taken to trial, and one at least was executed. A third, 
 who had formed one of the attacking party, afterwards came 
 and gave himself up at the Mission. He was also taken to 
 Victoria and tried for the crime, but was acquitted, as there 
 was no evidence to convict him. 
 
 This, then, was the man who now pleaded to be recon- 
 
 59 
 
THE MISSION CHURCH 
 
 ciled to the miner who had so miraculously escaped. 
 Moved by his appeal, I accompanied him. He pointed 
 out the miner to me, who was now engaged in the 
 cannery. He was a man of about equal stature with 
 the Indian, both of them being over six feet. 
 
 I saluted him, and informed him of the Indian ; who 
 he was, and what his desire. He scrutinised him for a 
 moment. Then he exclaimed with indignation : " Forgive 
 him ? No, I will never forgive because I can never forget. 
 That man and those with him shot my friends, and endea 
 voured to shoot me, and yet he wants my forgiveness. I 
 had gained about five hundred dollars in gold, with which 
 I intended to return to Norway and visit my old father 
 and mother, but, when these Indians made the murderous 
 attack on us, I was compelled to swim for my life. I cast 
 my gold dust into the sea. I was unable to retrieve my 
 loss, and my parents have both died since, and yet this 
 man, who with his party destroyed both my friends and 
 my prospects, asks me to forgive him." 
 
 I endeavoured to soften his heart towards the man he 
 regarded as his enemy. I informed him of the great change 
 he had undergone, and also reminded him that the Indians 
 really guilty had been punished, whilst this man had been 
 found not guilty of the crime. But it was useless. I turned 
 to the Indian and explained to him what the miner had said. 
 He felt it deeply, and tears stood in his eyes as I informed 
 him of how he had been prevented from seeing his parents 
 before they died. I sympathised with both these men, as 
 I realised how deeply my white friend had suffered, and I 
 could understand how anxious the Indian was to obtain 
 forgiveness from his fellow-man, having been led to seek 
 and find the Divine forgiveness. He had been baptized, 
 and enrolled as a member of the Church. 
 
 Several years afterwards, when at the olachan fishery 
 on the Nass River, a messenger came in breathless haste 
 to call me to see a man who had fainted on the ice. I 
 
 60 
 
THE MISSION CHURCH 
 
 hastened to the spot and found it was this same Indian. 
 I felt the pulse and found no sign of life; he had died. 
 The intense cold had touched his heart. He had gone 
 where his plea for forgiveness would not have been for 
 gotten. 
 
 Whilst thus engaged in evangelising amongst the tribes 
 on the coast and islands, I visited the fur-seal hunters 
 encamped on Zyass and Bonilla Islands and other points. 
 On both these islands, I had large and deeply interested 
 gatherings of Haidas, Giat-kahtla, and Tsimshean Indian 
 hunters, to whom I preached on the shore, with the waves 
 of the rising or falling tides rolling in on the beach, and 
 blending their music with our voices in the song of praise. 
 
 On one of these occasions, whilst passing from Bonilla 
 Island to Giatlaub, at the head of Gardiner s Channel, by 
 canoe, we were caught in Pitt Channel by a strong head 
 wind, which compelled us to lie in shelter on the shore of 
 Banks Island for several days, until our supply of provisions 
 was well-nigh exhausted. Anxious to replenish our stock, 
 as we were on half rations, I called on one of my crew to 
 accompany me, and we started on a hunting trip to the 
 interior of the island. My crew had informed me that 
 there were no deer on the northern part of the island, 
 and certainly I began to believe their report, as we could 
 discern no traces of them. At length we reached a lake, 
 lying near the base of a high range of hills, and, being tired, 
 we sat down to rest on the trunk of a fallen tree. Pulling 
 a blade of grass, I placed it between my thumbs and blew 
 a few blasts. Hardly had I done so when my Indian 
 hunter uttered an exclamation and, with uplifted finger, 
 enjoined caution. He had heard a twig snap, away on the 
 side of the hill. We turned round to scan the vicinity, 
 and, as we did so, we sighted the white flank of a large 
 deer as it turned to flee. Instantly I took aim and fired, 
 and, with a cry of satisfaction, my companion sprang for 
 ward, whilst I took another course up the hill to where it 
 
 61 
 
THE MISSION CHURCH 
 
 had fallen. Handing me his hat and coat, my Indian 
 hoisted the deer on his back and led the way to the shore. 
 But the load was too heavy, and I took it from him when 
 he showed signs of fatigue. And thus, turn and turn 
 about, we reached the shore. A whoop apprised our crew 
 of our success, and soon all were in the best of spirits, 
 where, only a few hours before, all were depressed and 
 discouraged. 
 
 Our evening service was bright and hearty that evening 
 around the camp fire, as all realised how ready Our Father 
 is to supply all our needs. After renewing our stock of 
 provisions, I embarked again, to pay a visit to the Giat- 
 laub Indians at the head of Gardiner s Channel. This 
 tribe, owing probably to its isolation, had suffered greatly 
 from repeated attacks by the Haidas in the past, their 
 object being to enslave all whom they could capture. One 
 of their number, a sub-chief named " Ka-daush," had 
 visited Metlakahtla more than once, and evinced an ear 
 nest desire to impart the good news he had received him 
 self to his tribe. To assist him, we had provided him 
 with some large scriptural illustrations and texts, and a 
 C.M.S. banner which I had received from the Missionary 
 Leaves Association. He did what he could amongst his 
 fellow-tribesmen, and at least he awakened a more earnest 
 desire amongst them to know the way of God more per 
 fectly. This desire we recognised by sending them a 
 native preacher a Tsimshean who had long proved his 
 faith and zeal by his life and conduct. After this man had 
 been there a little time, I paid him this visit to encourage 
 him and those whom he had been able to interest. 
 
 I found them encamped at the head of their wonderful 
 channel, on a stream which flows into the head of the 
 inlet. They were engaged in the olachan fishing, for this 
 little fish is found there also, though in but small measure 
 as compared with the Nass River. They are not so rich 
 in grease, either, as those caught on the Nass. 
 
 62 
 
THE MISSION CHURCH 
 
 I erected my tent near the camp and remained with 
 them for several days, during which I was enabled to supple 
 ment and strengthen the labours of our native teacher. 
 He had succeeded in making a translation from the Tsim- 
 shean of the grand old hymn " Rock of Ages/ 1 and it was 
 both pathetic and soul-stirring to hear them unite in sing 
 ing it at a service held outside my tent. Not far from the 
 head of the inlet is the site of their old village, which was 
 destroyed by an avalanche some time previously. It swept 
 down upon the village at midnight before some of them 
 had fallen asleep. As the mountain is very lofty and the 
 avalanche started from the summit, they heard the ominous 
 roar as it increased in force and volume, and had only 
 time to arouse the camp. They seized what covering 
 came to hand and fled almost naked, just in time to save 
 their lives. The immense mass of rocks and debris which 
 the snow carried down completely buried the village, and 
 only the tops of some of the tall totems could be seen when 
 I visited them. Ka-daush was afterwards baptized, the 
 first-fruits of his tribe to Christianity. When the Wes- 
 leyan Methodist Missionary Society opened their Mission at 
 Kitamat we withdrew from Giatlaub, as it could more con 
 veniently be worked in connection with the former, and the 
 language is similar. 
 
 The mountain scenery up the Gardiner s Channel is most 
 impressive. It is one of the longest inlets on the coast. 
 These fine watercourses so deep and wide, cutting in 
 through the mountain ranges, form one of the natural 
 wonders of the north-west coast. Cataracts shooting over 
 lofty cliffs here and there add to the grandeur of the scene. 
 We passed under one of these about half-way up the inlet, 
 and as we were all heated with paddling in the warm sun 
 shine, we were glad of the cool spray which was blown over 
 us by the breeze. 
 
 Our old steersman, who was a Giat-kahtla, related many 
 thrilling adventures which he had in these waters when a 
 
 63 
 
THE MISSION CHURCH 
 
 young man. In passing one rocky inlet he informed us that 
 this was formerly a stronghold of his tribe. On one occasion 
 they were attacked by a large fleet of the Stikeen Indians, 
 assisted by other Alaskan tribes. When apprised of their 
 approach, they all fled to this natural fort. There was but 
 one approach to the summit of the rock, and this was 
 defended by sections of thick logs over four feet in diameter, 
 placed in position to roll down on any number of their 
 foes who might be bold enough to endeavour to rush the 
 position. On the occasion referred to a number of the 
 attacking party had been overwhelmed by one of these 
 great logs, which had been rolled down upon them. 
 Then, with stones and arrows hurled upon those within 
 range in their canoes, they were enabled to defend their 
 position and repel the attack. That night, when our little 
 camp was all quiet and we were stretched to rest, I was 
 aroused by the war-whoop. In an instant we were all on 
 our feet; it was from our steersman, who was evidently 
 fighting the old battles over again. We woke him up as 
 he continued to shout at intervals. " Oh ! " he exclaimed, 
 " I have had such a bad dream. We were attacked by the 
 Haidas, and I could not find my gun whilst they were 
 almost upon us." I reminded him that the troubled days 
 of the past had gone and the Prince of Peace had estab 
 lished peace for them both with Himself and towards 
 their fellow-men, and in the consciousness of this blessed 
 peace our camp was soon quiet again. 
 
CHAPTER IV 
 
 THE NASS FISHERY 
 
 f< Wash the war paint from your faces, 
 Wash the blood stains from your fingers, 
 Bury your war clubs and your weapons, 
 Break the red stone from this quarry, 
 Mould and make it into Peace Pipes, 
 Take the reeds that grow beside you, 
 Deck them with your brightest feathers, 
 Smoke the calumet together, 
 And as brothers live henceforward." 
 
 LONGFELLOW (" Song of Hiawatha "). 
 
 T^HE term Nass " signifies the Food Depot," 
 whilst Nishka, properly " Nass-ka," indicates the 
 " People of the Nass," or literally " Nass people." 
 Strange to state, these terms, by which the Indian tribes of 
 this river are known and by which they now even designate 
 themselves, do not belong to their language but are de 
 rived from the Tlingit tongue. The early navigators, both 
 Vancouver and Meares, anchored near to the Tongas, an 
 encampment of the Tlingit Indians of south-eastern Alaska. 
 From this point they despatched boats up the Nass Straits, 
 marked on some maps as " Observatory Inlet," and on 
 proceeding some distance up the river from its mouth they 
 found themselves among the sand-bars formed by the river, 
 from which point they returned without reaching the 
 lower villages situated about twenty miles from the mouth. 
 They were then compelled to accept the information given 
 them by these Tlingit Indians by which the tribes on the 
 river, as also the river itself, became known. In their own 
 
 6<3 E 
 
THE NASS FISHERY 
 
 language, which is a dialect of the Tsimshean and has no 
 affinity whatever with the Tlingit, they are known as the 
 Giatkadeen, or the " People of all the Valley," meaning 
 the lower valley through which the river flows ; whereas 
 the tribes on the upper river are known as the Giatwinik- 
 shilk and the Giatlakdamiksh, the " People of the Lizards " 
 and the People of the Pool." But if the Nass River is 
 attractive because of its scenery, it is much more so on 
 account of its productiveness. 
 
 For centuries the olachan fishing on the tidal waters of 
 the river has attracted the Indians . of the tribes from all 
 quarters. From the interior, hundreds of miles distant, 
 by the trail the Indians thronged thither carrying their 
 effects on sleighs drawn by their dogs or by themselves, 
 as they generally started early in the year while the snow 
 was deep to reach the river in time for the fish, which 
 usually arrive about the middle of the month of March. 
 They brought with them also furs, the proceeds of their 
 hunting expeditions, with which to pay the tribes resident on 
 the river for the right to fish, and also for the use of their 
 nets and for shelter in their fishing lodges during the 
 season. 
 
 These furs were principally marmot and rabbit skins, 
 generally sewn together to form rugs for bedcovers or robes. 
 Martin, mink, and bear skins were also tendered and 
 accepted. But not infrequently when pressed by famine, 
 which was not unusual amongst the inland tribes, they 
 handed over their young children in barter for food. These 
 were in turn passed to the Haidas as part payment for 
 their canoes, which were so necessary to the Indians in their 
 hunting and fishing. I found a number of these enslaved 
 amongst the Haidas, who had been sold in exchange for 
 food when young. They had grown up in slavery, and 
 knew nothing of their own people or of their own tongue. 
 Under the teachings of Christianity the Haidas granted 
 them their freedom. Some of them returned to their own 
 
 66 
 
THE NASS FISHERY 
 
 people, but the majority preferred to remain where they 
 had been brought up under the improved conditions. One 
 fine young fellow, who had been thus sold as an infant, I 
 succeeded in restoring to his mother and sisters in a Kitik- 
 shean camp in the interior. But they only gazed at him, 
 and then his old mother exclaimed, " Naht ! naht ! naht ! " 
 bowing her head with each exclamation. They had nothing 
 in common, and the knowledge that they had sold him did 
 not tend to endear them to one another, so he soon deserted 
 them again. 
 
 Before the coming of the white men if a delay occurred 
 in the arrival of the fish in the river many of the Indians, 
 especially of the older and weaker, died from scarcity of 
 food. The coast Indians also from far up in Alaska and 
 from the south came in large fleets of canoes to catch the 
 olachan or to barter for the oil which is extracted from it, 
 and upon which its chief value to the Indians belongs. 
 For just as the Eskimo must have their whale blubber and 
 seal oil, so these Indians find a suitable substitute in the 
 olachan grease. Their dried salmon and halibut are eaten 
 with this grease. The herring spawn and seaweed when 
 boiled are mixed with a portion ; and even the berries, 
 crab-apples, and cranberries are mixed freely with the 
 olachan grease when cooked and stored away for winter use. 
 The olachan, because of its richness in oil, was formerly 
 known as the " candle fish," as when partly dried the 
 Indians used it as a torch by night. As already stated, the 
 first shoal of fish arrive about the middle of March. I 
 have witnessed them followed into the mouth of the river 
 by hundreds of seals, porpoises, sea-lions, and fin-back 
 whales, feasting both on the olachans and upon one another. 
 So eager were they in the pursuit that the largest mammals 
 almost grounded in the shallows, and when they discovered 
 their position they struggled, fought, and bellowed in 
 such a manner that they might have been heard for 
 over two miles distant. None of our hunters would 
 
 67 
 
THE NASS FISHERY 
 
 venture out in their canoes to attack them, so fierce was 
 the fray. 
 
 The question has repeatedly been discussed by the Indians 
 and others, how any of the fish survive to reach the spawn 
 ing grounds, when their enemies are so numerous. The 
 explanation is, we believe, that the shoals are not formed 
 in the open ocean but rather in the mouths of the rivers, 
 to which the fish make their way as the season approaches. 
 Here they appear to swim around for a day or two till the 
 shoal is formed, when they move onward to the spawning 
 grounds. Prior to the arrival of the fish the river is a 
 scene of desolation, especially if still frozen over. Not a 
 sign of life can be seen, from the river to the mountain 
 tops, but a continuous covering of snow. But with the 
 arrival of the fish the scene changes. First there are the 
 Indians in their boats or canoes, or with their dogs, hauling 
 their sleighs along the ice to their various camps. Then 
 the sea-gulls begin to arrive, first in flights of hundreds or 
 more, but soon to increase to thousands and myriads, until 
 they appear as snowflakes filling the air. They are usually 
 accompanied by numbers of the white-headed eagle, which 
 wings a higher flight, and circles round and round whilst 
 the sea-gulls feast. 
 
 The Indians prefer to fish on the ice, as it is so much 
 easier, and because they can use their dogs and sleighs to 
 advantage. Each party or household proceeds to saw open 
 ings in the ice, which is usually from two to four feet in 
 thickness. Two openings are necessary for each net, one 
 about twenty feet in length by about one foot in breadth, 
 through which the net is let down. This opening has a 
 pole driven down at either end on which the mouth of the 
 net is hung by rings made from withes of red cedar. These 
 rings are pushed down by another pole with a crook on the 
 end until the net rests on the bottom, when the mouth is 
 kept open by a fixture for this purpose. As the net is 
 long and purse-shaped, narrowing from the mouth, another 
 
 68 
 
THE NASS FISHERY 
 
 opening is made in the ice at right angles from the first, 
 about four feet by eight. Through this the narrow end 
 of the net is hauled up with a stick shaped for this purpose, 
 and as the smaller end of the purse of the net is open, but 
 tied when let down, when drawn up the end is untied, and 
 the fish thrown out on the ice or into the boat or canoe as 
 the conditions may be. Should the ice have broken up and 
 cleared out before the fishing opens, then all the work is 
 done in their boats and canoes. Sometimes the fishermen 
 are much troubled with drift ice, which comes down the 
 river in great sheets, often carrying off their fishing-gear 
 before they can ship it in their boats. Much of the fishing 
 is done at night, as they must put down their nets with every 
 falling tide ; then hundreds of lanterns are seen flitting and 
 flashing to and fro, which with the shouting and hammering 
 produces quite a busy scene. During the day men and 
 women and even the children are engaged with dogs and 
 sleighs conveying the fish to the shore, where they are heaped 
 up in square or oblong bins three or four feet in depth. 
 Each household will thus have from five to ten tons of fish, 
 and more, from which to extract the oil or grease after they 
 have salted sufficient for future use, and also a quantity to 
 be sun-dried or smoked. Formerly the grease was extracted 
 from the fish by stones made red hot in large fires. These 
 heated stones were cast into large boxes filled with fish and 
 water, and the process was repeated until the grease floated 
 freely on the surface, when it was skimmed off into chests 
 made of red cedar. Now, however, the fish is boiled in 
 large vats with sheet-iron bottoms. These are fixed on 
 small fireplaces built of stone and mud, and the grease 
 can be extracted with less labour and fuel and in a 
 shorter time. 
 
 If only the Indians would extract the grease by boiling 
 the fish while fresh, the grease would be as white and pure 
 as lard, but instead of doing this they permit the fish to 
 lie in the bins until they are putrid. This causes the oil 
 
 69 
 
THE NASS FISHERY 
 
 to be rancid and discoloured, and unfit for wholesome food. 
 It is sold in this state on the coast at two and a half dollars 
 per tin of five gallons, but brings a much higher price in 
 the interior. If manufactured from the fish when fresh, it 
 would bring a higher figure. 
 
 Though the Indian fishermen land thousands of tons of 
 this fish, yet the sea-gulls catch and consume a greater 
 quantity. The Indians rather challenged this statement 
 when I made it, but I convinced them of the truth of it in 
 a practical manner. I called upon them to ascertain for 
 themselves about how many fish a sea-gull devoured in a 
 day. It was found that those sea-gulls which were shot at 
 noon had swallowed six fish on an average, consequently it 
 may be assumed that each bird would catch and consume 
 as many more in the afternoon of each day. This would 
 equal twelve fish on an average to each sea-gull, and on 
 weighing this number of fresh fish it was found that they 
 weighed just one pound. At this rate one hundred thousand 
 sea-gulls would consume the same number of pounds of fish, 
 or just fifty tons per day. This would equal fifteen hundred 
 tons in a month of thirty days as April, when the fish 
 ing is in full operation. And if the sea-gulls make 
 away with such a quantity, what shall we say of the 
 seals with their greater capacity and opportunity, being 
 in the same element ? When the fresh fish become scarce, 
 the Indians feast on both seals and sea-gulls, which are 
 then in good condition, though savouring a little of the 
 common dietary. 
 
 But this is not the only benefit derived by the Indian 
 fisherman from the sea-gulls. I was not a little surprised, 
 when I first encamped amongst them, to find many of them 
 possessed of comfortable feather-beds and pillows. These 
 I found were made from the feathers of the sea-gulls which 
 they had killed for food, and from which they thus reap a 
 double benefit. The sea-gulls move down to the ocean every 
 evening, returning in the early morning to their feasting 
 
 70 
 
THE NASS FISHERY 
 
 grounds. The Indians have a tradition that the birds 
 moved away to a distant mountain to boil the fish which 
 they had caught during the day, and to extract the grease. 
 For several hours before dark every evening a long unbroken 
 line, sometimes widening out to a quarter or even half a 
 mile, may be seen winging their flight seaward, and even 
 when too dark to discern them, they may still be heard 
 calling and encouraging their companions in their seaward 
 flight. It was no doubt principally in reference to this 
 fishing that the Tlingit Indians named the river the Nass 
 or Food Depot. For in addition to the olachan the Nass 
 River abounds with salmon, several runs of different species 
 resorting to it annually for spawning. 
 
 It can scarcely be wondered at that this fishing was a 
 casus belli amongst the tribes during the past, when food 
 was scarce and might was right. The Alaskan tribes, the 
 Haidas, and the Tsimsheans all in turn fought to obtain 
 the control of the fishing. But the Nishkas, occupying as 
 they did the upper reaches of the river, were enabled to hold 
 it against all intruders, whilst permitting the Tsimsheans, 
 whom they recognised as their fellow-tribesmen, being of the 
 same language, to retain their own fishing-camp on the lower 
 waters of the river. The other tribes are content now to 
 barter with the Tsimsheans and Nishkas for the fish-grease 
 which they extract, and quite a market has been established 
 by the outside demand for this much-esteemed article of 
 food amongst the Indians of the north-west coast. The 
 olachan is found also in other rivers of the British Colum 
 bian coast, but inferior in quantity and quality to those 
 of the Nass. 
 
 In the history of mission work on the north-west coast 
 it was early found that a camp where such numbers of 
 Indians assembled offered special inducements and oppor 
 tunities to the fisher of men. But the journeys to and from 
 the fishery were not without danger, especially when they 
 had to be made by canoes undermanned and overladen. 
 
 71 
 
THE NASS FISHERY 
 
 And as the Mission had no place of residence then at any 
 of the fishing encampments, the missionary had to rough it 
 by living and sleeping in the fishing lodges, which were rough 
 shelters constructed for the occasion of bark and split boards. 
 In these the smoke was blinding, blown as it was by the wind 
 in all directions, and when at length the inmates were com 
 pelled to seek respite and fresh air, the intense cold with the 
 strong winds without, together with the dazzling whiteness of 
 the snow, proved so trying to the eyes that it resulted often 
 in a severe attack of ophthalmia. I found thus by experience 
 that it was owing to these conditions that so many of the 
 Indians were suffering from diseases of the eyes. Unable 
 sometimes to clear away the frozen snow and ice, we erected 
 our shelters- on it, and in a day or two our fire had sub 
 sided two or three feet, leaving us seated around it on the 
 icy hearth above. In such conditions the Indian dogs were 
 to be envied, as they managed to find a cosy corner on a 
 level with the fire. On these occasions I have often taken 
 the precaution of folding up my bread and other provisions 
 in such wraps as I could spare, and place all under my 
 pillow, only to discover in the morning that they were 
 frozen so hard as to defy cutting or consumption. I could 
 but join with my Indian friends in their bursts of laughter 
 at my disappointment and discomfiture. But it was good 
 both for teacher and taught, as mutual trials excited mutual 
 sympathy. And with the aid of my medicine-chest I was 
 always enabled to alleviate their ailments, and was hailed 
 as welcome at every camp I visited. 
 
 Suffering from an attack of acute ophthalmia on one 
 occasion, I was glad to avail myself of an opportunity to 
 escape to our Mission at the mouth of the river to seek 
 relief. It was blowing a gale and the river was full of drift 
 ice, which rendered it dangerous for canoe travelling. But 
 the Indians with whom I was about to embark had received 
 a message informing them of the death of a friend, and 
 stating that his body awaited interment. The circurn- 
 
 72 
 
INDIAN WOMEN 
 
 Engaged in stringing olachan fish on sticks for drying in the sun. 
 They are protected by a rough awning fiom the cold wind. 
 The background shows the River Nass the head-quarters of 
 the olachan fishery. 
 
 Bill 
 
 - -. 
 
 OLACHAN CURING 
 
 Those in the tanks are waiting to have their oil extracted. Those on the racks are 
 drying in the sun. The olachan is sometimes known as the candle fish, on account 
 of its oily nature. 
 
THE NASS FISHERY 
 
 stances appeared to warrant their adventure. With 
 shortened sail we flew over the waves, all on the look-out 
 for the ice, as we realised that to strike a block of ice when 
 travelling at such speed would smash our frail craft, which 
 was not even ribbed. 
 
 We had not proceeded many miles when we saw ahead 
 of us an immense ice-floe blocking up the entire passage, 
 which was several miles in width. As the cold was intense 
 we shrunk from attempting to make the shore, which was 
 also blocked with drift ice. All eyes were directed to 
 seeking out an opening in the ice-floe, and at length it was 
 resolved to try a point where the ice appeared to offer a 
 passage. We pulled down our sail and every man grasped 
 his paddle. We forced our way into the opening until we 
 found the ice was closing in upon us, forced by the strong 
 south-easter against the rising tide. Gradually the ice 
 forced our canoe upwards until it was almost capsized. 
 The ice was so broken up that no one could find a footing. 
 So excited and terrified were they, that one woman per 
 mitted her baby to lie unheeded in the bottom of the canoe. 
 When almost upset I inquired if they had an axe on board. 
 Fortunately they had. I directed one of them to take it, 
 and, standing in the bow, to break all the ice around it as 
 small as possible. As he did so, I directed the others to 
 push the canoe forward with all their strength. Gradually 
 the canoe not only righted itself, but we were enabled to 
 make some progress, and after a long struggle we succeeded 
 in reaching open water on the sheltered side of the ice-floe. 
 Not a word had been spoken during the crisis, but now 
 every voice was heard in mutual congratulations. But as 
 to my own feelings, physically, I seemed to have none. In 
 my efforts I had forgotten my hands, which were com 
 pletely numbed, and my fingers partly frost-bitten. In 
 stantly urged by the Indians, I plunged my hands into the 
 icy waters and then rubbed them with snow. This process 
 restored circulation but the pain was intense. It saved my 
 
 73 
 
THE NASS FISHERY 
 
 fingers, however, as I only lost the skin. The Indians of 
 the encampment to which we were bound denounced our 
 action in having embarked in such a gale, declaring that it 
 was a wonder that we had succeeded in effecting a landing. 
 A rest of some days restored my sight, and I was enabled 
 to return to my labours. 
 
CHAPTER V 
 
 STRIFE AND PEACE 
 
 " Cross against corslet ; Love against hatred, 
 Peace cry for war cry ; Patience is powerful : 
 He that o ercometh hath power o er the nation." 
 
 LONGFELLOW (" The Nun of Nidaros "). 
 
 IN one of my early visits up the Nass River, after a 
 service held in one of the large lodges at Gitwinik- 
 shilk, I took a walk around the camp. The 
 medicine men were carrying on their dark seances in a 
 lodge near, from which men with painted faces and bands 
 of cedar bark bound round their heads were passing in 
 and out. They were initiating some young braves into 
 the mysteries of their craft. 
 
 As I turned away from the scene, I was attracted by 
 the sight of a broken-down grave fence almost concealed 
 with the heavy undergrowth. As such a mode of burial 
 was not customary amongst the heathen Indians, I forced 
 my way through the bushes, and found the lonely grave 
 had been marked with a wooden slab cut in the form of 
 a tombstone. It was overgrown with moss and fungi. 
 This I scraped oft , and found inscribed underneath the 
 name of the first convert to Christianity among the Nishkas. 
 This was the tomb of the young man mentioned by Mr. 
 Doolan in his journal, included in a preceding chapter, as 
 the son of a chief who had placed himself under instruction 
 with him, despite much opposition, and who, he hoped, 
 would have been baptized the following spring as the first- 
 fruits of the Nass for Christ. He was so baptized, and 
 
 75 
 
STRIFE AND PEACE 
 
 proved faithful. But he caught cold, returning to his 
 own village, on the ice, in the early spring, and this 
 resulted in fever. During his illness the medicine men 
 persisted in performing their incantations over him, but 
 he protested against their action, and continued faithful 
 unto death. He had been baptized by the Christian 
 name of " Samuel," which was joined to his own Nishka 
 name of " Takomash." This was the name I was enabled 
 to decipher on the tomb : " Samuel Takomash, the first 
 convert to Christianity from the tribes of the Nass River." 
 
 The remainder of the inscription was illegible. As I 
 stood there by that tomb, I realised that the same blessed 
 power and influence which had won Takomash for Christ 
 and the truth, could also win these benighted Indians whom 
 I saw and heard so engrossed in their heathen practices 
 around me. And, with the Divine help, I inwardly deter 
 mined to labour to this end. 
 
 TakomaslVs tomb has long since been lost to view, as a 
 fire (which occurred in 1895) swept that village out of 
 existence during my absence on a visit to England. Only 
 a few totem poles escaped to mark the site where the vil 
 lage had stood from the time of the lava eruption. But 
 Takomash was but the first-fruits of an abundant harvest 
 which should yet be reaped and garnered into the fold of 
 Christ. His brother was brought to the Mission station 
 several years afterwards in a dying condition, suffering 
 from typhoid fever. His aged mother accompanied him. 
 
 After a hard struggle with the disease, we were rewarded 
 by his complete recovery. He was grateful for the care 
 bestowed upon him, and the lessons he had learned on his 
 sick-bed were not forgotten. Both he and his mother 
 were baptized, and afterwards several other relations. His 
 uncle, a hard-hearted heathen chief, refused to listen to 
 the call of the gospel. At the olachan fishery one day, 
 I succeeded in finding him alone, and got him in close 
 quarters on the bank of the bay. We sat down on a 
 
 76 
 
STRIFE AND PEACE 
 
 log together, and I put the question to him, " Agwelakah, 
 how much longer are you going to remain in heathenism ? 
 Your nephew was the first to become a Christian, and he 
 showed you the way. Why don t you follow it ? " 
 
 " Oh, I am not a bad man," he replied. " Look at my 
 hands ; they are not dyed in blood as some men s hands 
 are. And I have Takomash s Bible in my box yet ; I 
 did not destroy it." 
 
 " Ah ! " I replied, " that will only condemn you if you 
 have the light and do not walk in it, but hide it." 
 
 He continued to follow the old heathen customs until 
 one day, when away on a hunting expedition, he was seized 
 with a severe illness. Then, with the fear of death before 
 him, he sent a messenger with all speed to inform our 
 missionary, the Rev. J. B. M Cullagh, that he was dying. 
 A relief party was despatched to bring him back, and then 
 it was that he surrendered. He recovered, but remained 
 faithful to his trust unto death. The message of his 
 nephew and his Bible was no longer a mere memory, but 
 became to him a bright beacon, guiding him on in the way 
 to the life eternal. 
 
 It was not so with another sub-chief of the same tribe. 
 His son had long been a Christian, and at length the father 
 decided to follow his son s example. Just then the sad 
 news reached him that his son had been drowned when 
 bathing in a distant river : he had been seized with cramp, 
 and sank. When the old man heard the sad tidings, he 
 said : " I was long in the darkness, when at length I saw a 
 light. That light was being held out to me by my son. 
 It became brighter and brighter so that it attracted me. 
 I arose and was moving towards it when suddenly it went 
 out, and now I have no light to guide me." I reminded 
 him of the True Light which would never be eclipsed or 
 extinguished. It had illuminated and attracted his son, 
 and would also enlighten him. 
 
 One of the first of the Nishka chiefs to embrace Chris- 
 
 77 
 
STRIFE AND PEACE 
 
 tianity was Kinzadak. He is referred to in the extracts 
 given from the Rev. R. Doolan s journal in a preceding 
 chapter, as a chief who was doing all in his power to 
 undermine the work." In this brief reference to Kinzadak 
 he was giving a whisky feast to which, with some of his 
 tribe, he was engaged in dragging along those who were un 
 willing to enter. I first met him in his house up the river, 
 when he entertained my brother missionary and myself. 
 He was then seeking after the light. He had been an 
 adventurer as a young man, and led an expedition as far 
 as the Takou Indians at the head of the inlet of this name 
 in Alaska. Whilst there the Takous, eager to impress 
 their guests with a sense of their wealth and power, bound 
 some fourteen of their slaves and, having procured a young 
 forked tree, placed it in position on the beach and then 
 laid the slaves, who were bound, with their necks on the 
 lower branch. The young men of the tribe then performed 
 the death dance around them, accompanied by the noise of 
 their drums and songs. Then, at a given signal, a number 
 of them sprang on the upper branch, bringing it down by 
 their united weight on the necks of the slaves, whose cries 
 and struggles were drowned by the chant and drums. This 
 was continued till their cries were hushed in death. 
 
 Shortly after, when all were engaged in a feast in front 
 of the camp, suddenly one of the slaves who had been 
 placed nearest to the extremity of the branch and had only 
 been rendered insensible for a time, started to his feet and, 
 uttering a wild whoop which awakened the echoes all around, 
 rushed off into the forest. For a few moments all were 
 paralysed with astonishment, as he appeared rather as a 
 spectre than a being of flesh and blood. Then, having 
 recovered from their surprise, the entire band of young 
 men who had acted as the executioners gave utterance to 
 one united whoop and rushed off in pursuit of the fugitive. 
 After a long chase a chorus of howls, resembling that of 
 a pack of wolves, announced his recapture. Soon they 
 
 78 
 
STRIFE AND PEACE 
 
 emerged from the forest, and marching the unfortunate 
 captive to the place from which he had fled, he was again 
 laid on the branch, on which a number of them jumped 
 and quickly crushed out his life. As slaves were the most 
 valuable property possessed by the Indians, this was done 
 to. convince those whom they were entertaining of their 
 wealth. 
 
 Kinzadak and his men were indignant at the manner in 
 which they had been received, and on their return down the 
 inlet they ransacked a village belonging to the Takous, 
 carrying off much booty. This became a c asus belli between 
 the Takous and the Nishkas for a number of years, in 
 which they avoided meeting one another. But as soon as 
 Christianity triumphed amongst the latter, they issued an 
 invitation to the Takous intimating their desire to restore 
 the property they had carried away. In response to this 
 invitation, the Takous sent their head chief, accompanied 
 by a number of the leading men of the tribe. They arrived 
 on the Nass in a large canoe, and a great amount of pro 
 perty was contributed and made over to them, and a 
 general peace made and confirmed. 
 
 The following is a true copy of the letter sent by the 
 Nishka chiefs to the chiefs of the Takou : 
 
 " NASS RIVER, 
 
 BRITISH COLUMBIA, 
 Aug. 19th, 1897. 
 
 " From the Nishka Chiefs to the Chiefs of the Takou Tribes. 
 
 Our Friends, Tak totem, Gatlani, Yaktahuk, 
 Neishloosh, and Anetlash. 
 
 " We, the Chiefs of the Nishka tribes living here on this 
 river, desire to make friendship with you our friends. 
 Many snows and suns have passed since the quarrel which 
 took place between us and you. We are anxious to make 
 it up now and to be friends. We are no longer in the 
 
 79 
 
STRIFE AND PEACE 
 
 darkness as our fathers were, but the light has come and 
 we desire to make peace. We want to see your faces, and 
 grasp your hands. We want to spread our food before you 
 that we may all eat together. We wish to scatter the 
 swansdown over you, the sign of peace, and to make your 
 hearts glad. We desire to return the property which was 
 taken from you at that time. The eyes of many who were 
 engaged in that quarrel have long been closed. We want 
 you to come next spring time, when the ice has broken up 
 on the rivers and the snow is melting on the mountains. 
 We will welcome you ; we are your Friends. 
 
 (Signed) " Chief KAGWATLANE. 
 
 ALBUT GWAKSHO. 
 GEORGE KINZADAK. 
 PAUL KLAITAK. 
 A. W. MOUNTAIN." 
 
 To this overture of peace the Takous responded by 
 sending a deputation headed by Anetlas, a fine-looking and 
 intelligent chief. He and his retinue were well received 
 and honoured at every encampment on the lower river. 
 The swansdown was duly and freely scattered over them in 
 the dance of peace, and they were feasted and feted, as 
 long as they remained. Anetlas wore a large medal on his 
 breast, presented him by the first Governor of Alaska. 
 
 On his departure a letter, of which the following is a copy, 
 was sent by him to his brother chiefs and their people. 
 
 " From the Nishka Chiefs and People, 
 " To their friends, the Chiefs and people of Takou. 
 
 " We are glad that Anetlas has come. We welcome him 
 as your Chief and representative. He came to us as the 
 messenger of peace. We have long been anxious to make 
 peace, because we have changed from the old ways. We 
 have put away the spear and the gun and we have scattered 
 
 80 
 
STRIFE AND PEACE 
 
 the swansdown. We desire to walk in the way of the Great 
 Spirit. That way is the way of peace. The Great Spirit 
 is our Father and your Father. We are all brothers, 
 because we are all his children. And therefore we wish to 
 love all our brethren. And now we open the way to our 
 river to you. We will always welcome you our friends, 
 when you come, and you have opened the way that we may 
 visit you. Anetlas came in time to hear Kinzadak^s last 
 words. He came in time to grasp Kinzadak s hand. 
 Kinzadak gnve Anetlas his word of peace for you. We all 
 join our words to his. We send you an offering of peace. 
 We have written a list for you of the property we are 
 sending you. Anetlas, your Chief and our brother, accepts 
 our gifts for himself, and for you. They are as the blos 
 soms on the tree of peace. The fruits will follow to us 
 and to you. We invite you our brothers, to gather the 
 fruits of peace with us, and we send you our united greeting. 
 
 (Signed) " ALBERT GWAKSHO, Chief. 
 
 F. A. TKAKQUOKAKSH, Chief. 
 KAGWATLANE, Chief. 
 KLAITAK, Chief. 
 ALLU-LIGOYAWS, Chief." 
 
 It was true as stated in their letter. Kinzadak just 
 lived to assist in ratifying the treaty of peace. On the eve 
 of Whitsunday, he sent for me and intimated his earnest 
 desire for the administration to him of the Holy Com 
 munion. I informed him that there would be an adminis 
 tration of the Sacrament on the following morning, being 
 Whitsunday, and that I should administer it to him also 
 after the service. 
 
 " I am tired," he replied, " I desire to arise and go to 
 my Father in heaven ; I shall not be here to-morrow. I 
 desire to partake of the Sign now." 
 
 Accordingly, I invited a faithful old Christian, a veteran 
 in Christ s Army, to be present, and his own family, and 
 
 81 F 
 
STRIFE AND PEACE 
 
 we had a solemn and joyful service. A Nishka hymn was 
 sung. He shook me warmly by the hand and wished me 
 " Good night." The following morning, after a quiet night, 
 just as the sun was gilding all the snow-capped mountain- 
 tops around with his golden beams, the old chief turned 
 over on his side and, breathing a silent prayer, he fell asleep. 
 Thus, on the morn of the birthday of the Church, 1 Kinzadak 
 entered into the rest that remaineth for the people of God. 
 
 First, we see him as a heathen chief, in his paint and 
 feathers, urging his people to his whisky feast, and opposing 
 the efforts of the missionary. Next, we see him on the 
 war-path, and then we see him as a peacemaker, sending a 
 message of peace to Takou. And then, as his end on earth 
 drew near, earnestly begging to be permitted to obey the 
 Saviour s great command, Do this in remembrance of Me." 
 Kinzadak s great carved totem pole still stands at Ankida, 
 where it was erected by him and his tribe after he succeeded 
 to the chieftainship. 
 
 A great potlatch was made on that occasion, to which 
 all the Indian chiefs and people of the other crests were 
 invited. It was in order to draw away the early converts 
 from the vicinity of these liquor feasts and heathen practices, 
 that the headquarters of the Mission was moved to Kincolith, 
 twenty miles further down, and just at the mouth of the 
 Nass. There were other advantages gained by this move. 
 The present station is never frozen in during the winter, 
 being situate on tidal water, whilst in the summer it is 
 free from mosquitoes ; whereas all the villages where the 
 Mission was first established are frozen in for at least five 
 months every winter, and in the summer the mosquitoes are 
 in myriads, making life a misery. Shortly after the move 
 ment of the Mission to Kincolith, at a great carousal held 
 at Ankida, the site vacated, a quarrel arose between the 
 Nishkas and the Tsimsheans in which a number on both 
 sides were shot. The Christian Indians did not wholly 
 > Whitsunday. 
 
STRIFE AND PEACE 
 
 escape. It was during the spring olachan fishing, and a 
 canoe manned by adherents of the Mission, three men and 
 a boy, had gone down the river, and, during their absence, 
 the quarrel had arisen. A Tsimshean canoe had gone out 
 intent on retaliation, and met this canoe of Nishkas return 
 ing to the fishery, all unconscious of what had occurred. 
 They passed them within speaking distance in order to 
 reconnoitre, and, as they passed them, inquired, " Did you 
 see a whisky schooner down the coast ? " They replied in 
 the negative and continued on their way. 
 
 But just after they had passed them, some thirty or forty 
 yards, the Tsimsheans fired a volley into them, killing two 
 and wounding the steersman. The latter, though wounded, 
 directed the boy, who was his nephew, to hide under his 
 legs in the stern of the canoe. 
 
 As I lay there," said he, when relating the account to 
 me, " I could hear my uncle s blood gurgling out from his 
 wounds. A second volley killed him outright, and splin 
 tered the canoe close to me." The murdering party then 
 approached and, taking the canoe in tow, paddled for the 
 shore. Beaching the canoe, they proceeded to pull the 
 bodies out of it, and, dragging them ashore, left them 
 amongst the trees. 
 
 " Whilst thus engaged, one of them discovered me," said 
 the lad, and held me up before the others." 
 
 " Hold him up while I shoot him," shouted the leader, as 
 he stood with his gun presented at the bow of the canoe. 
 
 The man who held him was endeavouring to do so, when 
 a third intervened. 
 
 " Hold on," he cried, " till I ask him a question. What 
 is your uncle s name ? " he inquired. The boy replied, 
 giving him the name of his father s brother. 
 
 " I thought so," he replied. Then, seizing him, he cried 
 to the others, " You must not shoot him, he belongs 
 to my crest ; whoever shoots him must shoot me first." 
 The others were angry, urging that he should be shot, as, 
 
 83 
 
STRIFE AND PEACE 
 
 if not, he would inform on them. But his defender persisted 
 in his defence. He was conveyed to the Tsimshean camp. 
 The following day it was decided to send the lad up to his 
 friends by a neutral canoe owned by a Tongas Indian who 
 was married to a Tsimshean woman. But the Tsimsheans 
 had secretly instructed this man to do away with the boy 
 on the way up the river. Accordingly, this man embarked 
 with his wife, taking the lad with them. When sufficiently 
 away from the camp, he informed his wife of the engagement 
 he had made to kill the boy, and called upon her to sit clear 
 of him so that he might shoot him. Instead of doing so, 
 she seized the lad, and protecting him with her own body, 
 declared that before she would permit him to injure the lad, 
 he must first shoot her. Seeing his wife so determined, and 
 fearing to persist further, he desisted, and so the lad was 
 safely landed at the Nishka camp. Thus, twice he had nar 
 rowly escaped death, but on both occasions a protector had 
 arisen, when least expected. He was spared to grow up, and 
 married a young woman who had been trained in the Mission 
 house. He is an active and leading member of the local 
 branch of the Church Army, and a regular communicant. 
 The bodies of the men thus murdered were recovered by a 
 party from the Mission, and were interred on a rocky bluff 
 just below the Mission station. 
 
 When the Tsimsheans at Fort Simpson heard of the 
 quarrel, a party of them at once started on the war-path 
 for the Nass, fully armed for the fray. They boldly touched 
 at the Mission station on their way up, probably to learn, 
 if possible, how the war was proceeding. The Rev. R. 
 Tomlinson, who was then in charge, having first directed 
 his people, the adherents of the Mission, to remain in their 
 houses, walked down to the canoes, and, having ascertained 
 their intention, informed them of the attack on the mem 
 bers of the Mission, and called upon them to surrender their 
 guns, or prepare to bear the penalty. They were so taken 
 by surprise that they permitted their weapons to be seized, 
 
 84 
 
STRIFE AND PEACE 
 
 and consented to return again to their camp. They prob 
 ably surmised that the missionary had a party prepared to 
 support his demand, and the news of the death of the three 
 men, which they feared might be charged on them, decided 
 their action. 
 
 It was deemed necessary by the Government to send up 
 a vessel of war, H.M.S. Sparrowhawk, with Governor Sey 
 mour on board, in order to make peace between the con 
 tending tribes and settle the dispute. It was on the return 
 voyage of the Sparrowhawk that Governor Seymour died 
 suddenly on board, his last official act being to ratify and 
 confirm the peace thus made between the warring tribesmen. 
 
 In 1877, the Canadian Methodist Missionary Society 
 established a Mission on the Nass near to the village where 
 the Rev. R. A. Doolan had commenced the Church Mission 
 ary Society s Mission thirteen years previously. It would 
 have been more in accord with the true spirit of Mission 
 work had they occupied the upper river, where but little 
 had yet been done. Here, there were two large villages, 
 the Giatwinikshilk and the Giatlakdamiksh, both of which 
 were eager to have a Mission established amongst them. A 
 native teacher had been stationed at the upper village, which 
 was the most populous of the two, and frequent visits had 
 been made by our missionaries. In the Mission hospital 
 at Kincolith, the Rev. R. Tomlinson, as a medical mission 
 ary, had treated several of this tribe, including an aged 
 chief. Consequently, they always welcomed his visits and 
 mine. Acting on the same principle as had been adopted 
 in the establishment both of Metlakahtla and Kincolith, 
 Mr. Tomlinson first inaugurated the Christian village of 
 Aiyansh, less than two miles below the heathen encampment, 
 and encouraged the first converts who came out of heathen 
 ism to establish themselves there. After Mr. Tomlinson s 
 departure in 1878, to open the Mission in the interior, as 
 the work on the river was under my superintendence, I 
 visited the upper villages, and conducted services in the 
 
 85 
 
STRIFE AND PEACE 
 
 head chief s house at Giatlakdamiksh occasionally, and also 
 at Giatwinikshilk and Aiyansh. 
 
 To the little community gathered out of heathenism at 
 the latter place, I gave a Church Missionary Society^ banner, 
 of which they were proud, and also a supply of school-books, 
 and material for the native teacher stationed there. On 
 my first visit I preached to them, assembled in the house 
 of the first convert, from St. Luke xii. 32. They had not 
 heard this message previously, and I have not forgotten the 
 joy and satisfaction with which they received the Word. It 
 proved specially appropriate, as they had just been experi 
 encing much petty persecution from their heathen friends 
 because of their separation from them. But deliverance 
 and advancement were at hand. 
 
 In 1883, Mr. J. B. and Mrs. M Cullagh arrived to take 
 charge of the Upper Nass Mission. Mr. M Cullagh estab 
 lished his headquarters at Aiyansh, and at once applied 
 himself to acquire the language. Whilst thus engaged he 
 formed his plans for the prosecution of the work of the 
 Mission, and was soon labouring to evangelize and civilize 
 the heathen tribes around. But he was not long in finding 
 out the difficulties which beset his efforts, for the Upper 
 Nass had always been a stronghold of heathenism. By 
 persevering effort, he succeeded in winning their confidence. 
 His labours have been rewarded with much success, as the 
 model Mission settlement at Aiyansh indicates. Here he has 
 built up a congregation of between two and three hundred 
 Christians, drawn not only from the encampments in the 
 vicinity, but also from the Giat-winlkol tribe away in the 
 interior. 
 
 And now all the Indians on the Upper Nass have sur 
 rendered to the call of the Gospel, and the villages which 
 were heathen on his arrival are all now Christian. By his 
 translational work, the Rev. J. B. M Cullagh has done much 
 to enlarge and inform the minds of his Indian converts, 
 many of whom can both read and write in their own tongue. 
 
 86 
 
STRIFE AND PEACE 
 
 But the great ambition of all the tribes is to know the 
 English language ; the Chinook jargon, which was formerly 
 their only medium of inter-communication, is falling into 
 disuse, whilst English is being freely used, both orally and 
 by letter. They realise that a knowledge of English will 
 open up to them a boundless field of information, both 
 sacred and secular, and will also tend to unite them yet 
 closer as Christians. 
 
 87 
 
CHAPTER VI 
 
 THE HAIDAS OF QUEEN CHARLOTTE 
 ISLANDS 
 
 " The last link in the golden chain." 
 
 OAKLEY, 
 
 WHILST thus engaged in acquiring the language of 
 the Tsimsheans and afterwards in itinerating 
 and, evangelising amongst them, I became deeply 
 interested in the Haida tribes which inhabit the Queen 
 Charlotte Islands and also the Prince of Wales Island on 
 the south-eastern coast of Alaska. This interest was inten 
 sified by the stories related to me by the Tsimsheans, who 
 manned my canoe in my journeys along the coast, of the 
 depredations and deeds of blood wrought by these fierce 
 islanders at the various encampments which we visited, and 
 up the rivers and inlets of the mainland in the past. It 
 reminded me of the records of the deeds of the Vikings and 
 sea rovers in Northern Europe before the light of the Sun 
 of righteousness had arisen upon them. So fearful were 
 those Indians who accompanied me, that they often hastened 
 to reduce the camp fire when darkness set in, lest it might 
 attract an attacking party towards our camp during the 
 night. In addition to this, Admiral Prevosthad informed 
 me that when as captain of H.M.S. Satellite he made his 
 first voyage up the coast, he was surprised on landing at 
 Fort Rupert, to the north of Vancouver Island, to see the 
 heads and decapitated bodies of Indians scattered along the 
 shore in front of the camp, and being washed up by the 
 waves of the rising tide. On inquiry he was informed 
 
 88 
 

 CANOE-MAKING 
 
 Finishing touches being put to the bow of a large canoe, which is turned upside down 
 for the purpose. These canoes were carved from a single cedar trunk and hence are 
 called dug-outs. 
 
 HAIDA HOUSE 
 
 This house possesses no totems, but is ornamented with figures and surmounted by a 
 shield. Strips of halibut may be seen drying on the rack outside. Behind it stands 
 the forest. 
 
THE HAIDAS 
 
 that a fleet of Haidas on their way south had attacked the 
 camp and, having slain those who resisted, had carried off 
 a number of captives to enslave them. 
 
 But even this was not the limit of the courage and 
 ambition of these adventurers. On another occasion they 
 threatened to attack Victoria, and Sir James Douglas, who 
 was then Governor of the Colony, had to order the marines 
 around from the vessel of war lying at Esquimault, in order 
 to drive them back to their camp outside the city limits 
 and thus preserve the peace. When Fort Simpson was 
 established by the Hudson Bay Company in 1834, the Tsim- 
 shean tribes, attracted by the advantages afforded for 
 trading there, removed from their old encampments at 
 Metlakahtla and on the Skeena River and established them 
 selves around the fort. To this point also the Haidas 
 come every year to exchange their furs, principally the 
 sea-otter and fur-seal skins, for guns, ammunition, and 
 blankets. But few such visits passed off without a fight, 
 as the Tsimsheans were jealous to see the Haidas possessing 
 themselves of the white man s weapons, and they regarded 
 them as intruders. They were able to open fire on the 
 Haidas from the shelter of their lodges, whereas the Haidas 
 were exposed in launching and embarking in their canoes. 
 Nothing daunted, however, they returned the firing with 
 effect, and were enabled to embark with their cargoes and 
 push off to sea, only to return in greater force when least 
 expected, to take summary revenge on their foes. 
 
 In the month of June 1874, for the first time, I witnessed a 
 Haida fleet approaching the shores of the mainland from the 
 ocean, and it left an impression on my mind not yet effaced. 
 It consisted of some forty large canoes, each with two snow- 
 white sails spread, one on either side of each canoe, which 
 caused them to appear like immense birds or butterflies, 
 with white wings outspread, flying shorewards. Before a 
 fresh westerly breeze they glided swiftly onward over the 
 rolling waves, which appeared to chase each other in sport 
 
 89 
 
THE HAIDAS OF 
 
 as they reflected the gleams of the summer s sun. These 
 were the northern Haidas, who were famed for their fine 
 war canoes. They have always been the canoe builders of 
 the northern coast. As they neared the shore the sails 
 were furled, and as soon as the canoes touched the beach 
 the young men sprang out, and amid a babel of voices 
 hastened to carry up their freight and effects above the 
 high-water mark. These then were the fierce Haidas 
 whose name had been the terror of all the surrounding 
 tribes. And truly their appearance tended to justify the 
 report. Many of the men were of fine physique, being six 
 feet in stature ; whilst those whose faces were not painted 
 were much fairer in complexion than the Indians of the 
 mainland. Some of their women wore nose -rings, and not 
 a few of them were adorned also with anklets, whilst all 
 the women wore silver bracelets, those of rank having 
 several pairs, all carved with the peculiar devices of their 
 respective crests. In their language there was no similarity 
 whatever to the Tsimshean, with which I was now familiar, 
 and which sounded softer and more musical than the 
 Haida. 
 
 Amongst the women I found one, a half-breed, whose 
 mother was a Tsimshean and the sister of a chief then 
 resident at Fort Simpson. This woman was the wife of a 
 fine young Haida chief named Seegay, and as she under 
 stood both the Tsimshean and Haida tongues, I was enabled 
 through her to open conversation with her husband. For 
 this purpose I invited them frequently to the Mission-house. 
 After several such visits I was enabled to inspire them with 
 confidence, and to draw them out of the reserve so charac 
 teristic of the Indian. 
 
 I found Seegay s. wife as ignorant as he was himself of 
 the simplest truths of the Gospel, as whilst her tribe and 
 people had, many of them, been led to embrace Christianity, 
 she had remained in the darkness of heathenism through 
 her union with the Haidas. It may appear strange that 
 
 90 
 
QUEEN CHARLOTTE ISLANDS 
 
 such a union could be possible between the members of 
 tribes so hostile to each other. But for some reason the 
 Tsimshean chief, who was this woman^s uncle, had always 
 remained neutral in the conflicts between the Haidas and 
 Tsimsheans, and from this position he had more than once 
 been enabled to make peace between them. 
 
 The following year (1875) this Haida fleet again visited 
 the mainland, as also several other lesser fleets of Haidas 
 from Skidegate and the encampments to the south of the 
 Queen Charlotte Islands. As Seegay and his wife accom 
 panied them, I was enabled to renew my acquaintance with 
 them, and again endeavoured to teach them the way of Life 
 and Salvation. On this occasion, as Seegay s mind opened 
 to the importance of the truth, he inquired why we had 
 taken no step to send some one to teach his fellow-tribes 
 men, the Haidas, as we had done for the Tsimsheans ? I 
 realised the force of this inquiry, but the Haidas were not 
 the only tribes then " unvisited, unblest." All along the 
 coast, north and south, and up the rivers, the tribes were in 
 darkness. Only amongst the Tsimsheans and Nishkas had 
 our missions been established. 
 
 The Canadian Methodist Missionary Society had made 
 the mistake of opening their first Mission on the north 
 west coast in 1874 amongst the Tsimsheans instead of 
 pushing out into the regions beyond. Thus there were 
 two missionary societies labouring among the Indians of 
 one language, whilst those of four other different languages 
 were without a missionary. They defended their action by 
 asserting that the Church Missionary Society s missionary 
 had abandoned Fort Simpson when he removed the head 
 quarters of the Mission to Metlakahtla in 1862. But though 
 he had thus removed the Mission, he had not abandoned 
 the Indians at Fort Simpson, but kept up regular services 
 there by the native evangelists, his object being to draw 
 the Indians from the heathen camp and establish them as 
 Christians in the new camp, away from heathen influences, 
 
 91 
 
THE HAIDAS OF 
 
 and under improved sanitary laws and rules of civilisation. 
 Shortly after my arrival in the Mission, and when I had 
 paid several visits to Fort Simpson, I concluded that it 
 would be impossible to draw all the Indians from that 
 encampment, and therefore proposed that I should take up 
 my residence there. To this our fellow-missionary strongly 
 objected, asserting that I would thus frustrate his object, 
 and prevent the Indians from joining the new station, where 
 he was erecting a church capable of accommodating twelve 
 hundred worshippers. 
 
 The following year (1874) the Methodist Mission was 
 established there, and I at once determined to endeavour 
 to " launch out into the deep " of the darkness around. It 
 was just at this crisis that the call of the Haidas of Queen 
 Charlotte Islands came to me through the question of this 
 young chief, Seegay. I had been commissioned by the 
 committee of the Church Missionary Society to take spiri 
 tual charge of the Metlakahtla Mission so soon as I had 
 acquired a knowledge of the language, as Mr. Duncan had 
 intimated his intention to leave the work there in my care, 
 and to proceed to the islands or Fort Rupert to open a 
 new Mission. 
 
 Now, however, that I had overcome the difficulties of 
 the language, my colleague intimated his inability to leave ; 
 consequently the way was open. I wrote to the committee, 
 strongly advocating the claims of the Haidas, and request 
 ing permission to proceed to the islands. 
 
 At first the committee hesitated, as they feared the 
 time I had spent in acquiring the Tsimshean language 
 would be lost, but they shortly after approved of the 
 proposal, and commended my action. I received a most 
 encouraging letter from the Hon. Secretary, the late Rev. 
 Henry Wright, which removed every obstacle. Shortly 
 afterwards the Haida fleet arrived again on the shores 
 of the mainland, but my friend was not amongst them. 
 I received, however, an urgent message from him, inform- 
 
 92 
 
QUEEN CHARLOTTE ISLANDS 
 
 ing me that he was very ill, and was most anxious to 
 see me. He had been capsized from his canoe, with 
 several of his tribe, in a sudden squall off the Rose Spit, 
 a most dangerous point to the north-east of the Queen 
 Charlotte Islands. He had been too long in the cold 
 waters before being rescued, and chill had resulted in 
 fever, followed by consumption. His name " Seegay " is 
 the Haida term for " the ocean." And truly he was a 
 son of the sea. He had no fear of its storms or waves, 
 and was one of the most adventurous hunters among the 
 Haidas. In search of the sea-otter or of the fur-seal, 
 he would sail off to the west, until the land was lost to 
 sight, and there with his two companions, when overtaken 
 by night, would fall asleep in his canoe, " rocked in the 
 cradle of the deep," then away again with the first gleam 
 of daylight, to renew the quest. Nor would he steer his 
 canoe homewards until he had secured a goodly number 
 of valuable skins to reward his efforts. 
 
 He had early been inured to the dangers of the ocean. 
 When but a lad, he was returning on one occasion with 
 his uncle, the old chief Weah, in a large canoe from the 
 Alaskan coast to the shores of the Queen Charlotte Islands 
 with a number of others. The wind was fair, with a 
 rough sea. With two sails well filled they sped onwards, 
 and, lulled by the motion and the music of the waves, one 
 after another gave way to slumber. Even the old chief 
 slumbered at the helm. Seegay was the only one on the 
 watch. As the canoe, which was well laden, rose and fell 
 with the waves, suddenly falling from a high wave into 
 the trough of the sea, she split from stem to stern, and all 
 were precipitated into the deep. They soon all disappeared 
 except young Seegay, who seized an empty gun box, to 
 which he clung with one hand, whilst with the other he 
 seized the old chief as he rose to the surface, and upheld 
 him there. Another canoe, which was making the same 
 passage and following in their wake, and had witnessed 
 
 93 
 
THE HAIDAS OF 
 
 the sudden disappearance of the sails, bore down quickly 
 on the spot, just in time to rescue the lad and his uncle. 
 The shock and exposure proved too much for the old 
 chief, and he died before they reached the shore. 
 
 Seegay alone survived. He passed through many similar 
 experiences afterwards, but this last exposure had proved 
 too much for him. It occurred early in the season whilst 
 the waters were intensely cold, and he with those wrecked 
 with him were unable to stand when they reached the 
 shore, and with difficulty dragged themselves up the beach, 
 to escape from the rising tide. His wife had also sent me 
 an earnest entreaty to come and see him, as she believed 
 he would not live much longer. Though unprepared, 
 and unable as yet to enter upon the work for which I had 
 thus volunteered, I could not set aside this appeal. It 
 sounded as the cry of old, " Come over and help us." 
 
 On Tuesday, 6th June 1876, I embarked in a Haida- 
 built canoe, with a Tsimshean crew, to make my first 
 journey of some 100 miles to Massett, the principal Haida 
 encampment, situate on the north of Graham Island, 
 which is the most northerly of the Queen Charlotte Islands. 
 My steersman was an old fur-seal hunter, inured to the 
 dangers of the ocean, my bowman a young hunter, the 
 son-in-law of the former, and a skilful canoe sailor, whilst 
 the remainder were lads of some eighteen years, well 
 trained in the use of the paddle, but unaccustomed to the 
 open ocean. 
 
 We reached the outermost island off the coast of the 
 mainland on the evening of the first day, and found there 
 a number of fur-seal hunters encamped. They had been 
 unable to put out to sea on the morning of that day, the 
 wind being unfavourable. They were glad to see us, and 
 I conducted a service for them and my crew in the evening. 
 They had shot but few seals, owing to the bad weather. 
 The fur-seal is generally found in schools or shoals, in the 
 months of May and June, in the open waters at a distance 
 
 94 
 
QUEEN CHARLOTTE ISLANDS 
 
 from the land. The hunters, when the sea is not too rough, 
 hoist sail and glide over the ocean, often sleeping in their 
 canoes ; until at length they fall in with the object of their 
 search, which in such cases are generally found sleeping 
 on the water. 
 
 There are usually three Indians to each canoe, the steers 
 man, the sailsman, and the marksman, which last is seated 
 towards the bow. For this post the best shot is always 
 selected. It is no easy task to shoot the seal when the 
 sea is rough, as both the hunter and his object are being 
 tossed up and down, now on the crest of the wave, and 
 the next moment in the trough of the sea. It requires 
 a steady nerve and good sight, with judgment, to fire 
 instantly when the seal rises to the point of vantage. But 
 in order to make sure of their aim, the hunters were in 
 the habit of ramming a heavy charge into their guns. Four 
 or five bullets were commonly used with a proportionate 
 charge of powder to ensure success. These guns were 
 the old long-barrelled Hudson Bay Company s flint-locks, 
 which took the place of the bow and arrow, the spear and 
 the harpoon, the Indian s original weapons. A few years 
 afterwards the flint-locks were displaced by a similar 
 weapon, but with the percussion cap. This also has long 
 since disappeared, and now every Indian hunter is armed 
 with the modern repeating-rifle. 
 
 It may be considered advantageous to the Indian hunter 
 to be thus armed, but they assert that they were far more 
 successful in the past when armed with bow and spear. 
 But then the channels and inlets abounded wi h the sea- 
 otter and the fur-seal, whereas now they are *only to be 
 found far from the shores in the open ocean, a nd in very 
 limited numbers. In the narrative of Captain Meares" 1 
 voyage along the coast in 1788 and 1789, it is recorded 
 that the sea-otter were plentiful, and were purchased from 
 the Indians along the coast in lots of from tw enty to forty 
 skins for a few beads or a few scraps of iron, or large nails. 
 
 95 
 
THE HAIDAS OF 
 
 From that time onward there has been such a demand for 
 them, that it may be concluded the Indian hunters have 
 well-nigh annihilated them. My old Snider rifle, which I 
 generally carried with me in my early canoe journeys, and 
 which often provided myself and crew with provisions, 
 when otherwise we might have suffered from want, was quite 
 an object of attraction to those Indian hunters. After a 
 careful examination of the weapon, accompanied by many 
 questions, at length the leading marksman cast it aside, 
 exclaiming that he believed it was worthless, and would 
 not bear comparison with their weapons. This man was 
 named " Nugwats Kippow," or the " Father of the Wolf," 
 and being a daring and successful hunter both on sea and 
 on land, his opinions carried great weight with the others. 
 Shortly after I had conducted morning prayer with 
 them and my crew, they went out to practise with their 
 guns. For this purpose they affixed a white clam shell as 
 a target on a tree at a distance of some 150 yards. After 
 each of them had tried his skill and the shell remained 
 untouched, they sighted me standing at some distance, and 
 at once challenged me to a trial with my gun, I accepted 
 the opportunity to justify my weapon, which had been so 
 unjustly condemned, and, taking careful aim, shattered the 
 clam-shell target at the first effort. They looked at one 
 another, and the Father of the Wolf" exclaimed, Well, 
 the chief evidently knows his own gun," and, casting his 
 own from him on the sand, retreated slowly into the 
 hunting lodge. Trivial though this incident was, yet it 
 gained for me an influence with these Indian hunters which 
 I was enabled to turn to good effect afterwards. The 
 "Father of the Wolf" became one of my most faithful 
 friends, and died some years afterwards, rejoicing to the 
 end in the faith of the Gospel. The report of my skill as 
 a marksman spread to another camp, on an adjacent island, 
 and in the evening I had all the hunters present at the 
 service which I conducted in the open air, whilst the waves 
 
 96 
 
QUEEN CHARLOTTE ISLANDS 
 
 of the rising tide, breaking in foam and spray on the rocks 
 around, made wild music which blended with our songs 
 of praise. 
 
 It might be supposed from reading the first page of 
 chapter xix. of Mr. Crosby s book that the Haidas had 
 made application to the Church Missionary Society for 
 a missionary, but instead they were strongly opposed to re 
 ceiving any missionary. Without waiting for any invitation 
 I visited Massett in June 1876, to see Seegay, who was dying. 
 My experiences then are recorded in the following chapter. 
 On the 1st November with my wife and family we took up 
 our residence at Massett. The following year I visited 
 Skidegate and Gold Harbour, and conducted the first ser 
 vices there. We then placed a native teacher at Skidegate, 
 Edward Mathers, who remained and conducted services 
 until the Methodist Missionary Society sent a white 
 teacher. Gedanst (Amos Russ) came to Massett in 1877, 
 and took to wife Agnes, the youthful widow of Chief 
 Steilta, who had just died. 
 
 97 
 
CHAPTER VII 
 
 LAUNCHING OUT INTO THE DEEP 
 
 " Though the shore we hope to land on 
 
 Only by report is known, 
 Yet we freely all abandon 
 Led by that report alone, 
 
 And with Jesus 
 Through the trackless deep move on." 
 
 KELLY, 
 
 THE following morning, Wednesday, 8th June, I was 
 aroused from a sound slumber at about three o clock 
 A.M., before it was quite light. My Indian crew was 
 already on the alert, and informed me that the wind was 
 blowing freshly off shore and was favourable and likely to 
 increase. After a hasty meal I commended myself and 
 crew to the care and guidance of our Heavenly Father, and 
 soon we were standing off with a " full sheet and a flowing 
 sea." As the wind increased the sea arose and threatened 
 to engulf our frail bark in its yawning depths. In six 
 hours we had lost all sight of land, and even the mountain 
 tops had disappeared. None of us were able to retain our 
 seats on the thwarts, nor would it have been well to have 
 done so, as they are only sewn to the sides of the canoe 
 with thongs of cedar withes, and might easily have given 
 way under the increased strain. In addition she rode 
 better with the ballast low down, consequently all save the 
 steersman had to remain huddled up in the bottom of the 
 canoe. An occasional wave broke over us, which kept us 
 all on the alert, and soon all four of our young sailors 
 were seized with that dread ailment mal de mer. I, 
 
 98 
 
LAUNCHING OUT INTO THE DEEP 
 
 together with my steersman and bowman, remained un 
 affected, for which I felt thankful, as it required all our 
 efforts to keep our frail craft afloat. With shortened sail, 
 and a bucket in hand to bail out the water washed into the 
 canoe by the waves, our bowman laboured incessantly; whilst 
 I had to assist the steersman with a paddle to keep the canoe 
 up to the waves, and thus we appeared almost to fly onward. 
 Early in the afternoon we caught sight of the mountains 
 of Graham Island, the most northerly of the Queen Char 
 lotte group, and shortly afterwards, away to the north, we 
 descried the snow-clad peaks of the mountains of Prince of 
 Wales Island in Alaska, and our hearts were gladdened by 
 the sight. The wind gradually slackened as we approached 
 the lee of the land, and just as we were congratulating our 
 selves on our success we sighted a dark ridge or wall of water 
 rushing up rapidly towards us from the south. Appre 
 hensive of being swamped or capsized, we furled sail, and, 
 grasping our paddles, headed our canoe around to meet 
 the approaching danger. It proved to be but the turn of 
 the incoming tide, which rushes shoreward from the ocean 
 at this point with great force. Continuing our journey 
 we soon found ourselves off Rose Spit, which is a long and 
 dangerous sand bar extending for several miles seaward 
 from the north-eastern point of Graham Island, the largest 
 of the Queen Charlotte group. This great sand-spit, which 
 has always been regarded by the Haidas as the abode of 
 some powerful Nok-nok " or spirit of evil, has evidently 
 been formed by the tides and storms from the west and 
 south meeting here, and thus continually adding to the 
 bank of sand. Two vessels chartered and freighted by the 
 Hudson Bay Company were successively stranded and 
 wrecked on this dangerous shoal. It was here, too, that 
 Seegay, the young chief whom I was now on my way to 
 visit, had been capsized in his canoe, and though he 
 succeeded in reaching the shore, yet he had been so long 
 struggling in the surf, that it had resulted in the severe 
 
 99 
 
LAUNCHING OUT INTO THE DEEP 
 
 illness which now threatened his life. We effected a land 
 ing on the islands at about 4.30 P.M., and having been 
 cramped up in the canoe for thirteen hours, we were glad 
 indeed to be able to stretch our limbs on the island shore. 
 I realised the importance of my visit, being the first 
 messenger of the Gospel to the Haidas, and whilst my 
 crew were engaged in lighting a fire and preparing some 
 food, I seized the opportunity to enter the forest, and 
 there in faith I bowed and entrusted the work on which 
 we were about to enter to the Divine guidance and blessing. 
 This was my first visit to the Queen Charlotte Islands by 
 canoe. I made the passage seventeen times by canoe, and 
 on three of these voyages we were well-nigh lost. 
 
 The northern shore of the islands from the north-east 
 point to the mouth of Massett inlet is almost wholly free 
 from rocks, and is fringed with a beautiful sandy beach, 
 which extends, in an almost unbroken line, a distance of 
 nearly thirty miles. Having partaken of some refreshment, 
 we. re-embarked and reached Massett, our destination, at 
 about 7.30 P.M. On first sighting the encampment it re 
 minded me of a harbour, where a great many vessels lay 
 at anchor, with only their masts appearing in view. On 
 coming nearer these mast-like posts were found to be the 
 large totem poles, carved from top to base with grotesque 
 figures, representing the crests of those who erected them. 
 There are four leading crests found among all the Indians 
 on the north-west coast, including the Haidas, Tsimsheans, 
 Nishkas, Kitikshans, Klingit, and other tribes. These are 
 the eagle, the bear, the wolf, and the finback whale. With 
 each of these, other animals, birds, fishes, and emblems 
 are grouped and associated. Thus, with the eagle the 
 beaver is joined ; with the wolf the heron is associated ; 
 with the bear, the sun, the rainbow, and the owl are 
 connected; whilst with the finback whale, the frog and 
 the raven are represented. These four crests are known 
 by special terms in the various languages of the tribes. 
 
 100 
 
LAUNCHING OUT INTO THE DEEP 
 
 Amongst the Haidas, the bear and the eagle clans were 
 the most numerous. 
 
 This crestal system may be designated as a kind of 
 Indian freemasonry. It is even more comprehensive in its 
 influence and power, as by it the chieftainships are divided 
 and allotted, marriages are arranged and controlled, and 
 distribution of property decided. Indeed the entire social 
 life of the Indians is controlled and regulated by this 
 system. We landed in front of the large lodge of the 
 leading chief Weah, who was the head of the bear clan 
 at Massett. This numbered amongst its members the 
 majority of the Massett tribe. The entrance to this lodge 
 was a small oval doorway cut through the base of a large 
 totem pole, which compelled those entering to bend in 
 order to pass through it. On entering we found ourselves 
 on a tier or gallery of some five or six feet in width, which 
 formed the uppermost of several similar platforms rising 
 one above the other from the ground floor below, and 
 running all round the house. A stairway led down from 
 this upper platform to the basement or floor. This was the 
 plan on which all the Haida houses were built, the object 
 being defence in case of attack. The small oval doorway 
 cut through the base of the totem prevented a surprise 
 or rush of an enemy, whilst when bullets were flying and 
 crashing through the walls from without, those within 
 remained in safety in the excavated space on the ground 
 floor, in the centre of which was the fireplace. 
 
 The Indians on the west coast of Vancouver Island built 
 their dwellings on exactly the same plan, and Captain 
 Meares, on his first voyage to the coast in 1788, describes 
 his visit to the house of Wicananish thus : " On entering 
 the house we were absolutely astonished at the vast area 
 it enclosed. It contained a large square, boarded up close 
 on all sides to the height of twenty feet, with planks of 
 an uncommon breadth and length. Three enormous trees, 
 rudely carved and painted, formed the rafters, which were 
 
 101 
 
LAUNCHING OUT INTO THE DEEP 
 
 supported at the ends and in the middle by gigantic 
 images carved out of huge blocks of timber. . . . The 
 trees that supported the roof were of a size which would 
 render the mast of a first-rate man-of-war diminutive on 
 a comparison with them ; indeed our curiosity as well as 
 our astonishment was on its utmost stretch, when we con 
 sidered the strength which must be necessary to raise these 
 enormous beams to their present elevation ; and how such 
 strength could be found by a people wholly unacquainted 
 with mechanic powers. The door by which we entered 
 this extraordinary fabric was the mouth of one of these 
 huge images, which, large as it may be supposed, was not 
 disproportioned to the other features of this monstrous 
 visage. We ascended by a few steps on the outside, and 
 after passing this extraordinary kind of portal descended 
 down the chin into the house, where we found new matter 
 for astonishment in the number of men, women, and chil 
 dren who composed the family of the chief, which consisted 
 of at least eight hundred persons." The foregoing descrip 
 tion of a chieFs house at Nootka, on the west coast of 
 Vancouver Island, as detailed by one of the first navi 
 gators who visited this coast in 1788, exactly describes 
 the dwellings of the Haida chiefs a century later. 
 
 Around the fire a number of Haidas were seated, many 
 of whom, both men and women, had their faces painted in 
 red or black, whilst some were besmeared with both colours. 
 The chief sat in a peculiarly shaped seat carved out of one 
 piece of wood, a section of a tree, and placed on the first 
 tier or platform, whilst around the fire a number of his 
 slaves were engaged in preparing food. Large numbers of 
 the Haidas pressed in to see us, and to learn the object of 
 our visit, and as the chief understood sufficient of the 
 Tsimshean tongue I was enabled to inform him of my 
 mission to his dying nephew, Seegay. Him I found very 
 low, and both he and his wife were indeed pleased to see 
 me. He was evidently far gone in rapid consumption. 
 
 102 
 
LAUNCHING OUT INTO THE DEEP 
 
 The bright sunken eyes and hectic glow, with the incessant 
 cough, indicated the disease. He was eager to learn more 
 of the Great Chief above, " Shalana nung Itlagedas," and of 
 the way to Him. This led me at once to the all-important 
 subject : I was enabled to tell him of Him who has declared 
 Himself to be the Way, the Truth, and the Life." I 
 spoke in Tsimshean, his wife s language, and as she pro 
 ceeded to interpret for me she broke down and was unable 
 to proceed. I closed the interview with prayer. 
 
 On returning to the chiefs house I found a large number 
 of Haidas assembled in their paint and feathers. They 
 had been engaged in a medicine dance, and as my Tsim 
 shean crew, who were Christians, were anxious to lie down 
 to rest after their long day s travel, I conducted evening 
 prayer for them. The Haidas looked on in amazement, 
 and continued smoking and talking during our service. 
 My crew lay down to rest on the lower floor around the 
 fire, whilst to me a place of honour was given on the 
 upper gallery to the rear of the great lodge. But I 
 could not sleep. Was it the exciting experiences of the 
 day which prevented my sleeping, or was it the strange 
 odours from the carved and painted boxes around ? In 
 these I knew were stored dried fish, dried herring spawn, 
 dried seaweed in cakes, and boiled crab apples preserved in 
 olachan grease. Yet it was not from these that this heavy 
 and oppressive atmosphere arose. At the first gleam of 
 the welcome day I arose and surveyed my surroundings. I 
 concluded that the offensive odour came from without, 
 through the numerous openings between the split planks 
 with which the walls were constructed. I went out to 
 reconnoitre and found, to my astonishment, a great pile of 
 the remains of the dead, some in grease boxes tied around 
 with bark ropes, some in cedar bark mats which had fallen 
 to pieces, revealing the contents; whilst skulls and bones 
 were scattered around. I needed not to be reminded that 
 I was in a heathen camp. Everything around, within and 
 
 103 
 
LAUNCHING OUT INTO THE DEEP 
 
 without, was depressing. As I turned from the weird sight 
 a hungry, wolfish-looking dog challenged me. I had 
 evidently disturbed him in his horrid feast, so I fled, and, 
 re-entering the house, I aroused my Tsimshean crew. I 
 pointed out to them the ghastly sight, which surprised 
 especially the young men. The older men had known that 
 this was the Haida custom. They never interred their 
 dead. The mainland tribes cremated their dead, but the 
 Haidas simply removed the body to the rear of their 
 lodges, or a few yards distant, excepting the remains of 
 those of rank, which were generally encased, if a chief, in 
 the base of a mortuary totem pole erected to his memory 
 by his successor, and elaborately carved with the crest of 
 the clan ; or, if a person of lesser rank, the body was 
 placed in a large box-like structure supported by two great 
 posts from 10 to 15 feet above the ground, as shown in 
 illustration. These were erected throughout each camp, 
 and on the decay of the wood the remains were scattered 
 around. I instructed my crew to remove my blankets and 
 bedding to the lower floor, where, though troubled by 
 numerous dogs, I rested better while in the camp. On 
 passing around I found that all the houses were constructed 
 on the same principle as that of the chief in which I was 
 lodging. Many of them were excavated to a greater depth, 
 allowing a gallery of five tiers from the level of the surface 
 to the lower floor in the centre, on which the fireplace was 
 situated. Many of the doorways were also similarly con 
 structed to that which I have mentioned, and could easily 
 be defended by one man. 
 
 On one occasion a large number of the Haidas of another 
 tribe had been slaughtered on the threshold of the great 
 lodge in which I was. They had been insulted or injured 
 by the Massett Haidas, who, in order to make peace, had 
 invited them to a feast. They determined to avail them 
 selves of this opportunity to avenge themselves, and came 
 to the feast with their weapons concealed under their 
 
 104 
 
INTERIOR OF HAIDA CHIEF S HOUSE 
 
 The house is about 40 feet square, forming one large room. The upper cubicles are 
 on a level with the ground, which in front of them is excavated so that the fireplace 
 i-n the centre is twelve feet below the surface. A ledge, for the use of slaves and 
 dependents, is left half-way down. 
 
LAUNCHING OUT INTO THE DEEP 
 
 garments. A report of their intention had been secretly 
 conveyed to the chief who had invited them. Intent on 
 their own plan of revenge, they little suspected the change 
 of fare which had been provided for them. Within the 
 narrow doorway were posted two powerful warriors, one on 
 either side, each armed with a war club. The guests 
 arrived in a long line, led by their chief, each prepared for 
 deeds of blood. But as each entered with head bowed low 
 through the low and narrow portal, one powerful blow from 
 the concealed guard was sufficient, and as the body was 
 dragged aside quickly by those in waiting, they raised a 
 shout of welcome in chorus to disarm suspicion in those 
 following. In this way the entire number was disposed of, 
 and only two great heaps of corpses to right and left of 
 the entrance remained to tell the tale. The concealed 
 weapon which was found on each of them satisfied their 
 slayers that their action was well merited. 
 
 In this same house, with the chiefs permission, I invited 
 the men of the tribe to assemble on the evening of the day 
 after my arrival. I was anxious to announce to them my 
 desire to open a Mission amongst them. Accordingly a 
 large number of the men assembled, among whom were 
 some of the leading medicine men. One of these, who was 
 not only a medicine man but also a chief, I had met on 
 the mainland. It was easy to recognise him. His long 
 hair, which hung down to his hips when performing his in 
 cantations over the sick, or when engaged in the medicine 
 dance, was now rolled round a pair of horns and fastened 
 to the back of his head. This, with his wild, restless eyes 
 and shaggy beard, reminded me of representations of the 
 Evil One which I had seen in illustrations from the old 
 masters. He was the leading medicine man, and I knew I 
 should find in him a formidable opponent. Many present 
 were in paint and feathers, and as the dim light of the 
 fire flashed occasionally on them they presented a strange 
 appearance. I opened with prayer that the entrance of 
 
 105 
 
LAUNCHING OUT INTO THE DEEP 
 
 the Divine Word might give light, and that the door 
 might be opened amongst these long-benighted tribes for 
 the Gospel. I addressed them in the Tsimshean, which 
 was interpreted by one of them. 
 
 " Chiefs and friends," I began, " I am not quite a stranger 
 to many of you. You have met me on the mainland, where 
 I have also seen you. I have heard much of you from the 
 Tsimshean chiefs who have received the message of peace. 
 They have heard the word of the Great Chief above who 
 is the Father of all. They have scattered the swan and 
 eagle s down over their foes and have left the war-path for 
 ever. Your friend and fellow- tribes man Seegay is sick. 
 He longed to know the word of the Great Chief before he 
 dies. I heard his cry. It came to me across the waves, 
 and I have come at his call. I have brought to him the 
 good word of the Son of the Great Chief of Heaven. It 
 has made his heart strong. He of whom I spoke to him 
 is the Way of life. He only is the Truth. He is the Life 
 for ever. He has come down from the Great Father to 
 seek us. He has given us His word. He has sent me to 
 you with His message. I am ready to obey. I desire to 
 learn your tongue to make the message clear. I shall be 
 ready to come when the first snow falls on the mountain 
 tops, and the wild fowl are returning southward. When 
 the fire canoe makes her last trip, I will come. These are 
 my words to you, chiefs and wise men. I have spoken." 
 
 When I sat down there was silence for several minutes. 
 Then there arose a low, murmuring consultation from 
 all sides which gradually increased in volume, during which 
 the chief was in close consultation with his leading advisers. 
 At length the loud tap of a stick by one of these caused 
 silence, and the chief arose to speak. Your words are 
 good," he replied. " They are wise words. We have heard 
 of the white man s wisdom. We have heard that he 
 possesses the secret of life. He has heard the words of 
 the Chief above. We have seen the change made in the 
 
 106 
 
LAUNCHING OUT INTO THE DEEP 
 
 Tsimsheans. But why did you not come before ? Why 
 did the iron people (white men) not send us the news 
 when it was sent to the Tsimsheans ? The smallpox which 
 came upon us many years ago killed many of our people. 
 It came first from the north land, from the iron people 
 who came from the land where the sun sets (Russia, from 
 whence it was brought to Alaska). Again it came not many 
 years ago, when I was a young man. It came then from 
 the land of the iron people where the sun rises (Canada 
 and the United States). Our people are brave in warfare 
 and never turn their backs on their foes, but this foe we 
 could not see and we could not fight. Our medicine men 
 are wise, but they could not drive away the evil spirit ; and 
 why ? because it was the sickness of the iron people. It 
 came from them. You have visited our camps, and you 
 have seen many of the lodges empty. In them the camp 
 fires once burned brightly, and around them the hunters 
 and warriors told of their deeds in the past. Now the fires 
 have gone out and the brave men have fallen before the 
 iron nmfs sickness. You have come too late for them." 
 
 He paused, and again his advisers prompted him in 
 low tones, after which he resumed : " And now another 
 enemy has arisen. It is the spirit of the fire-water. 
 Our people have learned how to make it, and it has 
 turned friends to foes. This also has come from the 
 land where the sun rises. It is the bad medicine of the 
 Yet/ haada (iron people). It has weakened the hands 
 of our hunters. They cannot shoot as their fathers did. 
 Their eyes are not so clear. Our fathers* eyes were like 
 the eaglets. The fire-water has dimmed our sight. It 
 came from your people. If your people had the good 
 news of the Great Chief, the Good Spirit, why did they 
 not send it to us first and not these evil spirits ? You 
 have come too late." With these words he sat down. 
 
 It was a sad recital, and for the moment I felt much 
 like a prisoner charged and convicted before his judges. 
 
 107 
 
LAUNCHING OUT INTO THE DEEP 
 
 I knew every eye was upon me, and I was rather glad it 
 was dark in the great lodge. Summoning up courage, I 
 replied briefly : " I have heard your words, chief, and I 
 am sad. But the Kalikoustla came to your people before 
 I could come. See ; I have not delayed so long. My 
 hair is not yet white. I am not as old as you. I came 
 to the Tsimsheans, but as soon as I heard of your need I 
 came to you. When Seegay s cry reached me I came. I 
 have not come too late for him. The word of the Great 
 Chief above has made his heart strong. I have not come 
 too late for you nor for your children. For this I am 
 glad." 
 
 One of the sub-chiefs then replied : " Yes, you can lead 
 our children in the new way, but we do not desire to 
 abandon the customs of our forefathers. We cannot give 
 up the old customs. The Scanawa (presiding spirit) of 
 our medicine men is strong. Stronger than the words of 
 the Great Chief above, so you will have no power to change 
 them. It would not be good for you to try. The Yetz 
 haada had better return to his own people." Thus the 
 council meeting ended. I was hopeful. The opposition 
 had not been so active as I had expected. If they per 
 mitted me to teach their children I knew I should be 
 enabled through their children to influence them also. 
 Now that the consultation had ended the Haidas gave full 
 vent to their views, and groups of excited men were dis 
 cussing the question in high tones and with vehement 
 gestures both within and without the lodge. Amongst 
 these the medicine men were the most excited, and from 
 the fierce looks with which they regarded me, I knew that 
 from them at least I must expect active and organised 
 opposition, as they realised their craft was in danger. 
 
 108 
 
CHAPTER VIII 
 
 ARRIVAL FROM THE QUEEN CHARLOTTE 
 ISLANDS BY CANOE 
 
 " The red cross of our banner 
 Shall float o er every land, 
 And claim in faith s obedience 
 Earth s darkest, wildest strand. 
 O labourers claim, 
 In His dear name, 
 The utmost isles at His command." 
 
 CLARA THWAITES. 
 
 THE day following, Edenshew, an influential chief, 
 arrived from Virago Sound, accompanied by a large 
 number of his tribe in several war canoes. His own 
 canoe was manned principally by his slaves. He and his 
 men were received with honours, and a dance of peace was 
 accorded them. There had been a quarrel between the 
 two tribes, and Edenshew with his leading men had been 
 invited, for the purpose of making peace. As their large 
 canoes approached the shore the occupants chanted the 
 brave deeds of the past, and were answered in a similar 
 strain by the concourse on the shore. The chanting was 
 accompanied by regular and graceful motions of the head 
 and body and waving of the hands. The time was kept 
 by a large drum formed like a chest, and made of red 
 cedar wood, painted with grotesque figures, and covered 
 with skin. This was beaten by a drummer seated in the 
 bow of the leading canoe. Naked slaves with their bodies 
 blackened, each bearing a large copper shield, now rushed 
 into the water and cast the shields into the deep, in front 
 
 109 
 
ARRIVAL FROM THE 
 
 of the canoes of the visitors. As these shields are made 
 of native copper, and inscribed with their crestal signs, 
 they are very highly valued amongst the Indians, con 
 sequently this was one of the highest marks of welcome 
 and honour. Not that the copper shields were lost to the 
 owners, as they were recovered afterwards on the ebb of 
 the tide. On landing the visitors were preceded by a 
 number of dancers, male and female, specially arrayed and 
 with faces painted, who led the way to the lodge prepared 
 for their reception. The central seat was given to the 
 chief, and his leading men were seated around. A mes 
 senger now entered to announce the coming of his chief 
 and party to welcome his guests. These at once entered, 
 the chief preceding and followed by the sub-chiefs, and 
 principal men in their dancing attire. The head-dress or 
 shikid bore the crest of the tribe on the front inlaid with 
 mother-of-pearl, and surmounted by a circlet or crown 
 formed of the bristles of the sea-lion, standing closely 
 together so as to form a receptacle. This was filled with 
 swan or eagle s down, very fine and specially prepared. 
 As the procession danced around in front of the guests 
 chanting the song of peace, the chief bowed before each of 
 his visitors, and as he did so a cloud of the swansdown 
 descended in a shower over his guest. Passing on, this was 
 repeated before each, and thus peace was made and sealed. 
 This custom is recognised and followed by all the tribes of 
 the north-west coast. The calumet or " pipe of peace " 
 is never used as such, but the Ithtanoa or scattering of the 
 swansdown is held sacred, and as equally binding on those 
 who perform the ceremony, and those who receive it. By 
 it the tomahawk is buried effectually, and through it the 
 pipe of peace is passed around in social harmony and true 
 friendship. I have frequently, in preaching to the heathen, 
 been enabled to make an effective use of this custom as 
 illustrating how the Great Chief above, when we were at 
 enmity with Him, made peace with us by the gift of His 
 
 110 
 
QUEEN CHARLOTTE ISLANDS 
 
 only Son, who sends down the blessing of peace through 
 the Holy Ghost. This chief, Edenshew, who was thus 
 received, was formerly the most powerful chief on the 
 Queen Charlotte Islands. His name was known and feared 
 by many of the tribes both north and south. When the 
 American schooner, the iSusan Sturges, was captured, 
 pillaged, and burned by the northern Haidas, and her 
 crew enslaved, Edenshew asserted that had he not been 
 present the crew would all have been slaughtered. He 
 informed me that the Haidas were about to shoot them 
 when he interfered and took them under his protection. 
 On the other hand, some members of the tribe informed 
 me that it was by this chief s orders that the schooner was 
 attacked and taken. It is probable that both statements 
 are true. These white men who had formed the crew were 
 divested of their own clothing, which was appropriated by 
 their captors, and received blankets instead, and thus bare 
 foot, and with but scant clothing, they were enslaved by 
 the chiefs, to whom they became hewers of wood and 
 drawers of water. They were thus retained as slaves, until 
 redeemed by the Hudson s Bay Company, who paid over 
 to the chiefs a number of bales of blankets for their 
 release. 
 
 Chief Edenshew understood Tsimshean, and could speak 
 it fluently, consequently when he invited me to visit his 
 nephew, a young man also in the last stage of consumption, 
 I made it conditional that he should interpret for me, as I 
 desired to address his people. This he engaged to do, and 
 on our arrival we found his friend very weak and low. I 
 conducted a service, Edenshew interpreting for me, as he 
 had promised, but I saw that he hesitated and failed to 
 convey much of what I said to his people. I found that 
 he was averse to my proposed Mission, as he had a number 
 of slaves, and feared that it might lead to their obtaining 
 freedom, and his consequent loss. He had heard that 
 those of the Tsimshean chiefs who had embraced Chris- 
 Ill 
 
ARRIVAL FROM THE 
 
 tianity had freed their slaves or had adopted them into 
 their families. 
 
 When quite a young man, the ship Vancouver, whilst on 
 a voyage to the north of the Queen Charlotte Islands with 
 a cargo of general merchandise, was driven on Rose Spit 
 Sands. Edenshew was then residing with his uncle, who 
 was the chief of an encampment at Yehling, near to this 
 dangerous point. On seeing the ship stranded, with the 
 waves breaking over her, he at once pushed off with a large 
 party of the tribe in their canoes to take possession of the 
 vessel. They boarded the ship, and, despite the efforts of 
 the captain and officers, commenced to plunder her. A 
 hand-to-hand conflict ensued, in which the ship^s crew 
 would most certainly have been overpowered, had not the 
 captain ordered the magazine to be fired. The boats had 
 already been lowered, and the next order was to take to 
 them and push off from the ship. On seeing this hasty 
 action, Edenshew apprehended danger. He and his men 
 made a rush for their canoes, and paddled off, leaving their 
 heaps of plunder on the deck. They were not a moment 
 too soon, as they had just got clear of the vessel when she 
 blew up with a tremendous explosion, scattering the wreck 
 age far and wide on the waves around. The boats * crews 
 were all armed, but, fearing to touch on the islands, they 
 stood off for the mainland and Fort Simpson, some sixty 
 miles distant, whilst the Haidas paddled back to their 
 shores. The prompt action of the captain prevented the 
 pillage of his vessel, and probably saved the lives of many 
 of his men, who would have been overpowered and slain 
 had they persisted in defending the vessel. Edenshew could 
 never dismiss this act from his mind, as many years after 
 wards, when he met the first officer of the ship, who had in 
 the meantime been promoted to the position of a chief 
 factor in the Hudson s Bay Company, he declined to reply 
 to his salutation, whilst most friendly disposed towards me. 
 
 Several years afterwards, when on a trading expedition 
 
QUEEN CHARLOTTE ISLANDS 
 
 to the mainland, one of the officers of the Hudson s Bay 
 Company showed Edenshew a piece of gold ore, and in 
 formed him that if he could bring him a quantity similar 
 to the sample he would reward him with such a number of 
 bales of blankets as would enable him to give the greatest 
 " potlatch " ever given by any Haida chief, and thus yet 
 further elevate his chieftainship. Edenshew took away the 
 piece of ore, promising to inquire amongst his people con 
 cerning it. Shortly after his return, he went on a visit 
 southwards to Skidegate and vicinity, where he had many 
 friends of his own crest. Here he was royally entertained, 
 and, whilst seated with his friends around the camp-fire, 
 he exhibited the sample of gold ore, and inquired if any of 
 them knew of any rock like it. It was passed round the 
 circle for examination, when one of the women exclaimed 
 that she knew where rock similar to it could be found, and 
 that she thought she had a piece of it in her possession. 
 She immediately proceeded to search her treasures, and 
 produced a large piece, evidently richer in gold than the 
 specimen. She agreed to accompany the chief on the fol 
 lowing morning, and point out the rock to him from which 
 she had obtained it. Accordingly, next morning Eden 
 shew, having provided himself with the necessary tools, 
 embarked in a small canoe, accompanied only by his wife 
 and child, together with the old woman, his guide. The 
 Eldorado was a rock overhanging the sea. Leaving the 
 child, a little boy of some three or four years, in the canoe, 
 the chief proceeded to chip off the golden ore, which his 
 wife gathered into a Haida sack-shaped basket until it was 
 almost filled. This she carried down, and emptied into the 
 canoe. Returning with the basket, she continued collecting 
 the ore as Edenshew chipped it off until the basket was 
 again filled. It was now agreed that he had procured a 
 sufficient quantity, and together they returned to the canoe, 
 but what was their surprise to find that but a few pieces 
 remained of the first basketful. The child, left alone in 
 
 113 H 
 
ARRIVAL FROM THE 
 
 the canoe, had amused himself by throwing overboard piece 
 by piece during their absence. Edenshew himself informed 
 me afterwards, he was so enraged, that he would have 
 thrown his child overboard also, had not his wife restrained 
 him. As it was late in the evening, they returned with 
 what they had. 
 
 On his next visit to the mainland, he brought the ore 
 to Fort Simpson, where he received quite a cargo of 
 blankets and other property as his reward. He consented, 
 also, to act as guide to point out the treasure. A schooner 
 was specially fitted out in Victoria, and a number of miners 
 engaged for the expedition. Edenshew accompanied them 
 on their arrival, and guided them to the spot. A large 
 amount in gold ore was taken from the rock, but they 
 failed to trace it farther from the shore. This place, 
 not far from Skidegate, has been known since as " Gold 
 Harbour." 
 
 That child, whose life would most probably have been 
 sacrificed had it not been for his mother s intercession and 
 protection, was spared that he might become the possessor 
 of greater treasures than gold. Under his influence, also, 
 Edenshew was yet to be led to discover the true riches 
 which neither the world nor death could deprive him of. 
 He was well rewarded for acting as pilot to the schooner 
 which conveyed the mining party to the gold deposit, and 
 this, together with the bales of blankets which he received 
 on his first gold delivery, enabled him to give another 
 great " potlatch," to which the members of all the other 
 crests were invited from far and near. Thus his great 
 gold discovery elevated him both in the estimation of 
 Whites and Indians, and the promise made him by the 
 Hudson s Bay Company was fulfilled. 
 
 I visited Seegay again for the last time, and commended 
 both himself and his wife in prayer to God. He was trust 
 ing in the atonement and righteousness of the Lord Jesus 
 Christ for salvation. Thus, for the Haidas, the darkness 
 
 114 
 
QUEEN CHARLOTTE ISLANDS 
 
 of ages was beginning to pass away, and the true " light " 
 of the Sun of Righteousness, which illuminates even the 
 " Valley of the Shadow of Death," was shining. Our 
 return journey was arduous and trying. Passing through 
 Dixon s Entrance, we were overtaken by a squall which 
 nearly tore our sail to pieces and threatened to swamp 
 us. My steersman lost his cap, which was carried off by 
 the wind. Off Rose Spit a large sea lion harassed us by 
 following the canoe, and coming up now on one side and 
 again on the other. My crew feared it might upset us, 
 and, although we were sailing very fast, yet we could not 
 outdistance it, so, acting on their advice, I seized my rifle, 
 and, as it again emerged very close to the canoe, shot it 
 through the head. 
 
 Towards evening the wind abated, and continued to do 
 so until it was useless to keep up sail any longer. In 
 Indian parlance, the western wind was falling asleep." 
 I felt as though I could have slept also, but, as we could 
 just see the land ahead, we grasped our paddles, and pulled 
 steadily through the night. When morning broke, we 
 were still many miles from the outer islands off the coast, 
 but, true to the Haida watchword, " II haada seagai gu un 
 shanzudie gum langung" (people should not rest on the 
 ocean), we stimulated each other to fresh efforts by words 
 and example, with an occasional burst of song. At length, 
 after sunrise, we reached the first island, and, crippled from 
 twenty-four hours in the canoe, with some difficulty we 
 walked up the beach and, having lit a fire, proceeded to 
 prepare a little food. Having appeased our hunger, we 
 lay down to rest. Hardly had we done so when a favour 
 able wind arose, which, in our exhausted condition, was 
 not to be neglected. So, hastily re-embarking, we entered 
 Metlakahtla Harbour at seven o clock A.M. The steamer 
 Grapplcr lay at anchor, and, as we passed her, Captain 
 William Moore hailed us. Looking over the taffrail,he cried, 
 And where do you hail from so early, in that dugout ? " 
 
 115 
 
ARRIVAL FROM THE 
 
 " We have just come from the Queen Charlotte Islands," 
 I replied ; " we left Massett yesterday morning, and we 
 have been labouring all night to reach the shore." 
 
 6t And have you really travelled from Queen Charlotte 
 Islands in that craft ? " he inquired. u I would not take 
 all my steamer is worth, to venture on such a journey by 
 canoe." 
 
 Well, Captain," I replied, we cannot all travel by 
 steamer as you can." The good captain retreated without 
 further reply, and we proceeded to land. That same 
 steamer, which was formerly a gunboat in H.M. Navy, was 
 afterwards destroyed by fire when on a voyage up the 
 coast under the command of another captain, and some 
 seventy lives were lost. Thus was accomplished my first 
 visit to the Haidas. It was the first visit of a missionary to 
 the Queen Charlotte Islands. One of the objects I had in 
 view was to ascertain the best point at which to establish 
 the Mission. From a geographical point of view, Skide- 
 gate might have appeared the most advantageous, being 
 situated almost in the centre of the islands. But the tribes 
 to the south of the islands had suffered severely from their 
 periodical visits to Victoria and the cities on the Sound. 
 They had imported drink and disease from these centres. 
 The northern Haidas were more vigorous and healthy, with 
 a larger proportion of women and children. I recognised in 
 these the hope of the Haida race. From this as a centre, 
 I hoped to be able to evangelise the tribes both north and 
 south. For the Haidas were not confined to the Queen 
 Charlotte Islands only. Across the waters of Dixon s 
 Entrance, on the shores of the Prince of Wales Island in 
 south-eastern Alaska, several encampments of Haidas were 
 to be found. 
 
 These tribes speak the same dialect, and were originally 
 one people. Many of them are related to families on the 
 Queen Charlotte Islands, and there is continual intercourse 
 between them. They were formerly encamped at Sisk and 
 
 116 
 
QUEEN CHARLOTTE ISLANDS 
 
 North Island, where the remains of their great lodges and 
 totems were still standing when I visited them. North 
 Island is known amongst the Haidas as " Kaise Quiay," or 
 the Island of Kaise " ; and the Haidas on Prince of 
 Wales Island are yet known as the " Kaise haada," or " the 
 people of Kaise." Consequently Massett, the place I had 
 now selected for the headquarters of the Mission, was most 
 central for all the Haidas, both of Queen Charlotte Islands 
 and Alaska. For evangelistic and missionary enterprise 
 must not be checked or limited by political or national 
 boundaries. The great commission is, " Go ye into all 
 the world, and preach the Gospel to every creature." In 
 obedience to this command, we were now about to add 
 another link to the great chain of Missions which, stretch 
 ing from shore to shore of continents and islands, encircles 
 the world with a girdle of light. 
 
 117 
 
CHAPTER IX 
 
 OVERCOMING DIFFICULTIES 
 
 " If well them hast begun, go oil fore right, 
 It is the end that crowns us, not the fight." 
 
 HEBRICK. 
 
 IT is not known whether the Haidas of the Queen 
 Charlotte Islands, or the tribes on the coast of the 
 mainland, first saw the whites. Vancouver sailed up 
 the coast before touching at the Queen Charlotte Islands. 
 Captain Meares on his first visit crossed the Pacific from 
 Calcutta, where he fitted out for the expedition, and 
 reached Cook s Inlet, where he wintered and lost twenty- 
 five of his crew, including the ship s surgeon, from scurvy. 
 He experienced much trouble from the Indians, against 
 whom they had to keep up a strict guard. In his third 
 visit he sailed along by the Aleutian Islands, and thence 
 southwards, bartering for sea-otter skins, wherever he 
 touched. It was the chief of the Tlingit Indians, Kinna- 
 nook, who pointed out to Captain Meares the situation of 
 the Queen Charlotte Islands, and intimated to him by 
 signs that great numbers of sea-otter skins and robes 
 were to be had there. Meares first sighted the most 
 northerly island of the Queen Charlotte group on the 21st 
 of August 1788, just eighty-eight years prior to my first 
 visit and the establishment of the Mission. This was the 
 island, now named Graham Island, on which I established 
 the Massett Mission. These islands were first discovered by 
 Captains Laurie and Guise in 1786. The following year, 
 Captain Dixon of the Queen Charlotte touched there, and 
 
 118 
 
OVERCOMING DIFFICULTIES 
 
 named the islands after King George the Third s Queen, 
 after whom his ship was also named. " Dixon s Entrance," 
 the strait separating Queen Charlotte Islands from Prince 
 of Wales Island in Alaska, was named after the Commander. 
 Many amusing incidents are related by the Indians of the 
 mistakes and misunderstandings which occurred on the first 
 advent of the white man. When the first ship was sighted 
 off the north of the Queen Charlotte Islands, the Haida 
 medicine men declared it was the Kali-Koustla, or the spirit 
 of the smallpox, which had come back again. They had 
 suffered so severely from the first visitation of that dreadful 
 scourge, that they at once associated this strange pheno 
 menon with it. Consequently the vessel lay at anchor 
 unvisited for several days. At length a chief, named 
 Coneyea, braver than the rest, determined to solve the 
 mystery, so, calling for volunteers to man his large war 
 canoe, he prepared to visit the " Un-nana " or evil spirit. 
 His challenge was speedily accepted, and soon he was on 
 his way to the ship. On drawing near they were astonished 
 to see men moving about on board. These beckoned 
 them onwards, and soon they were alongside. They were 
 invited on board, and were lost in astonishment to find so 
 much ironwork, even the ropes they described as being 
 made of iron. From the impression thus received on 
 their first contact with the whites, the Haidas have ever 
 since designated us as the Yatz haada," or the " Iron 
 people." And surely, if the term was appropriate then, 
 it is much more appropriate now, since the old wooden 
 walls have given place to the steel-built vessels of war and 
 merchandise. 
 
 Coneyea and his men had come out armed with their 
 bows and spears, and the officers on board, seeing this, 
 were desirous to exhibit their fire-arms. Taking up a 
 loaded gun, one of them fired at a seal, which had come 
 up not far from the ship, and shot it. Though greatly 
 startled, yet these Haida warriors endeavoured to conceal 
 
 119 
 
OVERCOMING DIFFICULTIES 
 
 their surprise. Another seal appearing within easy range, 
 a loaded gun was handed to one of the Haidas, and he was 
 motioned to fire. Unwilling to be considered as dismayed, 
 and anxious to outdo his fellow-tribesmen, he seized the 
 weapon, placed the butt of the musket against his nose, 
 and, thus taking aim, fired. The rebound of the weapon 
 was so strong that it almost knocked him down, and the 
 blood gushed forth from his nose in a stream. He made 
 a rush forward as though to seek revenge, but an exclama 
 tion from his friends, apprising him that he had killed the 
 seal, abated his indignation, and, wiping away the blood, 
 which he now regarded as an honour rather than as a 
 disgrace, he handed back the gun with an expression of 
 satisfaction and pride. And the proud distinction thus 
 won, he retained, as none of his friends were willing to 
 repeat the experiment. Before leaving the ship, Coney ea, 
 who had not concealed his astonishment and admiration 
 at all he saw, was presented by the captain with a new 
 axe-head. 
 
 On his return to camp, he presented this to his wife, who 
 was a great chieftainess, and a special box was made and 
 carved for its safe keeping. This axe-head, as an ornament 
 of inestimable value, was worn by the chieftainess at every 
 great feast or entertainment as a jewel, suspended on her 
 breast, and her fame spread far and wide as the fortunate 
 possessor of such an ornament, which appeared to them as 
 a veritable Kohinoor. 
 
 The Skidegate tribes had their mistakes also. The 
 captain of the first ship, probably seeing their need of 
 soap, presented them with a quantity of this useful article. 
 Never having seen it before, they concluded it was part of 
 the food of the Iron people, and the following day all 
 were invited to the lodge of the happy possessor to partake 
 of the treat. Fortunately the ship had weighed anchor 
 early that morning, otherwise the indignant natives would 
 most probably have resented their supposed injury. 
 
 120 
 
A HAIDA INDIAN 
 Showing the characteristic figures used in tattooing. 
 
 A HAIDA CHIEFTAINESS 
 
 Clad in a blanket, and wearing nose-ring and labret. A gaudy silk handkerchief serves 
 as a bonnet. 
 
OVERCOMING DIFFICULTIES 
 
 As the Hudson Bay Company s steamer, the Otter, 
 was about to make her last voyage of the year, and pro 
 posed calling at the north of the Queen Charlotte Islands, 
 I resolved to endeavour to cross by her, and open the 
 Mission without further delay. Accordingly, we left 
 Metlakahtla, and proceeded to Fort Simpson by canoe on 
 the 30th of October 1876. A number of Tsimshean Indians 
 accompanied us in their own canoes. Here we embarked 
 on the morning of November 1st, and, after a good run of 
 about one hundred miles, anchored off Massett at nightfall. 
 The captain, who was .also a chief factor of the Company, 
 and knew the character of the Indians better than any 
 other person on the coast from his long experience in deal 
 ing with them, begged me not to risk my life, and that of 
 my wife and two children, by attempting to remain there 
 during the winter. He had been compelled to put up his 
 netting to prevent them from boarding his vessel, more 
 than once. Finding I had determined on remaining, he 
 then requested me to permit my wife to return with the 
 children to the mainland. To this I consented, provided 
 she was willing to do so, as unfortunately we had no house 
 to reside in. I had brought a few boards and a tent, 
 hoping to be able to induce one of the chiefs to permit us 
 to have a corner in one of their large lodges. My wife 
 declined the good captain s proposal, stating she had come 
 prepared to remain with me. " Well," he replied, " I shall 
 not be surprised to find you have all been murdered when 
 I return again next year." 
 
 It was not a very encouraging prospect, but we realised 
 that He who sent us was with us, and would keep us. 
 With the last canoe of Haidas leaving the steamer, we went 
 ashore, after having said " Good-bye " to these last repre 
 sentatives of civilisation aboard. It was quite dark when 
 we landed, and we knew not where to go. I had determined 
 to visit the chief Weah, in whose large house we had lodged 
 on my first visit, and whilst on our way thither I received 
 
OVERCOMING DIFFICULTIES 
 
 a message from an old white man, the only one on the 
 Islands, who was living with an Indian woman, and under 
 her protection, stating that he could afford us shelter for 
 the night. Thus was our way opened up, and we were 
 indeed grateful for the invitation. 
 
 The circumstances under which this man came to the 
 Islands were peculiar. An enterprising American, anxious 
 to open trade with the Haidas for their fur seal and sea 
 otter skins, arrived there on a sloop with a cargo of goods. 
 Having secured the protection and support of one of the 
 chiefs by a number of gifts, he succeeded in erecting a 
 strong block-house. Here he landed and stored his goods. 
 He had brought with him also a quantity of liquor and 
 fire-arms and a small brass cannon. The latter would seem 
 to be the necessary accompaniment of the former. The 
 cannon he kept loaded, and placed in a position commanding 
 the approach to the door. Yet all his precautions proved 
 inefficient. One dark night the Haidas surrounded the 
 house and proceeded to fire into it, so that, in order to save 
 his life, having first barricaded the entrance, he escaped 
 through an opening in the rear under cover of the darkness 
 and fled to Skidegate, a distance of over a hundred miles, 
 where he hired a canoe and crew of Indians to convey him 
 to Fort Simpson. 
 
 Here he offered what remained of his house and stock 
 to the Hudson Bay Company, who were desirous to establish 
 a post on the Islands. They gave him a small sum for it, 
 but their difficulty was to find a man to take charge. At 
 length a man was found whose Indian wife, a Tsimshean 
 woman, was known to the Haidas, and who guaranteed his 
 safety should she accompany him. Her promise had been 
 fulfilled, as she informed me that she had on several occa 
 sions saved him from the hands of the Haidas when they 
 would have killed him. 
 
 Her association with this man had not enlightened her, 
 but had rather retarded her from Christian influence and 
 
OVERCOMING DIFFICULTIES 
 
 rooted her in heathenism, for, whilst many of her tribe had 
 embraced Christianity, she yet remained a heathen. Strange 
 to state, this white man with whom she was living was 
 no better. He had travelled across the American continent 
 about the time of the great Mormon massacre ; had owned 
 all the land on which Sacramento now stands, and had 
 kept a liquor saloon there during the Californian gold 
 excitement. There he had amassed fortunes, and had 
 squandered them again, and at length had drifted up the 
 coast to prospect for gold in Alaska. Now that he 
 had settled down among the Indians, he had become as 
 one of them, attending their " potlatches," receiving and 
 carrying away what was given him, and, when his wife 
 or daughter was ill, he called in the medicine sorcerers, 
 and paid them for performing their incantations over the 
 patient. 
 
 The morning following our arrival, I found a small log 
 hut in which the skins of fur and hair seals had been 
 stored and salted, but which was now empty. This I 
 cleaned out, and in it erected a small stove which I had 
 brought with me from the mainland, and here we were 
 indeed glad to find shelter. It was only 10 by 12 feet, but 
 I succeeded in partitioning off one end of it as a bedroom. 
 The worst feature of our hut was its position, which I 
 found was within a few yards of a broken-down dead- 
 house which had been formed of bark. This was filled 
 with dead bodies. In bark mats, in dirty blankets, and 
 in old grease boxes the dead were heaped; and when the 
 wind blew from that direction, our position became very 
 trying. But this was not all. The Haidas, many of 
 whom had never seen a white woman, crowded into 
 our little shanty in their paint and feathers, and squatted 
 down on the floor, so closely packed together that there 
 was not room to move. Had it not been for the open 
 door we must have been stifled, as the peculiar odour aris 
 ing from their hunting and fishing garb was overwhelming. 
 
OVERCOMING DIFFICULTIES 
 
 The only window a half one at the end of the hut was 
 darkened by an array of faces besmeared with black and 
 red paint, so that both light and air were scarce. Not 
 knowing their language, I could not convey to them 
 our desire, or, had I attempted to drive them out, I 
 might have been ejected in turn, or subjected to even 
 rougher treatment. I concluded, therefore, that what 
 could not be helped must be endured. Day after day 
 this continued, so that it was impossible to get near 
 the stove or to prepare any food. 
 
 We had to be satisfied with two meals each day, viz. 
 breakfast early in the morning, before our visitors began 
 to assemble, and tea in the evening, after all had departed. 
 Any article of wearing apparel within reach was freely 
 made use of. Hats, coats, and boots were passed from 
 one to another, each one trying them on, and inviting 
 the opinions of the others as to their becomingness or 
 otherwise. I now strengthened our partition, and affixed 
 a door, which enabled us to hide away our clothing. I 
 found several who understood a little of the Tsimshean 
 language, and began to make use of them to obtain a 
 few words of Haida. Remembering my success in acquir 
 ing the Tsimshean from the method I had used, I deter 
 mined to adopt the same method for the Haida, and 
 consequently succeeded in obtaining a translation of my 
 key, which, it will be remembered, was " What is the 
 Tsimshean name for this ? " or Gaulth sha wada Tsim 
 shean qua ? " This in the Haida is " Gushino Haadis 
 adshi kiadagung-gung ? " or " How do the Haidas cause 
 this to be named ? " Such of my visitors as could under 
 stand, I now kept busy whilst improving my own time, 
 and the more indolent, not willing to be continually plied 
 with my inquiries, soon took their departure, and thus I 
 gained a double benefit. 
 
 I proceeded well in the compiling of my vocabularies, 
 but in my endeavour to form sentences and phrases I met 
 
OVERCOMING DIFFICULTIES 
 
 with a serious drawback. Having framed a sentence with 
 the aid of one of them, I set it aside and awaited an 
 opportunity to confirm or correct it with the aid of 
 another Haida. But I was invariably met with the asser 
 tion that what I had written was incorrect. I was at 
 length quite discouraged, and began to consider where 
 the fault lay. I had noticed that on reading or re 
 peating my sentence to any of them, their first inquiry 
 always was, Who helped you to know that ? " and that 
 on my informing them, the rendering was at once dis 
 puted. I determined therefore not to enlighten them for 
 the future as to who had told me. I found the trouble 
 arose from a desire on the part of each to be accounted 
 more clever than others, and from this forward I made 
 satisfactory progress. 
 
 It might be supposed that a knowledge of the Tsim- 
 shean, the language of the tribes of this name on the coast 
 of the mainland, only a little over one hundred miles 
 distant, would have been helpful in the acquirement of the 
 Haida. It would have been so were there any similarity 
 between the two languages. But there is no similarity 
 whatever in either nomenclature, construction, or idea. 
 One peculiarity of the Tsimshean is that it somewhat 
 resembles the Latin in the person endings of the verbs, as 
 for instance the verb " live," which is conjugated thus : 
 
 Didolsku -= I live. 
 Didolshun = You live. 
 Didolshtga = He lives. 
 PL Dildolshim = We live. 
 
 Dildolskashim = Ye or you live. 
 Dildolshtga = They live. 
 
 The plural is sometimes rendered as Dildolthimi, <fec. We 
 live, <fec. 
 
 In two of the dialects of Tsimshean the third person 
 
 125 
 
OVERCOMING DIFFICULTIES 
 
 plural is Dildokhdet=zthey live. In the Haida this verb is 
 " Hinung-agung," and is thus conjugated : 
 
 De hennng-agung = I live. 
 Dung = You live. 
 // = He lives. 
 
 PI. Itil = We live. 
 
 Dalung = Ye or you live. 
 // = They (many) live. 
 
 // ,, among = They (few) liye. 
 
 Again, as to the difference in idea or conception of the 
 same objects, the Tsimshean term for sunbeam, " Ashee 
 Giamk," signifies the foot or limb of the sun ; whilst the 
 Haida term for the same, " Juie hunglth dagwuts," is 
 literally the eyelash of the sun. In the Tsimshean the 
 idea is that the sun is as a great body, the limbs of 
 which extend to the earth ; whilst the Haida conception 
 is that the sun is a great eye, of which the rays are the 
 eyelashes. In the Haida the term for our word " echo " 
 is " hants kil " or the " spirit voice " ; whilst in Tsim 
 shean it is "gwul aght," or the reverberations of the lips. 
 That the Haida is the more difficult of the two languages 
 is evident from the fact that, whereas I have known several 
 Haidas who understood and could speak the Tsimshean, 
 yet I have never found any Tsimsheans who could speak 
 the Haida, except several who had been captured by the 
 Haidas and retained for many years in slavery. Indeed 
 the Haida term for the Tsiinsheans is " Kil-las haada," or 
 " the people of the good language," which is significant. 
 
 Whilst thus acquiring the language, I resolved to 
 endeavour to make some little effort in evangelising from 
 house to house, and making use of the Chinook and the 
 Tsimshean. The Chinook is the trading jargon of the 
 coast, and is known by some of the inland tribes also. It 
 was introduced by the Hudson s Bay Company s officers, 
 and would appear to have had its origin from intercourse 
 
 126 
 
OVERCOMING DIFFICULTIES 
 
 with the tribe called the Chinoock, amongst whom the 
 Company established the first trading post, Fort Oregon, 
 from which the State in which this fort stood probably 
 derives its name. An interesting incident is recorded in 
 connection with this fort, which illustrates the method by 
 which much of the Chinook was formed. One of the 
 officers of the Company named Clarke lived outside the 
 fort, and on the officer of the watch opening the gate in 
 the morning he generally greeted him with the salutation 
 of " Well, Clarke, how are you ? " The Indians, waiting 
 around to enter for trade, hearing this salutation frequently, 
 concluded that it was the general greeting for all, and so on 
 entering would address the first white man with the words, 
 " Clak how ya ? " This is now generally used as the equiva 
 lent for " How are you ? " However well the Chinook 
 may be adapted for trading purposes, it is but a poor 
 medium for communicating religious instruction. But the 
 importance of the missionary message compelled me to 
 have recourse to the use of it whilst acquiring the Haida, 
 so, having provided myself with large scriptural cartoons, 
 I began at one end of the camp, and conducted a short 
 service in one lodge each evening. As there were several 
 families in each lodge, I generally found a sufficient number 
 of hearers. Placing my illustration in a prominent position, 
 I commenced by singing a verse or two of a hymn in 
 either English or Tsimshean, which before long I was 
 enabled to render in Haida. This was followed by a 
 prayer, after which I delivered the message, assisted by 
 the use of the illustration. I had strange congregations in 
 those days. Sometimes on the arrival of other tribes a 
 large number of stalwart Haidas would saunter in from 
 the dance or pot latch, all gorgeous in paint and feathers, 
 with bear skins or blankets wrapped round them, and 
 would squat down on the floor. Lighting their pipes, 
 they would discuss me and my action in loud tones, with 
 an occasional burst of laughter. It was but a repetition 
 
 127 
 
OVERCOMING DIFFICULTIES 
 
 of the criticism to which the first great missionary to the 
 Gentiles was subjected when his more cultured hearers 
 exclaimed, " What will this babbler say ? " And if I was 
 not clearly understood, I realised at least that I was pre 
 paring them for the reception of the message which would 
 yet change these savage sea rovers into civilised Christian 
 citizens, yea, and impart to them a claim to citizenship 
 in the "city which hath foundations, whose builder and 
 maker is God." 
 
 128 
 
CHAPTER X 
 
 SICKNESS AND TRIAL 
 
 " I had much seed to sow, said one ; I planned 
 To fill broad furrows, and to watch it spring-, 
 And water it with care. But now the hand 
 Of Him to Whom I sought great sheaves to bring 
 Is laid upon His labourer, and I wait 
 Weak, helpless, useless, at His palace gate." 
 
 FRANCES II. HAVERGAL. 
 
 IT was about this time that I began to realise the 
 necessity for a building in which to conduct regular 
 services. There was an old dance-house standing in 
 a central position in the camp, which was constructed in 
 the regular Haida style, having a pit or amphitheatre in 
 the centre, surrounded by three tiers, rising one above the 
 other until level with the ground on which the outer walls 
 stood. As this building had fallen into disuse, and had 
 become dilapidated, I was enabled to purchase it for a small 
 sum, including the site. I succeeded in inducing a number 
 of young men to assist me in preparing this structure, by 
 paying them in kind, which they preferred to money pay 
 ments. Powder and shot, tobacco and matches, hard ship 
 biscuits and rice, also blankets these articles could always 
 command labour, being just such things as they required 
 in their hunting expeditions. All the northern Haidas are 
 skilful canoe-makers, consequently they are familiar with the 
 use of the " hadha." This is a native adze made by them 
 selves from any piece of iron or steel, which they temper, 
 shape, and sharpen, and then lash it to a wooden handle. 
 A similar weapon was used by them in fighting, and was 
 really their tomahawk. Prior to the introduction of iron and 
 
 I 
 
SICKNESS AND TRIAL 
 
 steel amongst them, their adzes, hammers, and axes were all of 
 stone, which were in use up to a comparatively recent date. 
 
 I had the thick split cedar planking taken down piece 
 by piece, and adzed on the inner side and edges, thus 
 making them like newly prepared boards, and at the same 
 time fitting them more closely. In doing this they had 
 their adzes injured and blunted repeatedly by coming into 
 contact with numerous bullets imbedded in the plank, the 
 evidences of the frequent attacks made on the inmates in 
 the past. I had yet another difficulty to contend with. 
 Several large carved poles stood in front of the building, 
 of which one stood on either side of the door. These were 
 beginning to decay near the base, and my workmen did 
 not improve them while passing in and out, so that the 
 decaying forms of the dead encased in them could now 
 be seen. As these were the remains of chiefs and others 
 of high rank, I could not remove them with impunity. 
 In order to avoid the necessity of passing in and out 
 through them, I had a door opened towards the rear of 
 the building for my own convenience, and I congratulated 
 myself on the improved arrangement. 
 
 But my congratulations were premature. For not many 
 days afterwards, after a stormy night, when opening my 
 door the following morning, I was startled at receiving a 
 smart lash as though from a whip on the side of my face. 
 Looking up to see the cause, I perceived that the wind 
 had blown the side out of a mortuary chest which was 
 supported by two great posts, and in this receptacle lay 
 the skeleton of a woman, the long black hair of which was 
 being blown to and fro by the wind as it hung down 
 fully three feet from the scalp. I was startled by this 
 unexpected discovery, and speedily beat a retreat in order 
 to avoid a repetition of the punishment which the unknown 
 was unconsciously inflicting upon me. I called two slaves, 
 and giving them a bark mat, secretly instructed them to dig 
 a grave not far from the spot at midnight, and then to 
 
 130 
 
SICKNESS AND TRIAL 
 
 remove the remains from the elevated platform it occupied 
 and inter it. They at first hesitated, fearing that whoever 
 claimed relationship might shoot them if discovered, but by 
 my promising them employment they consented. Thus my 
 doorway was again rendered accessible to me as before. 
 
 While completing the renovation of the old dance-house 
 with a view to public services for religious instruction, my 
 plans were well-nigh upset by the action of one of my work 
 men. This man, who was the member of a family which bore 
 the character of being amongst the fiercest of the tribe, was 
 anxious for a supply of tobacco. I accordingly handed him 
 an order on the storekeeper to supply him with the same. 
 
 On reaching the blockhouse which served as a store he 
 found it closed. He proceeded to the shanty occupied by 
 the storekeeper and presented my paper. The storekeeper 
 declined to return to the store to supply him, and the 
 Haida, becoming angry, rushed out uttering threats, and 
 banged the door with such force that it almost gave way. 
 This act so infuriated the storekeeper, who was also a man 
 of a violent passion, that he seized a stick and rushed out 
 after him. Fortunately I had only just returned to my 
 hut, and saw the two closing in a deadly struggle. The 
 white man endeavoured to strike again and again, but the 
 Haida avoided his blows with cat-like agility, and, drawing 
 his hunting-knife from his belt, was watching his oppor 
 tunity to use it upon his opponent when I rushed in 
 between them. Being fresh and eager I succeeded in 
 separating them, and hearing the angry shouts, my wife 
 came to my help. With her aid we induced the store 
 keeper to return to his shanty, whilst the Haida stood like 
 a tiger at bay staring after him and muttering " Mema- 
 loose, Memaloose," which is the Chinook for " Kill, Kill." 
 He permitted me to lead him to my hut, where I endeavoured 
 to calm him, and at the same time to warn him that should 
 anything happen to the storekeeper he would be held re 
 sponsible, as I had witnessed what had occurred and had 
 
 131 
 
SICKNESS AND TRIAL 
 
 heard his significant threat. I afterwards succeeded in 
 reconciling them, and the storekeeper confessed that he had 
 permitted his temper to overcome him. Had I not been 
 near, he would probably have lost his life in the fray, as 
 other Haidas were rushing to aid their tribesman. 
 
 It was at this time that we began to experience the 
 effects of the tainted atmosphere in which we were living. 
 Our eldest child was seized with fever, which turned out to be 
 an attack of typhoid. Anxious to prevent the overcrowding 
 to which we had been subjected, I constructed a half door 
 and hung it in position. This I fastened with a bolt so low 
 down that it could not be opened from without. This 
 simple contrivance debarred the usual inrush of visitors. 
 
 As they crowded around to endeavour to obtain admis 
 sion, I pointed them to the sick child and explained as 
 best I could the position, which appeared to satisfy them. 
 Notwithstanding all our efforts the symptoms grew worse, 
 until we began to fear the worst. As the crisis approached 
 we stood by him at midnight, and believing him to be 
 dying, we commended him in prayer to our Heavenly 
 Father. His breathing had ceased and no pulse could be 
 felt, when suddenly a perspiration began to break out on 
 his forehead, and with a sigh almost inaudible the breath 
 ing slowly, and at first imperceptibly, returned. He had 
 passed the crisis, and from that time he gradually recovered. 
 
 Before he was convalescent, however, I was stricken down 
 myself with the same dread disease. As my symptoms 
 increased, fearing that I should become delirious, I in 
 structed my wife as to the future treatment. It was well 
 I had done so, as shortly afterwards I became insensible to 
 my surroundings. While in this state a band of medicine 
 men, who had learned of my illness, came and demanded 
 admission. It was a critical moment. My wife knew that 
 should they succeed in effecting an entrance all hope of 
 recovery would be ended. They asserted that my illness 
 was caused by one of the evil spirits which had caused the 
 
SICKNESS AND TRIAL 
 
 death of so many of the Haidas, and that they alone 
 possessed the power to expel it. The leading medicine 
 man, with his long hair rolled around a pair of horns, had 
 his medicine rattle and charms in a bag which he generally 
 carried when on his visits to the sick. His associates were 
 also similarly arrayed and prepared. 
 
 Finding that my wife would not admit them, they 
 attempted to force open the door, but I had expected 
 just such attempts, and had consequently constructed the 
 door strongly to resist such attacks. When they stretched 
 over to endeavour to withdraw the bolt she pushed them 
 off repeatedly. At length, uttering threats and denuncia 
 tions of death against us, they withdrew, and my life was 
 saved. For had they succeeded in their attempts to enter 
 they would have danced around and over me, accompany 
 ing their wild cries with their rattles, until I had succumbed. 
 Or even had I survived such treatment and recovered, my 
 influence would have been lost, as they would have pro 
 claimed throughout the camps that they had saved the 
 white man s life by casting out the demon of his disease. 
 
 In a few days the crisis came, just as it had in the case 
 of our child, and accompanied by the same symptoms. 
 The delirium passed away and the fever gradually subsided, 
 leaving me weak and low. How I longed for an egg or a 
 little milk, but neither could be had. When in this state 
 my friend the storekeeper ventured to look in on me. He 
 kept away through fear, because he believed the word of 
 the medicine men, who had proclaimed my approaching 
 end throughout the camp, and in consequence he informed 
 my wife that my death was certain. But notwithstanding 
 medicine men and false friends I could cry out in faith, 
 " I shall not die, but live and declare the works of the 
 Lord," as now I realised I should recover. 
 
 In response to my appeal for a little fresh meat, he 
 engaged to kill a pig provided I should take half of it, 
 which I gladly consented to do under the circumstances. 
 
 133 
 
SICKNESS AND TRIAL 
 
 The following day he sent it over, and pleased at the pros 
 pect of a little fresh meat I seized my walking-stick and 
 determined to take my first walk after my illness. The 
 snow lay lightly on the ground, and I had just reached the 
 confines of the encampment when I witnessed a sight from 
 which I fled. The three remaining swine had dragged a 
 corpse from its rude covering, and were engaged in devour 
 ing the remains. I returned to the hut, where I found 
 dinner prepared. I was invited to partake of the longed- 
 for dish, but I turned from it with loathing. When 
 pressed for the reason of my refusal I was compelled to 
 disclose the secret. The pork was quickly removed, and a 
 passing Haida was presented with the entire supply, cooked 
 and uncooked. No doubt he invited his friends to partake 
 of the treat. But in such case I fear the old proverb that 
 " ignorance is bliss " would not apply, as they must have 
 known that these unclean animals were cannibals of the 
 most degraded type. 
 
 A few days after this event a large fleet of Haidas 
 arrived from several other encampments to attend a great 
 " potlatch." As they came by special invitation a great 
 reception had been prepared for them. As their large 
 canoes approached the shore, each propelled by from twelve 
 to twenty rowers arranged in equal numbers on either side 
 of the canoes, a skilful display of paddling was given. 
 Now they made the stroke as one man, without causing 
 the slightest sound or raising a ripple on the water, indi 
 cating the stealthy manner in which they approached their 
 foes in a night attack ; then at a given signal, with a loud 
 war whoop they dashed their paddles deep into the water, 
 causing the foam to fly, whilst the canoes were almost lifted 
 by the stroke as they made a united dash upon their sup 
 posed enemy. Instantly this was changed to a paean of 
 triumph, whilst they kept in perfect time to the chant 
 with their paddles; and lastly, they swept shorewards, 
 imitating the flight of the weary eagle by two strokes and 
 
 134 
 
SICKNESS AND TRIAL 
 
 a rest between, alternated with three strokes and a pause. 
 This exhibition was ended by every two oarsmen crossing 
 their paddles in mid-air over the centre of their canoes as 
 they touched the shore. 
 
 The chiefs and leading men occupied the seats between 
 the rowers, whilst the women and children, with their 
 provisions and bedding, were accommodated on the bottom 
 of the canoes, thus ballasting their light craft. Several of 
 the leading canoes had small cannon mounted on the bows. 
 From these a salute was fired on nearing the shore ; but 
 the concussion was too strong for one of the canoes, as it 
 caused it to split almost from bow to stern, and would 
 have proved serious had they not been so close to land. 
 The occupants remained quite composed although the water 
 was rushing in, and they succeeded in beaching the canoe 
 just as she was sinking. But as the chanting and dancing 
 were well sustained by the occupants of the other canoes 
 this accident passed almost unperceived by the others. 
 
 Many of the dancers wore head-dresses and wooden 
 masks of various patterns, but in every case the mask or 
 head-dress indicates the crest to which the wearer belongs. 
 Thus the masks and head-dresses worn by the members of 
 the eagle crest bear a resemblance to the eagle either by 
 the likeness of the nose to the eagle s hook-shaped beak, or 
 by the white eagle feathers surmounting the mask. The 
 members of the finback-whale crest wear masks surmounted 
 by a large fin ; whilst the wolf, the bear, and the frog are 
 all well represented by the members of the crests of which 
 these are the signs. 
 
 It is not a little significant, however, to find how very 
 closely the use of the ermine skin by the Indians of all 
 the tribes on the north-west coast approaches the use of 
 it in the state dresses of royalty and nobility in England. 
 The higher the rank of an Indian chief, the greater the 
 number of ermine skins he was entitled to wear attached 
 to his shikeed) or dancing dress, and hanging from it down 
 
 135 
 
SICKNESS AND TRIAL 
 
 his back, in rows of three to six in width. The Master of 
 the Robes in the English court is careful that neither duke, 
 earl, or knight may adorn himself with more ermine skins 
 than is permitted by court etiquette. And, as it cannot 
 be said that the Indians have adopted the custom from 
 the whites, and we hesitate to admit that the whites have 
 acquired it from the Indians, we can only recognise in it 
 the similarity of human nature, and admit that here, 
 indeed, the extremes meet in the tastes and adornments 
 of the highest civilisation and the gay trappings of the 
 untutored Indian chief. 
 
 A great feast had been prepared for the visitors in 
 the houses of the leading chiefs, and to this they led, 
 preceded by the dancers. On entering, great fires of logs, 
 piled several feet in height, diffused a glow of heat around, 
 and the blaze was intensified by slaves pouring seal-oil 
 and olachan grease in large quantities upon the fires. The 
 visitors having been seated according to rank, their enter 
 tainers entered arrayed in their dancing costume, of which 
 the most attractive objects were the dudjung, or dancing 
 head-dress, and the shikeed, or dancing robe. The crown- 
 shaped receptacle on the top of each of the dancing head 
 dresses was well filled with the swan and eagle s down, 
 and, as they danced in and around before their guests, 
 they bowed before each, causing a shower of the down 
 to fall on each guest, a most significant mark of both 
 peace and honour. The dance was accompanied by the 
 music of the chant and drum, whilst the words of the 
 chant expressed their pleasure and the rank and record of 
 their guests. When the Ithdanua^ or down, had thus been 
 scattered, their feasting began. 
 
 It was not uncommon to place a small canoe filled with 
 berries, preserved in grease and mixed with snow, before a 
 number of their guests. The chief dishes were served up 
 in wooden bowls and trenchers, skilfully carved, and inlaid 
 with mother-of-pearl. Dried salmon and halibut with 
 
 136 
 
AN INDIAN SUB-CHIEF IN FULL DRESS 
 
 Mantles such as this were woven by the Indians from the hair of the mountain goat, and 
 were very costly. Ermine skins adorn the head-dress. 
 
SICKNESS AND TRIAL 
 
 olachan grease followed, with boiled seaweed (dulse), also 
 mixed with fish and grease, and, lastly, as dessert, a bitter- 
 tasting berry (hugutlite), beaten up with water until it 
 became a mass of froth. This was eaten in a peculiar 
 manner, with long, narrow wooden spoons (shaped like 
 miniature oars or paddles), being pressed out of the mouth 
 and quickly drawn in again in order to expel part of the 
 air with which it is mixed. This is attended with an 
 unusual sound, and in endeavouring to imitate and execute 
 this native custom, the white man, if a guest, is seldom 
 successful, and must be prepared to be greeted with salvos 
 of laughter at his failure. 
 
 The first item in the programme of this great " potlatch " 
 to which these visitors had been invited was the erection 
 of a great totem or crest pole. Amongst all the tribes 
 on the coast, none surpassed the Haidas in the construction 
 and erection of these totems. In this, and in the design 
 ing and finishing of their large war canoes, the Haida 
 Indians excelled all the coast tribes, whether in British 
 Columbia or on the Alaskan coast. They had one natural 
 advantage, in the very fine cedar trees which were to be 
 found on their islands. 
 
 A tree, proportionate to the dimensions of the totem 
 required, and free from large knots or blemishes, was first 
 selected, roughly prepared, and conveyed to the camp. 
 Then the chief of a crest differing from that of the chief 
 for whom the totem was to be carved, was invited to enter 
 upon the work. If he was not sufficiently skilful himself, 
 he called one or more of the most skilful of his own 
 crest to assist him in the undertaking. Having received 
 instructions as to the various figures to be represented, 
 their number and order, proceeding from base to top, the 
 workmen commenced operations. 
 
 In the carving of a totem pole very often a legend or 
 tradition in which the ancestors of the chief and his crest 
 were the chief actors is selected, and thus the totem is but 
 
 137 
 
SICKNESS AND TRIAL 
 
 an illustration of the legend. In some villages may be seen 
 totems surmounted by figures resembling men wearing tall 
 hats. This indicates that the owner s ancestor or ancestors 
 first saw the white men who are here represented. Stand 
 ing by a skilled carver on one occasion who had been 
 engaged to carve a very elaborate totem, I was surprised at 
 the apparently reckless manner in which he cut and hewed 
 away with a large axe as though regardless of consequences. 
 " Where is your plan ? " I inquired. " Are you not afraid 
 to spoil your tree ? " " No," he replied ; " the white man, 
 when about to make anything, first traces it on paper, but 
 the Indian has all his plans here," as he significantly pointed 
 to his forehead. 
 
 Having cut out the outline roughly with the axe, he 
 then proceeded to finer workmanship with an adze, and on 
 my last visit I found him polishing off a perfect pattern 
 with the dried skin of the dogfish, which is much more 
 effective for this purpose than sand-paper. When it is 
 remembered that formerly all such work as the preparation 
 and carving of their totem poles, the construction of their 
 well-proportioned canoes, and the building and decoration 
 of their dwellings, were executed with stone tools, it will 
 appear less surprising that they can accomplish such work 
 now with the improved tools and implements which the 
 white man has introduced. The chief or chiefs who are 
 engaged to carve the totem or crest pole are not paid until 
 the " potlatch " takes place. They are then rewarded, 
 not according to their time and labour, but rather according 
 to their rank and the amount of property at the disposal of 
 the chief for distribution to those who have been invited. 
 
 But there were yet other customs amongst the Haidas 
 connected with the " potlatch." One of these was tattooing. 
 I had occasion to enter a lodge one morning shortly before 
 a " potlatch " took place, and was not a little surprised to 
 see all around the lodge men in every attitude undergoing 
 this painful operation, some on the chest, some on the 
 
 138 
 
SICKNESS AND TRIAL 
 
 back, and others on the arms, all being tattooed with the 
 figures peculiar to their owrt crest, which in this instance 
 was the eagle and the beaver, as they belonged to the 
 eagle crest. 
 
 The operators were evidently quite expert in their work. 
 Each of them had a number of thin strips of wood of 
 various widths, in which needles were firmly fixed as teeth 
 in a comb. Some of these sticks had but two or three 
 needles, others more, according to the width of the pattern 
 or device to be marked. The peculiar sound caused by 
 such a number all pricking the skin of their subjects caused 
 quite a nervous sensation in the bystander. Blood was 
 flowing freely from many of them, and that it was rather a 
 painful process was evidenced by their faces. Many were 
 smoking, thus seeking to conceal their misery and console 
 their feelings with the pipe. Others had their lips firmly 
 compressed, but not one by either sign or sound indicated 
 the painfulness of the process. That the subsequent suf 
 fering when inflammation had set in was severe I discovered 
 by a number of them coming to me for some application 
 to subdue the swelling and soothe the irritation. This was 
 caused by the poisonous colours which had been rubbed in. 
 
 Not a few of the Haidas had their faces tattooed when 
 I first went amongst them, and these reminded me strongly 
 of the Maories of New Zealand, but the few of these who 
 now remain are ashamed of the disfigurement, especially on 
 embracing Christianity. When the " potlatch " took place 
 these men who had been thus tattooed were rewarded by 
 receiving blankets or other property proportionate to the 
 honour which they had thus rendered to the chief. But 
 yet worse practices were sometimes resorted to in the erec 
 tion of the totem at a great " potlatch." It was not 
 uncommon formerly, when the opening had been dug out 
 in which the totem was to be erected, to bind one or more 
 slaves, either male or female, and cast them alive into the 
 opening. Then, amidst shouting and clamour which drowned 
 
 139 
 
SICKNESS AND TRIAL 
 
 the cries of the victims, the great totem was hoisted up into 
 position by hundreds of helpers and the opening around 
 it filled in with stones and earth firmly beaten down. 
 
 On one occasion a young woman, a slave, fled to our 
 mission over one hundred miles in order to escape such a 
 terrible fate. The night before the day fixed for her 
 destruction she succeeded in launching a small canoe un 
 aided and unperceived, and fled. The punishments and 
 privations which she had passed through had prostrated 
 her, and although we used every means to restore her to 
 health she succumbed to her injuries three weeks after her 
 arrival. There was hope in her death, as we had with the 
 assistance of another freed slave endeavoured to lead her to 
 a saving knowledge of the Truth. With the introduction of 
 the teachings of Christianity and the advance of civilisation 
 the "potlatch" has been denuded of all its worst associations. 
 
 When the day for the great event has arrived all the 
 property is brought forth and exhibited in heaps within 
 and without the lodge. The guests are then arranged 
 around according to the rank, their first or inner row being 
 formed of the leading chiefs. Behind them sit the sub-chiefs 
 or those of the second rank. Next appear the haade " 
 or free men. These are the counsellors to the chiefs. The 
 next rows are arranged according to the social position in 
 the tribe. On the outside are assembled the slaves. The 
 presiding chief then delivers an introductory speech, re 
 counting the rank and deeds of his ancestors and his own 
 exploits and position amongst them. Not infrequently 
 this opportunity is used to resent an insult either actual 
 or supposed, or to inflict one. The chiefs assistants, being 
 sub-chiefs of his own crest, then call out the name of each 
 recipient and the amount and description of property given. 
 
 Often large numbers of slaves were first given away, then 
 copper shields, furs, blankets either in bale or numbered, 
 guns, rifles, canoes, and latterly, as currency has become 
 more common amongst them, both gold and silver is dis- 
 
 140 
 
SICKNESS AND TRIAL 
 
 tributed ; also whole pieces of print, white calico, and 
 flannel. These latter are generally torn up in pieces and 
 strips, and given away to the rank and file, as also blankets, 
 &c. At one of the latest "potlatches," where I was permitted 
 to enter and conduct a short service, I observed near to 
 where I stood a wash-basin nearly full of silver, in one- 
 dollar and half-dollar pieces, for the potlatch." Much has 
 been said and written, both for and against this custom, 
 principally by outsiders who are unacquainted with the 
 social life of the Indians. Having resided amongst them for 
 three decades, and learned their languages, Tsimshean, Haida 
 and Nishka, I can testify from knowledge and experience 
 that the " potlatch " of to-day is not what it was in the past. 
 The same may be said of the heathenism of the present as 
 compared with that of a quarter of a century ago. Both 
 have been reformed by the influence of Christianity. The 
 tearing and devouring of dogs and human flesh was then 
 almost a nightly practice in every heathen camp. Now 
 it is unknown. Slavery has been abolished. Sorcery is 
 ashamed to declare itself, and the medicine man has been 
 denuded of all his terrors. 
 
 Notwithstanding, the " potlatch " is a hindrance to the 
 advancement of the Indian. The tribe or band which 
 follows it cannot become thrifty or prosperous. It is a 
 barrier to industry. Note the number of weeks lost 
 to the Indians when they assemble for the " potlatch." 
 During this time they are almost constantly engaged -in 
 gambling. How are they clothed ? For .the most part 
 they have only a dirty blanket thrown around them, and 
 their habits are filthy, very seldom attempting to wash 
 themselves or clothing. The heathen " potlatch " is incom 
 patible with Christianity and civilisation. It tends to 
 demoralise and degrade its followers, and it has been proved 
 that the civilised and industrious Indian earns and expends 
 five times more than the devotee who wastes his life in the 
 practice of the " potlatch." 
 
 141 
 
CHAPTER XI 
 
 IN PERILS BY WATERS 
 
 f< He who mid the raging billows 
 
 Walked upon the sea, 
 Still can hush our wildest tempest 
 As on Galilee." 
 
 WARDS the end of March there was a stir in the 
 camp. The canoe builders, who had been working 
 on their canoes ever since the close of the great 
 " potlatch," had finished their work, and all along the 
 shore in front of the camp their canoes lay ready for 
 launching. Some of them were large, some of medium 
 size, and some small, ranging from fifty feet in length and 
 six and a half feet beam, down to half this size and less. 
 The largest were for ocean travelling and freight, and 
 resembled the old war canoes ; whilst those of medium 
 size were used for hunting the fur seal and sea otter. All 
 were perfect in outline and beautiful in construction. The 
 late Admiral Prevost once remarked to me, when looking at 
 a large Haida canoe, that it was as perfect in outline as an 
 " Atlantic greyhound," which is the term commonly used 
 to describe the large and fast steamers now running be 
 tween Europe and America. And yet the Haidas were 
 able before the advent of the white men to turn out their 
 canoes as perfectly with their stone tools as they do now 
 with steel. 
 
 During my stay on the islands a large war canoe was 
 found in the forest almost completed, with the stone adzes, 
 hammers, and chisels as left in it. It was concluded by 
 
IN PERILS BY WATERS 
 
 the Haidas who found it that it was being constructed 
 when the first great smallpox epidemic visited the islands, 
 and all the workmen had perished. The stumps of some 
 trees may still be pointed out which bear the unmistakable 
 marks of having been cut down with the stone axe of the 
 past. 
 
 In their canoes then, thus prepared, the Haidas were 
 about to cross to the shores of the mainland. Their object 
 was not, like that of the past, to kill and plunder and 
 enslave, but rather to visit the great olachan fishery on 
 the Naas River and procure a supply of the oil extracted 
 from this little fish. 
 
 As my wife was suffering from a painful ailment, and I 
 was anxious for a change on my own account as well as for 
 our child after our recovery from typhoid, we determined 
 to embark with them. Though our first winter had been 
 a most trying time, yet we were not discouraged. We 
 had succeeded, in the face of much opposition, especially 
 from the medicine men, in establishing the Mission. I 
 had gained an influence with several of the leading chiefs, 
 two of whom had permitted me to conduct services in their 
 lodges, which were the largest in the camp, and I had 
 made considerable progress in acquiring a knowledge of the 
 language. The fears of the captain of the steamer which 
 had brought us over five months previously had proved 
 unfounded, as instead of being murdered we were about to 
 take our passage with the Haida fleet instead of waiting 
 for his return. So, like the first great missionary, we were 
 enabled " to thank God and take courage." 
 
 As the weather at this season of the year is usually 
 rough and uncertain, consultations were held night and 
 morning by the weather-wise among them, and at length, 
 on the 29th of March, early in the morning some thirty 
 large canoes started. The Haidas are as careful as coura 
 geous in their adventures on the ocean, and so meet with 
 but few accidents in their canoe voyages. Before starting 
 
 143 
 
IN PERILS BY WATERS 
 
 on a voyage they exchange their children and other rela 
 tives with one another for the occasion. This binds them 
 together in a common interest, and unites them in the 
 hour of danger when overtaken by a storm. 
 
 We started with a favourable wind, and had travelled 
 through Dixon s Entrance to the north of the islands for 
 some thirty miles, when suddenly we saw the leading canoes 
 turning and heading for the shore near the north-eastern 
 point of the islands known as Rose Point " or " Rose 
 Spit." All the fleet followed the leadership of those in 
 front, and made for the shore also. On landing explana 
 tions were demanded by those who were anxious to proceed 
 as to why the leaders had changed their course ? Eden- 
 shew, the chief whose canoe had first turned, explained that 
 he had seen a small cloud moving rapidly from the north 
 east, which had decided his action ; and as they all knew 
 that Edenshew was no mean authority in such matters, 
 further explanations were unnecessary. 
 
 We had embarked with chief Weah in his large canoe. 
 He was himself both steersman and captain. He no longer 
 regarded me with suspicion. I had attended his aged 
 mother, who could not have been far short of one hundred 
 years old when she died. Her hair was as white as wool 
 with age, a most unusual feature in an Indian. At her 
 own request her friends had prepared a box-shaped coffin 
 for her body long before she died, and this was placed 
 alongside where she lay. I had acquired sufficient know 
 ledge of the language to enable me to point her to Him 
 who is " the Way, the Truth, and the Life." After this, 
 notwithstanding the opposition of the medicine men, he 
 had permitted me to conduct an occasional service in his 
 great lodge. Probably, it had dawned upon him that after 
 all I had not come too late, as he had asserted at my first 
 visit. On this occasion he was accompanied by his two 
 nieces, and the husband of the eldest, also two of his 
 slaves, and our party, making a total of ten. 
 
INDIAN WEAPONS 
 
 The upper horizontal club was carved by a Haida from a whale s jaw 
 bone. That beneath it is made by a Nishka Indian from an elk s 
 horn. Clubs and double-headed daggers are on each side ; between 
 them are scalp caps and bead-work shields. 
 
 INDIAN CHIEF S DRESS 
 
 The mantle was used only when dancing on state occasions. Above the 
 mantle is seen a chief s head-dress, used at the same time. 
 
IN PERILS BY WATERS 
 
 All was now bustle and excitement along the beach ; 
 discharging their freight, hauling up their canoes, erecting 
 sails for shelter, and gathering wood for camp-fires, engaged 
 the energy of all. After which, when all had settled down 
 in groups around large fires, the cooking and preparation 
 of the evening meal was proceeded with. We feasted on 
 the flesh of the fur seal which some of the tribe had shot 
 during the day. It is not so oily as the ordinary hair 
 seal, and is therefore more palatable. 
 
 We had had a rather rough passage, and the children s 
 caps had been carried off by the wind, as well as some 
 loose articles, so that we were not sorry to land. I con 
 ducted a short service on the shore before all turned in 
 for the night. It was a novel experience for the Haidas. 
 The following morning the wind was fair but strong, which 
 caused a heavy surf, and rendered embarkation difficult. 
 One canoe, in endeavouring to get off, was smashed to 
 pieces ; the occupants with difficulty were rescued, but all 
 their goods and effects were lost. They were left stand 
 ing on the shore in dire distress, and nothing remained 
 for them but to walk back again thirty miles to the 
 nearest camp. 
 
 I saw that our canoe was likely to meet a similar fate, 
 so, calling on two slaves and Macaie to assist me, we rushed 
 into the surf, two of us on either side of the canoe, and 
 held on to it, the incoming waves, as they rolled shoreward, 
 lifting us with the canoe, but as the waves receded we were 
 enabled to steady the subsidence of the canoe on the beach. 
 Hastily embarking our party and effects, we watched our 
 opportunity, and pushed out on the crest of a wave as it 
 receded, and thus escaped the fate of our fellow voyagers. 
 I was wet up to the waist, and, being unable to divest 
 myself of my wet clothing, I wrapped a rug around me, 
 and, seizing a paddle, I pulled vigorously in order to prevent 
 a chill, as I had not quite recovered from the effects of 
 the fever. But as the water had been intensely cold, I 
 
 145 K 
 
IN PERILS BY WATERS 
 
 was seized with a severe cramp which lasted for about half 
 an hour. 
 
 We continued to paddle for fourteen hours, when a good 
 breeze sprang up, which increased to half a gale, and caused 
 us to ship some water owing to the waves which broke 
 over us, and this kept one of the slaves busy bailing it out. 
 We reached the outer islands long past midnight, all weary, 
 exhausted, and wet. Fortunately the children had fallen 
 asleep, which rendered them unconscious of their misery. 
 Owing to the heavy sea which had been running during 
 the afternoon, all were so dizzy that we had to crawl up 
 from the canoe on all fours. We kindled a fire, and I 
 hastened to prepare some hot tea, but before it was ready 
 all were sound asleep. 
 
 The following morning being Saturday, we re-embarked 
 and, with a fine day and a favouring breeze, reached 
 Fort Simpson at about 6 P.M., having been out just three 
 days in making the passage. Finding no surgical aid 
 available at Fort Simpson, I was compelled to perform a 
 small operation, under which my wife fell away in a faint, 
 but instant relief was afforded, and a good night s rest 
 gained. Mr. and Mrs. Morrison, who were then in charge 
 at the Fort, showed us every kindness, and under the care 
 of this lady my wife rapidly regained strength and spirits. 
 
 The following day being Sunday, I conducted a Tsim- 
 shean service by special request in the Methodist Church, 
 as the resident missionary was absent. A large number of 
 my Haidas were present. This was the first occasion on 
 which the Tsimsheans were addressed in their new church 
 by a white missionary speaking to them in their own 
 tongue, as their own missionary had not yet acquired their 
 language sufficiently to speak without an interpreter. In 
 the afternoon I conducted an open-air service for the 
 Haidas on the shore in front of the Fort, a large number 
 of Tsimsheans being also present. Here, on the very spot 
 where they had formerly met in deadly strife in the con- 
 
 146 
 
IN PERILS BY WATERS 
 
 flicts in the past, they were now united in learning the 
 message of Him whose advent was first announced with 
 " peace on earth and good will to men/ On the follow 
 ing day we embarked for Metlakahtla, where we received a 
 hearty welcome, though all were surprised at our having 
 made the passage by canoe so early in the year. 
 
 Thus our first winter among the Haidas had been com 
 pleted, and we had proved the promise of His presence, 
 " Lo, I am with you all the days." In much weakness we 
 had raised the banner of the Cross amongst the Haidas. 
 We realised that the seed sown in weakness would yet be 
 raised in power, and in this faith I at once commenced to 
 make preparations to return as soon as possible, and erect 
 a Mission -house on the islands. The remembrance of 
 what we had endured in the " hut " during the preceding 
 winter was a sufficient stimulus to rouse me to action. 
 
 But first I resolved to visit the Indians gathered at the 
 olachan fishery on the lower Nass River, whither the 
 Haidas had also gone. Here I renewed my acquaintance 
 with the Tsimsheans, among whom I had laboured for 
 several years. Here also I had the pleasure of meeting a 
 brother missionary, the Rev. R. Tomlinson, and his wife, 
 who had proved herself a faithful missionary and helpmeet 
 to her husband in the Nishka Mission. 
 
 As we had no Mission -house then at the fishery, I spent 
 my time amongst them, visiting from camp to camp, 
 conducting services, and prescribing medicine for the sick. 
 On my return to Metlakahtla, I engaged a Tsimshean 
 Indian who could square timber and otherwise assist me in 
 the erection of the proposed Mission-house on the islands. 
 As the Stikeen gold excitement was just then arising, we 
 found that the steamer was on her way to Wrangle at the 
 mouth of the Stikeen River with a large number of miners 
 anxious to reach the new Eldorado in time to avail them 
 selves of the favourable season. 
 
 Wrangle had been a large encampment of the Tlingit 
 
 147 
 
IN PERILS BY WATERS 
 
 Indians, of which Kinnanook was the chief ; but the arrival 
 of a large number of miners and of those of doubtful char 
 acter who generally follow such a rush, had not tended to 
 benefit the tribe. Like the chiefs of many of the coast 
 tribes, Kinnanook derived much profit from the inland In 
 dians on the upper reaches of the river. These were not 
 permitted to come down to the coast to trade their furs, 
 but the chiefs near the mouth of the river of which Kinna 
 nook was the head, supplied them with such articles as they 
 most needed, and took their furs in exchange. From this 
 the coast chiefs reaped a large revenue, as the furs from 
 the interior are always superior to the furs obtained on the 
 coast, and secure higher prices. 
 
 This is especially true of the marten, the mink, and the 
 silver fox. The advent of the miners, and consequent 
 opening up of the country, had effectually changed all this, 
 as stores for the supply of the miners had been started on the 
 upper river, and here the Indian hunters received a fair 
 market value for their furs ; and consequently their income 
 had improved whilst that of the coast tribes had propor 
 tionately diminished. In addition, the introduction of 
 strong drink, with all its attendant evils, had degraded 
 many of the tribe, so that they were but little better than 
 the Indians I had seen in the vicinity of the large white 
 centres. 
 
 The United States Government had also stationed a 
 garrison at this point, as also at Tongass and Sitka, and 
 these, though preserving law and order along the Alaskan 
 coast, had not tended to improve the moral condition of 
 the Indians. 
 
 Finding that our steamer had to wait some hours for 
 a party of miners expected from the interior, we decided 
 to conduct a service. This was held in the head chief s 
 house, and we were encouraged to see the Commandant of 
 the garrison present, accompanied by one of his officers. 
 They evinced much interest in the efforts to evangelise 
 
 148 
 
IN PERILS BY WATERS 
 
 and elevate the Indian tribes. Afterwards, together with 
 a Methodist missionary who was a fellow-passenger on the 
 same steamer, we held an English service for the miners 
 in a building known as the " Dance House." It was well 
 filled by a most attentive audience, and at the close quite 
 a number of those brave pioneers pressed forward to say 
 good-bye. Several of them expressed their thanks, 
 stating it might be their last opportunity, as they were 
 going to an unknown region, and probably some of them 
 would succumb to sickness and exposure there. 
 
 The Presbyterian Church of the United States not long 
 after this established a Mission here, which was, I believe, 
 the first Mission begun by the Churches of the United States 
 in Alaska. The Alaskan coast tribes from Taku and 
 Chilkat had begged for teachers some years previously 
 during their trading visits to our Mission at Metlakahtla, 
 and we had forwarded their petition, and pointed out their 
 need in a letter to the American Board of Missions. This 
 letter was signed by Messrs. Duncan, Tomlinson, and my 
 self, as we were the only missionaries then labouring on 
 the North- West coast. 
 
 As yet the Churches of the United States had not 
 realised their responsibility and opportunity regarding 
 Alaska. Now all the Churches of the States are labouring 
 together in the work of evangelisation, and the United 
 States Government has assisted their efforts in the work 
 of education, and a large central Industrial Boarding 
 School for Indian children has long been established at 
 Sitka, and a similar institution had been established at 
 Wrangle for girls, under Mrs. McFarlane, who was the 
 first superintendent. It was a very necessary step in 
 order to rescue them from the temptations with which the 
 new order of things now surround them. 
 
 This institution was ably conducted by the lady mis 
 sionaries, who did a good work in it, but after some years 
 it was destroyed by fire. The names of Dr. Sheldon 
 
 149 
 
IN PERILS BY WATERS 
 
 Jackson, Mrs. McFarlane, and the Rev. S. H. Young and 
 D. F. McFarlane, with other courageous and self-denying 
 labourers, deserve to be recorded as the pioneers of mis 
 sionary work in Alaska. In connection with the Protestant 
 Episcopal Church of the States, the labours of Bishop Rowe 
 and his missionary staff are well known. 
 
 On my return to Massett, my first object was to select 
 a suitable site for our proposed Mission-house. Reluctantly 
 I was compelled to pass over the best sites, owing to the 
 remains of the dead which were to be lound scattered over 
 the cleared land around the camp. We selected a site on 
 a raised plateau on the edge of the forest behind the 
 village, and succeeded in inducing a number of the young 
 men to assist us in clearing it. 
 
 But the Haidas were not familiar with regular work, 
 and we had to be content with an occasional spurt. I 
 succeeded, however, in persuading some of them to procure 
 me a raft of cedar logs, and, having provided myself with 
 a whip saw, I constructed a saw-pit, and taught them how 
 to saw every log just down the centre, having first hewn 
 off two sides. In building I erected these, all being made 
 equal in length, with the sawn sides turned inwards, thus 
 giving me a smooth surface on the interior. By first 
 placing the wall-plate in position, each upright was spiked 
 to this, and thus my walls stood firm. 
 
 I was unfortunate, however, in my sawyers, as one after 
 another they were seized with haemorrhage, caused probably 
 by the continual up and down motion of the arms acting 
 upon the lungs. The medicine men were not slow in 
 making use of this to my disadvantage, by assuring them 
 that it was owing to my sorcery, as I was endeavouring to 
 kill them. 
 
 With the aid of my Tsimshean, who was a good workman 
 and a faithful Christian, I encouraged them to resume 
 work. I had some difficulty in persuading them to rest 
 on Sunday. Hitherto every day had been alike to them, 
 
 150 
 
IN PERILS BY WATERS 
 
 and as my Dance House had now been transformed and 
 prepared for our services, I was anxious to assemble as many 
 as I could for instruction. Accordingly I had a flagstaff 
 erected, and, having provided myself with two flags, one 
 small and one large, I publicly announced that the smaller 
 ensign would be displayed on the Saturday, whilst the large 
 flag would be hauled up on the day of rest. 
 
 From this, Saturday became known as " Sunday ga 
 hwitzoo," or "little Sunday," whilst the Sunday proper 
 became known as " Shantlan shanzotang " or " the rest 
 day." It is interesting to note in this connection that 
 the Tsimsheans had learned to designate Sunday as "hali 
 kanootk " or " the dress day " prior to the advent of the 
 missionary ; but under Christian teaching Sunday is known 
 by a term similar in meaning to the Haida, viz. " hali 
 squait-ka-sha," or " the day of rest." In the same way 
 the Tsimsheans had acquired from the employees of the 
 Hudson s Bay Company the idea that Christmas was the 
 great dress day, or " Welaixim hali- kanootk," and from the 
 Tsimsheans the Haidas had learned of this. Consequently 
 my congregation at the first Christmas service on Queen 
 Charlotte Islands was the most singular I have ever minis 
 tered to. 
 
 As the Dance House had been fully prepared for service, 
 I sent out messengers to announce the service, and informed 
 them of the occasion. I had induced two fine young chiefs, 
 who had evinced their desire to help me, to act as stewards 
 or sidesmen, and to preserve order. 
 
 As the Haidas began to crowd in, I was surprised at the 
 strange garments in which many of them were clothed. A 
 sub-chief entered arrayed in a dressing-gown with a large 
 old-style pattern on it, reminding one of the garbs worn 
 by the victims of the Inquisition when proceeding to an 
 auto da fe. He was followed by his wife, with a bright 
 counterpane fastened around her by a girdle of rope. Next 
 my attention was attracted by musical sounds approaching, 
 
 151 
 
IN PERILS BY WATERS 
 
 and a young lad, the son of a leading chief, entered in a 
 harlequin^ dress of many colours, trimmed around with 
 many small bells, which jingled and tinkled with his every 
 movement, and which attracted the attention of all. The 
 next most striking figure was that of an old chief, gaunt 
 and of great stature, dressed in an admiral s uniform, 
 which was much too small for him. The sleeves of the 
 coat only extended below his elbows, whilst the epaulettes 
 stood out from his neck somewhat like a horse collar, and 
 the trousers only reached a little below his knees. On the 
 back of his head a tall beaver hat was fastened, to prevent 
 it from falling off, as it was also too small. He evidently 
 considered himself a most important personage, as he waited 
 till one of the attendants approached and conducted him 
 to a seat. 
 
 All shapes and colours of garbs were in evidence, especi 
 ally naval and military uniforms of English and United 
 States patterns. I was reminded rather of a fancy dress 
 ball than of a congregation gathered for a religious service. 
 But the most striking figure was yet to come. The 
 building was crowded, and I had just stood up to com 
 mence the service, when the door was thrown open, and a 
 leading medicine man appeared, arrayed in a white surplice. 
 His long hair, significant of his craft, was rolled around a 
 pair of horns, which extended out from either side of his 
 head at the back, giving him a demoniacal appearance. 
 He advanced steadily, without looking to either side, and 
 made his way towards the platform on which I stood. 
 Suddenly it flashed upon me that he considered it his right 
 to occupy a place beside me, because of his robe of office. 
 To my great relief, however, he stopped short, and took his 
 seat just beside the platform. 
 
 With some difficulty I collected my thoughts, and pro 
 ceeded with the service, which was indeed unique, whether 
 as regarded the building, the congregation, or the occasion. 
 They had obtained these dresses and uniforms by barter 
 
 152 
 
IN PERILS BY WATERS 
 
 with the southern tribes during their annual expeditions to 
 the south. The surplice which the medicine man appeared 
 in had probably been stolen, and then sold to the Indians. 
 But these showed that they were beginning to realise the 
 necessity of something more suitable in which to array 
 themselves than a bearskin or a blanket. And I never saw 
 these again. Before the next Christmas came round, the 
 Haidas had become more enlightened in regard at least 
 to dress. 
 
 One of their objections to the reception of the truths of 
 Christianity was that it had impoverished the Indians who 
 had abandoned the " potlatch " and the old heathen cus 
 toms, and had accepted it. " Formerly," I was told, " the 
 Tsimshean lodges were well furnished with boxes all filled 
 with blankets and other property, but now their chests are 
 empty. Our chests are well filled now, but, if we become 
 Christians, we too shall be poor." " Yes," I replied, but 
 the Tsimsheans have all good clothing now, both for 
 Sundays and dress days, and also for working in, and 
 their houses are more comfortable and better furnished. 
 This is better than heaping up blankets for the potlatch/ 
 And after a potlatch you are really poor, for you have 
 given away all you had." 
 
 This lesson was learned, if not then, yet afterwards. 
 For the Haidas as heathen were the most cleanly in their 
 habits of any tribes on the coast. And as Christians they 
 are yet in the van. 
 
 153 
 
CHAPTER XII 
 
 A CANOE CATASTROPHE 
 
 " So on I go not knowing, I would not if I might ; 
 I d rather walk in the dark with God, 
 Than go alone in the light. 
 I d rather walk by faith with Him 
 Than go alone by sight." 
 
 M. G. BRAINARD. 
 
 OUR Mission-house was fast approaching completion 
 when one day I was surprised to hear a cry of 
 " Yetz haada ! " " Yetz haada ! " "A white man ! " 
 " A white man ! " Proceeding towards the shore, I saw a 
 white man disembark from a canoe which had just arrived. 
 I found he was a chief factor of the Hudson s Bay Company. 
 He was on a tour of inspection, and on arrival at Fort 
 Simpson had heard that I had crossed several times to the 
 Queen Charlotte Islands by canoe, and, being anxious to 
 visit the post there, he decided to make the passage in the 
 same way. Accordingly he engaged a canoe and a crew 
 of six Tsimshean Indians, one of whom, a chief named 
 Shashak, was the owner of the canoe and captain. 
 
 As he informed me that he intended remaining about a 
 fortnight on the islands, I arranged to accompany him on 
 his return to the mainland, together with the Tsimshean 
 whom I had brought over. He was very much gratified 
 at this arrangement, as he had found it difficult to com 
 municate with his captain and crew, not knowing anything 
 of their language, whilst they knew nothing of Chinook, 
 which is the trading jargon of the Company with the 
 Indians. He was present at the Haida services on the 
 
 154 
 
A CANOE CATASTROPHE 
 
 Sunday, and was much surprised at the large congregation 
 of Haidas, and the order and attention manifested. But 
 my arrangement to accompany him on his return to the 
 mainland was frustrated in a remarkable manner. Whilst 
 seated at breakfast early one morning, suddenly a violent 
 gale burst in from the south-east. The first gust shook 
 our shanty, and carried away the chimney of our stove. I 
 called to my assistant to follow me, and rushed away to 
 have the rafters, which had been just erected, braced and 
 secured. But on reaching the ridge which afforded a view 
 of our new building, a yet stronger gust came which almost 
 lifted me off the ground, and instantly I saw the first pair 
 of rafters giving way and falling against the next pair, 
 which in turn gave way in like manner, bearing down the 
 next, and with the increasing momentum of the weight and 
 wind the whole fourteen pair of rafters fell with a crash 
 which threatened the destruction of the entire building. 
 The Haidas came rushing up in large numbers, and with 
 them came my white friend and his Tsimshean crew. A 
 large shoal of dogfish had been stranded on the shore 
 during the preceding night, and the Haidas had been 
 engaged in gathering them in heaps when the gale struck, 
 and they had been attracted by the noise of the falling 
 building. 
 
 I came down from where I had been inspecting the 
 damage, and informed my friend that I had abandoned all 
 hope of embarking with him, as I could not now leave the 
 structure until the damage had been repaired. He was 
 greatly disappointed, and trusted my Haida workmen might 
 by themselves re-erect the fallen rafters. But this was not 
 the only injury, as in their fall they had strained the entire 
 framework and forced the lower walls out of plumb. So 
 that I could not alter my decision. I little thought then 
 that life or death depended on it. But so it proved. 
 
 Early on the morning of the following Friday, he 
 embarked with his crew of six Tsimsheans. But they 
 
 155 
 
A CANOE CATASTROPHE 
 
 never reached their destination. When about thirty -five 
 miles from Massett, the wind increased and veered round to 
 the south, raising a rough sea, and being anxious to sail 
 close to the wind in order to reach Dundas Island, they 
 hoisted a second sail on their canoe. This proved too 
 great a strain for the craft, and a strong gust of wind striking 
 it at the same moment with a heavy sea, the upper part of 
 the canoe was wrenched from the lower, and all the occupants 
 were left struggling in the waves. 
 
 I had called on him the evening before he embarked, 
 and endeavoured to dissuade him from starting, as I appre 
 hended boisterous weather. My little aneroid, which had 
 often proved useful to me in my voyages, had been steadily 
 falling, and a bank of fog hung over the valley behind the 
 camp. This to the Haidas was always a sign of bad 
 weather. 
 
 But yet another cause had induced me to visit the 
 dwelling in which my friend and his crew were encamped. 
 He had been anxious to witness a Haida dance, as he informed 
 the officer in charge of the post that, judging from the influ 
 ence I was gaining amongst them, there would be but little 
 hope of again witnessing such a performance in the future. 
 I regretted his action, for I knew all the baneful practices 
 of heathenism with which such a dance was associated. A 
 few responded, but these were paid, and amongst those who 
 declined to be present were his entire crew, with only one 
 exception. 
 
 Admiring their consistency, I invited my Tsimshean 
 workman to accompany me, and together we conducted an 
 evening service of prayer and praise. Before we had con 
 cluded, our friends returned from the dance, and beat a 
 hasty retreat when they found how we were engaged. 
 Probably none of them surmised that it would be their 
 last opportunity for such a service again on earth. But 
 may we not believe they were but tuning their hearts 
 to join in the spiritual praises of the inner sanctuary. 
 
 156 
 
A CANOE CATASTROPHE 
 
 The only survivor informed me afterwards that when 
 tossed about on the waves, lashed to a piece of broken 
 canoe, the memories of that prayer meeting encouraged 
 him to struggle on, and he never abandoned hope. 
 
 It appeared, from this man s account of the wreck, that 
 after the canoe had broken up they all clung to it, and 
 succeeded in lashing the pieces together with the sail ropes. 
 Some of them were enabled to climb up on the broken 
 canoe and paddle a little, whilst the others (including the 
 Hudson s Bay Company s officer and the chief) clung to 
 the wreck with only their hands and shoulders out of the 
 water. 
 
 Our white friend, Mr. Williams, realising that they were 
 face to face with death, nobly rose to the occasion, and 
 called upon his crew to join him in song. And there 
 amid the storm they raised the song of praise which has 
 been so often used on similar occasions : 
 
 " Jesus, lover of my soul, 
 
 Let me to Thy bosom fly, 
 While the nearer waters roll, 
 
 While the tempest still is high ; 
 Hide me, O my Saviour, hide, 
 
 Till the storm of life is past ; 
 Safe into the haven guide, 
 
 O, receive my soul at last. 1 
 
 The Indians knew this old familiar hymn, as it was 
 among the earliest translated. He then took off his hat, 
 and, casting it upon the water, called upon the Indians 
 to join him in prayer. And whilst he prayed in English, 
 they responded in their own tongue, the Tsimshean ; after 
 which he cried " Good - bye, boys," and, relinquishing 
 his hold upon the wreck, floated for a few moments and 
 then disappeared. Shortly after, the chief, whose canoe 
 it was, fell off exhausted with the waves which were wash 
 ing over them, thus leaving five of them hanging on to the 
 broken canoe. 
 
 As the evening drew on, and the shades of night began 
 
 157 
 
A CANOE CATASTROPHE 
 
 to gather, one of them became demented, and, notwith 
 standing the efforts of the others to prevent him, drew 
 his hunting-knife from his belt and severed the ropes 
 which held the wreck together. The canoe thereupon 
 fell asunder, three of the natives clinging to one part 
 (one of whom was the Indian who had thus divided them), 
 whilst the survivor, with another, drifted away upon the 
 other section of the broken canoe. For a short time each 
 party could see the other now and again as they rose on 
 the crest of a wave, and then they were lost to sight, to 
 meet no more in this life. 
 
 We shall record the story of the survivor in his own 
 words : " My companion then began to talk at random, 
 and to pray to the sea-gulls which sometimes flew around 
 us, crying to them to save him. And although we were 
 far from land (only the mountains of Prince of Wales 
 Island, in Alaska, showing, as we were tossed up on the 
 waves), yet I had always a presentiment that I would be 
 saved. Some words that you spoke in the address you 
 gave us the evening before we embarked remained in my 
 memory and encouraged me to hope. I had lashed myself 
 to the wreck shortly after we had parted from our friends, 
 and it was well I did so, as, when night fell, I lost con 
 sciousness. 
 
 " Early in the morning I was aroused to consciousness 
 again by the warmth of the sun, and found myself still 
 lashed to the piece of the wreck which had been drifted on 
 a point of rock to the south of Prince of Wales Island. I 
 was in a stupor, and thought it was a dream. But as I 
 looked at my surroundings, and found that I was lashed to 
 the piece of broken canoe, my memory returned with all the 
 terrible experiences of the preceding day, and I realised 
 that I was saved. 
 
 " Just then I was aroused from my reverie by a wave 
 of the rising tide washing over my feet, and I felt that the 
 sea might yet overtake and engulf me. My first effort 
 
 158 
 
A CANOE CATASTROPHE 
 
 was to detach myself from the portion of the wreck, but I 
 found that my body was so sore and my hands and feet 
 so numb that I could not move them. But I struggled 
 resolutely, and at length succeeded in cutting the lashings 
 which bound me, and then inch by inch I crawled up the 
 rocks, barely keeping in advance of the rising tide, until I 
 reached the high- water mark, where I knew I was safe. 
 Here I found the skin and bones of a deer which had 
 been devoured by the wolves, and I seized a bone and 
 endeavoured to break it on the rocks in order to suck the 
 marrow, but I failed from weakness and exhaustion. 
 
 " I then gnawed the skin, and continued to do so until I 
 fell asleep with the exertion. I must have slept twenty- 
 four hours, for when I awoke it was morning again, and I 
 was so refreshed with the rest that I was enabled to creep 
 along the shore and seek for roots. These I ate, but my 
 thirst was so intense that I felt I should die unless I found 
 water. I found a little rain water in the hollow of a rock 
 above the tide-mark, which, though rendered brackish by 
 the spray, yet quenched my thirst. Soon I was enabled 
 to stand and walk a little, though with pain. My first 
 thought was to know how to move away from this barren 
 and lonely shore, and I determined to construct a raft with 
 driftwood, of which there was an abundance in the bays 
 and fissures amongst the rocks. But whilst engaged in 
 cutting some green withes and branches with which to lash 
 my raft together, I stumbled against a small canoe which 
 was hidden away in the undergrowth. It had been left 
 there by the fur seal hunters, and I knelt down and thanked 
 God for it, as I felt it was left specially for me." 
 
 Such was the story of his escape from the death which 
 befell all his friends and fellow-voyagers. He succeeded in 
 launching his canoe and provisioned himself with shell- fish, 
 and by coasting along in calm spells he reached an encamp 
 ment from which all the Indians were absent. He succeeded 
 in entering one of the houses by removing a board in the 
 
 159 
 
A CANOE CATASTROPHE 
 
 wall, but failed to find any food. Continuing his journey, 
 he at length reached a village of the Tlingit Indians. A 
 number of them came down and looked at the strange 
 arrival with astonishment. And well they might. Almost 
 naked, with his face and arms skinned from the friction 
 with the broken canoe and the long immersion in the salt 
 water, his own friends could not have known him. As 
 their language was unknown to him, he inquired in the 
 Chinook jargon if any of them had been to Port Simpson 
 lately ? They replied in the affirmative, and, probably 
 suspecting the connection, informed him that the Tsim- 
 sheans were uneasy about six of their fellow- tribesmen who 
 had accompanied a white man in a voyage to the Queen 
 Charlotte Islands, but had not returned, though long over 
 due. He then informed them in a few words of the loss 
 of the entire party except himself, and begged them to 
 convey him to Port Simpson, where they should be well 
 rewarded by his tribe. 
 
 They carried him up to their camp, and prepared food 
 for him. Whilst partaking of it he fainted away, and on 
 reviving he found a medicine man with his rattle and 
 enchantments practising over him. He beckoned to him 
 to cease, and informed them he had no faith in the heathen 
 customs as he was a Christian, but repeated his request to 
 be conveyed to his tribe. They acceded to his request, 
 and, strange to relate, he was brought to Port Simpson at 
 the same hour that I arrived at Metlakahtla, having passed 
 over the same route which they had attempted : 117 miles 
 in fifteen hours. We had had a narrow escape, as in a 
 rough sea, with a new and untried canoe, an alarm was 
 raised that our frail craft had split in falling from a wave 
 into the trough of the sea. Instantly all was commotion, 
 and the sail was at once lowered and taken down, whilst 
 signals for help were made to the nearest canoe. 
 
 On their arrival we transferred some of our freight to 
 them, and examined our canoe for the damage. It had 
 
 160 
 
HAIDA TOMB 
 
 The two side-posts are solid and fixed in the ground. The horizontal piece is 
 hollow, and contains the square box into which the corpse has been tightly 
 packed 
 
 HAIDA WAR CANOES 
 
 The top figure represents an old-style canoe ; the lower, a more recent design. These 
 canoes were sometimes 72 feet long, and carved out of a single cedar trunk. 
 
A CANOE CATASTROPHE 
 
 been caused by the strain on a weak spot where three 
 knots in the wood in a straight line rendered it liable to 
 split under a strain of weather or in a heavy sea. We 
 changed with our luggage to the other canoe, and continued 
 our journey, making our destination in record time ; only 
 to find that our friends, who had left ten days in advance 
 of us, had never arrived. I had given them letters to 
 friends on the mainland, but they had not been delivered. 
 The following morning, whilst making preparations to send 
 off a party of Indians to make inquiry along the coast, a 
 large canoe, fully manned, was seen approaching, and the 
 manner in which they were paddling betokened that they 
 carried important tidings. It was to inform me of the 
 arrival of the survivor, and of his report of the loss of all 
 who had accompanied him, and also to beg of me to return 
 with them, as they feared their friend would not survive 
 his lengthened exposure and hardships. They had learned 
 of my arrival from a canoe which had left Massett with 
 me, and as the rumour had spread that I had also been 
 lost, there was much excitement. 
 
 I accompanied them to Fort Simpson, and found the 
 survivor very weak and unable to speak above a whisper. 
 His face, arms, and legs were skinned and bruised with his 
 long exposure and struggle for life. I remained with him, 
 and attended to him until he was out of danger. Thus, 
 owing to the damage wrought by the sudden gale of that 
 June morning, which at the time was regarded as a mis 
 fortune, we were prevented from embarking on a journey 
 which would most probably have proved fatal to us, as it 
 had to all the ill-fated occupants of the canoe with this 
 striking exception. And it was indeed fortunate that his 
 life was spared, as had all perished, the Tsimsheans would 
 most surely have believed that they had perished at the 
 hands of their old foes, the Haidas ; and thus strife and 
 bitterness would have arisen which might have caused the 
 sacrifice of many lives. 
 
 161 L 
 
CHAPTER XIII 
 
 RETURN TO QUEEN CHARLOTTE ISLANDS 
 
 " Once Thy servants toil d in rowing, 
 
 On the Galilean Sea, 
 Waves rose high, rough winds were blowing, 
 
 How they longed, O Lord, for Thee : 
 Lord, still toil thy sons and daughters, 
 
 On the world s dark troubled sea, 
 And mid roars of winds and waters, 
 
 Still they look and long for Thee. 3 
 
 HAVING prepared such things as were necessary for 
 the completion of the Mission -house, I seized the 
 opportunity of the return of the Haida fleet to 
 the islands to accompany them. There was but one canoe 
 that I cared to travel by, which was that belonging to 
 Chief Edenshew and his son Cowhoe, with several of his 
 slaves as crew. All the others were old canoes, which the 
 Haidas had taken in part exchange for the new canoes 
 which they had brought over from the Islands for sale or 
 barter. This they did regularly year by year. As they 
 gradually abandoned their marauding and slave-hunting 
 expeditions, they applied themselves principally to canoe 
 building, when not engaged in the pursuit of the sea otter 
 and fur seal. The fine red cedar trees which attain such 
 immense proportions on the Queen Charlotte Islands afforded 
 ample material for the development of their ability in the 
 building and construction of the finest canoes in the world. 
 It was this advantage and ability, united to their fierce and 
 warlike disposition, which made them the pirates of the 
 coast in the past. A whole fleet of new canoes are brought 
 
QUEEN CHARLOTTE ISLANDS 
 
 over annually, and sold to the mainland Indians, one proviso 
 demanded in the payment being an old canoe or derelict, 
 in which to make the return voyage to the Islands. Having 
 obtained the old canoes, they set themselves to repair and 
 strengthen them, and then, filling them with cargoes of fish 
 grease and other provisions, they make the return journey 
 by coasting along the south-eastern shores of Alaska until 
 Cape Muzon or Chacon is reached. Here they encamp, 
 and await a favourable opportunity to sail across to the 
 north of the Queen Charlotte Islands. On the Sunday 
 before we started, as a large number of the Alaskan Indians 
 had arrived from Chilcat and Taku, I conducted services 
 for them and the Haidas in the Market-house. I spoke in 
 Tsimshean, whilst two interpreters rendered my words, one 
 in Thlingit and the other in Haida. Thus these three 
 nationalities Tsimshean, Haida, and Tlingit so long 
 separated and opposed to one another, were being drawn 
 together by the glorious Gospel, the key-note of which 
 from the beginning has been " Glory to God in the highest, 
 and on earth peace, good will to men." 
 
 On reaching Fort Simpson we found a number of Haidas 
 there ready to accompany us, and so on the following 
 morning all embarked for the Alaskan shores. We reached 
 Tongas, the most south-easterly Indian encampment in 
 Alaska and close to Kannaganoot and Sitklan Islands, only 
 separated from them by the narrow channel which the 
 Alaskan Boundary Commission declined to make the divid 
 ing line at this point. Instead, it was ruled that the 
 channel to the eastward of these islands was the proper 
 outlet of Portland Canal, thus allotting these islands to 
 Alaska. But Wales and Pearce Islands, which had for 
 merly been regarded as Alaskan, and were so marked on 
 Governor Trutch s maps of 1872, were by the same Com 
 mission secured to British Columbia. The Tlingit tribe of 
 Indians at Tongas were formerly numerous, and their chief 
 is mentioned in Captain Meares 1 Voyages as " Kinnanook," 
 
 163 
 
RETURN TO 
 
 which is the same name by which his successor was known 
 when I visited it. This tribe was the first to find out the 
 way of manufacturing the " hootchino," or fire water. It 
 had been acquired by them from a soldier who had been 
 discharged, or who had deserted from the United States 
 garrison which had been stationed for a short time near 
 this point. Almost every Indian lodge in the camp pos 
 sessed a still. This was generally made up of coal oil cans, 
 the worm being long hollow tubes of kelp, a species of 
 seaweed, joined together. In their drunken carousals re 
 course was generally had to their fire-arms to settle their 
 disputes. This chief, Kinnanook, with two of his men, 
 had been brought to us at Metlakahtla on one occasion 
 severely wounded. He had received three bullets in his 
 side, each of which had found a separate exit. For weeks 
 he was unable to lie down, and could only rest and sleep 
 by inclining forward on a form placed across his bed, which 
 was on the floor. When at length he was so far restored 
 as to be enabled to return to his tribe, he carried with him 
 quite a number of pieces of shattered bone which had been 
 extracted from his wounds. Being as yet a heathen, he 
 feared that any medicine man or sorcerer obtaining a scrap 
 of bone belonging to him could by witchcraft accomplish 
 his destruction. In consequence of the care and kindness 
 shown on that occasion, I was invited to his lodge, and hos 
 pitably entertained. His father, a venerable-looking old 
 chief named Andah, was still living. His hair was as white 
 as wool, which is but seldom seen among Indians. He was 
 evidently well cared for by his daughter, whom I had known 
 previously, as she had made an unhappy union with a Nishka 
 chief, which caused her on one occasion to make an attempt 
 on her own life. This old chief, her father, died some 
 time after my visit. He had adopted the name of 
 " Ebbits," from the captain of some ship whose acquaintance 
 he had made and whom he admired. Before his death he 
 had a great totem pole prepared and erected, and on a 
 
 164 
 
QUEEN CHARLOTTE ISLANDS 
 
 tablet near this totem is inscribed, " To the memory of 
 Ebbits, Head Chief of the Tongas, who died in 1880, aged 
 100 years." The Haidas who accompanied me numbered 
 some thirty canoes, and they were all received and lodged 
 in the camp. We arrived on the Saturday, and on the 
 following day, being Sunday, I was enabled to conduct two 
 services and a Sunday school at mid-day. Here again I 
 had the Indians of three languages present. I preached in 
 Tsimshean and in Chinook. Knowing the serious mistakes 
 which some speakers have fallen into when using Chinook, 
 I have always declined to use it except when unavoidable. 
 It is related of the late Bishop of Columbia, Dr. Hills, that 
 on his first visit to Nanaimo the Indians assembled to meet 
 him, when he addressed them in English, which was trans 
 lated to them in Chinook. " Children of the forest," he 
 began, which was rendered, " Tenas tilicum mitlite kopa 
 stick," or " Little men stationed among the sticks." After 
 such an introduction, the Bishop must have been discouraged 
 by the lack of interest manifested by the Indians in his 
 address. It no doubt conveyed a very different impression 
 to that intended by the good Bishop. 
 
 I was thankful at the close of the day that I had thus 
 had an opportunity of proclaiming the message of salva 
 tion to the three nationalities Tsimshean, Haida, and 
 Tlingit in a camp where heathenism had so long held un 
 disputed sway. As I had learned from Chief Edenshew that 
 the Haidas could not leave for a day or two, I determined 
 to pay a flying visit to Metlakahtla to greet our good friend, 
 Admiral Prevost, who had arrived on a visit after my 
 departure. Finding that Edenshew and Cowhoe were both 
 desirous to see the Admiral also, whom they had not met 
 since the time when, as captain of H.M.S. Virago, he 
 had threatened to shell their encampment for the de 
 struction of the American schooner Susan Sturges, I in 
 vited them to accompany me. Accordingly, we embarked 
 at midnight, and, favoured by a fair wind, we reached 
 
 165 
 
RETURN TO 
 
 Metlakahtla early the following morning, having run some 
 thirty-five miles. We found the camp in holiday dress, 
 with flags flying and Indians rejoicing at the visit of the 
 Admiral. Together with my Haida friends, I joined in 
 the welcome, which was warmly reciprocated by the 
 Admiral. I introduced Chief Edenshew to him, and re 
 minded him of the difficulty he had when, as captain 
 of H.M.S. Virago, he visited this chiefs camp on Virago 
 Sound. Indeed, it was from this visit that the Sound had 
 received its name. Edenshew and his tribe had been involved 
 in the capture of the Susan Sturges and her crew, as well 
 as in other raids. He could, at that time, boast of possess 
 ing a larger number of slaves than any other chief on the 
 Islands. But now he no longer feared to face a naval 
 officer, as he had learned not only to obey the law himself, 
 but to lead his tribe to do the same. The Admiral was 
 delighted to learn that the Haidas were abandoning the war 
 path and devoting themselves to follow the path of peace. 
 We re-embarked early on the morning of the following 
 day (Tuesday), and, favoured by a breeze from the south 
 east, which gradually increased to a squall, we reached 
 Tongas at noon. As we approached the shore, we were 
 surprised to find that of some thirty Haida canoes which 
 we had left drawn up on the beach, not one was now to be 
 seen. We at once apprehended mischief. Our fears were 
 increased on seeing canoes of the Tongas who appeared 
 outside their lodges with their faces blackened. 
 
 Instructing the Haida chiefs to remain in the canoe, 
 prepared to put off at once, I walked up to the chiefs 
 house, and, entering, inquired the cause of the disappearance 
 of the Haidas. I was informed that after I had left at 
 midnight on the Sunday, one of their men had brought 
 out some "hoochino," or "fire water," and had dealt it out 
 to his Haida guests. He then offered to sell a quantity 
 and found many purchasers. They continued drinking 
 until almost all of them were intoxicated. In this state 
 
 166 
 
QUEEN CHARLOTTE ISLANDS 
 
 a Haida entered the chiefs house, he being absent at the 
 time, and, seizing a seat, hurled it at the chiefs old father. 
 He might have killed him had the seat struck him on the 
 head, but fortunately he was able to ward off the blow, 
 but, in so doing, his arm and shoulder were badly bruised 
 and lacerated. Had Kinnanook been in the camp at the 
 time, he would have shot his father s assailant at sight. 
 This would have caused the Haidas to have taken to their 
 guns, and much loss of life would have ensued on both 
 sides, as not many years previously the Haidas had made 
 a raid on this camp, and after many had been killed on 
 either side the Haidas had succeeded in capturing a 
 number whom they carried off into slavery. Fortunately 
 there were several of the Haidas who had refused the 
 liquor and remained sober. One of these, a sub-chief, 
 instantly seized and ejected the offender. Then, calling 
 several of his friends to his aid, he brought a peace-offering 
 of fifty trading blankets and a new gun, which he laid 
 before the old chief. This done, they called on all who 
 were sufficiently sober to aid in launching the canoes, and, 
 hurriedly shipping their freight and effects, they cast in 
 those who were unable to care for themselves, and put off 
 to sea, so that before the dawn of the following day they 
 had left the Tongas camp far behind. Thus the few who 
 had remained sober had saved the situation, and wiped out 
 the disgrace by the timely peace-offering thus made. Never 
 theless, as I reminded those of them who had gathered 
 around me to relate the grievance, the mischief had ori 
 ginated with themselves in introducing the liquor. The 
 daughter of the injured chief agreed with me, and expressed 
 her satisfaction that Kinnanook was away at the time, as, 
 being of a hasty temper, he would at once have sought 
 revenge for the insult and injury inflicted on his father in 
 his own camp and dwelling. 
 
 Without further delay we re-embarked in search of the 
 fleet, but did not come up with them for two days. When 
 
 167 
 
RETURN TO 
 
 at length we sighted them they were emerging from the 
 bays and shelters where they had encamped. The majority 
 of them had their faces blackened, and were evidently pre 
 pared to fight had they been followed. As the weather was 
 unsettled, we put into a small harbour near Cape Chacon, 
 a point which has latterly become widely known as being 
 the starting-place of the Alaskan boundary line. Here we 
 remained weather bound for a fortnight. Day by day 
 passed without any abatement of the frequent squalls from 
 the south-west. At length our food supply having run 
 out, we were compelled to gather shell-fish and crabs for 
 our sustenance. The time was not lost, however ; I found 
 special opportunity whilst thus encamped with the Haidas, 
 both in the acquirement of the language, and also in im 
 parting instruction to them. As Chief Edenshew was a fluent 
 Tsimshean speaker, he was able to assist me in this. Some 
 of them learned to sing songs of praise during that period 
 which I often heard afterwards when in camp. 
 
 At length, at daybreak one morning, there was a stir in 
 the camp. I arose hurriedly, and found all busy launching 
 canoes and embarking their freight. It was a fair morning, 
 but on looking at my aneroid I found it had fallen during 
 the night, and the dark clouds which were rising in the 
 south-west betokened bad weather. It is a clear run of 
 some forty miles across Dixon s Entrance from Cape Chacon 
 to Massett. It was just 4.30 in the morning when we started, 
 and with a beam wind for the first five hours we made 
 good progress. We had just reached a point in mid-ocean, 
 when a strong south-westerly squall burst upon us from the 
 Pacific. It was accompanied by a driving rain, and in a 
 short time every sail was lost to view. The sea arose, and 
 great waves crested with foam threatened continually to 
 swamp our frail craft. As the large boxes of fish grease 
 broke loose from their fastenings, they were tossed about, 
 until their lids were loosened and fell off. Then every wave 
 that struck us caused the grease to splash forth over every- 
 
 168 
 
QUEEN CHARLOTTE ISLANDS 
 
 thing. I was soaked with it from head to foot. When 
 the storm broke, I had divested myself of all but my under 
 clothing, and put on my life-belt, which I had provided 
 myself with for long canoe journeys. 
 
 The Chief Edenshew, who was a good seaman and was 
 steering, reminded me that it would only prolong my misery 
 if we were capsized, as I could never reach the shore. I 
 reminded him that none of the bodies of those lately lost 
 had been found, whereas a life-belt would probably have 
 floated anyone wearing it to the shore, whether dead or 
 alive. This statement satisfied him, as he concluded that 
 should we be wrecked my body would enable those finding 
 it to realise their fate, as well as mine. Just then the 
 chiefs son, Cowhoe, arose in the canoe, and called upon us 
 to assist him in casting the grease boxes, with what grease 
 remained in them, overboard. A huge wave struck us at 
 the time, and he was well nigh gone, but by clinging to 
 the thwart he was saved. We were all opposed to casting 
 the grease overboard, as it not only ballasted the canoe, but 
 also the grease, as it was washed overboard smoothed the 
 waves, and prevented them from breaking over us in full 
 force. By bailing out the water with buckets as it washed 
 into the canoe, and with but two feet of sail to the wind, 
 we ploughed onwards. Every wave threatened to engulf 
 us, and as we could only see a few yards ahead, we feared 
 we might be running towards the dangerous shoal to the 
 north-east of the islands named Rose Spit. It was about 
 nine-thirty when the squall struck us, and at about one hour 
 after noon it began to lift, and we found to our great relief 
 that we were not far out of our course. We were also 
 enabled to sight some of the other canoes which had outlived 
 the squall, though they had lost in the property which they 
 had been compelled to cast overboard. Large numbers of 
 the Haidas came down to the beach to see us land, and with 
 them came also my old friend the trader : " Whatever caused 
 you to venture on the ocean in such weather as this ? " he 
 
 169 
 
QUEEN CHARLOTTE ISLANDS 
 
 inquired. " Our provisions ran short," I informed him. 
 " Well," said he, " you are a desperate man. You are deter 
 mined to die in the water." " Squire," I replied, " how 
 would you like to be encamped on the rocky shores of 
 Alaska for days without any food but shell-fish ? " I asked. 
 "Not at all," he replied, "yet to be drowned is worse"; 
 and, having thus declared himself, he turned and walked oft* 
 grumbling about " desperate men " and " great dangers." 
 But we realised that He who had calmed the angry waves 
 of the Galilean sea had been with us, and His blessed assur 
 ance, " Be of good cheer, it is I, be not afraid," encouraged 
 us when otherwise heart and strength were failing. 
 
 170 
 
CHAPTER XIV 
 
 FIRST VISIT TO SKIDEGATE 
 
 " Sow in the morn thy seed, 
 
 At eve hold not thy hand ; 
 To doubt and fear give thou 110 heed, 
 
 Broadcast it o er the land. 
 Thou knowest not which may thrive, 
 
 The late or early sown ; 
 Grace keeps the chosen germ alive, 
 When and wherever strown." 
 
 MONTGOMERY. 
 
 " Cast thy bread upon the waters : for thou shalt find it after many 
 days." Ecclesiastes xi. 1. 
 
 ASSOCIATION and companionship with many of the 
 J-\ Haidas when travelling with them, both in storm 
 and sunshine, had led to a measure of mutual con 
 fidence. Like most Indians, they were pleased to see that 
 the white man could endure hardship just as well as they 
 themselves could. I had travelled with them in their canoes, 
 had shared in their dangers, had partaken of their peculiar 
 dishes, and by so doing I had gained an influence of which 
 the medicine men and their followers were jealous. Conse 
 quently I was not greatly surprised when secretly informed 
 one night by a young chief that the medicine men were 
 plotting to take my life. They had used all their enchant 
 ments, and had even succeeded in obtaining some articles of 
 clothing belonging to me over which they had exhausted all 
 their orgies in vain. And now they had summoned all the 
 young men to drink of the salt water in order to ascertain 
 if all were faithful to them. This man, in order to escape 
 
 171 
 
FIRST VISIT TO SKIDEGATE 
 
 the penalty, had hidden in the forest, from which he had now 
 ventured under cover of the darkness to apprise me of their 
 designs. They discovered him, however, on the following 
 day, and, having bound him hand and foot, he was carried 
 down to the sea, and submerged again and again until 
 almost drowned, in order to compel him to swallow a suffi 
 cient quantity of the salt water. It is believed and asserted 
 by the necromancers that the salt water will kill and expel 
 the evil spirit which is causing trouble in the camp, and 
 should anyone shrink from the ordeal the accusation is sure 
 to fall upon him. Hence the friends and relations of this 
 young chief were the most eager to discover him, and compel 
 him to undergo the test, in order to deliver him from the 
 ban of the medicine men, which often resulted fatally to the 
 accused. 
 
 This practice of drinking large quantities of salt water 
 is not only followed to divert suspicion of guilt when 
 trouble is abroad in the camp, but also when about to set 
 out on a warlike expedition. In the war that occurred 
 between the Northern Haidas and Tsimsheans some time 
 prior to the establishment of Missions on the coast, the 
 story is told that when the Haidas of Massett determined 
 to attack the Tsimsheans in return for injuries inflicted upon 
 some of their people by the latter, they banded together and 
 began to drink sea water. After drinking this for six nights, 
 they set out to war in ten canoes. When they reached the 
 mainland, some stopped at Quado in Metlakahtla Inlet. 
 Whilst concealed there, they attacked a number of canoes 
 which were passing to Kshwahtlins and Kloiyah, two fishing 
 stations near to the present site of Prince Rupert, and in 
 one day these Haidas captured and destroyed seven canoes 
 and killed about twenty-eight of the Tsimsheans. This 
 was in revenge for the injuries inflicted by the Tsimsheans 
 on them in the early summer, when they had visited Port 
 Simpson to trade. Latterly I have seen the sea water drunk 
 by the Haida hunters when about to embark in quest of the 
 
FIRST VISIT TO SKIDEGATE 
 
 fur seal and sea otter. It was just at this time, when I 
 was harassed and discouraged by the evil devices of the 
 medicine men, that a little incident occurred which served 
 to encourage me. The young chief Cowhoe came to me one 
 day, bringing with him a little book. " Some years ago," 
 he said, " when the fighting fire-ship came here to punish 
 us for having seized the American schooner, and to set the 
 crew whom we had enslaved free, the captain called me to 
 him, and spoke kindly to me, though I did not know what 
 he said, as he spoke in the white man s tongue. Then he 
 brought me this book, which he wrote in before he handed 
 it to me. I have kept it carefully in my box ever since, 
 and now I have brought it to you so that you may tell me 
 what it is, and what the words are which he has written 
 in it." 
 
 I took the book, and found it was a copy of the New 
 Testament as published by the " Naval and Military Bible 
 Society," London. On the fly-leaf was written : " To the 
 Indian Boy, Edenshew s son. I trust that the bread cast 
 upon the waters will soon be found. James C. Prevost, 
 Captain, H.M.S. Satellite, 1859." 
 
 " How wonderful ! " I exclaimed, as I looked from the 
 book to its owner, and realised that the good captain s 
 desire and prayer were being fulfilled. Not just as he 
 would have had it, " soon," but just as it had been promised, 
 " after many days." For eighteen years had passed away, 
 and now at length the bread was being found indeed. 
 " Why, this," I said, " is just the good news that I have 
 been telling you and your people. This is the word of 
 < Sha-nung-Etlageda, the word of the Chief Above ! " 
 
 " Is it indeed ? " he exclaimed. " Is it really so, and I 
 never knew it. I was foolish then, I was but a small boy, 
 and I had almost forgotten it. But your arrival, and your 
 words seem to have reminded me of it. I must endeavour 
 to learn to read it now." 
 
 I took it out of his hand again, and turned to a text I 
 
 173 
 
FIRST VISIT TO SKIDEGATE 
 
 had just been teaching them. It was St. John s Gospel, 
 the third chapter, and the sixteenth verse. This I read to 
 him, first in English, and then in the Haida : " Alzeil Sha 
 Nung Etlagedas hahada wautliwan il quoyada uan, alzeil 
 Laoul Keet an swanshung tlak Laou l ishthian alzeil waut 
 liwan kestho Laou l yetang, kum 1 goowangshang waigen 
 hininga et shwanung shang laou l keyiyen." " And are 
 these words really there ? " he asked ; " and I have had it 
 so long, and yet did not know it, but now I shall learn to 
 read it myself." And as he carried away his prize with a 
 face beaming with satisfaction, I was reminded of another 
 passage from the inspired word, " Thy words were found, 
 and I did eat them, and Thy word was unto me the joy and 
 rejoicing of my heart. 11 From that time he became one of 
 my most attentive and persevering pupils. Being a chief, 
 and the son of a leading chief, his influence was powerful for 
 good, especially among his own tribe and those of his crest. 
 It was just at this time that an old chief came to me begging 
 that I should go and see one of his slaves, who he feared 
 was dying. He informed me that the medicine men had 
 exerted all their powers over him, but had failed to afford 
 him any relief. I informed him that I was willing to act 
 if only he could send away the medicine men. I had 
 decided to keep to this condition, as I found that, when 
 I had prescribed medicines, if the patient recovered they 
 claimed the credit, whereas if the symptoms increased or 
 the patient died they accused me as the cause. I accom 
 panied him to see the patient, and found his face and head 
 swollen to such an extent that his features were unrecog 
 nisable. It was a case of facial erysipelas, and, as the fever 
 and inflammation ran high, the rattling and whooping of 
 the medicine men had worked him up to a high fever of 
 nervous excitement. Indeed he was almost demented. I 
 therefore repeated my decision, and the old chief who 
 evidently feared to offend the medicine men, promised to do 
 what he could. He came to me shortly after, and informed 
 
 174 
 
FIRST VISIT TO SKIDEGATE 
 
 me that he had induced them by large payments of property 
 to cease their treatment. I at once had his slave s long 
 hair cut off, applied blisters behind the ears and to the 
 scalp, had his feet and legs kept in mustard and hot water, 
 and administered suitable medicines, and in twenty-four 
 hours the symptoms began to abate. In a few days he had 
 recovered. It was a clear victory, and the medicine men 
 were furious. The impression made on the old chief was 
 deep and lasting. He lost all faith in the powers of the 
 medicine men, and both he and his slave Kowtz became 
 catechumens. The following winter this chief fell sick and 
 died, but not before he had called a number of his tribe, 
 and declared before them all that he had given Kowtz his 
 liberty. This he did at my suggestion. It caused some 
 excitement amongst the slave-owners, who feared that such 
 action would produce discontent amongst their slaves. 
 Sometime after his chiefs death, Kowtz, fearing that he 
 might be enslaved again, procured a stone for erection in 
 memory of his master, and on it was inscribed his dying 
 words, in which he granted this man his freedom. This he 
 regarded as the charter of his liberty. The old chief had 
 himself by faith obtained true freedom in Christ, and had 
 been baptized. 
 
 I now made arrangements for a visit to the south of the 
 Islands, and engaged Chief Edenshew and his son Cowhoe, 
 with a crew of his young men, to accompany me in a large 
 canoe. The distance from Massett to Skidegate is about a 
 hundred and twenty miles by water, as it is necessary to stand 
 well out from the north-easterly point of the island. We 
 were met by strong south-easterly gales, which compelled 
 us to encamp for several days at Cape Ball, known to the 
 Haidas as " Altlin s Kwun." On reaching Skidegate we 
 were well received. A band of young men, numbering 
 some twenty-five or more, met us on our arrival, and 
 carried up our canoe and effects. We were hospitably 
 entertained by the head chief, named " Kahala " or 
 
 175 
 
FIRST VISIT TO SKIDEGATE 
 
 " Nang-sin-wass." The encampment is well situated on 
 a crescent-shaped bay, with a smooth beach, the Indian 
 lodges following the curve of the shore, whilst a high bluff 
 behind the centre of the camp lends a picturesque appear 
 ance to the whole. As at Massett, in front of every dwelling 
 several totem poles were erected, displaying the crestal 
 signs of the owners. These were skilfully carved, and in 
 many cases coloured. Here and there mortuary totems 
 and structures stood, containing the remains of the great 
 chiefs of the past. They had heard of the medicine man 
 of the " Iron people," who had come to their islands to 
 tell of the Sha-nung-Etlageda," the great Chief of the 
 heavens," and so they crowded in to see me until there was 
 not standing room. Those who could do so mounted on 
 the roof, and peered down through the smoke hole. In the 
 meantime food was being prepared, and, as soon as common 
 curiosity had been gratified, a great fire was erected on the 
 hearth, consisting of logs of four feet in length, over which 
 frequent libations of fish grease were poured, until the 
 flames issued above the roof, causing the spectators who had 
 assembled there to descend in dangerous haste. 
 
 Cedar-bark mats were spread for us to the rear of the 
 lodge in the centre, whilst the men composing our crew 
 were seated on either side. Water, soap, and towels were 
 first brought, and each of us invited to wash our hands. 
 The first food offered us was dried salmon and olachan 
 grease, of each of which a large portion was placed before 
 Edenshew, Cowhoe, and myself. Each dish, before being 
 served, was brought to the chief, our host, who tasted it, 
 and signified his approval. The next dish was boiling 
 dulse, a species of sea-weed, which, when gathered, is made 
 up into square cakes about twelve inches by twelve and 
 about one and a half inch in thickness, and dried in the sun. 
 Before boiling, this is chopped fine, and it is also mixed 
 with olachan grease before being served out. Large horn 
 spoons were then handed round, those given to the chiefs 
 
 176 
 
TOTEM POLES 
 
 The figure in the foreground is a mortuary totem surmounted 
 with an eagle. Other totems are seen in the background. 
 
 INDIAN MEDICINE MEN 
 
 In full dress, prepared to begin their incantations. They belong to the Nishka Tribe, 
 on the River Nass, B.C. 
 
FIRST VISIT TO SKIDEGATE 
 
 being inlaid with abilone or mother-of-pearl. As a special 
 mark of honour, I was given a large silver-plated table 
 spoon, which became so heated with the boiling sea-weed 
 that I could not permit it to touch my lips. Accordingly 
 I called upon them to change it for one of their horn 
 spoons. This caused much hilarity amongst them to find 
 that the " Yetzhahada " preferred a spoon of their manu 
 facture to that made by his own countrymen. 
 
 After this dish we were served with dried halibut and 
 grease, and then with boiled herring spawn. During this 
 repast I had remarked two young men, stripped to the 
 waist, beating up in tubs dried berries with water until it 
 became a frothy substance, not unlike ice cream in appear 
 ance. This was served up last as dessert, and is eaten as 
 described on a preceding page, but I was careful not to 
 endeavour to imitate their manner of eating it, as my 
 failure would have excited much mirth at my expense. 
 
 The meal concluded, I stood up, and having thanked 
 them for their kind reception, I announced the object of 
 my visit, and informed them that I proposed to conduct 
 two services on the following day, being the " Shantlans 
 Shanzotang" or rest day, and would proclaim to them the 
 message from the " Great Chief above." We adopted the 
 method used by the chief when calling his people to a feast 
 in order to summon a congregation together for the first 
 time. This was done by suspending a triangular bar of 
 steel from a pole on the roof and beating it with an iron 
 rod. I had a crowded congregation, dressed many of them 
 in paint and feathers, and so intent were they in hearken 
 ing to the word that though a large canoe arrived during 
 the service conveying an invitation from a tribe to the 
 south, which they announced from the canoe with blowing 
 horns and beating of drums, yet not one went out to 
 witness their arrival. This was the first religious service 
 held at Skidegate. In the afternoon I proceeded to a 
 village in Gold Harbour, where I conducted a service also. 
 
 177 M 
 
FIRST VISIT TO SKIDEGATE 
 
 On this occasion I first made the acquaintance of Chief 
 Nansteens of the most southerly Haida village on the 
 Queen Charlotte Islands. It was situated on a small 
 islet off Cape St. James, the southern point of Prevost 
 Island. This tribe was always noted as being the most 
 successful sea-otter hunters of the Pacific, Being favour 
 ably situated for the pursuit of the otter, they not only 
 succeeded in securing large numbers themselves, but also 
 exacted toll from hunters coming from other tribes to 
 hunt the sea otter in their vicinity. They were physically 
 the finest looking of the Haida tribes, but they, like the 
 sea otters which they hunted, have almost disappeared. 
 The few who were left have become absorbed in the Skide- 
 gate tribes. They early found out the way to the white 
 settlements and cities on the Sound, and from that time 
 forward they deteriorated. Drink and disease proved their 
 destruction. The last time I saw Chief Nansteens was on 
 the deck of a steamer from Victoria standing beside a coffin 
 which was covered with a Union Jack. He was evidently 
 in deep sorrow. The coffin contained the remains of his 
 wife, and but a few of his tribe accompanied him. The 
 majority had returned to the islands by canoe. He was 
 grateful for the few words of sympathy with which I 
 addressed him. I had advised them against going away 
 on such expeditions, but the attractions were too strong 
 for them. He had been greatly attached to his wife, who 
 was not only a chieftainess by rank, but adorned her posi 
 tion by a native grace and dignity seldom met with in 
 uncivilised tribes. During my stay at Skidegate I was 
 surprised at the youthful appearance of our hostess, the 
 wife of Nangsinwass, I had supposed she was his daughter. 
 On the opposite side of the great lodge an old woman and 
 a young man scarcely out of his teens had their quarters. 
 I had regarded this young man as the old woman s son, 
 and referred to him as such when speaking to my friend 
 Cowhoe. He burst into loud laughter, in which Chief 
 
 178 
 
FIRST VISIT TO SKIDEGATE 
 
 Edenshew joined. Inquiring the cause of their amuse 
 ment, I was informed that this youth and the old lady 
 were man and wife. He was the chiefs nephew, being his 
 sister s son, and consequently the heir to the chieftainship. 
 As a proof and assurance of this to the tribe, the chief had 
 given his old wife to his nephew and had taken the young 
 woman, whom I had supposed to be his daughter, to wife. 
 This I found to be a recognised custom amongst the Haida 
 tribes, to unite a young woman with an aged man, or an 
 old woman with a youth, as in the above instance. They 
 deem it necessary to unite wisdom and experience with 
 youthfulness and vigour. 
 
 This was the first visit of a missionary to Skidegate and 
 the southern villages. I promised to send them a teacher 
 before leaving, and on my next visit to the mainland I was 
 enabled to fulfil my promise by sending a young man, a 
 Tsimshean native teacher, who had long been under Chris 
 tian instruction at Metlakahtla. He erected a small 
 Mission-house at Skidegate for his wife and family, who 
 accompanied him, and did a good work whilst there. But 
 the Haidas of Skidegate were anxious to have a white 
 missionary, and for this reason a deputation of the leading 
 men came to Metlakahtla. They were received by Mr. 
 Duncan and myself. Chief Nangsinwass was the spokesman 
 of the party. " You have gone to Massett," he said, " and 
 made your residence there, whilst you have only sent us a 
 Tsimshean to teach us. This is not as it should be, as 
 Skidegate was formerly just as powerful as the North, and 
 we should have a white teacher also." To this Mr. Duncan 
 replied : " Chief, 1 said he, supposing I had found a supply 
 of good food, and I called a slave and delivered him a 
 quantity of it to convey to you, would you refuse to accept 
 it because I had sent it by the hand of a slave ? " No ! " 
 replied the chief, " I should not refuse it, I should accept 
 it." Well," replied Mr. Duncan, we have sent you the 
 Gospel message of the rich provision the Great Chief above 
 
 179 
 
FIRST VISIT TO SKIDEGATE 
 
 has made for you, by a Tsimshean, and if a white teacher 
 was sent he would convey to you just the same message." 
 True," replied Nangsinwass, " the food is the same, but 
 the white teacher is a better cook than the Indian, and 
 could serve it out to us so that we would relish it and be 
 eager to eat it. We were always the victors in our conflicts 
 with the Tsimsheans in the past, so we cannot accept them 
 as our teachers now." I was strongly in favour of acceding 
 to their request, but my senior Duncan was not of the same 
 mind, so the deputation proceeded to Fort Simpson and 
 proffered their request to the Methodist missionary there. 
 The result was that a white missionary was sent there by 
 the Canadian Methodist Missionary Society and we were 
 compelled to withdraw the native teacher. I have in my 
 possession his journal showing the attendance at the services 
 and the subjects of his addresses, and from it I concluded 
 that he was by no means ignorant in the preparation and 
 presentation of the food of the Divine message. Neverthe 
 less, by this mistaken policy of seeking to supply the new 
 Missions with native teachers, we lost Fort Simpson first 
 and afterwards Skidegate. But by it the Master^ quota 
 tion is confirmed, " Herein is that saying true, One soweth 
 and another reapeth." We were overtaken by heavy 
 weather on our return northwards, and I took the precau 
 tion of putting on my life-belt under my overcoat. When 
 the storm struck, and the waves crested with foam were 
 breaking over our frail bark, I quietly and quickly inflated 
 my belt. Just then, as our canoe fell from the crest of a 
 wave, the chiefs son, who sat in the stern, was thrown right 
 upon me in the middle of the canoe. With hands out 
 stretched to save himself, he struck me fairly on my belt, 
 which yielded freely to the pressure. He recoiled with 
 terror and continued to gaze at me until reprimanded by 
 his father for not holding on to his seat. He evidently 
 believed that a white man s body was of a different substance 
 to their own. He was not aware that I had on a life-belt. 
 
 180 
 
FIRST VISIT TO SKIDEGATE 
 
 As there is but little shelter on the east of Graham Island 
 in a gale, and there are many boulders lying off the coast, 
 it is dangerous. But Edenshew knew it well, as he had 
 been reared at Cape Ball and at Yehling, near Tow Hill, 
 consequently he steered a safe course. 
 
 Shortly after my return to Massett I was called to see a 
 young man who was suffering from an attack of brain fever. 
 It had been brought on by plunging into the cold waters 
 of the sea when overheated, in order to cool himself. The 
 Haidas believe that all such ailments are caused by the 
 " Stlique," or land otter, which all the Indians believe to 
 be possessed with supernatural powers. I had his hair cut 
 short and applied blisters freely, and instructed them also 
 to procure ice and apply it to his head. I then prescribed 
 suitable medicine, and was gratified to find the patient 
 improving under my treatment. Just when he was pro 
 gressing towards recovery the medicine men returned to 
 camp. They had been attending a great " potlatch " in 
 the vicinity of Virago Sound. 
 
 In the middle of the night, whilst engaged in treating a 
 serious case of croup in my own family, I heard them in 
 their wild orgies over my patient, whooping and rattling so 
 that they could be heard all over the camp. They con 
 tinued at intervals throughout the night, and when I 
 entered in the morning the leading medicine man had just 
 sunk down exhausted by the side of the sick man, who was 
 now in a raging delirium. And little wonder, when one 
 medicine man after another had been performing over him 
 through the night, now singly and then in chorus with 
 their rattles to drive out the demon of disease. The house 
 was filled with the followers of the medicine men, who 
 sometimes joined in the chorus with them. The sick man 
 was being held down by two attendants, one on either side, 
 and it was with difficulty they retained him on the floor. 
 I stooped and felt his pulse, though I knew there could be 
 no hope for him now under such treatment. It was bound- 
 
 181 
 
FIRST VISIT TO SKIDEGATE 
 
 ing, and I shook my head to indicate my conclusion. In 
 stantly the medicine men started to their feet and assumed 
 a threatening attitude towards me as the leader exclaimed, 
 " He will recover, as we have expelled the evil spirit, which 
 your medicine could not do." I turned to the mother and 
 inquired if her son was not improving under my treatment. 
 " Did you not inform me that he had rested peacefully for 
 the two nights preceding the arrival of the medicine men ? " 
 She replied in the affirmative, though with fear. The 
 leading medicine man, with his long hair falling down to 
 his waist, scowled at her. I then addressed to all a few 
 words in Haida. " Your forefathers followed this practice 
 because they knew of no better way. But the light has 
 come to you now, and it is time you abandoned it. The 
 noise you have made over this sick man will kill him." 
 Just then a chief arose to speak. " It is the first time I 
 have seen the white man s medicine acting in opposition to 
 ours," said he ; " my uncle was a medicine man (conjurer), my 
 father was a medicine man, and I should have been one also, 
 as I was initiated, but I succeeded to a chieftainship in 
 stead. If this man recovers I shall know that our medicine 
 men are true and strong ; but if he dies then I shall know 
 our way is false and the white man s words are true : hearken 
 all to my words ! " I left as he ended his speech. 
 
 The sick man died on the following morning. During 
 the day there were rumours of the anger of the medicine 
 men and of their designs of revenge. At midnight a 
 number of Haidas approached the house and demanded 
 admittance. I hesitated for a few moments, and then 
 realising that it was best to show no signs of fear, I threw 
 open the door. The leading medicine man and the chief who 
 had been with him when I visited the dying Indian led the 
 party. They scowled at me in anger as they stood around 
 me. I inquired why they had come at such a late hour. 
 You have shamed us before our people," the medicine 
 man replied, " and we have come to demand satisfaction. 
 
 182 
 
FIRST VISIT TO SKIDEGATE 
 
 We must have payment from you for this or we shall wash 
 off our shame in your blood." 
 
 As each of them had a blanket around him, I could not 
 see what they concealed, but I knew they were prepared to 
 take vengeance on me. This was their object in coming 
 so late. I closed the door, and locking it, requested them 
 to be seated. My action disconcerted them, and looking 
 at one another they reluctantly obeyed. Did I not tell 
 you truly," I asked them, " when I said the man would die ? 
 Is he not dead ? " " Yes," they replied, he is dead." I 
 then reminded the chief of his promise, to which there 
 were many witnesses. " You engaged before all, that if the 
 man died you would no longer believe in your medicine 
 men. And now that he is dead and that the medicine 
 men have caused it, what are you here for ? A chief 
 should be true to his word," I added. The medicine men 
 saw that the chief was wavering, and so repeated the 
 demand for payment. I repeated what I had said, and I 
 added, The Great Chief of Heaven forbids you to continue 
 your witchcraft over the sick." To this there was no re 
 sponse. At length the leading medicine man exclaimed, 
 " Well, will you put the sign of the Chief of Heaven upon 
 me and I shall be satisfied. It will give me new power 
 with the people ! " 
 
 I saw that it was but a repetition of the request of 
 Simon Magus in another form. " Give me also this 
 power, and I shall be a greater conjurer than before." 
 Seizing a medicine bottle which stood near, I inquired, 
 "Do you see this label on the bottle? This indicates 
 what the bottle contains. What would you think of the 
 man who sells me this medicine, if, when I ordered medi 
 cines from him, he sent me only empty bottles labelled as 
 though they contained good medicines? Or, yet worse, 
 if he sent me bottles containing poison, and put the label 
 or sign of good and wholesome medicine on them ? And 
 yet this is what you ask me to do, to put the sign of the 
 
 183 
 
FIRST VISIT TO SKIDEGATE 
 
 Great Chief above upon you when as yet you have not 
 believed His Word, nor received His Spirit in your hearts. 
 This would cause the Great Chief to be displeased both 
 with you and with me." To this the chief assented. 
 " You must give up your medicine craft and conjuring 
 and learn God s way. I am ready to teach you, and when 
 you accept and believe the Truth I shall be enabled to put 
 His sign upon you." 
 
 It was the sign of baptism which he sought, as he had 
 seen it administered, or perhaps had only heard of it from 
 others. Their temper was subdued, and they took their 
 departure. The medicine man returned again and again, 
 and became a catechumen. As he was a chief also, he 
 begged for some scriptural illustrations from which he 
 might teach some of his people. He came to me several 
 times in distress because the " Scahanawa " or evil spirit had 
 troubled him and would not permit him to rest, endeavour 
 ing to tempt him to resume his conjuring over the sick. He 
 promised him large amounts of property if he would but 
 obey him, and threatened him with poverty if he disobeyed. 
 I instructed him how to meet the tempter should he assail 
 him again, and he went away satisfied. And who can deny 
 that " the strong man armed " does make a struggle with 
 the soul, endeavouring to cast off his yoke in a heathen 
 camp where hitherto his authority has been undisputed ? 
 
 Shortly after this he had his long hair cut off, and was 
 baptized. The sign he had at first asked for, in ignorance, 
 he now received in spiritual understanding and truth. I saw 
 him afterwards, coming forward with a number of his fellow - 
 tribesmen to receive the Holy Communion. He was no 
 longer like the demoniac of Gadara, as I had so often seen 
 him, but decently clad and in his right mind. 
 
 Being skilful in carving, he supported himself and his 
 wife by his labour. He continued faithful unto death, and 
 departed this life in the faith of Christ. He is not for 
 gotten amongst the Haidas. 
 
 184, 
 
MEDICINE MAN S RATTLE 
 
 The face is a conventional representation of the moon. 
 The figure is hollow, and contains small stones. The 
 whole is carved in wood. 
 
 INDIAN MASKS 
 
 The eyes and lower jaws are movable, and were cleverly manipulated by the wearer by 
 means of strings. 
 
FIRST VISIT TO SKIDEGATE 
 
 The gamblers now began to occasion us some trouble. 
 Throughout the heathen tribes on the north-west coast 
 and in the interior, I found gambling largely practised by 
 the men. To outsiders the game appears much more com 
 plicated and difficult than any game of chance known to 
 white men. It is carried on by means of short sticks of 
 hard wood about four inches in length, polished and marked. 
 There are about eighty sticks in a pack, each of which is 
 known by a distinct name. Each pack of gambling sticks 
 is kept in a leather pouch tied with a thong of the same 
 material, and fastened by a piece of carved bone attached 
 to the end of the thong. A chiefs set of gambling sticks 
 include a number inlaid with abilone shells. Some of them 
 are carved to represent miniature totem poles. As the 
 game is generally accompanied by beating with the sticks 
 on a board, it becomes objectionable when carried on by a 
 number of players. Quarrels are not unusual over the game, 
 and fighting often ensues. 
 
 Some years since, whilst an exciting game was in progress, 
 a fierce Indian who had lost heavily approached the man 
 who had fleeced him, from behind as he sat playing, and 
 pulling back his head, stabbed him to the heart. This 
 murderer I knew very well, and on one occasion he informed 
 me he had killed several others, but that he intended to 
 repent and abandon his evil ways. 
 
 A young woman came to me one day crying and begging 
 my aid. Her husband had gambled away all they had. " I 
 have no clothing left me," she cried, " and now he has lost 
 both our canoe and axe, so that we cannot procure firewood, 
 and both blankets and pillows are gone." It was a hard case, 
 but not too hard for the power of the Gospel. This man 
 abandoned the custom, became a Christian, and is now, with 
 his wife and family, respectable and industrious. 
 
 A Haida who was a noted gambler on the Alaskan coast 
 visited Massett. I learned that a plot had been formed by 
 the leading gamblers to induce him to play for high stakes 
 
 185 
 
FIRST VISIT TO SKIDEGATE 
 
 so that they might break him. He was bringing over a 
 canoe full of blankets and furs to pay off some debts con 
 tracted at his marriage. I sent for him on his arrival and 
 warned him not to engage in gambling while in camp. He 
 promised not to do so. But the passion for play overcame 
 him, and trusting in his, own ability to outdo them, he con 
 sented. The gambling was continued both by day and night 
 until this champion had won from his opponents almost all 
 their property. He locked his gains up in the lodge of a 
 friend, and went up the inlet for a few days. During his 
 absence the losers broke into the house, forced open the 
 chests, and carried off the goods they had lost. Not content 
 with this, they also appropriated some of his own effects. On 
 the return of this man with his friend whose house had been 
 broken into, finding what had occurred, they at once suspected 
 the guilty parties. Guns were loaded, confederates called, 
 and an attack was about to be made on the lodge in which 
 the guilty parties resided. I sent a man whom I could 
 depend on to call the offenders to me. 
 
 There were three of them, a father and his two sons. 
 The former was famed as being fierce, and his face tattooed 
 with strange devices seemed to confirm this. They came in 
 response to my call, accompanied by my messenger. I in 
 formed them of the position and inquired if they were aware 
 of their danger. They replied that they were prepared for 
 an attack. I declared that they had caused the trouble 
 throughout, as they had first induced their visitor to gamble 
 with them, and then had broken into the house and stolen 
 the property. They asserted that they had only taken their 
 own goods, which was not stealing. I proved to them that 
 they had according to their own rules forfeited all right to 
 the property they had lost. I then called upon them to 
 bring all the goods they had taken to me, and on their doing 
 so I would make peace. This they refused to do, where 
 upon I quietly moved towards the door, which I locked and 
 placed the key in my pocket. I then informed them that 
 
 186 
 
FIRST VISIT TO SKIDEGATE 
 
 I would detain them until they consented to bring the goods 
 to me, and that in doing so I had their safety in view rather 
 than any other object. I called my friend aside and warned 
 him to be on the alert in the event of attack, as I feared 
 they might have weapons concealed. They too had a 
 whispered consultation, at the close of which the father inti 
 mated his willingness to produce the disputed property. I 
 requested that the young men should bring up the stuff 
 whilst the father remained as a surety. My plan evidently 
 baffled them, as they hesitated to act. Seeing I was deter 
 mined, they consented, and set out for the goods, which were 
 all carried in. I made an inventory of them in their pre 
 sence and then sent for the injured party, as also three 
 chiefs as witnesses. When the complainants found that I 
 had the goods in my possession to be adjudicated upon as 
 soon as convenient, I had but little difficulty in making 
 peace between them, which was confirmed by the witnesses 
 present. 
 
 From that time onward I took a stand against gambling, 
 and made several raids upon parties of gamblers whom I 
 discovered engaged at it in the open spaces in the encamp 
 ments. I succeeded on these occasions in capturing several 
 sets of gambling sticks which they abandoned as they fled 
 at my approach. Those who persisted in following it had 
 to betake themselves to the woods for their games. But 
 their wives and families were the sufferers, as they were often 
 left without fire or food, which caused trouble and sickness 
 amongst them. And gradually the numbers of those who 
 practised it decreased, until it no longer caused such strife 
 and brawling as it had done previously throughout the 
 camps. Thus despite many discouragements and occasional 
 defeats I realised that the dawn was breaking, and trusted 
 ere long to see the light from the Sun of Righteousness 
 illuminating the hearts and lives of the islanders with His 
 beams. 
 
 187 
 
CHAPTER XV 
 
 THE CONFLICT DEEPENING 
 
 " Saviour, lo the isles are waiting, 
 Stretched the hand and strained the sight, 
 For Thy Spirit s new creating, 
 Love s pure flame, and wisdom s light. 
 Give the word, and of the preacher, 
 Speed the foot, and touch the tongue, 
 Till on earth hy every creature, 
 Glory to Thy name be sung." A. C. COXB. 
 
 " Had I lived, I should have been first in the way of the Great Chief 
 above." 
 
 8TEILTA, the Head Chief of the Eagle Clan, now became 
 seriously ill. He had been indisposed for some time 
 previously, and as he was unable to attend our ser 
 vices, I conducted an evening service occasionally in his large 
 lodge. He had a number of slaves, and these, together 
 with his family, formed quite a congregation. In addition 
 many of his tribe were always present. The figure of an 
 eagle with wings outspread, carved in wood over the door 
 way in front of his lodge, indicated his crest, whilst his 
 rank was represented by the number of elaborately carved 
 totem poles standing in front of the dwelling. In the 
 interior a large oval-shaped opening cut in the centre of 
 the wooden floor was used as the fireplace. The hearth 
 was always covered with white sand and shells from the 
 beach, and the large fire of logs kept up by the slaves illu 
 minated and heated the interior. Steilta was a fine-looking 
 chief physically before he began to fail. Tall and well-built, 
 with a fair skin and a black beard and moustache, he might 
 have passed as a white man, had it not been for his Haida 
 features. He was a true chief, and commanded the respect 
 
 188 
 
THE CONFLICT DEEPENING 
 
 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 
 
 189 
 
THE CONFLICT DEEPENING 
 
 I bowed with him in prayer. He endeavoured to follow 
 me, and responded to my petitions. The medicine men 
 attempted to drown my voice, as they were annoyed at my 
 interference. A number of his slaves were seated on the 
 opposite side of the great hearth, and the chief himself, 
 though dying, was not lying down, but supported in a sitting 
 posture. He grasped my hand as though he would fain 
 retain me, and I promised to send my wife to see him and 
 make him some nourishment. 
 
 We decided it best that a little food should be made in 
 the presence of all, otherwise the medicine men would accuse 
 us of having poisoned him. Whilst my wife was there 
 administering nourishment to him, she noticed one of the 
 slaves, a young man, bound hand and foot with thongs of 
 bark. Her attention was drawn to him by one of the 
 attendants who kicked the poor wretch. He rolled over 
 on his back almost in the fire, being unable to help himself. 
 At the order of the chief s sister he was carried out by the 
 other slaves and thrown in an outhouse behind, where he 
 was confined. The medicine men had accused this slave of 
 being the cause of his chief s illness. They had discovered 
 that he was possessed of the evil spirit which was in the 
 form of a mouse. If this could be expelled from him the 
 chief would recover. Consequently this slave had been 
 kept bound for three weeks, arid had been tortured daily 
 by burning him with torches of pitch pine to drive out the 
 demon. Another slave had been instructed to shoot him 
 should the chief die, and was stationed, prepared with his 
 loaded gun, beside him for this purpose. 
 
 I determined at once to endeavour to save this man s life, 
 and was on my way for this purpose when I met a messenger 
 who informed me that Chief Steilta desired to see me before 
 he died. We had not proceeded far before the report of 
 the cannon announced his death to his tribe. Instantly 
 the weird sounds of the death chant arose from the lodge, 
 accompanied by cries and screams. As I entered, a scene 
 
 190 
 
THE CONFLICT DEEPENING 
 
 of indescribable confusion was witnessed. The women were 
 pulling handfuls of hair from their heads, and casting it on 
 the fire. Others around the corpse were engaged in painting 
 the face, preparatory to dressing and enthroning it, with all 
 his property spread around. His aged father rushed to the 
 fire and threw himself on it. Assisted by another chief I 
 rescued him, but not before he had been badly burnt. Just 
 then I saw the slave, with gun in hand, press through the 
 crowd and pass out on his mission of death. I called two 
 chiefs and requested them to prevent the deed. They were 
 men I trusted in Chiefs Weeha and Cowhoe. The former 
 was chief of the bear crest. They at once rushed after him 
 and were just in time. He had dragged his victim to the 
 door of the shed in which he had been confined, for execution, 
 and had just lifted his weapon to fire, when Cowhoe sprang 
 upon him and wrested the gun from his grasp. They then 
 cut the bark ropes and set the slave free, but he was unable 
 to stand. The thongs of bark had cut to the bone on his 
 legs and arms, and his back from hip to shoulder was liter 
 ally roasted. I directed them to have him conveyed to the 
 Mission-house, where my wife dressed his wounds and ad 
 ministered restoratives. Meanwhile I returned to the house 
 of mourning, and taking a stand I awaited a pause in the 
 death chant, when I exclaimed, " You all heard your 
 chief s last words to me this morning, that had he lived 
 he would have been first in the way of the Great Chief above. 
 And did he not send for me again to convey to me his last 
 word ? " There was a murmur of assent. " For this reason," 
 I added, I do not wish to see him painted and set up, I 
 want to show you a better way." The majority were 
 opposed to my interference, but I appealed to the father 
 of the deceased, with whom I was on friendly terms. He 
 assented, and I sent several slaves for some boards with 
 which I formed a raised platform. On this I had the body 
 placed, which they had already dressed in the uniform of a 
 naval officer. I sent to the Mission-house for a silk scarf 
 
 191 
 
THE CONFLICT DEEPENING 
 
 which I had, and directed them how to place it on the 
 corpse. This arrangement turned the tide of popular feel 
 ing in favour of my action as he lay, indeed, 
 
 " Like a warrior taking his rest." 
 
 The leading men now came forward and engaged that my 
 arrangement would not be interfered with, but they stated 
 the members of his crest (the Eagle) would seek to scatter 
 the swansdown over the corpse when they returned to the 
 camp. To this I offered no objection, as it would have 
 been injudicious to have done so. I felt I had gained two 
 points, first in rescuing the slave, and again in the laying 
 out of the corpse. On entering the following day I found 
 the corpse covered with the down which they had scattered 
 over it as they performed the death dance around it. This 
 was continued for several days, when I ventured to propose 
 that they should permit the remains to be interred. I had 
 selected a small island at the mouth of the inlet separated 
 from the camp only by a slough, as a suitable burying-place 
 in the event of my succeeding to induce them to bury their 
 dead. The bodies of deceased conjurers had been placed 
 there on the lower branches of the trees. They declined to 
 permit the body to be buried there, but consented that it 
 should be interred on a rising ground immediately behind 
 the lodge from which it could be seen. I directed and 
 assisted in the making of the coffin. The cannon was again 
 fired as the remains were carried to the grave covered with 
 an ensign, and I took a portion of the burial service over 
 the grave. Another important advance had thus been 
 effected, as though they could not agree to making use of 
 the burial-ground on the island which I had selected, yet 
 the fact that I had succeeded in having the remains of a 
 chief interred according to the Christian rite, and in a 
 becoming manner, would, I knew, act as an example. The 
 medicine men were greatly incensed and aroused by my 
 action. They had withdrawn at the death of the chief 
 because they had asserted he would recover. They now 
 
 198 
 
THE CONFLICT DEEPENING 
 
 circulated a report that my object was to cause the death 
 of as many of the Haidas as I could, as the chiefs of the 
 " Iron people " (whites) had agreed to pay me a large sum 
 for every Haida whom I thus buried. This they declared 
 was the reason which had led me to save the life of the slave 
 who had bewitched the chief, and caused his death. For 
 some time this report was believed, and my congregations 
 fell away. At length a young chief, the same who had 
 warned me previously, came by night and informed me of 
 the necromancers" scheme to frustrate my efforts and over 
 throw my influence. Only a short time previously I had 
 publicly warned them against the fire-water which they 
 were making in large quantities. One sub-chief named 
 "Kilslayoway," whilst intoxicated, had kicked and maltreated 
 his wife, and caused her death, as also the death of her 
 child. He was greatly attached to her, and when he re 
 covered from his debauch and found what he had done, he 
 became wild with grief, and had to be watched to prevent 
 him from taking his own life. He came to me, and re 
 mained for hours with his face buried in his hands. I 
 reminded the young chief of all this, and instructed him to 
 go and tell all his friends that if the medicine men s story 
 was true, how was it, then, that I opposed the fire-water, 
 which would have caused the death of so many ? The 
 inquiry spread and revealed the fallacy of the medicine 
 men s report, and again my services were well attended. 
 
 But rumours now ran through the camps that a chief 
 named " Kinneelawash-Haung " was about to resort to force 
 in order to obtain some slaves from the successor to the 
 chief whose death had been recorded. Kinneelawash-Haung 
 had been absent on an expedition when his uncle died. The 
 late Steilta had taken over the slaves during the absence of 
 the heir to the chieftainship. But when he returned Steilta 
 refused to part with the slaves. At length he promised to 
 return them at his next great potlatc h," and to make re 
 paration. But before the preparations for this " potlatch " 
 
 193 N 
 
THE CONFLICT DEEPENING 
 
 were completed Steilta fell sick and died, as above recorded. 
 His successor refused to give up the slaves. In consequence 
 of this Kinneelawash-Haung resolved to take them by force. 
 For this purpose he summoned a number of the Haidas of 
 Prince of Wales Island in Alaska to assist him. These 
 were of his own crest. On their arrival he issued his chal 
 lenge to the chief who held his slaves to fight. 
 
 The manner in which a challenge is given is this. The 
 challenger has a tent erected in the near vicinity of the party 
 challenged. From this he emerges occasionally, and, with 
 loud shouts, heaps abuse on his opponents. All the failures, 
 offences, and disgrace of their ancestors, and of themselves, 
 with much more added, are cast in their teeth. While thus 
 engaged, his party are all prepared and on the watch for the 
 first sign of hostilities. An arrow or a shot from the accused 
 precipitated the conflict. In the present instance the chal 
 lenge had been given. All work was suspended in the camp. 
 At this crisis my friend, the old white trader, appealed to 
 me. He had closed his store, and feared the worst. 
 
 " They are about to fight," said he, " and we shall all be 
 slain. Could you not endeavour to make peace ? " 
 
 " I am quite willing,*" I replied, " if you will but accom 
 pany me." 
 
 I could not help you ; my presence would but irritate 
 them," he answered. You will do better alone. If you 
 do not go we shall all be killed, and your wife and children 
 will not escape. They generally avenge their quarrels on 
 others when blood begins to flow." 
 
 I agreed to make an effort, and I recognised the truth of 
 his statement that his presence would not help me, as I had 
 only a short time previously rescued him from an onslaught 
 of the Haidas. It occurred in this manner. His Tsimshean 
 wife and daughters had come rushing to me, crying out that 
 the Haidas were killing Squire," which was the sobriquet 
 by which he was known. I hastened to the rescue, guided by 
 the outcry, and found him on his back, behind the counter, 
 
 194 
 
THE CONFLICT DEEPENING 
 
 struggling with several Haidas, who were endeavouring to 
 overcome him. One of them had a large knife, which he 
 held in a threatening attitude over him. The store was 
 filled with an excited crowd, and I at once ordered them off 
 the trader, at the same time requesting him to be calm and 
 to leave them to me. He was terribly excited, as he believed 
 they were about to kill him. With some difficulty I per 
 suaded him to accompany his wife and daughters, who led 
 him off to his dwelling. I then ordered the offenders to the 
 outside of the counter, and Chief Edenshew, who entered 
 just then, assisted me to clear the building. On inquiry I 
 found that a small balance of some eight dollars was owing 
 to two hunters on their furs, for which the trader had given 
 them a credit note. This they had lost, and as he had no entry 
 of it on his books, he refused to pay unless they produced the 
 note. Hence the assault. His temper had embroiled him 
 in several serious quarrels of late, consequently I concluded 
 it was best to act single-handed in the present serious crisis. 
 I proceeded first to those who held the slaves in dispute. 
 The fires were all extinguished, and they were seated with 
 faces blackened around their guns, which were all loaded and 
 primed, ready for the fray. A guard was on the door to pre 
 vent a surprise. I was admitted, and took a seat in silence. 
 No one spoke, and I remained silent for several minutes. 
 At length I addressed them. " So you are about to fight," I 
 said ; " I am sorry, because I fear some of you will fall, even 
 though you may gain the victory. If Steilta had lived this 
 would not have happened. I know what his word was about 
 the slaves. But I have not come to ask you to fulfil all his 
 words. I want you to fulfil a part. I have only one desire, 
 and that is for peace. Now, hearken, friends, to my words. 
 I want you to consent to hand over to the other party fifty 
 blankets, six guns, one box of dancing ornaments, and one 
 slave. I do not ask you to answer me now. I am about to 
 proceed to the others to make the same proposal. This is 
 my word ; consider it, and give me your reply when I return." 
 
 195 
 
THE CONFLICT DEEPENING 
 
 I then left them to consult. My object in asking them 
 to deliver the slave was this. She was a young woman 
 who had been badly abused, and a young man, who was 
 also a slave of the opposing party, had asked her in mar 
 riage and her owners would not consent. He then appealed 
 to me to help him. I knew it was the only escape for the 
 unfortunate creature, who was badly treated where she was. 
 On reaching the summit of the hill on which the men of 
 Kinneelawash-Haung were encamped, I found the large 
 lodge well filled with men, all of whom were in good spirits. 
 They, too, were all fully prepared. The women and 
 children had all been sent away, and they had piled their 
 guns and painted their faces. They were evidently deter 
 mined to fight to a finish. They looked at me in surprise, 
 and after a considerable pause I announced my message. 
 I reminded them that though they seemed confident of 
 victory, yet it was doubtful, and in any case some of them 
 would die ! My words were received with derisive laughter. 
 
 Then one of them replied : Does the Yetzhahada 
 think that we fear ? We never yet found a foe we feared, 
 whether on land or sea ! We can die as our fathers have 
 died before us, with our face towards the fight ; but to 
 submit now would be our shame." An aged man then 
 arose towards the rear of the lodge and spoke : " My elder 
 brothers and my younger brothers, the words the Ironman 
 has spoken are good. I do not fear, for as you know I 
 have been in many a fight. But age brings wisdom ! 
 Look at my head ! My hair testifies to my age. Many 
 sorrows have turned my hair to the colour of snow ! To 
 accept his offer will not bring shame. I am for peace." 
 He sat down, and the chief arose to speak. " Well, 
 brothers, speak out your heart s words now. If our friends 
 who have come across the water to help us are willing to 
 accept the property proposed, I am content. But I shall 
 yet recover my slaves." There ensued a general discussion, 
 during which I could learn some were eager to fight and 
 
 196 
 
THE CONFLICT DEEPENING 
 
 others were for peace. The voices of the latter prevailed, 
 and one of them was selected to convey to me their reply : 
 We see that you are for peace. You have not thus come 
 for gain. And you hold the balance fair between us. If 
 Steilta s party consents to your words, we are content ; but 
 if not, we shall fight." I promised to let them know at 
 once, and hastened to ascertain the decision of the oppos 
 ing party. To my great joy, I found they had accepted 
 my proposal. The large dance-house which I had prepared 
 stood between the contending parties. I had it thrown 
 open, and sent messages to summon the neutral chiefs and 
 leading men. They took their place in the pit or body of 
 the building, whilst the leaders and chiefs of the opposing 
 parties occupied the side galleries. When all were seated, 
 Steilta s slaves entered, carrying the property demanded. 
 
 Fifty trade blankets valued at one dollar and a half each 
 were placed in front of Kinneelawash-Haung and his men, 
 also six rifles and a box of chieFs dancing ornaments, and 
 lastly the young woman named Oahla. She was evi 
 dently not averse to the change. To her it was a step 
 towards liberty. The neutral chiefs then one after another 
 made speeches, approving and confirming the peace ; after 
 which the two chiefs who had well-nigh met in deadly 
 strife came forward, and I joined their hands. A feast was 
 afterwards prepared by Chief Weah, to which both the 
 chiefs and their followers were invited ; and at this feast 
 the eagle s-down was scattered freely over all, thus cement 
 ing the peace made. With a light heart I returned for 
 rest and refreshment after an anxious day, and communi 
 cated the good news of another success for the truth and 
 right. Squire, who was anxiously waiting to learn the 
 results, was loud in his praises at the result of my effort, 
 and I realised that I was gradually winning him and his 
 wife and family out of the darkness of heathenism towards 
 the true liberty wherewith Christ makes His people free. 
 
 197 
 
CHAPTER XVI 
 
 MAKAI 
 
 " See the hills for harvest whiten. 
 All along each distant shore, 
 Seawards far the islands brighten, 
 Light of nations lead us o er ; 
 When we seek them, 
 Let thy Spirit go before." 
 
 C. F. ALEXANDER. 
 
 was one man in the camp at Massett named 
 Makai, who was really a Tlingit Indian of Alaska, 
 but he had become a member of the Haida nation 
 by taking a Haida wife. He was amongst the wildest and 
 most reckless in the camp. When intoxicated he cared 
 little whom he injured, and when I ventured to warn him he 
 threatened to take summary vengeance on me for my inter 
 ference. His wife^s name was Kandiwass, whose mother s 
 sister was a great chieftainess of the same name. 
 
 She, with a number of her tribe, was returning from a 
 trading expedition, when, owing to a contrary wind, they 
 were driven on the Alaskan coast, where a number of the 
 Tlingit Indians were encamped. These invited the Haidas 
 to a feast and then fell upon them and killed them in order 
 to seize their property. But their evil purpose was defeated, 
 as the five slaves who had been left in charge of the canoe, 
 which was a large war canoe, sixty feet in length, suspecting 
 foul play, put up their sails and ran out to sea, before the 
 Tlingits could board them. But in their haste to escape 
 from their enemies they ran on a rock and capsized, losing 
 all the property and barely escaping with their lives. This 
 
 198 
 
MAKAI 
 
 was the beginning of a long period of strife between the 
 Haidas and the Tlingit tribes. Makai s uncle was one of 
 the Tlingit warriors, and when the Haidas came to avenge 
 the death of their friend, he was surrounded, together with 
 a number of his men, in a large war canoe. 
 
 How the Tlingits fought on that occasion is best told by 
 a Haida warrior who passed through the fray : 
 
 " As the Tlingit canoes approached their men stood in 
 lines down the centres of the canoes back to back. This 
 position was to keep the canoes steady, as well as to offer a 
 bold front to the enemy, whilst a number of rowers paddled 
 on either side. As they drew nearer they chanted a war 
 song to which they beat time on their canoes. 
 
 " When near enough they fired a volley, and something, 
 probably a splinter of the canoe, struck me on the head 
 and I became unconscious. When I recovered I found 
 several of our men had been shot. Some were lying in the 
 canoe and several were hanging over the sides. Having 
 fired their volley, they retreated in order to reload, and we 
 followed. For to attack at close quarters was always the 
 Haida plan of action. We ran our canoe up to them, and 
 as we touched I sprang into their canoe. I was stabbed 
 by the nearest warrior, but as his dagger struck me on the 
 shoulder-blade the wound was not serious. I slew him and 
 two others, and was about to attack a fourth when he 
 motioned to me that he surrendered, so I seized him and 
 cast him into our canoe. Another rushed at me, but I 
 overpowered him, and he surrendered also. In our struggle 
 he was wounded. He was one of the leading warriors 
 amongst the Tlingit. Some of them, when hard pressed, 
 jumped overboard and fought in the water. When the 
 fight was over we found we had many severed heads and 
 some slaves, and the other canoes had taken heads and 
 slaves also, together with much property. 1 
 
 1 The coast Indians did not usually take the scalps of those whom 
 they slew, as was the custom of the Indians of the interior. They 
 
 199 
 
MAKAT 
 
 " On our return voyage from the Alaskan coast, where 
 this battle was fought, we fell in with a number of sea otters, 
 many of which were asleep on the water. Though weary 
 and wounded with the fight and with our captives on board, 
 we could not permit such an opportunity to slip. We 
 succeeded in shooting several, whilst another canoe secured 
 a number of skins also." Makai was amongst those captured 
 on this occasion, and being young he became a member of 
 the Haida tribe encamped at Massett, and because of his 
 rank amongst the Tlingits a chiefs daughter was given him 
 to wife. But he had abandoned himself to every vice 
 amongst the Haidas, and as I passed along the camp at night 
 I could hear his voice, a shrill tenor, leading in the chorus 
 of the medicine men, or his shouts in the feasts of fire-water. 
 His wife, despite his threats, attended the services, and as 
 her knowledge of the truth increased her anxiety for her 
 husband increased also. Her uncle being a leading chief, 
 the husband feared to injure her, for he would have fared 
 badly. She wisely avoided him when intoxicated, and thus 
 prevented any open rupture. 
 
 But one night in a frenzy of intoxication, whilst sing 
 ing and dancing in his paint and adornments, he burst a 
 blood-vessel and I was summoned to his aid. They were 
 gradually gaining confidence in the white medicine man and 
 his remedies, and losing faith in the rattle and incantations 
 of their own necromancers. I was enabled to check the flow 
 of blood by administering a powerful astringent, and as the 
 haemorrhage had tended to sober him, he was prepared to 
 obey my directions for his treatment. He was very weak 
 and low, but after a few weeks he was able to walk around 
 again. He became a regular attendant at the services, and 
 appeared deeply interested. But it was evident that con 
 sumption had seized him. As he became weaker he begged 
 
 severed the heads, which they carried back as trophies in their canoes. 
 The scalps being so much lighter, the interior Indians took those, 
 which they carried off in their belts. 
 
 200 
 
MAKAI 
 
 to be baptized. I consented, as I realised from my inter 
 course with him he had accepted the truth, through faith. 
 He could not walk to our place of assembly in the large 
 dance-house, but our friend the trader had lent his large 
 living-room for the purpose. He had dressed himself 
 decently and becomingly for the occasion, and sent invita 
 tions to several chiefs and friends to be present. And there, 
 seated in their midst, he was admitted to be a member of 
 the infant church, now inaugurated and established on the 
 Queen Charlotte Islands. After the administration of the 
 sacrament rite he requested permission to address a few 
 words to his friends, to which I gladly assented. " You 
 know," he said, " my friends, chiefs, and brothers, how I 
 have ever been a leader amongst you. In your fights and 
 feasts I have never sought to conceal myself. None of you 
 can accuse me of fear. I have always sought to be first 
 and foremost. But whilst I was thus rushing on, it seemed 
 as though I saw a deep, dark pit opening right in my way. 
 And into that pit I would have fallen, but for the light. 
 The bright light from above flashed upon me and showed 
 me the danger, and the Word of the Great Father above 
 warned me, and the same light that showed me the danger 
 revealed to me also the cross and the sacrifice of the Saviour 
 for me. And now, chiefs and brothers, who have followed 
 with me in the dark path of danger, will you not follow 
 with me in the way of the Great Chief above ? It is the 
 way of peace. These are my words to you." He could not 
 proceed any further. It was affecting to see the interest 
 with which these stalwart Haidas received his words. 
 
 It was his parting charge to them. A few days after 
 wards I received a message from him at midnight expressing 
 an earnest desire to see me. As I entered the lodge in 
 which he lay he was told I had come, when he turned round, 
 and looking up at me, extended his hand. As I grasped it 
 he exclaimed in a firm, clear voice, in the Tsimshean tongue, 
 with which he was familiar, " Ltha gwildum kowdiut, Itha 
 
 201 
 
MAKAI 
 
 gwildum kowdiut " (" I am ready, I am ready "). I knelt 
 beside him to speak a word of cheer, but as there was no 
 response I felt his pulse and found that life was extinct. 
 He had survived to convey to me his last message, which 
 he did so distinctly that all in the lodge heard it. It im 
 pressed them deeply. They had never heard anything like 
 this before. It sounded like a message from the other 
 world. Thus Makai passed away, leaving a good record 
 behind him. In accordance with his own desire his remains 
 were interred with due solemnity in the beautiful island 
 burying-ground which I had selected. He did not wish 
 that his body should be encased in a totem pole or elevated 
 on a mortuary platform. I conducted the burial service, 
 and as a large number of Haidas had followed us, I gave an 
 address over the open grave, to which they were most atten 
 tive. The idea of resurrection was new and strange to them. 
 I had succeeded in forming an equivalent for the term in 
 the Haida language, and with the aid of illustrations from 
 the books of Nature and of Revelation they were enabled 
 to understand it. The " corn of wheat " of the gospel and 
 the " bare grain of wheat " of St. Paul s grand illustration 
 of resurrection in Corinthians, carried the truth to more 
 than one standing around Makai s remains. Thus the first- 
 fruits of the Haidas were being gathered in. 
 
 A rumour now reached me of the outbreak of an epi 
 demic, of that dread scourge the smallpox, amongst some 
 distant tribes in Alaska. Knowing the terrible ravages 
 which it had wrought amongst the Haida tribes on two 
 previous occasions, I resolved to endeavour to introduce 
 vaccination amongst them. I realised there would be a 
 degree of risk and difficulty from the danger of inflammation 
 afterwards, in some constitutions. In such case the medi 
 cine men would not be slow to accuse me of having intro 
 duced a poison with which I was endeavouring to kill them. 
 Yet the assurance that I was making an effort to shield 
 them against an enemy which had carried off nearly half 
 
 202 
 
MAKAI 
 
 the Haida population, both on the islands and on the 
 Alaskan shores, would, I believed, eventually give me another 
 victory over the sorcery and superstition of the necroman 
 cers. Having at length succeeded in procuring a supply of 
 vaccine lymph from the Indian Department of the Canadian 
 Government, I invited a number of the Haidas to meet me 
 in the Mission-room. I informed them of the danger in 
 which they stood should the Kali-koustla (smallpox) again 
 attack them, and the advantage to be gained by vaccination. 
 I informed them of how the Iron people had suffered from 
 its ravages in the past, until this remedy had been dis 
 covered. I endeavoured by every means in my power to 
 induce some of them to submit to the operation, but in vain. 
 They shrunk from it, evidently fearing that there was some 
 thing mysterious in it. At length I resolved on trying the 
 force and influence of example. Casting off my coat, I 
 bared my arm, and vaccinated myself before them all. 
 
 I completed the operation, took up my vaccine and 
 lance, and turning to them said : " Now since none of you 
 would consent to be vaccinated, I have placed the medicine 
 on myself. Should the Kali-koustla come now, probably 
 numbers of you will die, as when it came formerly, but I 
 shall escape/ 1 I was just leaving the room when a stalwart 
 Haida who was a sub-chief sprang to his feet and ex 
 claimed : " Etlagida lagging di ishin, tung kiwunsit alzeil 
 kum di quothal ashang " (" Chief, it is good that you should 
 place the mark on me also that I may not die "). I accord 
 ingly at once vaccinated him. His example was promptly 
 followed by the others who were present. The rumour soon 
 sped throughout the camps of the wonderful remedy ; the 
 scianawa of the Iron man which could effect what all their 
 medicine men had failed to do, even to save them from the 
 evil spirit of the Kali-koustla, and men, women, and chil 
 dren came crowding in upon me, so that for several days 
 I could scarce find time to eat, so great was the rush for 
 vaccination. But alas for the results. Though I had taken 
 
 203 
 
MAKAI 
 
 the precaution of warning them that it would probably be 
 come painful and swollen in a few days, yet I was not pre 
 pared for the storm of indignation which arose. Some of 
 them became very unwell ; not only the arm but in several 
 cases the shoulder and neck became inflamed and swollen, 
 and as the effect followed the cause so quickly they feared 
 the worst, and threatened to shoot me, should the symptoms 
 increase. I was now as fully engaged in endeavouring to 
 soothe and allay the symptoms which had arisen., as I had 
 been before in vaccinating. One case especially caused me 
 grave anxiety. The swelling and high fever which accom 
 panied it was intense. The medicine men declared he would 
 die, and that my bad medicine was worse than the smallpox. 
 I prescribed such remedies as I knew would subdue the 
 inflammation and allay the fever, and he began to recover. 
 The same treatment proved successful throughout. The 
 medicine men were baffled and ashamed. And many more 
 came from both north and south to obtain the virus with 
 which the medicine man of the Iron people could defeat 
 the common foe, which they all feared so greatly. But as 
 soon as one difficulty had been surmounted another arose. 
 
 Visiting a chief believed to be dying, I found he had 
 called his sister, and delivered to her a slave girl, who was 
 to act as his nurse on his reincarnation and birth, as her 
 child. He believed that after his death his spirit would 
 again return in the first child born afterwards in his family. 
 He strictly charged his sister to superintend his nursing, 
 and to be careful that he received no injury. I was thus 
 led to inquire concerning this belief, and found it was enter 
 tained generally by the Haidas. I have since discovered 
 that it is not peculiar to the Haidas, but has been held by 
 the coast tribes generally. Very often the name of the 
 deceased is given to the new-born child in recognition of this 
 belief. It is but another testimony of the innate desire of 
 man for immortality. But the Divine revelation has brought 
 life and immortality to light. I introduced in my teaching 
 
 204 
 
MAKAI 
 
 the great truth set forth by the Apostle in the fifteenth 
 chapter of 1st Corinthians, " to every seed its own body," 
 and the truth of the resurrection proved the most effective 
 antidote to this error. I found also that it was not unusual 
 amongst them to cast offerings of food into the fire to supply 
 the wants of the souls of departed friends. From the terms 
 used to denote this custom, and also that of seeking to pro 
 pitiate the spirits which they associated with the forces of 
 nature, we derived the terms both in the Haida and in the 
 TsimsheaH languages by which to render the word " sacrifice." 
 A great " potlatch " or distribution of property was now 
 about to be made at an encampment between Virago Sound 
 and North Island. named " Yatz." To this all the Haidas 
 to the north of the islands, as also the Haidas of Prince of 
 Wales Island in Alaska, had been invited. I accordingly 
 resolved on a mission to that point also. The old trader, 
 over whom a great change had passed, I invited to accom 
 pany me. He had abandoned all his heathen sympathies, 
 had been duly united by marriage to the Tsimshean woman 
 with whom he had lived for many years, and had requested 
 to be received into the Church of Christ. His wife also had 
 gladly received the truth and was baptized. Both of them 
 were now endeavouring to show the heathen a good example. 
 This was helpful to the work of the Mission, as native races 
 are always powerfully influenced for good or evil by the 
 whites who reside amongst them. We set out in a good 
 canoe with a crew of five Haidas, and crossing the inlet 
 coasted along the north of the island. Towards evening 
 a sudden squall arose and quickly lashed the sea into 
 foam-crested waves. We were compelled to seek shelter 
 in a little opening between the rocks, where we found a 
 sandy beach. Here we decided to encamp for the night. 
 After our evening meal and prayer, we cut away the under 
 growth and spread out our mats and blankets. Whilst thus 
 engaged our old friend the trader, who was looking on, 
 anxiously inquired, " Must we lie down there ? " " Yes," I 
 
 205 
 
M AK AI 
 
 replied, " it will be all right when we have spread our mats 
 and blankets." " I fear to lie down where there are so 
 many reptiles," he replied. " Oh," I assured him, " they 
 are harmless, only field-mice and frogs, so that you need 
 not fear." 
 
 We accorded our friend a place to sleep in the centre with 
 Chief Cowhoe on one side, whilst I lay on the other. In 
 the middle of the night, I was suddenly aroused by a loud 
 whoop, and at the same moment I received a violent blow 
 in the face. I sprang to my feet, believing we were attacked. 
 Chief Cowhoe and the other Haidas had seized their guns 
 and stood at bay, peering around for the enemy. The camp- 
 fire had gone out and it was dark. " Who struck me ? " 
 inquired Chief Cowhoe indignantly. Before I could reply 
 there was another yell, and instantly our friend, who was 
 yet lying down, began to rain blows around him right and 
 left, whilst he continued to cry out in rage and terror. He 
 was in a nightmare from which with difficulty I aroused him. 
 Cowhoe was angry, as he had received a blow from which he 
 was still ailing. I assured him that I had been struck also, 
 and informed them of the cause, as they feared he had gone 
 mad. On fully recovering consciousness he apologised and 
 informed us that he had had a bad dream, in which he saw 
 the vermin of the camp gradually crawling towards him, and 
 this it was that had caused his fright and outcry. " Had I 
 not been at hand," I replied, I fear you would have fared 
 badly, if I may judge from the faces around." " Oh," he 
 replied, " I could not sleep for some hours because of our 
 surroundings, and when at length I slept I dreamed that a 
 large snake was creeping towards me and endeavoured to 
 crawl into my mouth, and it was in my efforts to prevent 
 it that I must have struck out." I explained this to the 
 Indians, and they instantly burst into roars of laughter at 
 our friend s expense. We all settled down to rest again, 
 thankful that it was not worse. 
 
 It is much safer to encamp in the open air on the Queen 
 
 206 
 
MAKAI 
 
 Charlotte Islands than it is on the mainland. There are 
 no wolves on the islands, nor are there any grizzly bears, both 
 of which are numerous in many places on the mainland. 
 On several occasions I have had to keep watch throughout 
 the night owing to the bears and wolves which snorted and 
 whined around my tent. On another occasion I was com 
 pelled to sleep on the branch of a tree for safety. But it 
 was not from the denizens of the forest that the Haidas 
 feared an attack, but rather from some of the tribes who had 
 come over from the Alaskan shore to attend the great " pot- 
 latch." For they had not forgotten the wars of the past in 
 which they had been compelled to abandon their own encamp 
 ment on North Island and the isles to the west of Graham 
 Island, and to seek refuge on the shores of Prince of Wales 
 Island to the North of Dixon Entrance, which island now 
 forms a part of south-eastern Alaska. On the following 
 morning we re-embarked, being anxious to reach the camp, 
 but we had not proceeded far when we found we were followed 
 by a large shark. Its large fin towered high above the stern 
 of our canoe and caused considerable uneasiness amongst our 
 crew, but to Squire it was a cause of terror. Being a very 
 heavy man, he was seated in the bottom of the canoe, and 
 with much difficulty he kept turning and twisting from side 
 to side, in order to look around at this strange follower. 
 At length, tired of his efforts, he appealed to me to tell him 
 if it was yet following us. He was much distressed, as he 
 feared it would attack and upset our canoe. We had a 
 fresh halibut on board which the Haidas stated was the 
 attraction, as the shark scented it. 
 
 At length the Haidas became disconcerted, as it pressed 
 on our canoe, and one of them seized his rifle to shoot it. 
 But the others called on him to desist as, if only wounded, 
 it would probably capsize or smash our frail craft. But 
 Cowhoe, who was steering, called for the sail-pole, stating, 
 as he did so, that he had heard from the old hunters that 
 a blow dealt fairly on the head would stun the shark, and 
 
 207 
 
MAKAI 
 
 cause it to sink. Standing up, with the sail-pole in hand, 
 he brought it down with all his might, the heavy end, 
 which was slightly sharpened, striking the shark fairly on 
 the head. It lashed the water powerfully with its tail, 
 dashing it over us, and with a swirl disappeared in the 
 depths, and troubled us no more. In the Haida language 
 the shark is termed a " kahtow," or the mother of the dog 
 fish, and is so named from the resemblance between them. 
 
 In a few hours we arrived in sight of the encampment, 
 where there was evidently a very large gathering. The 
 canoes were hauled up in orderly lines along the beach, 
 and from the sail-pole each waved either the Union Jack 
 or the Stars and Stripes. A westerly breeze was springing 
 up which floated them proudly, and the union of the 
 colours indicated a union of hearts. May it ever be 
 thus. If the Indian tribes can thus bury the disputes 
 of the past and scatter the swan and eagle s down over 
 each other, their most treasured emblems of peace, how 
 much more should we, who profess the possession of a 
 higher civilisation, endeavour to keep the "unity of the 
 spirit in the bond of peace." May the same colours be 
 found united on every sea as the safeguard of peace. In 
 the van of the world s progress may they ever be united 
 in disseminating the light of truth, and distributing the 
 leaves of the Tree of Life, which alone can effect the heal 
 ing of the nations. The peaceful settlement of the disputed 
 boundary line by the United Commission is a cause for 
 thankfulness. It has at least shown the world that there is a 
 better way of settling disputes than by the reckless expen 
 diture of means, and the cruel sacrifice of lives, until one or 
 the other, or sometimes both the combatants are bankrupt 
 in funds and broken in power. 
 
 We were well received by the united gathering, and the 
 largest lodge was opened and prepared for a service. Not 
 only was the interior well filled, but around the outside of 
 the building and on the roof large numbers assembled to 
 
 208 
 
MAKAI 
 
 hear the message of life and salvation. The hymns in their 
 own tongue were a great attraction. The prayers to the 
 Great Chief above (Sha Lana nung Etlageda), of whose 
 name they had only heard in their ancient legends, as 
 tonished them. And to hear in their own tongue the 
 wonderful works of God, had introduced a new theme for 
 discussion around their camp-fires. 
 
 The darkness and ignorance of heathenism was passing 
 away, and on these long benighted and fierce islanders, the 
 true light from the Sun of Righteousness was rising. After 
 a very busy day, we were glad to retire to rest under our 
 canoe-sail. During my visit I was kept fully engaged in 
 prescribing medicines for the sick and imparting instructions 
 to inquirers. 
 
 On our return trip, as we encountered rough weather, we 
 ran into Virago Sound and Harbour to visit the encamp 
 ment there. There were no Haidas in camp. They had 
 all gone to the gathering which we had visited. Their 
 lodges and totem poles resemble those of Massett. The 
 camp is well sheltered and stands in a good position, being 
 convenient both for halibut and salmon fishing, and also 
 near to the resorts of the fur seal. 
 
 This harbour would seem to offer special advantages for 
 a naval station, corresponding to that of Esquimalt on the 
 south of Vancouver Island. It commands Dixon Entrance, 
 which separates the Queen Charlotte Islands from Alaska, 
 and is, as its name indicates, the entrance from the Pacific 
 to the coast of the mainland and Prince Rupert. 
 
 The abundance of halibut in these waters is surprising. 
 I have seen an old man and his wife push out in their 
 canoe, and in less than two hours return to shore, heavily 
 laden with fine large fish, of which some would weigh from 
 eighty to a hundred pounds. These they cut up length 
 ways in thin slices, which they hang up in the same way as 
 clothes, to dry in the sun. This halibut, as dried by the 
 Haidas, is a favourite article of food amongst the coast 
 
 209 o 
 
MAKAI 
 
 tribes, and is bartered to them by the Haidas for the 
 olachan grease, which is generally eaten with almost all 
 their food, especially with dried fish, herring-spawn, and a 
 species of sea- weed. 
 
 Halibut, dried or fresh, formed our principal food on 
 the islands, with occasionally a piece of bear s meat when 
 in season, and also water- fowl. There are no deer on the 
 islands, though they abound on the mainland, and on the 
 islands of the coast, both of Alaska and British Columbia. 
 Probably on this account there are no wolves on the Queen 
 Charlotte group. This fact induced me to endeavour to 
 introduce deer, and on one of my visits to the main 
 land I offered to purchase live deer from the Tsimshean 
 hunters. I succeeded in procuring seven, to which one was 
 afterwards added, and which was captured by a steamer on 
 her voyage up the coast. The Hudson s Bay Company 
 carried them across to the islands on their steamer free of 
 charge. These deer throve and increased for several years 
 under the protection of an officer of the Hudson s Bay 
 Company, who succeeded the first trader, and who was also 
 a magistrate. But after his death the Haidas shot them 
 off, until I fear they were annihilated. Had they been 
 preserved, they would have served as a food supply on the 
 islands, and it would be quite worthy the attention of the 
 Government to renew the stock, seeing there are no wolves 
 to injure them, as on the mainland. 
 
 Sheldon Jackson, the pioneer missionary to Alaska, con 
 ferred a lasting benefit on the Esquimaux there by intro 
 ducing the reindeer from Siberia. These not only supply 
 the natives with milk and food, but enable them to perform 
 long journeys without having to carry provender for them, 
 as they scrape away the snow, and eat the moss, latterly 
 known as reindeer moss (Cladonia rangvferwa), which they 
 find underneath. Continuing our return voyage, we were 
 again compelled to encamp on an exposed point for the 
 night, as the wind had increased to a gale, so that it was 
 
 210 
 
MAKAI 
 
 impossible to proceed. It continued rough throughout the 
 night, and had abated but little the following day. We 
 hesitated to embark, but our friend the trader was most 
 anxious to return. Acting against our own judgment, in 
 our desire to oblige him, we ventured. It was an arduous 
 struggle against wind and wave, and our progress was but 
 slow despite our best efforts. When at length we reached 
 the entrance to the Massett Inlet, out of which the wind was 
 blowing a gale, the tide was near to the full. Steering 
 close in to the shore, we succeeded in reaching a point from 
 which we could sail across the inlet close to the wind. We 
 had not proceeded far when the tide turned, and shortly 
 after our sail was rent to pieces with the fury of the blast. 
 We had gained the mid-channel, where the current was fast 
 carrying us seaward, and our Haida crew gave free expres 
 sion to their feelings : " We shall all be lost ! " cried the man 
 who had gathered in the fragments of the torn sail, " and 
 you will have been the cause, Squire, for selling such bad 
 stuff. I got that sail in your store just before we left," and 
 he looked at the trader as though he would like to have 
 thrown him overboard. The latter groaned as he turned 
 to me in despair, and cried, " Oh, what can I do ? " 
 
 " There is but one thing you can do," I replied, " pray ! " 
 And instantly he burst forth into prayer, but the burden 
 of his petition, repeated again and again, was for forgiveness 
 for having embarked in such a craft, with a vow that if 
 spared to reach the shore, he would never set his foot 
 in a dugout again. 1 Though in imminent danger, as we 
 were being fast carried out to the open ocean where the 
 waves must speedily overwhelm us, yet I could scarce re 
 press a smile at such a prayer. " Squire," I cried, " do 
 you consider it sinful to embark in a canoe ? " " Oh, I do 
 not know what I am saying, pardon me," he replied. I 
 reminded my crew that there was a return eddy shoreward 
 
 1 "Dugout" is a term often given by the whites to the Indian 
 canoe, because each canoe is hewn out of one tree. 
 
MAKAI 
 
 on the further side of the current, and if we could only 
 gain this we should succeed, unless we were swamped in 
 making the shore. Thus encouraged they paddled as for life, 
 and we found we were making increased progress, as we got 
 under the lee of the land. To encourage our white friend, 
 I informed him that I could discern what appeared to be 
 people watching us from the shore. It turned out, however, 
 to be but driftwood. 
 
 We reached the shore quite exhausted, but thankful for 
 our deliverance. Not a word was uttered by Squire, who 
 appeared as though overcome by fear, and when I called 
 some hours after to ascertain how he was, his wife and 
 daughters inquired as to what had occurred, as he had not 
 spoken nor had he eaten anything since his return. I 
 related what we had passed through and gradually induced 
 him to join in the conversation, which broke the spell 
 which appeared to bind him. " Oh," he exclaimed, " I 
 have told you before you are a desperate man, and you will 
 die in the water ! " "But you forget," I replied, that it 
 was your anxiety to return which forced us to embark, as 
 both my Haida crew and myself had decided to wait for a 
 lull in the storm." Squire kept his vow thus made in the 
 hour of peril, as nothing would induce him to embark in a 
 canoe again for a trip, however short. But though he 
 refused to accompany me again to sea, he endeavoured to 
 assist our efforts both by precept and example, and thus he 
 manifested the reality of the change which he had experi 
 enced. He had decided to retire from the service of the 
 Hudson s Bay Company, and as the time drew near for his 
 return to the mainland his anxiety to undo, if possible, 
 whatever he had erred in increased. He requested per 
 mission to inaugurate a weekly prayer meeting in his own 
 house, to which I gladly assented. I had already instituted 
 such a meeting every Thursday, and it was not unusual 
 now to hear several of the leading chiefs as well as a number 
 of the young men leading in prayer for themselves and for 
 
MAKAI 
 
 their fellow-tribesmen. It had originated in a social 
 gathering shortly after the erection of the Mission-house, 
 when I invited all who appeared desirous to forsake the old 
 life and follow the new way. I reminded them that they 
 had now heard the Gospel message in their own tongue, 
 and that I should be glad to know what they thought of it, 
 or whether they believed it. When I had ceased speaking 
 the leading chief, Weha, whose reply to me on my first 
 visit at the meeting held in his lodge was summed up in 
 the words, " You have come too late," rose to reply. He 
 had long since changed his opinion, and his face bore a 
 very different expression now as he replied. " At first 
 when I heard the words of the Great Father the Chief of 
 Heaven (Shanung Etlageda) it did not reach my heart. 
 Then it seemed to lay hold on me, and whether in the 
 forest or on the ocean I could not forget it. The wind in 
 the trees sounded His word, the waves on the shore re 
 echoed it ; I could not sleep at night thinking of the evil 
 deeds I had wrought in the past. But then when you told 
 of His mercy and of His love in sending His only Son 
 (II keet-an-shwan-shungs etil Shalana) Jesus Christ to lift 
 our heavy load from off us and to bear it on Himself, I 
 saw and believed it, and now I am glad both by day and 
 night. I am no longer under the shadow of the mountain, 
 but I live in the sunshine on the summit." He was followed 
 by several others, amongst whom was the young chief 
 Cowhoe. The Testament which had been given him by the 
 good Captain was no longer a sealed book to him, for he 
 knew and rejoiced in many of the precious truths it contained. 
 Edenshew, too, influenced by his son Cowhoe, was seeking 
 the Way of Life. 
 
 Steilta s successor, the chief of the eagle crest, had early 
 decided for the truth, and had stood firm despite much 
 opposition from some of his tribe. At their own request I 
 registered their names, together with the names of thirty 
 others, as catechumens. There were others who desired to 
 
MAKAI 
 
 be registered, but as they had not wholly abandoned all 
 heathen practices, their application was postponed. The 
 medicine men were eager now to seize every opportunity to 
 oppose and discourage all inquirers after the truth. This 
 was shown in the case of a gun accident which happened to 
 a young man, one of the most earnest of the catechumens. 
 He had learned to read, and had obtained a Bible before 
 leaving on a hunting and fishing expedition, in order to 
 improve his own knowledge and to benefit his companions 
 in the chase. As he himself expressed it, I do not know 
 very much yet, but I have learned that the Word teaches, 
 And let him that heareth say Come/ and so I am able to 
 obey that, and will try and call my friends to come also." 
 
 This he did faithfully, but on his return, whilst unload 
 ing his canoe, he seized a gun to lift it out with the muzzle 
 towards him. In doing so he gave it a slight pull forwards, 
 and the trigger striking the thwart of the canoe the gun 
 was discharged. It was heavily loaded with shot, which 
 tore through and carried away the greater part of the flesh 
 of the forearm from the bone. A messenger arrived in 
 haste to inform me he was bleeding to death, and we has 
 tened to his assistance. Together with my wife, we were 
 enabled to dress the wound and arrest the haemorrhage. He 
 made a good recovery, though it left a bad scar. This, 
 like every mishap to an inquirer, the medicine men hastened 
 to attribute to the new teaching and its influences, but it 
 only served to lead to farther inquiry, and to strengthen 
 our adherents in the faith. 
 
CHAPTER XVII 
 
 INTRODUCTION OF LAW 
 
 " Be darkness at Thy coming light, 
 Confusion, order in Thy path, 
 Souls without strength, inspire with might, 
 Bid Mercy triumph over Wrath," 
 
 MONTGOMERY. 
 
 time was now ripe for the introduction of law in 
 the community. The teachings of Christianity had 
 prepared them for it, by the illumination of their 
 understandings. Many of them evinced concern for the welfare 
 of their forefathers and friends who had passed away without 
 the knowledge which they now possessed. I was enabled to 
 satisfy and assure them in regard to this, by reminding 
 them that the Great Chief above would judge righteously 
 according to the measure of light and knowledge possessed 
 by His children. 
 
 " Your forefathers," I informed them, " with the know 
 ledge and light they possessed were enabled to discern a 
 man by his actions, as to whether he was bad or good. 
 This is evident from your own language, for you speak of 
 one man as Etlinga lagung, 1 a good man, whilst you say 
 of another Eetlinga dahaung-ak, 1 or, a bad man. These 
 terms were not made by you, nor yet by me, they have come 
 down to you in the language used by your forefathers. And 
 why did they thus distinguish as between man and man? 
 Was it not because of their actions that they were thus 
 designated as bad or good ? And if your forefathers could 
 thus judge, and classify men by their actions, how much 
 more the Great Chief on High, who knows the thoughts and 
 
 215 
 
INTRODUCTION OF LAW 
 
 intents of men s hearts. He will render to every man 
 according to his deeds, and according to his righteousness." 
 
 This argument from their own language enabled them 
 to understand it more clearly than from any other illustra 
 tion given. As the Hudson s Bay Company was about to 
 appoint another officer to take charge of their trading post on 
 the islands in the place of our old friend now resigned, I wrote 
 to the Attorney-General of the Province begging that the 
 officer when appointed might be requested to accept a Com 
 mission of the Peace. I had been frequently called upon 
 to settle all manner of disputes which arose in connection 
 with their slaves, or out of the fire-water feasts, or from 
 gambling, or other causes, and in adjudicating in these dis 
 putes I was compelled to call upon the offenders to find bail 
 for their future good behaviour. This was generally paid 
 in blankets or furs, so that I had quite a stock of such 
 property awaiting the arrival of a properly qualified officer 
 of the law, to decide them definitely. 
 
 Some of these cases were serious, where life had been 
 endangered and threatened ; others were more amusing, as 
 in the case of two men who were engaged in fishing near 
 Tow Hill, on the north-eastern coast of the islands. One 
 of them, who was no longer a young man and was affected 
 with a stiffness of the neck, sighted a black bear when 
 wandering along the shore from the camp. Not having a 
 gun, he hastened back, and called upon his companion to 
 bring his gun and follow him quickly. He then returned on 
 the track of the bear, which he was eager to keep in sight. 
 
 Bruin, suspecting he was followed, retreated into the forest 
 quickly, followed by Cogese Haung, as the older hunter was 
 called. He followed hard and fast on the bear s trail until 
 he came to a fallen tree, over which he scrambled, only to 
 find himself right in front of the bear, which had evidently 
 selected this position to await his pursuer. 
 
 The hunter, thus taken at a disadvantage unexpectedly, 
 and being unable to retreat as the bear was on him, suddenly 
 
 216 
 
HAIDA TOMBS 
 
 At Massett, Queen Charlotte Islands, B. C. The side-posts are solid and sunk in the 
 ground. The horizontal piece is hollow, and contains the corpse. These tombs 
 are now falling through decay. 
 
 TOMB OF INDIAN CHIEF 
 He belonged to the Kunhadda Crest, represented by a frog. 
 
INTRODUCTION OF LAW 
 
 dived under the tree over which he had just crossed. The 
 opening under the tree was large enough to admit his body. 
 Bruin thrust in his claw to pull the old hunter out, and 
 inflicted an ugly wound on his arm. Suddenly remembering 
 his hunting knife, which he had in his belt, he pulled it out, 
 and as Bruin thrust in his paw again, the hunter struck at 
 it with his knife. This was repeated again and again, knife 
 against paw, and claw against knife, until blood flowed freely 
 from both bear and hunter. Just then, while as yet the 
 issue was uncertain, a loud whoop was heard. It was from 
 the other hunter, a young man, who, following with his gun, 
 desired to locate his companion. The old man gladly re 
 sponded to the cry, and as he advanced shouted out loudly 
 again, informing him of the relative positions of himself and 
 the bear, lest he might also be taken unawares, or lest he 
 might shoot him by mistake. Meantime the bear continued 
 to endeavour to pull the old hunter from his refuge, so that 
 when his friend came to his rescue his arm was badly lacer 
 ated with the claws of the bear. Approaching the fallen 
 tree the hunter peered over, and aiming his gun, shot the 
 bear through the heart. 
 
 It was a good fur bear, and when brought to the trading 
 post the hunter received some twelve dollars for it, of which 
 he handed but one dollar to the old man, who had first sighted 
 it, and was thus injured by following it. As we had dressed 
 the poor fellow s arm, and he was still under our care, he 
 complained to me, and I called the young hunter and 
 demanded that the amount received should be equally 
 divided. As he had not spent the entire amount, I had no 
 difficulty in procuring the balance for my old friend, and I 
 believe it hastened the healing of his injured arm as much as 
 our dressings. I made the young hunter feel ashamed by 
 putting his selfish act before him in its true light. This is 
 a fair illustration of how many of their troubles arose, and 
 of the necessity for a way in which to settle such difficulties 
 amicably and equitably. 
 
 217 
 
INTRODUCTION OF LAW 
 
 I was glad, therefore, on the arrival of the officer who had 
 been appointed, A. M Kenzie, Esq., to find that he had been 
 offered and had accepted a Commission of the Peace. 
 
 " Bat," exclaimed he, as he informed me of it, " of what 
 use can it be here, where there is neither law nor order, and 
 how can law be enforced ? " 
 
 " It would have been of no use here when I arrived," I re 
 plied, " but the Gospel has prepared the way for the law, 
 and now there will be no difficulty. As soon as you are at 
 liberty to open court you can do so in my large Mission- 
 room, and I can bring forward several of the leading men, 
 whom you can swear in as special constables men in whom 
 I have every confidence, as they have stood by me through 
 evil and through good report." He was astonished, and re 
 plied, " Why, I have always heard that these Haidas were 
 the terror of the coast, and I should not have accepted the 
 position but that I knew you were here." 
 
 "Well," I replied, "you will now see for yourself the 
 change which the Gospel has effected amongst them, a 
 change which nothing else could have wrought. Very much 
 remains to be done yet, but I feel that the worst has been 
 overcome." 
 
 He was greatly encouraged by my statement, and accord 
 ingly court was opened a week after his arrival. I had 
 selected and instructed my men, who were first called for 
 ward and sworn before a crowded room. Cowhoe was the 
 first officer sworn, and to him it was no mere form. He 
 knew well the importance of the truths which the book he 
 was requested to kiss contained. He could well say, "The 
 words of Thy mouth are dearer to me than thousands of gold 
 and silver." He was followed by Steilta, the young chief, 
 whose predecessor had declared that had he lived he should 
 have been " first in God s way," and whose remains were the 
 first to have Christian burial. After the peace-making which 
 had taken place in regard to the slaves, he had come out on 
 the side of the truth, and had witnessed a good confession. 
 
 218 
 
INTRODUCTION OF LAW 
 
 Next came Kinas-Kilass, a name famed in Haida story, where 
 his forefathers were always represented as first in fight and 
 adventure. He, too, had proved himself worthy, and his 
 courage was undoubted. He was amongst the first who had 
 been registered as catechumens. The fourth was as fine- 
 looking physically as the others, and each of them were over 
 six feet in height, but this last was the only one whose face 
 was tattooed, which caused him to look fiercer than he was. 
 When all had been duly sworn, the court was opened, and 
 case after case was disposed of until I had got rid of all the 
 pledges which had been stored away. This occupied us 
 several days. 
 
 These freebooters had formerly declared, when I warned 
 them that slavery was unlawful, that they owed no allegiance 
 to any sovereign or state, and when I ventured to show them 
 their islands on the map, had declared indignantly that I 
 was lying, and rushed out in anger. The insignificance of 
 the Queen Charlotte Islands, in comparison with the Ameri 
 can continent, aroused their ire. Now they were becoming a 
 law-abiding and peaceable community, and the slaves, whose 
 condition had greatly improved, were fast being adopted 
 into the families of the owners. 
 
 It was at this juncture that I decided to make an effort to 
 induce them to cleanse the camp by burying the dead, whose 
 remains were scattered broadcast. I called together a number 
 of the chiefs and leading men, and put before them the 
 necessity for such a step for sanitary, social, and Christian 
 reasons. There were some dissentients, who urged that the 
 customs of their forefathers were good enough for them, 
 and that they did not wish to forsake them for the customs 
 of the Yetz hahada or "iron people," I reminded them 
 of what they had suffered from the ravages of the smallpox, 
 and how they had submitted to be vaccinated, and that, in 
 order to be free from this and other diseases, it was neces 
 sary to bury the dead and clean their encampments. Several 
 of the chiefs expressed their desire to see my proposal 
 
 219 
 
INTRODUCTION OF LAW 
 
 carried out, as they began now to feel ashamed of the 
 manner in which the remains of their deceased ancestors and 
 relatives were scattered throughout the camps. 
 
 My difficulty, I found afterwards, was to persuade any 
 to assist me in this work. For each one shrunk from inter 
 fering with the remains of the dead relatives of others, and 
 as they were all thrown together, they could not discern their 
 own. At length I succeeded in obtaining a number of the 
 slaves. These I directed to dig deep pits, near to the 
 largest deposits of the dead. In these the remains were 
 interred until the chief thoroughfares were cleaned. I re 
 warded the slaves for the good work they had done, and 
 for the first time we had the pleasure of being able to walk 
 through the encampment without the unpleasant associations 
 which had generally accompanied it. 
 
 Whilst thus improving internally, there was also an in 
 creasing desire to improve their standing and relationship 
 with those against whom they had carried on their raids, 
 and whose camps they had devastated in the past. A long 
 standing quarrel between them and an Alaskan tribe was 
 now peaceably settled. The Haidas had been in the habit 
 of making periodical raids on all the tribes of the mainland 
 in succession. Now it was against the Tlingit, then the 
 Nishkas, and after that against the Tsimsheans they 
 fought. Then they would make an expedition away far 
 to the south, on the east or west of Vancouver Island, 
 returning after some time with many slaves and much 
 booty. In addition they frequently fought amongst them 
 selves, the northern tribes against the south, or sometimes 
 against the tribes on the west coast. In their attack on the 
 Nishka tribes, which led to a war between them, they had 
 to ascend the Nass some twenty miles from the mouth, The 
 aggressors who inaugurated the strife were the Haidas of 
 Yehling, an encampment near to Rose Spit, on the north 
 eastern promontory of the islands. 
 
 It was rumoured that one man of their tribe who was visit- 
 
 220 
 
INTRODUCTION OF LAW 
 
 ing the Nishkas had been killed. At once Gaioutlins and 
 another chief summoned their men to prepare, by drinking 
 salt water, which was always the custom, as already explained, 
 when about to start on a warlike expedition. This was done 
 under the directions of the medicine men, and was generally 
 continued for several days. Then the large war canoes were 
 launched and having embarked they pulled out to sea, chant 
 ing war songs in which those on the shore joined. Such was 
 the expedition which led the attack on the Nishkas. They 
 gained a point not far from the villages overnight, where 
 they drew up their canoes under cover, and having set a watch, 
 lay down to rest to await the dawn. Early in the morning, 
 with the flowing tide, they swept up on the sleeping villages, 
 and landing, rushed to the attack. It had been arranged 
 that half the warriors of each canoe should attack a lodge, 
 whilst the remainder should guard the canoes and be ready 
 to receive and bind the captives. With their base thus pro 
 tected, the others stealthily advanced on the lodges. All this 
 was but the work of a minute or two, as the Indian dogs in 
 the camp, of which there were many attached to each lodge, 
 had at once raised the alarm. But to little purpose, for as 
 the first Indians aroused rushed out to learn the cause, they 
 were either struck down or seized, and passed to the canoe- 
 men, who bound them and threw them into their canoes. 
 Those who offered the most vigorous resistance were for the 
 most part slain, though several Haidas fell in the attack, and 
 many more would have fallen, but that they retreated as 
 quickly as they had arrived ; for the men of the other lodges 
 which had not been attacked were fast rallying to the support 
 of their friends. They were too late, however, to rescue those 
 who had been captured, as the canoe-men had kept the canoes 
 afloat, and as the retreating warriors cast their captives into 
 the canoes they sprang in after them, and with a loud whoop 
 they were at once well out on the river, with a fair wind and 
 a falling tide. Some of their captives, however, made such 
 vigorous struggles for freedom on the passage down the river, 
 
INTRODUCTION OF LAW 
 
 that the canoes were in clanger of being upset or broken. 
 Fearing to face the open ocean with such desperate captives, 
 they landed at a convenient point at the mouth of the river, 
 and slew all who had thus resisted. Their scalps they left 
 hanging on the face of a bluff hard by, and this incident has 
 given the name of Kincolith, or the Rock of Scalps, to this 
 place, which has long been our leading Mission station on 
 the river. 
 
 Once fairly out on the ocean, the Haidas had no further 
 fear of being followed, and they reached their encampments 
 chanting songs of victory. It was not to be expected that the 
 Nishkas would long remain passive after this fierce attack. 
 They were anxious to avenge their friends who had been en 
 slaved. But they had to prepare their fleet to face a voyage 
 of over one hundred miles before they could look their 
 enemies in the face, and this required time. At length they 
 started. Favoured by a strong down-river wind, which con 
 tinued and carried their fleet out to sea, and past the outer 
 islands, their courage rose as they sighted the mountains of 
 " Lak Haida," Queen Charlotte Islands, rising on the 
 western horizon. But the watchful Haidas were on the alert. 
 Some of them who were out hunting the sea otter in their 
 canoes first descried the Nishka fleet while yet far distant, and 
 hastening shoreward gave the alarm. But more than half the 
 fighting men of the camp were absent, having been invited 
 to a great feast of the " Ahtiwass Hahada " on the northern 
 inlet. A fleet-footed messenger was despatched to apprise 
 them, whilst those in camp prepared to meet the attack. 
 
 Meanwhile the necromancers were not idle. They were 
 engaged in casting offerings on the waters and supplicating 
 the Scanawa of " Nee-kwun," the Spirit of the Storm, to rise 
 and lash the waters off the Rose Spit into fury to overwhelm 
 the advancing foe. For often when food was scarce and they 
 had thus sought its aid, had not a whale been cast up on it 
 to appease their hunger ? So superstitious were they in re 
 gard to the supernatural powers possessed by the " Un-una," 
 
INTRODUCTION OF LAW 
 
 or Spirit of the Storm, that on one occasion when cross 
 ing the waters of Rose Spit in a canoe with a chief and his 
 son, the lad happened to expectorate in the water, upon 
 which his father became very angry and threatened to cast 
 him overboard if ever he should so insult the Un-una of the 
 bar again. When I ventured to remonstrate with him in 
 regard to it, and to point out his error, he replied that such 
 an offence would not have been overlooked when he was 
 young, as many had forfeited their lives by similar offences, 
 which might bring destruction on our canoe. 
 
 Probably the medicine men, who were also weather pro 
 phets, had discerned the signs of an approaching squall, for 
 just as the Nishka fleet approached the shore on the north 
 westerly side of the promontory, a sudden storm broke, which 
 prevented part of the fleet from landing. Those of them who 
 had succeeded in reaching the shore rushed upon the village, 
 as the Haidas had taken to the cover of the forest as they 
 approached, and finding the lodges blockaded from the 
 interior, at once made preparations to fire the town. To 
 prevent this the Haidas opened fire from their hiding-places, 
 but the Nishka warriors, having been reinforced by the crews 
 of several canoes which had succeeded in effecting a landing, 
 were, thus enabled to return the firing, whilst the remainder 
 continued to set fire to lodge after lodge in succession. 
 
 Whilst the village was burning the skirmishing was con 
 tinued for some hours, and numbers fell on both sides. The 
 Nishka also discovered a storehouse belonging to the lead 
 ing chief, which stood concealed in the forest behind the 
 village. This they raided and burnt also. In the meantime 
 the smoke of the burning camp had been sighted by some of 
 the Haidas of the Massett Inlet, who at once informed their 
 guests. They surmised the cause, and hastily embarked and 
 hurried to the aid of their fellow-tribesmen, but several of 
 the Nishka canoe-men, who were anchored offshore in readi 
 ness to retreat, gave the signal to those on shore. They 
 succeeded in embarking under a harassing fire from the 
 
 223 
 
INTRODUCTION OF LAW 
 
 Haidas, which wounded several, but as the squall had abated 
 and a steady west wind was blowing, they soon left the scene 
 of the combat far astern. Though they had failed to recover 
 their friends who had been captured, yet they were in high 
 spirits at having been enabled to burn the settlement, and 
 thus carry the war into their enemy s camp, where they had 
 hitherto considered themselves secure. 
 
 The Haidas again attacked the Nishkas, and succeeded in 
 burning a part of one of the lower villages, but were repulsed. 
 On their return down from the Nass on this occasion they en 
 countered four canoes, which they attacked and overpowered, 
 killing some of the occupants and capturing the remainder. 
 The Haidas had thought these were Nishkas, but it turned out 
 to be Tsimsheans whom they had thus attacked. This aroused 
 the Tsimsheans, and a large fleet set out against them. They 
 succeeded in effecting a landing, but found the encampment 
 which had formerly been the headquarters of the tribe which 
 attacked them deserted. Fearing a united attack from both 
 the Nishkas and Tsimsheans, they had removed to Massett. 
 To this camp the Tsimsheans followed them, and a fierce fight 
 took place, in which a number were killed on both sides. 
 After this, the Haidas made a raid on the Tsimsheans when 
 they were encamped on the Lower Skeena, and succeeded in 
 capturing some and slaying others. This led the Tsimsheans 
 to prepare another expedition against the islanders, in which 
 they succeeded in capturing a party of women who were out 
 berrying. They also killed several men, whilst a number 
 escaped to the forest. 
 
 For some time after this the Haidas were continually 
 engaged in raiding and skirmishing along the coast of the 
 mainland. No place was free from their ravages. At 
 Kshawatlins, near to where the new terminal city of Prince 
 Rupert now stands, between Metlakahtla and the Skeena, 
 they surprised and captured several canoes laden with salmon. 
 There were twelve Haida war canoes engaged in this raid, and 
 they succeeded in capturing several Tsimshean canoes and over 
 
INTRODUCTION OF LAW 
 
 twenty prisoners. But although the Tsimsheans were taken by 
 surprise, and were unprepared to fight, yet they sold their lives 
 dearly, and a number of the Haidas were shot in the attack. 
 
 On a small island in Lake Kshwatlins may be seen the re 
 mains of the fortification to which the Tsimshean fishermen 
 fled on the approach of the Haidas. The Haidas now began 
 to realise that they had continued the war too long, and were 
 winning a bad reputation, which might work to their injury. 
 One of the leading war chiefs proposed a peace. His proposal 
 was at first opposed by some, but the majority were in favour 
 of a change. Gaowtlins was also for peace. Messages of peace 
 were sent to the Tsimsheans and Nishkas, with the announce 
 ment that the peacemakers were coming. These carried the 
 swan and eaglets down. They were received with joy, and 
 the dancers were welcomed in the camps, where they scattered 
 the down over the Tsimsheans first, and then presented them 
 with peace offerings of slaves and other property. They then 
 carried the swansdown to the Nishkas, whom they propitiated 
 in like manner. Almost all those captured were returned. 
 For a subchief whom they had killed a number of slaves were 
 given in exchange. The Nishkas, in return, loaded their 
 canoes with boxes of olachan grease, which is much prized by 
 the Indians as an article of food. The war chant was changed 
 to songs of peace along the coast and out to the islands. 
 For a time there were but few slaves amongst the Northern 
 Haidas. But this peace was not permanent. Ere long the 
 signs and sounds of strife again arose. This time the 
 Southern Haidas were the aggressors. 
 
 It remained for the advent of Christian Missions to Jay 
 the foundation for a lasting peace. And on many of the old 
 battle-grounds, where formerly tribe fought against tribe, and 
 people against people, we have witnessed Haidas, Tsimsheans, 
 Tlingits, and Nishkas joining with heart and voice in singing 
 the praises of the Prince of Peace in the angelic anthem 
 which announced His birth, " Glory to God in the highest, 
 and on earth peace, good will to men." 
 
 225 p 
 
CHAPTER XVIII 
 
 A TOUCHING PARTING 
 
 ( The wall of foam far out to sea 
 With a roar like thunder swept our lea, 
 Whilst tossed about with wind and wave, 
 We laboured hard our craft to save." 
 
 W. H. C. 
 
 AS heathen, the Haida custom was to issue invitations 
 /-\ early each year, and to assemble as many of the 
 tribes as possible to one point or encampment for 
 the dance and potlatch. It was generally arranged some 
 weeks previously which camp should be the rendezvous, and 
 due preparation was made to receive and entertain the 
 guests. Sometimes in a large camp there would be several 
 totem poles carved and awaiting erection. Of these, one 
 or more would be mortuary totems for deceased chiefs, and 
 the others crest totems erected by the chiefs or leading men 
 to signalise their succession to a title or chieftainship. 
 
 Like the Indians on the mainland, the Haidas are fond 
 of music and singing, and not the least part of the pro 
 gramme was the chanting of their own praises or that of 
 their guests. In every tribe there was one or more well 
 known as leaders and instructors in the chants and songs 
 of the tribe. Time was kept by rude drums which were 
 formed like large square or oblong boxes of well-seasoned 
 red cedar wood, covered with skin. This and a cedar 
 trumpet which was much used by the medicine men, with 
 their rattles, were their only instruments. They made more 
 noise than music, and as their chants were more monotonous 
 
A TOUCHING PARTING 
 
 than melodious the true melody and compass of the voice 
 was not exercised. In the first services which I conducted, 
 I had to be both choir and choirmaster, as there was no 
 one to assist me but my wife when present. I was some 
 times disconcerted by a loud remark or a burst of laughter 
 from my congregation, as they criticised the singing of the 
 " Yetzhahada " to one another. After a little, when I had 
 translated and composed some hymns and chants in their 
 own tongue, I taught them to sing them, and they were 
 both surprised and pleased at the improvement in their 
 vocal powers. It acted as a charm also in drawing many 
 to the services who otherwise might not have attended. 
 
 Ere long I was encouraged to hear the songs of Zion 
 when passing through the camp, or along the shore, or at 
 times from their canoes, when returning shoreward after 
 dusk. It was this which led me to propose to them to receive 
 their friends with a new song, when next they assembled 
 for their festivities. Great was the surprise of their guests 
 as they arrived, arrayed in paint and feathers, to find nearly 
 one hundred young people drawn up on the shore clean and 
 decently attired, with several banners borne by youthful 
 standard-bearers, who, as soon as the canoes touched the 
 shore, burst forth at a given signal in the anthem, " How 
 beautiful upon the mountains are the feet of him that 
 bringeth good tidings." This newly-formed choir preceded 
 the long line of chiefs and their followers to the guest 
 houses, where they were welcomed by the dancers, who from 
 their carved coronets surmounted with the receptacles for 
 the peace-making swansdown, scattered the emblem of 
 peace over their guests. All the guests expressed themselves 
 as much pleased with the change. 
 
 The rush of naked slaves, with their bodies blackened, 
 into the water before the advancing canoes to cast the 
 offerings of their chiefs before the new arrivals was a sight 
 witnessed no more at Massett. From that time onward 
 the more joyful Christian greeting gradually took the place 
 
 227 
 
A TOUCHING PARTING 
 
 of the heathen custom, and the slaves became free in the 
 true sense that " He is a free man whom the truth makes 
 free." 
 
 The visit of a " Yetzhahada," or white man, was marked as 
 a red-letter day in our experience on the islands. Conse 
 quently we were not a little surprised and elated when Pro 
 fessor Dawson of the Canadian Geological Survey Department 
 arrived one day on a schooner. He had come in the inte 
 rests of his department to make a cursory survey of the 
 islands, and was accompanied by his brother. For his 
 worthy father s sake, the late Sir William Dawson of Mon 
 treal, whose contributions to science, as well as his champion 
 ship of the faith, have won for him a lasting fame, not only 
 in Canada but throughout the world, as well as for his own 
 sake, we accorded him and his brother a hearty welcome. 
 We also gladly afforded them every facility in our power in 
 their investigations and inquiries. We had the pleasure of 
 entertaining them for two Sundays, as they made Massett 
 their headquarters while surveying the inlet and the vicinity 
 of Virago Sound. It was from this survey that the first 
 correct map was prepared of Queen Charlotte Islands, and 
 it was by him that the name of " Collison Bay " was given 
 to the water thus marked on the east coast of the southern 
 island. He informed me of it on his arrival. His conclu 
 sions as to the geological formation of the islands, as also of 
 the large areas which he surveyed and reported on in the 
 north-west, have been for the most part verified by the dis 
 coveries made since. He was one of those men who in a 
 short lifetime succeed in effecting more than many who live 
 their threescore years and ten. 
 
 Vancouver, the great navigator, whose name has been 
 worthily perpetuated on the shores of the north-west coast, 
 was another striking illustration of this truth. For he 
 was only forty years of age when he passed away rather 
 suddenly in Surrey, England, whilst engaged in the pre 
 paration of his journal for publication. He had entered 
 
 228 
 
A TOUCHING PARTING 
 
 the Navy at the early age of fourteen years. I have seen 
 a photograph in the possession of a brother missionary, the 
 Rev. A. J. Hall of Alert Bay, of Vancouver s grave. Mr. Hall 
 had engaged to address a missionary meeting at Petersham 
 whilst in England on furlough some years ago. He found 
 on his arrival at St. Peter s that he was in advance of the 
 hour fixed for the meeting, and so wandered into the church 
 yard, where he was surprised to find engraved on a tomb 
 stone there the name of " Captain George Vancouver."" It 
 was partly covered by moss, which he had to scrape off before 
 he could make it quite legible. There was a movement in 
 both Victoria, Vancouver Island, and also in Vancouver City 
 several years since to erect monuments in memory of this 
 brave navigator, but as far as I am aware nothing has yet 
 been done. Surely it is high time that some worthy memorial 
 should be made to commemorate the discoveries of the early 
 navigators on this coast, of which Captain George Vancouver 
 stands highest. Such a memorial would serve to enlighten 
 and stimulate the youth of our coast in future generations. 
 
 Vancouver does not appear to have visited the Queen 
 Charlotte Islands. His principal aim was to discover if pos 
 sible the long-discussed North- West passage, which led him 
 to follow up the coast-line of the mainland in the hope that 
 such a passage might be found. 
 
 In the spring of 1879 we were favoured by a visit from 
 the Right Rev. W. C. Bompas, D.D., who has well been 
 entitled "The Apostle of the North." His long journey 
 from the interior across the mountains and British Columbia, 
 and his race with winter down the Skeena, are too well known 
 to require further reference here. He came to the coast 
 acting under a special commission from the Right Rev. 
 George Hills, D.D., then Bishop of British Columbia, to set 
 in order such things as required episcopal supervision and 
 administration. This arrangement had been agreed upon by 
 the Church Missionary Society, which supplied the necessary 
 funds. 
 
 229 
 
A TOUCHING PARTING 
 
 The same causes which necessitated his visit had also 
 induced the Committee of the Church Missionary Society to 
 request me to return to the mainland and take up again the 
 work at Metlakahtla, which I had resigned in order to open 
 the Haida Mission. As the Bishop only remained at Massett 
 whilst the steamer was discharging, he was but a day on the 
 islands and could not learn much of the work. True to his 
 custom and practice, when we invited him to take up his 
 quarters for the night in a bedroom specially prepared for 
 visitors, he declined, and instead begged that he might be 
 permitted to spread his blankets on a mat just across the 
 doorway. I urged him to occupy the bedroom which had been 
 made ready for him, but to no purpose. " To sleep on a bed 
 in a bedroom would tend to unfit me for my future itinerancy 
 in the forest," he declared. " Well, Bishop," I replied, " do 
 not lie down across the doorway, as you may be disturbed 
 there, but spread your blankets on the mat in the corner 
 instead." This he did, and appeared to enjoy his rest, 
 though I must add that we could not enjoy ours because of 
 our distress at the good Bishop s discomfort. 
 
 As he had brought over a young man, a half-breed who 
 had been teaching at Metlakahtla, to take temporary charge 
 of the Mission during my absence, I had to inform the 
 Haidas of my intended departure from them for a short time. 
 Great was the commotion throughout the camp when they 
 learned the situation. The Mission-house was crowded with 
 my people anxiously inquiring how long I would be absent. 
 Many touching speeches were made, but the most affecting 
 was that made by Nakadzoot, formerly the leading necro 
 mancer with whom I had so often crossed swords during the 
 past " We feel," said he, " as the disciples must have felt 
 when the Saviour was about to leave them, and to ascend up 
 where He was before." 
 
 The chiefs had all their flags flying and cannon loaded, 
 and as we proceeded to the shore to embark we had to pass 
 through a double line of Haidas all with hands outstretched 
 
 230 
 
A TOUCHING PARTING 
 
 to say " Good-bye." The chiefs came out with us to the 
 steamer and saw us safely on board. When the anchor was 
 weighed, and the whistle sounded, instantly a volley from the 
 cannon mounted in front of the lodges of the chiefs, awoke 
 the echoes in the valleys around, and the good captain, Lewis, 
 who had declared his fears on our first arrival that we should 
 all be murdered, declared now that he could never have 
 believed, had he not seen it, such a change could have been 
 effected amongst such a people as the Haidas. He continued 
 a faithful friend until his death in 1903. 
 
 After a hurried visit to Metlakahtla, I accompanied Bishop 
 Bompas to the Nass in a large canoe. Neish-lak-annoish, 
 chief of the Ketlahn tribe, who was the owner and captain 
 of the canoe, was steering. I was paddling, seated on the 
 thwart next to him, whilst the Bishop was paddling in front 
 of us. His vest and shirt were rent from under the arm 
 downwards, and as he lifted his arm in paddling, every stroke 
 revealed the rent. "What is the matter with the Chief?" 
 (Bishop) inquired our steersman, who was evidently ill at ease 
 on observing the plight of the Bishop. " There is nothing 
 the matter," I answered. " Nee wila walshka wil bak-beak na 
 wish-washt ka " " See, then, how his clothes are torn," he 
 replied, upon which I had to make an apology for the Bishop 
 by informing the chief of his long journey through the forest 
 of many weeks and moons in order to reach the coast. It 
 evidently gave the chief food for thought, as he had nought 
 to say further for the next few miles, and after paddling and 
 sailing for fifty miles we reached Kincolith, where a warm 
 welcome was accorded us by our good friends the Kev. II. 
 Tomlinson and his wife. Here, after an examination which 
 lasted a week, I was ordained to priest s orders by the Bishop. 
 He must have found my Latin and Greek rather rusty, as I 
 had read but little of either since leaving the examination 
 halls of my Alma Mater. 
 
 I realised that an examination of the Tsimshean and Haida 
 languages would have been more in line with my work just 
 
 231 
 
A TOUCHING PARTING 
 
 then. However, the Bishop expressed himself as highly pleased 
 with the result, which was more than I had expected. 
 
 It was greatly to his own credit that notwithstanding the 
 many long years of his wilderness life in the several dioceses 
 of which he was the pioneer bishop, in the north, he con 
 tinued to keep up his study of the classical and Eastern lan 
 guages and was one of the best Sanscrit scholars of his time. 
 He had endured much hardship as a good soldier of Jesus 
 Christ, and could truly say with the great apostle and mis 
 sionary to the Gentiles, " In journeyings often, in perils of 
 rivers ... in perils of the Gentiles ... in perils in the 
 wilderness, in labour and travail, in watchings often, in 
 hunger and thirst, in fastings often, in cold and nakedness." 
 And may we not add for him, " Beside those things that 
 are without, there is that which presseth upon me daily, 
 anxiety for all the Churches." 
 
 In narrating to us the straits to which both Indians and 
 missionaries had been sometimes driven for food, having 
 been compelled to eat the skins of the animals which they 
 had taken for their fur, and even to boil and gnaw their 
 moccasins to preserve life, I inquired, "Bishop, have you 
 or any of your missionaries there endeavoured to cultivate 
 the potato?" He replied that he feared it was too far 
 north for anything of this kind to mature. I advised him 
 strongly to endeavour to induce the missionaries to give 
 it a trial, and some time afterwards I was informed that 
 it had been tried and proved a success. 
 
 A similar idea prevailed among the pioneer miners in the 
 Yukon in the early days of the gold excitement there, but 
 afterwards it was found out that potatoes and other vege 
 tables could be cultivated successfully and profitably. In 
 deed it was discovered by some that a potato patch in 
 those days, when the cost of provisions ran high, was almost 
 as profitable as a good claim. 
 
 When after a brief stay on the Nass the Bishop set out 
 on his return journey to travel across the mountains to his 
 
A TOUCHING PARTING 
 
 distant diocese, he was accompanied by the Rev. R. Tomlin- 
 son and myself up the river to the head of canoe navigation, 
 from which we accompanied him some way on the trail. 
 Here, in the forest, together with several of our Indians and 
 the Bishop s Indian carrier, we bowed in prayer. We com 
 mended the Bishop to the guidance and protection of Our 
 Heavenly Father in his journeys and labours for the Gospel, 
 after which he dismissed us with his blessing, and with a 
 hearty " Good-bye " we parted. 
 
 He had but one Indian lad to accompany him, and as 
 they had to carry their blankets and provisions, with one 
 or two small vessels for cooking, as also a gun and a small 
 axe, the Bishop was fairly well laden when he started. 
 Finding they had more than they could well pack, at the 
 last moment the Bishop handed us his greatcoat to be given 
 to whomsoever we deemed most worthy of the gift. We 
 knew how much he would miss this, especially when en 
 camped at night in the mountains, but he parted with it 
 cheerfully. 
 
 It was just the same spirit which led him in his first 
 diocese, when with several of his missionaries engaged in 
 making out their orders for supplies, which were limited to 
 so many pounds for each, the Bishop overheard a young 
 missionary complain of his inability to include some articles 
 which he desired. He at once cut off several articles which 
 he had ordered for himself to enable the new arrival to procure 
 what he wanted, though, as the good Bishop informed me, the 
 following year, when the supplies arrived, the man for whom 
 he had thus denied himself was on his way homeward bound, 
 and the articles he had ordered were of no use to the 
 Bishop. 
 
 Shortly after our return I found that the young man 
 who had been sent out to succeed me in the Haida Mission, 
 Mr. George Sneath, had arrived at Metlakahtla, and as the 
 Committee of the Church Missionary Society had entrusted 
 me with the superintendence of the Haida Mission, I at 
 
A TOUCHING PARTING 
 
 once made preparations to accompany him to introduce him 
 to the people, and to install him in the work. Accordingly 
 I secured a large canoe in which to convey him with his 
 outfit and provisions across to Massett. I selected a crew 
 of five Tsimsheans, all skilful canoe men, and inured to the 
 dangers of the ocean, as they were fur seal hunters. 
 
 Before leaving, I inquired from my successor as to his fitness 
 for the journey, and whether he suffered from sea-sickness. 
 He replied that he had no fears whatever. And indeed his 
 record served to confirm his statement. He had been sent 
 out first to the East African Mission, where his health had 
 broken down, which compelled his return to England. 
 
 " On my return from East Africa," he informed me, " I 
 was wrecked in the Bay of Biscay, and was tossed about for 
 some twenty-four hours in an open boat before being picked 
 up, but I never was sea-sick. 1 
 
 "Why," I replied, "you are just the man for the Queen 
 Charlotte Islands Mission. The Committee have done well in 
 sending you here." And I related some of my experiences in 
 my canoe voyages to him, as I had made some fourteen passages 
 at that time between the islands and the mainland, as well 
 as many voyages up and down the coast and on the rivers. 
 
 We left Metlakahtla early one fine morning, and succeeded 
 in reaching Ziass, or Little Dundas Island, before dark. 
 Here, where the fur sealers generally encamp when hunting, 
 we took up our quarters for the night. As there were a 
 number of fur seal hunters in camp, I conducted a service for 
 them and my own crew. Returning from the service to our 
 hut, I remarked one of my crew leaning on the stern of our 
 canoe with a very dejected countenance. On inquiring if he 
 was sick, he replied, " No, I am not sick in body, but my 
 heart is sick. We are to start out in this canoe to-morrow, 
 but I fear we shall never reach the islands." " W r hat leads 
 you to think so?" I inquired. In reply he laid hold of the 
 bow of the canoe, and shook it. As he did so, the canoe 
 quivered and bent. " Look at that," he said, " the timber 
 
A TOUCHING PARTING 
 
 is too weak for the size of the canoe." The Indian was cor 
 rect. I called the crew and the owner of the canoe together, 
 and pointed out the defect, and it was agreed that the canoe 
 should be ribbed and strengthened before setting out. Ac 
 cordingly the following day they procured a number of cedar 
 branches, which they planed off on two sides, and nailed them 
 about twenty inches apart the whole length of the canoe, 
 which so strengthened it that it was unlikely she would split 
 in a rough sea. In addition I engaged another Indian, a fur 
 seal hunter, to accompany us, and requested those encamped 
 there to advise us in embarking, as I trusted to their experi 
 ence in regard to the weather. 
 
 Next morning at daybreak we were roused up, as the 
 hunters informed us that the weather was propitious and the 
 wind fair. We hastened to get everything on board, but just 
 as I was about to embark, an old chief, who was encamped 
 with the hunters, approached me, and pointing to a small 
 black cloud in the south, he said, " Do you see that cloud ? 
 I was born on an island out seaward, and there I was reared, 
 and we never ventured out on the ocean when we saw that 
 sign." "And why did you not inform us of this before?" 
 I inquired. " I told your crew," said he, " but they did not 
 mind my word." On inquiring, I found that there was a 
 division amongst them about the weather, but the majority 
 were in favour of a start. It was about 4.30 A.M. when 
 we set sail, and the wind continued to increase until soon the 
 ocean was covered with foam-crested waves. I had taken our 
 bearings, and handed the compass to the care of my friend 
 Sneath, whilst I assisted in steering. As the storm increased, 
 I observed him changing colour. His face became pale, after 
 which he lay down on the goods in the canoe, and became 
 so sea-sick that he dropped the compass amongst the freight, 
 where it could not be found. Shortly after, I called his atten 
 tion to his umbrella, a new silk one, which was in danger of 
 being blown away. To this he paid no attention, being com 
 pletely prostrated, and the next moment it was caught by 
 
 235 
 
A TOUCHING PARTING 
 
 the gale and blown aloft, when it turned, and descending 
 like an arrow shot down in the ocean. 
 
 We had now but one sail, as the second had been rent to 
 ribbons, and but little of the remaining sail was left. With 
 only less than three feet to the wind, and three of us steer 
 ing, we were now labouring in a heavy sea. We frequently 
 shipped volumes of water from the waves which broke over 
 us, whilst with buckets we baled away to keep our frail 
 craft afloat. Just then an ominous roar burst upon our 
 ears, and a cry arose, " We are running on the bar ! " True 
 enough, for in a few minutes we were enabled to see the long 
 line of breakers rising in a wall of foam on the ridge of the 
 great sand spit. This extended seawards for several miles. 
 Instantly the Indian who held the sail rope turned with a look 
 of terror on his face. " It is of no use," he cried, " I can 
 hold on no longer, we are lost." It was a critical moment, 
 and lifting my paddle, I threatened to strike him if he re 
 linquished his hold. I knew he was terror-stricken, and my 
 action brought him to his senses again. This was the same 
 man who had expressed his fears before we set out that we 
 should never reach the shores to which we were bound. He 
 was labouring under some illusion, and I feared lest his in 
 fluence might prove infectious. Whether it was that he 
 was suffering from heart disease at the time, or that the ex 
 posure and fright may have induced it, is not clear, but not 
 long after our return from this voyage one night he was 
 missing, and could not be found. The following morning 
 his body was found not far from his lodge, where he had 
 fallen. The cause of his death was evidently heart failure. 
 One reason which led me to take him as one of my crew on 
 this voyage was that indirectly he had saved my life on a 
 former occasion. 
 
 The other members of the crew were doing their utmost 
 in this hour of peril. " If we can but keep out from the 
 suction of the bar," I cried, " we may succeed in getting 
 round the point and then we shall be safe." This stimu- 
 
 236 
 
A TOUCHING PARTING 
 
 lated all to work for life, and not another word was spoken. 
 Each man held his breath, but I believe I was not the only 
 one who prayed inwardly for help. And help was granted, 
 as after a hard struggle, when well-nigh exhausted, we 
 rounded the point of the bar, and ere long we were in com 
 paratively calm waters. The wind, however, continued so 
 strong that it lifted the seaweed off the shore and blew it 
 like feathers over the tree tops. Now that we were under 
 the lee of the land, we were out of danger, and we were 
 indeed thankful for our preservation. We had made the 
 passage from land to land in six hours, and would have 
 effected it in less had not the loss of the compass caused us to 
 fall too far to the south, and in the blinding spray the 
 squall ran us well-nigh on the spit. 
 
 We coasted along the northern shore of the island to 
 Tow Hill, which is a high rocky bluff standing alone on the 
 shore line. It forms an excellent landmark, and will probably 
 form the site of a lighthouse in. the future, though it will 
 be necessary to have some kind of a floating beacon off the ex 
 treme point of the Rose Spit to warn mariners of its dangers. 
 It is so named after George Rose, M.P., a political writer 
 and statesman and follower of William Pitt, and the name 
 was given by Captain Douglas, an early navigator. It is 
 named " Nai Kwun " or " House Point " in the Haida, just 
 as Cape Ball on the east coast is named " Atlins kwun" or 
 " Atlins Point." The Haidas have a fishing camp near to it 
 on the shore, and here we were enabled to make a landing and 
 prepare a little food, which revived us after our exertions. 
 Our friend Sneath declared his experience when wrecked in 
 the Bay of Biscay was but light compared to what he had 
 suffered on this occasion. 
 
 Re-embarking, we pursued our journey, and reached the 
 entrance to the Massett inlet, out of which the storm was 
 raging from the south-east. We endeavoured again and 
 again to make headway, but failed. Some of the young men 
 of the camp sighted us, and signalling to them for help, a 
 
 237 
 
A TOUCHING PARTING 
 
 number of them hastened to our assistance. Some of them 
 poled, whilst others of them hauled our canoe with a stout 
 rope, and thus landed us at Massett. The Haidas refused 
 to believe we had come from the mainland, as they declared 
 they feared to enter the forest for firewood, owing to the 
 danger from falling timber. When at length I convinced 
 them, and informed them of our perilous passage, they 
 blamed the Tsimsheans, declaring that it was their lack of 
 knowledge of the weather conditions which caused so many 
 accidents amongst them. 
 
 In the meantime the fur seal hunters had given us up as 
 lost. When the gale struck the island on which they were 
 encamped, one of them climbed a tree which was generally 
 used as a look-out post, but he could see no sign, and all 
 agreed that no canoe could live through such a sea. Accord 
 ingly they brought back word to Metlakahtla that we were 
 lost, and soon the wives and relatives of the men who accom 
 panied me were seated outside their houses wailing in con 
 cert, as is the custom. 
 
 My wife, who was then at Metlakahtla, hesitated to believe 
 it until one of the hunters arrived, and walking in placed my 
 rifle on the table without uttering a word, and then went 
 out. I had handed this man my rifle on the island, request 
 ing him to bring it to Metlakahtla on his return to the main 
 land, as I did not require it. This he did, but as he believed 
 we were lost he declined to speak, which led my wife to 
 apprehend the worst. The day following, happily, the mail 
 steamer arrived from Victoria, and as she intended to touch 
 at Massett on her return from Wrangle, the captain agreed 
 to call at Metlakahtla and report if we had not arrived at 
 Massett, but if we had arrived in safety he would pass down 
 with his ensign at the mast-head. Several days afterwards, 
 to the intense joy and satisfaction of all, the steamer was 
 sighted passing down with the ensign flying. We knew 
 nothing of this, as when the steamer arrived at Massett we 
 had left, and were well on our way to visit Skidegate and the 
 
 238 
 
A TOUCHING PARTING 
 
 south, as I was anxious to introduce my successor to every 
 encampment of the Haidas. On this trip we met with another 
 startling experience, also in the vicinity of the Rose Spit. 
 
 We had embarked two young men Haidas belonging to 
 Skidegate, who happened to be at Massett on a visit. As we 
 stood off the bar and were about to sail round the extreme 
 point, these men informed us that this was unnecessary, as 
 there was a narrow channel or passage near the base, through 
 which we could pass, and thus save ourselves some ten miles 
 travel. We agreed to make this crossing if they could pilot 
 us. This they volunteered to do. As we approached it, we 
 failed to discover any opening in the line of breakers, and 
 our pilots seemed to be as much at a loss as we were. We 
 were now so near that we felt it would be difficult to retreat 
 if we failed to find the opening. Just then our pilots pointed 
 out a spot where there seemed a slight opening in the wall 
 of foam. We paddled steadily for it until caught in the 
 swell when we were swept onward as in a mill-race, and left 
 high and dry in the middle of the bar. Looking back, I saw 
 an immense wave rushing towards us. " Out ! " I cried, 
 " two on each side," and suiting the action to the word, I 
 sprang overboard, and seizing the canoe, whilst the others 
 followed my example, I cried, " Pull all together and hold 
 fast." " All ! " The forelap of the wave struck us and we were 
 lifted with the canoe and flung forward clear out on the far 
 side of the bar. We were drenched with the wave, but we 
 had saved our canoe, which would otherwise have been dashed 
 to pieces by the weight of the wave had it broken over us. 
 In addition the lighting of the canoe from our weight, 
 together with the united lift which we were enabled to give, 
 caused her to rise on the forewash of the incoming wave, 
 whilst with two of us hanging over each side we balanced her 
 and prevented her from capsizing. We were well drenched, 
 but thankful at our narrow escape. 
 
 For a few moments no one spoke. The young lad, a 
 Tsimshean, whom my successor had brought over from the 
 
 239 
 
A TOUCHING PARTING 
 
 mainland toi assist him in domestic duties, when he saw th 
 great wave rushing towards us, had screamed in fear, and 
 casting himself upon the steersman, who was nearest to him 
 in the canoe, he threw his arms around his neck at the most 
 critical moment and almost paralysed his efforts. With a 
 vigorous effort, he threw the lad from him, just in time to assist 
 us to escape. " Lthat kamkoadshka Shimoigit Lakaga again," 
 exclaimed the steersman, which translated is, "The Chief 
 above has had mercy on us." I believe he expressed the 
 feelings of all. Our Haida pilots had mistaken their mark 
 and had missed the channel. There was not a word from 
 either of them, and our Tsimshean crew were not in an accusing 
 mood. But as I looked back at the great wall of breakers, 
 I could understand why the Haidas, in the past, had re 
 garded this place as an object of worship, and were accus 
 tomed to propitiate it by sacrifice and offerings. From this 
 we made a successful passage to Skidegate, where we were 
 again accorded a hearty reception, as also at Gold Harbour 
 and other points. Here, as at Massett and vicinity, the 
 Haidas regretted that I was about to make Metlakahtla my 
 headquarters, but I promised them that they should not be 
 forgotten or neglected. 
 
 Two enterprising white men had just established a small 
 oil factory near to Skidegate, for the purpose of extracting 
 the oil from the dog-fish, which abound in these waters. 
 This oil, which is extracted from the livers of the fish, forms 
 an excellent lubricant for machinery, and will command a 
 ready sale. This was the first industry established on the 
 Queen Charlotte Islands. I paid them a visit, and had a 
 pleasant interview. I was glad to see a Bible amongst the 
 few books they possessed. I wished their undertakings all 
 success. Having conducted services at the several encamp 
 ments, we returned again to Massett, and installed our suc 
 cessor in the work in the new Mission-house. 
 
 The Mission had now been firmly established. The lan 
 guage had been acquired and reduced to writing. I was 
 
 240 
 
.A TOUCHING PARTING 
 
 enabled to hand over several handbooks which I had com 
 piled to my successor, to assist him in the acquirement of 
 the tongue. Translations of hymns and prayers had been 
 prepared, and were used at our services; also portions of 
 Scripture, a catechism, and the commandments. The island 
 burying-ground was now the " God s acre " of the Mission, 
 and the dead were no longer unburied. The Haidas had 
 learned to recognise and rest on the Lord^s Day. Several 
 of the leading medicine men had surrendered to the truth. 
 Those of them who had derided the attempt to evangelise 
 the Haidas, had been amongst the first to accept the Gospel 
 message. The leading chiefs, including Weha, who had 
 replied at my first interview that it was "too late," were 
 now the chief supporters of the Mission. They, together 
 with the principal medicine man, Nakadzoot, were registered 
 as catechumens at their own special request. And some had 
 passed away who had been baptized, and had given striking 
 evidence, in their last hours, of the presence and power of 
 Christ to sustain and strengthen them in the conflict with 
 the last enemy. Moreover, the Gospel had been proclaimed 
 both north and south, and at Skidegate a native teacher had 
 been placed, who remained there until the Methodist Mission 
 was established. 
 
 Amongst the Alaskan Haidas Missionary Gould had also 
 commenced his labours in connection with the Presbyterian 
 Missionary Society. These Haidas, being of the same nation 
 and tongue as the Haidas of the Queen Charlotte Islands, 
 were desirous to have a teacher, as they had seen and heard 
 what had been done amongst their fellow-tribesmen at 
 Massett and vicinity. The good seed of the Gospel was 
 thus being sown throughout the Haida nation, and would 
 ere long result in an abundant harvest and ingathering to 
 the Church of Christ. Thus it was with courage and hope 
 for the future that I embarked again to return to the work 
 on the mainland. The young man whom I had left at 
 Massett as teacher during my temporary absence, embarked 
 
A TOUCHING PARTING 
 
 with us on our return to Metlakahtla, accompanied by his 
 wife and two children. We were favoured with a fair wind 
 from the west, and with two sails up, we fairly flew over the 
 water. When some ten miles out from Dun das Island we 
 came in sight of a large rock which was covered with a great 
 number of sea-lions and walrus. Our course lay quite close 
 to the rock, and as we drew near the roaring set up by these 
 monsters of the deep was terrific. I took the precaution of 
 warning my crew against firing at them as we passed, as when 
 angered they have been known to attack and smash canoes, 
 causing disaster to the occupants. But the temptation 
 proved too strong for our native teacher, who, just as we 
 passed within close range of the rock, discharged his rifle 
 right in the midst of them. The bullet struck a large bull 
 near the top of the head, and instantly the entire reef looked 
 like a moving mass, as blowing and bellowing they fought 
 and struggled to reach the water. They had evidently taken 
 up their position on the reef at full tide, and as it had fallen 
 considerably, they caused quite a commotion as they cast 
 themselves into the sea. 
 
 Fortunately for us the wind seemed to freshen in the 
 vicinity of the reef, for soon the sea around us appeared to 
 be alive with these monsters of the deep. Some of them 
 chased the canoe and rose again and again alongside of us, 
 but with poles and paddles we frightened them off, and soon 
 we had left them far astern. It was then that our captain, 
 who was steering, addressed himself to our friend who had 
 disobeyed the instructions not to fire. I knew it was coming 
 from the look with which he had regarded the culprit the 
 moment he fired. "Up willa wahl wa-ka-koad," said he. 
 " That is the way fools act." " Ahlka ndaza wil ligi quildum 
 ludapshga ka-koad ga." " They never consider before they 
 act," he added, " and this is the cause of so many accidents. 
 If you knew as much as I know, you would never have fired 
 as you did. I have known when a wounded teipon (sea-lion) 
 has wrenched a canoe asunder with his teeth and caused 
 
A TOUCHING PARTING 
 
 the loss of all on board. I am an old hunter both on land 
 and sea, and I have had many very narrow escapes, so you 
 need not grumble at my reproof but accept it." 
 
 The silence with which the offender received the well- 
 intended reprimand of the captain indicated his assent, and 
 as though animated by the thought of having been so merci 
 fully preserved in so many 7 dangers during the journey now 
 drawing to a close, we burst into a joyful song of praise in 
 which all joined. 
 
 " We are out on the ocean sailing, 
 Homeward bound we swiftly glide, 
 We are out on the ocean sailing 
 To a home beyond the tide. 
 
 " All the storms will soon be over, 
 Then we ll anchor in the harbour ; 
 We are out on the ocean sailing 
 To a home beyond the tide." 
 
 A.N. 
 
 243 
 
CHAPTER XIX 
 
 THE HAIDAS AS MARINE HUNTERS 
 
 "And there we hunted the walrus, 
 The narwhale and the seal ; 
 Ha ! twas a noble game, 
 And like the lightning s flame 
 Flew our harpoons of steel." 
 
 LONGFELLOW. 
 
 f I CHOUGH the Haidas have been chiefly noted because 
 of their warlike nature, as indicated by their continual 
 raids upon other tribes, yet it must not be forgotten 
 that they have even excelled as sea hunters. All the coast 
 tribes have been more or less accustomed to hunting the 
 various marine animals during the past, but owing to their 
 natural position on the Queen Charlotte Islands the Haidas are 
 as famed for their daring and ability in the chase on the ocean 
 as they have been for their courage when on the warpath. 
 They probably early discovered that the two pursuits of hunt 
 ing and fighting harmonised, and that the most daring hunter 
 was not likely to fall behind when face to face with the foe. 
 And in their expeditions, whether for hunting or fighting, 
 they found they required the same outfit : a good canoe, 
 with bows and arrows, spears, clubs, harpoons, and golf- 
 hooks, with which they could either attack an enemy or kill 
 a whale. It was their industry and ability in the construc 
 tion and preparation of their graceful canoes which enabled 
 them to prosecute successfully both their hunting and fight 
 ing expeditions. Having made the passage from the main 
 land to the islands many times in their canoes, besides 
 travelling up and down the coast in all states of the weather, 
 
 244 
 
THE HAIDAS AS MARINE HUNTERS 
 
 I can testify to the efficiency of the Haida canoe in the water. 
 The development of their canoe was gradual and was not 
 attained by a single effort. At first it had a square bow, 
 and as that part under the prow was only some two or three 
 inches in thickness, and it was found that the wind and water 
 held it so that it made it difficult to steer, consequently they 
 designed to cut a large circular or oval piece out of this thin 
 piece. Ultimately it was decided to do away with this part 
 entirely, and the canoe assumed its present outline. 
 
 It is to be regretted that no provision has been made to pre 
 serve a sufficient supply of the best red cedar timber to enable 
 the Haidas to continue their canoe building. In a few years 
 this industry will have passed away and one of the most 
 interesting features of Indian life will have been forgotten. 
 
 So identified were the Haidas with canoes and canoe build 
 ing that we can hardly think of them apart from this attrac 
 tive accompaniment. True, they were not the only canoe 
 builders on the coast, as the Bela-bela Indians and also those 
 on the west coast of Vancouver s Island turned out excellent 
 canoes. But those of the former were wider in the beam and 
 shallower, and in consequence were not such good sea-going 
 craft, whereas the canoes of the west-coast Indians were 
 much heavier in their build and lacked the graceful outlines 
 of the Haida canoe. 
 
 In Captain Meares voyages to this coast, he was 
 greatly interested in the manner in which the Indians 
 on the west coast of Vancouver s Island made their 
 canoes. On p. 58, vol. ii., he states : " But the most labo 
 rious, as well as most curious, employment in which we saw 
 the natives of Nootka engaged was the making of their 
 canoes, which was ia work of no common skill and ability. 
 These boats are many of them capable of containing from 
 fifteen to thirty men with ease and convenience, and at the 
 same time are elegantly moulded and highly finished, and 
 this curious work is accomplished with utensils of stone made 
 by themselves. They even manufactured tools from the iron 
 
 245 
 
THE HAIDAS AS MARINE HUNTERS 
 
 which they obtained from us, and it was very seldom that 
 we could persuade them to make use of any of our utensils 
 in preference to their own, except the saw, whose obvious 
 power in diminishing their labour led them to adopt it with 
 out hesitation. . . . Their large war canoes were generally 
 finished on the spot where the trees grew of which they are 
 made, and then dragged to the water side. We have 
 seen some of them which were 53 feet in length and 
 8 feet in breadth. The middle part of these boats is the 
 broadest, and gradually narrows to a point at each end, but 
 their head or prow is generally much higher than the stern. 
 . . . They have no seats, but several pieces of wood about 
 3 inches in diameter are fixed across them to keep the sides 
 firm and preserve them from being warped. The rowers gene 
 rally sit on their hams, but sometimes they make use of a kind 
 of small stool, which is a great relief to them. . . . Some 
 of these canoes are polished and painted or curiously studded 
 with human teeth, particularly on the stem and the prow." 
 
 This, then, is the manner in which the Indians of the west 
 coast made their canoes a century ago. But the Haidas not 
 only turned out larger canoes, but also much more orna 
 mented. And the Haida canoes are furnished with seats 
 fastened to the sides of the canoes with thongs of cedar bark, 
 and supported by a piece of wood, which was carried on either 
 side from bow to stern, and polished and painted. On each 
 of these seats two rowers were seated, one at either end, so 
 that a canoe with six seats would accommodate twelve rowers, 
 who with their paddles could propel their craft through the 
 water faster than a motor boat. 
 
 Whilst the Indians of the west coast of Vancouver s Island 
 excelled in the pursuit and killing of the whale, which pro 
 bably accounts, in a manner, for their heavier built canoes, 
 the Haidas excelled all the other tribes in their pursuit and 
 capture of the sea otter and the fur seal. Meares acknowledges 
 that the hunting of the sea otter is attended with far greater 
 hazard and trouble than the hunting of the whale. These 
 
THE HAIDAS AS MARINE HUNTERS 
 
 marine animals were formerly very numerous along the coast, 
 and especially in the vicinity of Queen Charlotte Islands. 
 
 The oldest Indians have informed me that it was the 
 " thunder and lightning " weapons of the white men which 
 chased away the sea otter and fur seal. So long as they 
 were hunted only with bows, arrows, and spears they were 
 numerous, but on the introduction of firearms they soon 
 disappeared. 
 
 During my residence amongst the Haidas I had consider 
 able difficulty every hunting season in settling the disputes 
 which arose in connection with their sea otter hunt. Several 
 canoes generally go out after the otter in company. Each 
 canoe is manned by two or three men. One of these in each 
 canoe is the marksman. As soon as a sea otter is sighted 
 the marksman of the canoe nearest to the otter fires the first 
 shot. If it does not kill the animal, it dives and will come 
 to the surface again to breathe in about two minutes. A 
 skilful hunter can surmise pretty well in what direction the 
 otter travels while diving, and though he cannot expect to 
 travel so fast in the canoe, yet they seize their paddles and 
 endeavour to steer as near as possible. Then, when it comes 
 to the surface again, the same process is repeated by the 
 marksman in the nearest canoe firing the moment the head 
 of the otter is sighted. It requires good judgment, a steady 
 nerve, and good sight, especially on a rough sea, to make a 
 successful shot. If the animal has been wounded by the first 
 marksman, or, indeed, it may be twice shot before it receives 
 the fatal blow, then there is difficulty in deciding how far 
 each shot contributed to its capture. I had to spend many 
 hours sometimes over a dispute of this nature before we could 
 effect a settlement. And in every such difficulty the mis 
 sionary was the court of final appeal. But if, as is often 
 done, several canoes combine and agree to share and share 
 alike, tnen there is no cause for strife, whether successful or 
 unsuccessful. 
 
 Meares states, on pp. 24, 25, in regard to the sea otter : 
 
 247 
 
THE HAIDAS AS MARINE HUNTERS 
 
 " This animal, like the river otter, is of an amphibious nature, 
 but their peculiar element is the sea. They are sometimes 
 seen many leagues from land, sleeping on their backs on the 
 surface of the water, with their young ones reclining on their 
 breasts. As the cubs are incapable of swimming till they are 
 several months old, the mother must have some curious 
 method of carrying them out to sea, and returning them to 
 their hiding-places on shore, or in the cavities of rocks that 
 project into the sea ; indeed, they are known to sleep with 
 their young on their breast, and to swim with them on their 
 back, but if they should be unfortunately overtaken by the 
 hunters, the dam and her brood always die together she 
 will not leave her young ones in the moment of danger, and 
 therefore shares their fate. 
 
 "From the formation of their lungs, they are unable to 
 remain under water longer than two minutes, when they are 
 forced to rise to the surface for respiration, and it is this cir 
 cumstance which gives their pursuers such advantage over 
 them, though the wonderful swiftness with which they swim 
 very often baffles the utmost attention and skill of the 
 hunter. 
 
 " Nature has furnished the sea otter with powerful weapons 
 of offence and destruction. Its fore-paws are like those of 
 the river otter, but of much larger size and greater strength ; 
 its mouth contains most formidable rows of teeth superior to 
 any other marine animal except the shark." 
 
 But it is its fur which has won for this animal so much 
 attention. When in its perfection it is a beautiful black 
 colour enriched with silver hairs, whilst the under fur is of a 
 beautiful brown and velvet appearance. 
 
 Those animals which were formerly so numerous that they 
 formed the chief clothing of the Indians, are now only found 
 on the west coast of the Queen Charlotte Islands. And 
 though efforts are being made to preserve the fur seal from 
 annihilation, no steps have been taken to preserve the sea 
 otter from the same fate. Its fur, and that of the black fox, 
 
 248 
 

 
 INDIAN HANDIWORK 
 
 The two large figures are carved pillars supporting the beams ot an Indian house. Between 
 them is a chiefs dancing dress, on which a hat rests. On each side of the dress stand 
 miniature totem poles. 
 
THE HAIDAS AS MARINE HUNTERS 
 
 are now the most valuable on the market, commanding 
 enormous prices. The bays and harbours of the west coast, 
 as also the numerous channels separating the smaller islands 
 of the Queen Charlotte group, offer a safe and ready refuge 
 and breeding-ground for both the sea otter and the fur 
 seal. 
 
 On one occasion I surprised the Haida hunters by bringing 
 into the camp at Massett a fine full-grown fur seal which I 
 had captured alive up the inlet. I had travelled some three 
 miles or more and was about to return, when I sighted what 
 appeared to be a large black dog lying on the shore near to 
 the high- water mark. I proceeded to investigate it, when, as 
 I approached, it raised its head to look at me. I then saw 
 at once it was a fine fur seal which had evidently left the 
 water at high tide and had laid down to bask in the sun, where 
 I found it. It promptly started for the water, which it would 
 soon have gained had I not instantly cast off my overcoat, 
 and throwing myself upon it, I wound the coat around its 
 head and flippers. It struggled hard to free itself, and in 
 doing so it succeeded in tearing the lining of my coat with 
 its teeth. But I held on and shouted for help, when several 
 Haidas who were in the vicinity came to my aid and carried 
 it down to the camp. As I approached the Mission-house I 
 was followed by quite a procession, all eager to see the captive 
 which had been secured in such a novel manner, for my assist 
 ants recounted the use I had made of my overcoat, and all 
 wanted to see it also. As I had only dried fish to offer it, 
 it would not eat, and though I had salt water brought in for 
 its use, it only lived one week. I had it skinned, and pre 
 sented the skin, which was very fine, to a friend. The Haidas 
 informed me that they only remembered one similar instance 
 of the capture of a live fur seal on the shore by an old chief 
 who had died a short time before. 
 
 Of a people who spend so much of their time on the water, 
 and who thus excel in marine hunting, it is scarcely to be 
 expected that they would prove very efficient as hunters in 
 
 249 
 
THE HAIDAS AS MARINE HUNTERS 
 
 the forest. And, indeed, the land animals in the islands are 
 neither as numerous nor as fierce as those found on the main 
 land. For instance, there are no grizzly bears on the islands, 
 nor are there any wolves ; the lynx and the wolverine are also 
 missing. This would seem to be a safe and suitable country 
 for deer, yet this animal, though numerous on the mainland, 
 is not found on the islands. A few caribou of a somewhat 
 different species from that found in such numbers in the 
 northern interior of the mainland have been discovered on 
 Graham Island, which is the most northerly of the en tire group. 
 But the Indian hunters who discovered them shot them on 
 sight, and it is to be feared that they were the last of a species 
 which is now extinct, as no more of them have since been seen 
 on the islands. 
 
 It may be that a small herd may yet be found on the western 
 mountain range. If not, it will be the duty of naturalists 
 to explain the causes which led first to the existence of these 
 animals on the Queen Charlotte Islands, and afterwards 
 prevented their increase. I had long known caribou existed 
 on the islands, as in the year 1877 an old hunter brought 
 in the skin and antlers of one of them to the Hudson s Bay 
 Company s store for sale. The old trader believed at first 
 that this animal had been shot on the Alaskan coast, but as 
 no canoes had recently arrived from the Alaskan islands or 
 coast, I made inquiry and found that it had been shot near 
 North Island on the north-west coast of Graham Island. It 
 is not far from the same place where the last two were shot 
 and brought to Massett. 
 
 But not only have the Haidas been famed as canoe builders 
 and hunters, they have also acquired a reputation as skilful 
 artists in carving, not only in wood and stone, but also in 
 ivory and gold and silver. Probably their early efforts were 
 confined to the first mentioned, as indicated by their totem 
 poles, some of which are elaborately carved, though crumbling 
 to dust from age. Their stone weapons and tools, and also 
 war clubs, formed from the bones of the whale, all prove that 
 
 250 
 
THE HAIDAS AS MARINE HUNTERS 
 
 the art of designing and carving has long been practised 
 among them. I have in my possession a war club, formed 
 from the jaw-bone of a whale, carved to represent a fish. 
 This very staunch and effective weapon was used when fight 
 ing at close quarters, and the ornamental carving proved that 
 it belonged to a chief. 
 
 The Haidas of Skidegate possess a deposit of black stone in 
 the vicinity of their village, from which they obtain material 
 to keep them engaged, during their spare moments, in design 
 ing and carving a variety of articles for sale. Miniature 
 totem poles for mantelpiece ornaments, of various sizes, large 
 and small dishes, sometimes inlaid with abilone and orna 
 mented with rows of the teeth of marine animals and fishes 
 and many other designs, are carved, and then smoothed by 
 rubbing them with the dried skin of the shark, which is 
 superior to sand-paper. During the winter this tribe of 
 Indians continue to prepare a stock of ornamental articles 
 from this black stone, which takes a fine polish, and brings 
 them a good sum of money when sold at various centres. 
 The possession of this stone is quite a treasure to them, as 
 it tends to preserve and improve the art of carving and 
 designing amongst them, besides bringing in a revenue. 
 
 Thus it will be seen that the Haidas excelled in the arts 
 of peace, and did not spend their time in idleness and ease, 
 and though they have won a name for bravery and valour on 
 the warpath, yet they deserve distinction on account of their 
 skill in hunting, both on the ocean and in the forest. To 
 such a people it was to me an ambition and inspiration to 
 convey the blessed news of that tree of life the leaves of which 
 are for " the healing of the nations." 
 
 251 
 
CHAPTER XX 
 
 THE FIRST BISHOP OF CALEDONIA 
 
 e< The people that in darkness sat, 
 
 A glorious Sight have seen, 
 The Light has shiued on them who long 
 In Shades of Death have been. 3 
 
 MORISON. 
 
 WITH the assistance I had given him, my successor in 
 the work was not slow in acquiring a sufficient 
 knowledge of the Haida tongue to enable him to 
 continue the work which I had thus been called upon to 
 relinquish. A few months after his arrival and my return 
 to the mainland in November 1879, the Right Rev. William 
 Ridley arrived at Metlakahtla, having been appointed and 
 consecrated as the first Bishop of the new diocese of Cale 
 donia, which was the ecclesiastical title given to the northern 
 part of the province. 
 
 On my return to the mainland I found my fellow-mission 
 ary, Duncan, had completely broken down in health. In 
 consequence of this, I had to undertake the entire charge of 
 the Mission at Metlakahtla. Between the 1st of April 1879 
 and the 10th of March 1880 seventy-two adults and sixty- 
 three children were baptized. The adults had been prepared 
 by Mr. Duncan and myself, and the greater number of these 
 were presented to our new Bishop for baptism. They were 
 baptized on Sunday, 25th January, and 1st February 1880. 
 There were at that time nearly one thousand Indians at 
 Metlakahtla. The following year Mr. Sneath reported that 
 the Haidas continued to attend the services well, and were 
 also sending their children to the schools. 
 
 252 
 
THE FIRST BISHOP OF CALEDONIA 
 
 Shortly after this Mr. Sneath resigned and took up Mission 
 work amongst white settlers in the State of Washington. 
 One morning, during his first year s work there, when about 
 to start on horseback to conduct a service at an outlying 
 station, he decided to take a little medicine in the form of a 
 powder which had been prescribed for him by a physician 
 there. Being hurried, he neglected to mix the powder in a 
 little water, but proceeded to swallow it from the paper in a 
 dry state. By some mishap the powder was drawn into his 
 windpipe, and several children who happened to be in the 
 room at the time, saw him writhing and struggling, but 
 supposed he was doing it for their amusement, and only 
 laughed in innocent glee. In his struggle for breath he fell 
 on the floor, and when the people of the house entered, they 
 found life was extinct. He had been suffocated. Thus by 
 neglecting a simple precaution, a valuable life was cut off 
 quite suddenly, just in his prime, and his labours lost to the 
 great cause to which he had devoted himself. It was my 
 melancholy duty to communicate the sad news to his friends 
 in England through the secretaries of the " Church Missionary 
 Society." The Rev. Charles Harrison was appointed to 
 succeed him in the Mission. Accompanied by his wife, he left 
 London on 21st October 1882 and arrived at Metlakahtla 
 in December. As there was no communication with the 
 islands during the winter months, they remained at Metla 
 kahtla until 30th March 1883. This delay proved of great 
 advantage to the missionaries, as it enabled me to assist 
 them in acquiring the rudiments of the language, and they 
 were made acquainted with missionary methods and labours. 
 It also afforded them an opportunity to study the Indian 
 character and customs. For though the Haidas differ con 
 siderably from the Tsimsheans in their national characteristics 
 and peculiar customs, yet they have much in common, notably 
 the crest system with all its ramifications and associations, 
 and our newcomers never forgot the lessons learned in the 
 time of waiting. 
 
 253 
 
THE FIRST BISHOP OF CALEDONIA 
 
 They arrived at Massett on the last day of March 1883. 
 Early the following year Mr. Harrison was enabled to bap 
 tize fifteen persons, including two chiefs. It was an illustra 
 tion of the old saying, quoted by the Divine Master Himself : 
 " One soweth and another reapeth." 
 
 In a service which he conducted weekly for old people, he 
 was surprised at the style in which they turned out. Many 
 of the congregation, both men and women, attended with 
 rings in their ears, rings in their noses, small pieces of silver 
 stuck in their chins, bracelets on their wrists, and beads and 
 anklets on their ankles. But this was little to what he might 
 have witnessed, several years previously, in the early days 
 of the Mission. The small pieces of silver which he thus 
 refers to were substitutes for the labrets which were 
 inserted in the under lip. This custom was common 
 amongst all the tribes on the north-west coast, and many 
 such labrets, made of bone or stone, projected from the lower 
 lip from one to two inches, and tended to disfigure the 
 features of the women who wore them greatly. The higher 
 the rank of a chieftainess, the larger the labret which she 
 was entitled to wear. While as yet but a child, the chiefs 
 daughter had her lower lip or the part immediately under it 
 pierced, and a piece of bone or silver inserted in the opening. 
 This ceremony was signalised by a potlatch, at which a 
 large amount of property was distributed to those invited to 
 the feast. On each occasion of the enlargement of the labret, 
 the same ceremony was repeated, so that a large labret or life 
 ornament represented much property given away, and a pro 
 portionate high rank or status attained. 
 
 A similar ceremony was observed in the boring of the ear, 
 especially of the sons or nephews of chiefs. Consequently 
 it was not uncommon for a man of rank, if insulted by an 
 inferior, to point to his own ear and remind his insulter that 
 he never had his ear pierced, which was equivalent to saying, 
 " You are a person of very little consequence." The civilising 
 and enlightening influences of Christianity have induced 
 
 254 
 
THE FIRST BISHOP OF CALEDONIA 
 
 them to abandon the disfigurement of their features, which 
 caused them no little pain, and added but little to their 
 beauty. 
 
 " In September of the following year, 1886, the Mission- 
 house which I had erected was accidentally burnt down, and, 
 with it, the missionaries lost all their furniture and effects. 
 The Haidas, however, quickly rallied to their assistance, and 
 erected a temporary dwelling, which served to accommodate 
 them until a new and better Mission-house had been erected. 
 
 Mr. Harrison had been enabled to complete some neces 
 sary translations, and had baptized eighty Haidas, thus 
 bringing the total number of baptisms up to 178, of which 
 some twenty-three had been confirmed by the Bishop. 
 
 A large and better church building now became a neces 
 sity, as the old damp house had become dilapidated and 
 could no longer accommodate the numbers attending the 
 services. On Sunday, 17th January 1886, a special col 
 lection was taken up for this purpose. Over one hundred 
 trading blankets were handed in, and a considerable sum in 
 cash promised. These blankets, which were issued by the 
 Hudson s Bay Company in payment for furs, had formerly 
 been largely used in the potlatches. Now, however, they 
 were put to a new use. They were valued at 1 J dollar each, 
 or about five shillings. As they were piled up inside the 
 communion railings, they presented the appearance of a 
 trading store rather than a church. 
 
 On the 7th of May the following year, 1887, the new 
 church was opened and consecrated. The opening collection 
 amounted to one hundred and fifty dollars. On the same 
 day the Bishop baptized eighty-two persons, confirmed sixty- 
 three, and united eighteen couples in the bonds of holy 
 matrimony. There were now eighty-six communicants at 
 Masse tt. In reference to this occasion the missionary 
 wrote : " When the Bishop came to Massett, there were 
 only some fifty persons in the village. I sent one canoe 
 south, and another north, to call the Indians to Massett to 
 
 255 
 
THE FIRST BISHOP OF CALEDONIA 
 
 be present at the opening of the new church. Some of 
 them were sixty miles from home, hunting and fishing. As 
 soon as they heard the news, they left their fish and furs 
 behind, and hastened homewards. From the" east and the 
 west, from the north and the south, the Haidas came, 
 until they numbered three hundred and sixty on the day 
 of dedication. Tired and stiff, weary and worn, they arrived, 
 canoe after canoe full of Indians, men, women, and children, 
 in order to witness the setting apart of their church to the 
 services of the Almighty God. Some of them had walked 
 a distance of thirty miles, weary and footsore, in order to 
 be present to receive baptism and confirmation. Some only 
 got back to Massett in time for the afternoon service, and 
 all with one heart glorified God, the Giver of all good things, 
 for His bountiful gift of " St. John the Evangelist s Church." 
 
 "At 10.30 A.M. the choir came and stationed them 
 selves in the garden in front of our house. The church 
 wardens also were present ; twenty chiefs also at this time 
 were present in a cottage about two hundred yards from 
 the Mission - house. The church is situated half-way 
 between the two houses. When the Bishop was ready, the 
 choir, numbering thirty-two, marched two by two slowly 
 down towards the church, singing " Onward, Christian 
 Soldiers," &c. After the choir came the two church 
 wardens carrying their wands of office, followed by myself 
 and the Bishop. 
 
 " During this time the twenty chiefs marched up from the 
 cottage two and two, and the processions met at the church 
 door. Two of the most prominent chiefs handed the dona 
 tion paper to the Bishop, asking him to dedicate the church 
 and to set it aside for the services of God for ever. 
 The Bishop, having replied in the affirmative, the chiefs 
 proceeded to their seats in the church, followed by the 
 choir, who went to their places in the chancel. The Bishop 
 and I then took our places, and the dedication service was 
 read, and the church set apart to the service of God accord- 
 
 256 
 
THE FIRST BISHOP OF CALEDONIA 
 
 ing to the rites and ceremonies of the Church of England 
 in Canada. After a hymn, a collection was made, and the 
 Indians, though poor, gave tangible evidence of their sin 
 cerity, by augmenting the offertory to the sum of $150, 
 or about thirty pounds sterling. 11 
 
 Thus it will be evident that the long conflict of Chris 
 tianity with heathenism was past. Once more the truth 
 had triumphed and the harvest of the good seed which 
 had been sown in weakness was being reaped, and to both 
 sowers and reapers on the islands was fulfilled the truth of 
 the words, " They joy before thee as the joy of harvest and 
 as men rejoice when they divide the spoil. 1 
 
 In September 1890 the Rev. C. Harrison retired from the 
 Mission and returned to England. I paid a visit to Massett 
 at that time, and received a hearty welcome from the Haidas, 
 who were all rejoiced to see me. I found George Cowhoe 
 dying. His face was radiant with smiles when he saw me 
 enter, and he held my hand as he expressed his joy at seeing 
 me once again before he passed away. On the little table 
 beside him lay the copy of the New Testament which had 
 been given him by Captain Prevost of H.M.S. Satellite, and 
 from which I had been enabled to guide him to the truth. 
 From its pages he had been led to Him who is " the way, 
 the truth, and the life. 11 Beside it lay the Bible I had given 
 him, with some copies of translations. He knew his time 
 was short, but he was strong in faith and hope. We had an 
 interesting conversation in regard to the great change which 
 had passed over the Haidas. I sang and prayed with him, 
 and then bade him " Good-bye, 11 but I remembered a line 
 with which I had long been familiar, and which I re 
 joiced to know was true : 
 
 " Yes, we part, but not for ever, 
 Joyous hopes our bosoms swell, 
 They who know the Saviour, never 
 Know a long or last farewell ; 
 Joyful meetings lie beyond this parting vale." 
 257 It 
 
THE FIRST BISHOP OF CALEDONIA 
 
 He only lived a few days after my visit, and continued to 
 pray and praise till his departure. I visited the island 
 burying-ground, where, after much conflict, I had been 
 enabled at length to inter the dead, and here I recognised 
 the last resting-places of many whom I had known as fierce 
 heathen, but who had experienced the transforming power 
 of the Gospel, and had died in the faith of Christ. Near to 
 the new church, and here and there through the camp, I 
 pointed out the places where we had interred the heaps of 
 dead which formerly lay unburied. 
 
 In September 1891 the Rev. J. H. and Mrs. Keen arrived 
 to take charge of the Haida Mission. Bishop Ridley accom 
 panied them to introduce them to the Haidas, and to induct 
 them in the work. On this occasion the Bishop baptized 
 eight adults and confirmed a like number. The new 
 missionary was no novice. He had laboured previously 
 in the North-west American Mission. He made rapid 
 progress in acquiring the language, as he was able to read 
 the services in Haida on the fourth Sunday after his 
 arrival, and to preach in four months without the aid of 
 an interpreter. 
 
 That the Haidas were continuing to advance in civilisa 
 tion is evidenced by the fact that Mr. Keen found that two 
 of the young men had purchased small harmoniums, whilst 
 several others had obtained other musical instruments. They 
 had also succeeded in forming a brass-band, consisting of 
 eight instruments and two drums. Like all the other tribes 
 on this North-west coast, Mr. Keen found the Haidas very 
 fond of music ; consequently the brass-band occupied a high 
 place in their estimation. 
 
 As every Indian encampment has now its own band, it 
 may not be out of place here to state the origin of this accom 
 plishment. In 1870, on the return of Mr. William Duncan 
 from his first furlough to England, he was delayed in San 
 Francisco, awaiting the departure of the steamer for Victoria, 
 Vancouver s Island. During this delay he met a friend who 
 
 258 
 
THE FIRST BISHOP OF CALEDONIA 
 
 was much interested in his mission amongst the Indians. 
 This gentleman had a complete set of band instruments at 
 his disposal, which he offered as a gift to Mr. Duncan for the 
 Metlakahtla Mission. These were gladly accepted, and con 
 veyed up the coast by Mr. Duncan. He had them hung up 
 around the room which he used as office and study. Here 
 they remained unused for several years. 
 
 In 1879 I was one day consulting with Mr. Duncan, when 
 it occurred to me to make a suggestion regarding the instru 
 ments. " You are about shortly to visit Victoria," I said ; 
 " why not endeavour to find a musician who will come up 
 here for the winter and instruct some of the young men in 
 the use of these instruments ? And," I added, " I am pre 
 pared to board and lodge him, and otherwise assist. 1 Mr. 
 Duncan readily agreed to my proposal, and on his visiting 
 Victoria shortly afterwards, he succeeded in finding a very 
 capable musician, a German, who had formerly been band 
 master in a Prussian cavalry regiment. As he had the 
 winter months at his disposal, he accepted the offer and came 
 up the coast. We selected a sufficient number of young men, 
 all of whom were most eager to learn, and under such an 
 ardent and proficient instructor they made rapid progress in 
 both theory and practice. Before the winter was over their 
 confused medley of sounds gradually became blended and 
 harmonious. It was a proud moment for both the master 
 and his pupils when they came forth and rendered several 
 airs with proficiency. Little wonder that they had succeeded 
 so well, when both the instructor and his pupils were almost 
 music mad. For often in the midnight hours, when all were 
 asleep, this disciple of Orpheus would rouse the household by 
 springing from his bed to the floor with a bound, as though 
 just released from some dread spell, and seizing his violin, 
 would discourse some sweet strain on it for a short time, and 
 then betaking himself to his bed again, would sleep peace 
 fully till the morning. 
 
 When he had completed his term of engagement, he nomin- 
 
 259 
 
THE FIRST BISHOP OF CALEDONIA 
 
 ated one of his pupils to succeed him as bandmaster. This, 
 the first Indian brass-band on the North-west coast, excited 
 the wonder and admiration of all the tribes around, and on 
 the arrival of visitors of distinction the band generally turned 
 out to serenade them. The Indians are quick to imitate, 
 and the next encampment which procured a band was Kinco- 
 lith, which was the second mission station established on the 
 North-west coast. Here they succeeded in raising over six 
 hundred dollars amongst themselves, with which they pro 
 cured a complete set of band instruments from San Francisco. 
 They then engaged the lately appointed Indian bandmaster 
 from Metlakahtla to instruct them in turn, paying him exactly 
 a sum equal to that paid the German instructor. This band 
 was speedily followed by another at Port Simpson, which was 
 the third in order; and now every Indian encampment, 
 whether up the rivers or along the coast, can boast of this 
 accomplishment. Its tendency has been to civilise and 
 elevate the Indians, and it has kept many of the young men 
 engaged during the long winter evenings. Many of them 
 are not only skilful performers, but can transpose and even 
 compose music. It is incumbent on the missionary to 
 welcome and foster whatever tends to the uplifting and 
 improvement of the people amongst whom he labours, whilst 
 carefully guarding against whatever tends to degrade or 
 defeat his mission. 
 
 That I was not forgotten by the Haidas is evidenced from 
 one of the first letters written by the Rev. J. H. Keen during 
 his first year s labours amongst them, in which he states : 
 " In their prayers at prayer meetings they always, un 
 prompted, remember Mr. Collison, the founder of this 
 Mission," and he adds : " Such a scene as this presents 
 indeed a striking contrast to many a one which even the 
 younger men have witnessed in this very village. Among 
 those who offered prayers at our meeting on Thursday 
 last was Chief Edenshew, who, as a younger man, headed 
 many a savage raid on the neighbouring tribes." Edenshew 
 
 260 
 
THE FIRST BISHOP OF CALEDONIA 
 
 had long opposed the truth, but the prayers and example 
 of his son Cowhoe had at length resulted in his conversion. 
 So that the bread so long since cast upon the waters was yet 
 being found, though Cowhoe had passed to his reward. 
 
 Edenshew s first contention with me was in regard to his 
 slaves, as he feared my mission was to set them free. Next 
 he assailed me respecting the witchcraft of the medicine-men, 
 and lastly, his complaint and regret was that he had failed 
 to marry the Queen s daughter, which failure often troubled 
 him. This matter was first suggested to him in the following 
 manner. Amongst the early navigators who had touched 
 at Queen Charlotte Islands, there was one named Captain 
 Douglas. During the time his ship was anchored in Virago 
 Sound, or cruising around the north of the islands, Edenshew 
 spent most of his time on board. Captain Douglas made 
 blood relationship with him, and gave him his own name. 
 When about to leave the coast, he invited Edenshew to 
 embark with him. " If you accompany me to England, the 
 country of the Iron People," said he to Edenshew, "you 
 will receive many gifts, and perhaps you may marry Queen 
 Victoria s daughter." 
 
 " And I refused to go with him," said he, " because I was 
 young and foolish, and preferred leading in the raids on other 
 tribes and capturing slaves." 
 
 I generally soothed his feelings of regret by reminding 
 him that had he gone with his friend, the captain, he would 
 probably have been dead, whereas now he had lived to a 
 good age. " And," I added, " you might not have married 
 the Queen s daughter after all, as only kings and princes can 
 hope to attain to such an honoured position." 
 
 " But am I not as king here ? " he replied, " and always 
 have been," and then he would rehearse some adventure of 
 the past in which he always came off victorious. 
 
 Mr. Keen reported the number of baptized Indians at 
 Massett in 1892 as three hundred and sixty-five and forty- 
 five catechumens, with seventy communicants, whilst the 
 
 261 
 
THE FIRST BISHOP OF CALEDONIA 
 
 school register recorded the names of ninety-seven pupils 
 enrolled. A native branch of the Church Army had also 
 been organised. Mr. Keen s knowledge of the language 
 enabled him to confer a great benefit to the Mission by his 
 translational work. He succeeded in translating the Gospels 
 of St. Mark, St. Luke, and St. John, together with the Acts 
 of the Apostles, and the first Epistle to the Corinthians from 
 the New Testament, and the books of Genesis and Psalms 
 from the Old Testament; as also portions from the Book 
 of Common Prayer and hymns. But his experience of the 
 unpopularity of translations of the hymns and canticles for 
 the service of praise in Public Worship was identical with 
 that of other missionaries amongst the languages of the 
 mainland. The native Christians all prefer the hymns and 
 chants in the English, and all hold to their English Bibles 
 and prayer-books. Nevertheless, the translations are of 
 great value to the Mission teachers in imparting religious 
 instruction, and also to the native Christians in enabling 
 them to grasp the true meaning of the English versions. 
 
 After some eight years successful service in the Haida 
 Mission, the Rev. J. H. and Mrs. Keen embarked for Eng 
 land on furlough, and, as they had experienced the isolation 
 of island life very intensely, at his own request he was trans 
 ferred to the Tsimshean Mission at Metlakahtla, where he 
 took up residence on his return from furlough in 1900. 
 
 In August of the same year my son, the Rev. W. E. Collison, 
 who had been previously ordained by Bishop Ridley, was ap 
 pointed to take charge of the Haida Mission. Having been 
 the first white child born at Metlakahtla, where he lived 
 until his twelfth year, he was thoroughly acquainted with 
 the Indian manners and customs, and spoke their language, 
 both the Tsimshean and Nishka, as one of them. In 1887 
 he proceeded to England to further his education. Prior 
 to this he had been under home tuition. He returned to 
 British Columbia in 1893, having been absent seven years. 
 On his return, he appeared to have completely forgotten 
 
THE FIRST BISHOP OF CALEDONIA 
 
 the native language with which he had formerly been so 
 familiar. But some three weeks afterwards, when convers 
 ing with his brother, who was reproaching him in Nishka 
 for having forgotten it, suddenly his memory was aroused, 
 and he was at once enabled to speak in the Nishka as freely 
 as possible. 
 
 On his departure to take charge of the Mission, he was 
 accompanied by his sister, who was the first white child born 
 on the Queen Charlotte Islands. A Valedictory Meeting 
 was held at Kincolith when they were leaving, at which 
 many Nishkas were present, and joined in wishing them 
 " God-speed " and success. Thus, on the very spot which 
 derives its name from the slaughter of the Nishkas by 
 the Haidas during the conflicts of the past, the Nishkas 
 were now engaged in joining in prayer for the success of 
 those who were thus proceeding to their former foes, with 
 the message of the Gospel of peace. 
 
 They made the passage by a small coasting steamer, the 
 Chieftain, and encountered rough weather in crossing to the 
 islands. A number of friends crossed with them, including 
 the Rev. J. H. Keen, Indian Agent W. Morrow, and others. 
 Miss Collison suffered from sea-sickness, and as the waves 
 washed over the decks and into the galley, putting out the 
 fires, no food could be prepared. But the warm and hearty 
 welcome with which they were received on reaching Massett 
 cheered and encouraged them, and caused them to forget 
 their misery. 
 
 As soon as the steamer was seen approaching, a large 
 number of canoes filled with stalwart Haidas went out to 
 meet her, and, on anchoring, they gathered around to extend 
 a hearty greeting to the new arrivals. What a contrast to 
 the arrival of their parents on the same shores as the first 
 missionaries, just twenty-four years previously ! Then there 
 was no friendly hand extended in welcome, but dark faces, 
 besmeared with paint, scowled at us, as we passed along 
 seeking a shelter. And the captain s warning, " You will 
 
 263 
 
THE FIRST BISHOP OF CALEDONIA 
 
 all be murdered," was still sounding in our ears when we 
 reached the shore. But these dark days had now passed, and 
 everything had become changed. 
 
 They were escorted to the shore by a fleet of canoes, where 
 large numbers of the Haidas were waiting to welcome them. 
 Chief Edenshew had passed away, but his son, Mr. Henry 
 Edenshew, a fine young chief, who was now acting as a teacher 
 and catechist, extended them a warm invitation to his house. 
 Here his wife hastened to entertain them, and they quickly 
 forgot the trials of their rough passage and its accompani 
 ment of sea-sickness in the hot dishes of steaming halibut 
 and tea placed before them. 
 
 By a strange coincidence, it was my daughter s birthday 
 when she thus landed at her birthplace. She thus wrote in 
 regard to it : "I think they must have known that it was 
 my birthday, and that I had come to celebrate it amongst 
 them, as it was just twenty-three years from the day when I 
 was born, within one hundred yards of where I was being 
 entertained and welcomed. And truly it was well worth all 
 the difficulties through which we had passed, to experience 
 such kindness and to enjoy such a welcome as our Haida 
 friends had given us." 
 
 It was a great pleasure to the Haidas, especially to the 
 women, to welcome thus one who had been born amongst 
 them, and who had now returned to aid her brother s effort 
 to lead them onward in the new life on which they had entered. 
 And as to her brother who had now entered upon the work, 
 everything reminded him of those dark days when he had 
 shrunk from the "presence of the medicine-men, and had often 
 fled to hide himself on their approach. It was for this he 
 had been spared and raised up again when his life was de 
 spaired of from the attack of typhoid fever caused by the 
 noxious effluvia from the unburied dead. Then heathenism 
 reigned throughout the camps. Now Christianity was trium 
 phant. His sister continued to assist him until the following 
 year, when he found a worthy helpmeet in a lady who had 
 
 264 
 
THE FIRST BISHOP OF CALEDONIA 
 
 laboured in the Tsimshean Mission for several years as an 
 honorary missionary, and now under their united efforts the 
 Haidas have continued to advance in civilisation and the 
 Christian life. 
 
 Just now a new and important crisis has arisen. The 
 Queen Charlotte Islands, the old home and haunt of the 
 Haidas, have been found to offer many attractions to the 
 enterprise of white settlers and capitalists. Gold, copper, 
 and coal have been found in sufficient quantity to warrant 
 the investment of capital in their development. The timber, 
 especially the red and yellow cedar, which enabled the Haidas 
 formerly to construct the finest war canoes, and thus gave 
 them the mastery of the coast, is among the best in the 
 province. The comparative mildness of the climate, tempered 
 as it is by the Japanese current, is sufficient to attract a 
 farming population, whose chief object will be the raising of 
 stock and green crops to supply the demand which will be 
 made by the population of a large city. To such dimensions 
 Prince Rupert, the Pacific terminus of the second trans-con 
 tinental railway of Canada, is sure to grow. For though 
 second in the order of construction, the Grand Trunk Pacific 
 Railway will most likely be the first in importance, command 
 ing, as it does, the shortest route between Europe and the 
 East. Bishop Berkeley s well-known line, "Westward the 
 course of Empire takes its way," is invested now with a 
 wider meaning than ever before. 
 
 Since the victory of Japan over Russia, " the Land of the 
 Rising Sun " has forced her way into the front rank amongst 
 the nations. And, under her influence, China is awaking 
 from the sleep of centuries. Let the Christian nations see 
 to it that they seek not only the extension of their commerce 
 and the development of trade, but that they unite in taking 
 advantage of the improved facilities to send to these rising 
 nations and empires that which has tended to elevate and 
 strengthen themselves. It has been shown in the foregoing 
 pages what the Gospel has done for the Haidas. 
 
 265 
 
THE FIRST BISHOP OF CALEDONIA 
 
 Then, again, the Queen Charlotte Islands offer unlimited 
 advantages as a centre for the deep-sea fisheries, which are 
 only waiting for development. This will naturally attract a 
 fishing population around its shores, to gather in the harvest 
 of the ocean. Much of this will find a market in the cities 
 of the coast and the interior, and much more will be trans 
 ported by the special accommodation provided by the great 
 trans-continental lines to the markets of the East and Europe. 
 
 How will all these great changes affect the native popula 
 tion ? Prior to the evangelisation of the Haidas, they had been 
 decreasing rapidly. Drink and disease, imported by them 
 selves in their annual visits to the cities of the South, both 
 provincial and American, had wrought sad ravages amongst 
 them, and had reduced their numbers to less than one-fourth 
 of what they had been. The new order of things has stayed 
 the plague, and a slight annual increase has resulted. But 
 with the influx of population from every quarter, and of 
 various nationalities, both Christian and heathen, and a 
 greater demand for their labour in the various industries, 
 greater temptations will assail them, to which, if they give 
 way, they must again suffer. 
 
 We would earnestly ask our white friends and fellow- 
 countrymen, who may be brought into contact with the native 
 races of the country, that they endeavour, by word and by 
 example, to encourage them to walk worthy of the high voca 
 tion wherewith they are called, that so they may become 
 worthy subjects of our great Dominion, and citizens of the 
 coming Kingdom of truth and righteousness, which shall 
 endure for ever. 
 
 266 
 
CHAPTER XXI 
 
 THE NASS RIVER 
 
 " Ye whose hearts are fresh and simple, 
 Who have faith in God and nature, 
 Who believe that in all ages 
 Every human heart is human, 
 That in even savage bosoms 
 There are longings, yearnings, strivings, 
 For the good they comprehend not, 
 That the feeble hands and helpless, 
 Groping blindly in the darkness, 
 Touch God s right hand in that darkness, 
 And are lifted up and strengthened." 
 
 I WAS no stranger to the Indians of the Nass River 
 when I first entered upon the work and went to 
 reside at Kincolith as the headquarters of the Mission. 
 I had visited this station and had touched at every en 
 campment on the river as early as the year 1874, when I 
 accompanied the Rev. R. Tomlinson on an evangelistic 
 tour. Mr. Tomlinson was then in charge, having succeeded 
 the Rev. R. A. Doolan, who was the pioneer missionary on 
 the Nass. Afterwards, when Mr. Tomlinson resigned, in 
 order to open the Inland Mission to the Giatiksheans, Mr. 
 H. Schutt, a Missionary Schoolmaster, was appointed to 
 the charge under my superintendence. During his tenure of 
 office, and also of Mr. David Leases, a half-breed teacher 
 who with his wife held it for a time, I continued to visit 
 the Mission occasionally to examine the catechumens, and 
 to administer Baptism. 
 
 On my first visit I was singularly impressed with the 
 natural beauty of the river and the valley through which 
 
 267 
 
THE NASS RIVER 
 
 it flows. The mountain ranges, crowned with snow, flank 
 the valley on both sides, receding away into the distance. 
 The shades of colour from the snowline downwards add 
 greatly to the beauty of the scenery. The blue and purple 
 of the mountains surmounting the dark green of the spruce 
 and cedar, change to the lighter green of the cotton wood 
 and willows on the lower stretches of the valley. Here and 
 there on the lofty mountains standing behind the front 
 ranges, an occasional glacier adds additional grandeur to 
 the scene. 
 
 A romantic feature, which adds greater interest to the 
 river, is the footprints of Thaimshim, the great wonder-worker 
 of the past, whose deeds are linked with the traditions of 
 both the Tsimsheans and the Nishkas. Indeed, so closely 
 are the deeds of Thaimshim associated with the Indians 
 of this river, that it is not unusual to hear these tribes 
 referred to by the same name, or as the people of 
 Thaimshim. 
 
 The first place where we meet with his exploits is between 
 Nasoga Gulf and Iceberg Bay. Tradition asserts that this 
 was at one time an open channel, but as it afforded an easy 
 approach to the Tsimsheans and Haidas to the olachan 
 fishery on the Nass, which the Nishkas were opposed to, 
 Thaimshim came to their aid and hurled a mountain into 
 the channel, thus stopping the passage and rendering 
 access to the fishery more difficult. That it was at one 
 time an open channel is probably true, but owing to land 
 slides and the action of the tides, together with the dis 
 charge from the rivers, it has gradually filled in, converting 
 into a peninsula the land which had been an island. 
 
 A few miles further up we are shown the crag on which 
 he rested on the shore when he wished to feast on the 
 salmon. Here he called on the salmon to come up to him, 
 which they tried to do but failed. He then formed a 
 succession of bowls in the rock right up to his seat, which 
 enabled the salmon to jump from one to another. Thaim- 
 
 268 
 
THE NASS RIVER 
 
 shim then opened his mouth wide and the salmon jumped 
 in, one after another, until he was satisfied. But the size of 
 the hollowed basins in the rock scarcely fulfil the expecta 
 tions aroused by a being who has been moving mountains. 
 His prowess is restored, however, in our estimation when, 
 farther up, a sharp peak of about one thousand feet in 
 height is pointed out as his walking-stick, which he left 
 there when on his way up the river. There are many such 
 traces of his adventures and traditions of his exploits on 
 the river and along the coast. 
 
 Another most interesting feature of the Nass River is 
 the great lava plain situated about forty miles from the 
 mouth on the eastern bank. When I first ascended the 
 river in 1874, I ascertained all I could about this volcanic 
 eruption from several of the oldest Indians of the Upper 
 River tribes. I was led to do this from the fact that I 
 detected many signs which indicated its recent origin. 
 Sections of trees and roots, the wood of which was still in 
 good preservation, I found partly encrusted with the lava. 
 The old man from whom I received the first account of 
 the eruption was evidently over eighty years of age, and 
 was moving himself on all fours with the aid of a pair of 
 deer horns which he grasped in either hand, as he shuffled 
 along the camp. He informed me that the eruption 
 occurred when his grandfather was a boy. 
 
 " The river did not always flow where it does now, v> said 
 he. " It flowed along by the base of the mountains on the 
 farther side of the valley some miles away. It was there 
 the people were encamped when the Nak-nok of the mountain 
 became angry and the fire-stone flowed down. They were 
 all busy in catching, cleaning, and cutting up the salmon, 
 to dry in the smoke. Whilst they were thus engaged, 
 some of the boys were amusing themselves in catching 
 salmon, and cutting openings in their backs, in which 
 they inserted long, narrow stones. Then, setting them 
 free in the water, as the salmon swam near the surface, 
 
 269 
 
THE NASS RIVER 
 
 the boys clapped their hands and called them finback 
 whales. 
 
 " While they were thus enjoying their cruel sport, the 
 ground began to tremble, and suddenly the mountain 
 vomited forth fire and smoke. We knew then that the 
 spirit of the mountain was angry with the boys because of 
 their cruelty to the salmon. Then, when we saw the 
 Nak-nok of the Mountain rushing towards us clothed in 
 fire, we fled for our lives. All that day we fled, and at 
 sunset, as we looked back, we saw the spirit cloud with its 
 huge wings outspread following us. We reached the foot 
 hills on this side, which we ascended, and there we took 
 refuge, as all were exhausted, and could run no farther. 
 The river of fire-stone, swept on by the cloud spirit, drove 
 the river before it across the valley, until it also reached 
 the base of the foot-hills. Here it heaped up, the river 
 which quenched and cooled the fire-stone, boiling and 
 thundering, and leaving it heaped up along the bank as it 
 is to-day. 
 
 "As night fell, the spirit cloud disappeared in the dark 
 ness, but the whole valley was on fire, which continued for 
 many days, until all the trees, and even the ground, were 
 consumed. 
 
 " It was then that we separated and settled in the two 
 encampments of Giatlakdamiksh and Giat-winikshilk. Before 
 the mountain vomited forth the fire-stone, we were all one 
 encampment on the upper side of the valley, but from that 
 time we became two camps." 
 
 This was the account of the great lava eruption, as de 
 tailed by the oldest resident of the nearest village to the 
 scene. That it was the traditional account as held by all, 
 I verified by passing along to the farther end of the village, 
 where I again inquired from two other aged men, evidently 
 patriarchs of the tribe. Their account agreed with that of 
 the first, even to the names of three of the lads whose cruel 
 ti eatment of thejsalmon was believed to have been the cause of 
 
 270 
 
THE NASS RIVER 
 
 the eruption. The leader of the offenders was named Ligi- 
 shansh ; the others I took no note of, as there were several. 
 I was rather pleased at their idea that the cruel sport of 
 the boys had caused the trouble, as they have no term in 
 their language for cruelty, and I have frequently had to use 
 my influence against it in various forms. 
 
 In confirmation of this Indian tradition of the probable 
 date of the lava eruption on the Nass, the following incident 
 may be added. Some years ago the Dominion Government 
 sent from the Geological Office in Ottawa an experienced 
 geologist, to examine and report on the aspect and forma 
 tion of the country between the Upper Nass and the Stikeen 
 Rivers. In an interview with this gentleman, I mentioned 
 the existence of the lava plain as a subject worthy of his 
 investigation as a geologist. I informed him that from the 
 Indian tradition, and my own investigation, I concluded it 
 could not be more than some one hundred and fifty years 
 since the eruption occurred. He was rather amused at my 
 information, and declared that he had examined several 
 such eruptions in the North-west, and every one of them 
 was probably two thousand years old, and he added he had 
 but little doubt that this was of the same duration. 
 
 "Well," I replied, "Mr. M., you are a professional 
 geologist, whilst I do not pretend to know very much in 
 this branch of study; nevertheless, I decline to surrender 
 my conviction in regard to it, until you have examined it. 
 If, after examination, you are still of the same opinion, then 
 I shall submit my opinion to yours, only requesting that 
 you will give me your reasons for your decision." 
 
 This he promised to do, and having procured two Indians 
 from me to join his party as guides, he started. Some 
 weeks afterwards I received a letter from him, dated from 
 the Geological Office at Ottawa, in which he stated that, 
 not only was my conclusion correct, but he saw such evi 
 dence of its recent occurrence, that he considered that, if 
 anything, I had over-estimated the number of years which 
 
 271 
 
THE NASS RIVER 
 
 had elapsed since it occurred. The mountain on which the 
 crater is situated, and from which the lava flowed, stands on 
 the opening to the She-aksh or New River Valley, a few miles 
 from the Nass, of which the She-aksh River is a tributary. 
 
 It is not generally known that the Indians on the Nass 
 River were more or less familiar with white men before 
 many of the tribes around them. This was owing to the 
 first advent of the Hudson s Bay Company on the North 
 west coast. The Company selected a projecting point on 
 tide water, near the mouth of the river, and here in the 
 year 1831 they erected a trading post. It was of the char 
 acter of a fort, built with a view to defence, in case of attack, 
 as all the Company s posts were, with a strong stockade all 
 around it, as the natives could not be trusted in those days. 
 But there was a power more to be dreaded than the Indians, 
 which the Company s officers had not considered. It was 
 the strong Nass winds, which sweep down the river day and 
 night for nearly three months, when the cold is most in 
 tense, thus not only rendering their exposed position unten 
 able, but preventing the Indians from approaching the fort 
 during this time to trade. The river freezes down to within 
 a few miles of this point, and remains in the grasp of the 
 Ice King for several months. The ice is generally from two 
 to four feet in thickness. 
 
 The generation of Indians who remembered the first 
 advent of the " Omukshewas," or white men, have almost all 
 passed away. Many of them are buried right on the site 
 where the fort formerly stood. This point, which was 
 formerly known as " Fort Point," is now known as " Ceme 
 tery Point," and forms the " God s Acre " of the Kincolith 
 Mission Station. The oldest chief on the river, who only 
 died lately, aged eighty-three years, informed me that he 
 remembered the coming of the white men. He was then a 
 child of some five or six years, and was taking his first 
 lessons with bow and arrow. Another veteran who died 
 lately took much pleasure in reciting and singing the songs 
 
 272 
 
ON THE NASS RIVER, B.C. 
 
 The crew are resting in a backwater after struggling with the strong current. The 
 general shape of a large Indian canoe is here well shown. The bow is on the left of 
 the picture. 
 
THE NASS RIVER 
 
 the Indians sang when one of the Company s ships was seen 
 approaching the mouth of the river : 
 
 " Ho ! ho ! ho ! Angland s ship a-ho ! 
 Hip, hip, hurray ! " 
 
 In 1834 the Company moved the fort to a place thirty- 
 seven miles farther south, on a spacious and well-sheltered 
 harbour known amongst the Indians as " Laklquaha-lamish," 
 or " Rose Island," but now more generally known as " Port 
 Simpson/ 1 It was so named in memory of Captain Simpson, 
 who died after establishing the Hudson s Bay Company s 
 fort on the Nass, and whose remains were removed to the 
 new site when it was established. 
 
 The late Captain Wai bran, in his excellent work entitled 
 British Columbia Place-Names, 1909, on page 396 gives an 
 extract from Dr. Tolmie s diary, which describes vividly 
 the departure of the Hudson s Bay Company from the 
 Nass to occcupy Fort Simpson. It is as follows : " Fort 
 Simpson on the Nass was finally abandoned 30th August 
 1834, a Saturday night; and such* a Saturday night the 
 Indians never had before, as the Tyees (chiefs) of the 
 Company had made them a parting present of a twenty-five 
 gallon cask of rum, and with this aid to festivity, the 
 Indians duly celebrated the event. 
 
 "No sleep could be obtained on the Dryad anchored a 
 short distance from the shore, a drunken orgy of the wildest 
 kind taking place; firearms were discharged, and shrieks 
 and yells filled the air. Among it all could be heard the 
 ripping and hammering of timber, and when the short 
 summer night was over, the destruction of the fort was nearly 
 complete. On the tide suiting in the morning, the Dryad 
 sailed." 
 
 Thus Port Simpson, which then and for many years after 
 was known as " Fort Simpson," was first established in the 
 autumn of 1834. From this time onward the Tsimshean 
 tribes of Indians continued to move from their old encamp- 
 
THE NASS RIVER 
 
 ments at Metlakahtla and vicinity to settle around Fort 
 Simpson. 
 
 About the year 1849 a peculiar religious excitement arose 
 among the Indian tribes of the interior, known as the 
 " Pe-ne." It had its origin amongst the Babine Indians in the 
 vicinity of Stewart. A French Roman Catholic missionary, 
 known as Father Nobili, had visited that point, amongst 
 others, and had conducted a Mission there of a few weeks. 
 Not long after his departure, some of the Indians, princi 
 pally the medicine-men, commenced to imitate the teachings 
 of the missionary, combining it with their own heathen 
 practices. 
 
 In the Rev. A. G. Morice s History of the Northern Interior 
 of British Columbia, pp. 234-5, he states of this movement : 
 " After Father Nobili s departure, numerous pseudo-priests 
 or would-be prophets sprang up from all places, who, 
 on the strength of dreams, real or pretended, claimed 
 supernatural powers, preached after a way, made people 
 dance when they did not know how to make them pray, 
 gave new names to their adherents, and otherwise counter 
 feited the work of the missionaries. And," he adds, " all 
 villages of any importance, especially in the north of New 
 Caledonia, boasted at a time the presence of some such 
 self-appointed priest. 
 
 " The Babines were not to be outstripped in that race after 
 notoriety. Their champion was a certain loud-mouthed 
 man known as Uzakle, whose pretensions were the ultimata 
 cause of a wonderful religious movement among the natives 
 of the extreme North-west, both Tsimsheans and Denes, 
 a commotion which can rightfully be compared to the 
 Messiah crazes of later days." The good Father is quite 
 correct, for not only did the movement affect the Tsimsheans 
 and Denes, but the Nishka tribes on the Nass River, the 
 Klingits of south-eastern Alaska, and even the Haidas on 
 the Queen Charlotte Islands, joined in it. 
 
 An old man who was quite blind, and whose memory of 
 
 274 
 
THE NASS RIVER 
 
 the "Pe-ne" was very vivid, went through the entire per 
 formance for my benefit on one occasion, in my head 
 quarters at the Nass Olachan Fishery. He commenced with 
 a low, mournful chant, crossed himself, prayed, sang again, 
 and danced. With it he also combined the incantations 
 of the Shaman, or medicine-men. But he had quite a 
 different account of its origin. He stated that a hunter of 
 his tribe had gone away alone to his hunting-ground to 
 set his traps. Whilst engaged preparing his traps and 
 snares in his little hunting lodge, a strange visitor entered. 
 He addressed him in a strange tongue, pointed upwards, 
 crossed himself, sang the chant, prayed, and then departed, 
 as he had come. The hunter believed his strange visitor 
 had come from the Spirit land, and so overcome was he 
 that he remained motionless in his lodge and forgot all 
 about his hunting. When his friends came in search of 
 him, they found him prostrate from fasting, as he had eaten 
 nothing from the time his strange visitor had left him. He 
 described the visitation graphically to his tribe, by whom 
 it was eagerly taken up, and soon they were engaged in 
 repeating it night and day from tribe to tribe all along the 
 river, chanting and dancing and praying, often till daybreak. 
 It was a strange combination, not wholly devoid of good. 
 It revealed the religious desire in man. It was a reaching 
 out for something above and beyond them. It was a long 
 ing for that which alone can give satisfaction. Tennyson s 
 well-known lines perhaps best express the state of the Indian 
 
 at this period : 
 
 " But what am I ? 
 An infant crying in the night, 
 An infant crying for the light, 
 And with no language but a cry." 
 
 275 
 
CHAPTER XXII 
 
 ANKIDA ENCAMPMENT 
 
 ( We feel we are nothing for all is Thou and in Thee, 
 We feel we are something that also has come from Thee ; 
 We know we are nothing but Thou wilt help us to be. 
 Hallowed be Thy name Hallelujah ! " 
 
 TENNYSON (" The Human Cry "). 
 
 ONE of the most picturesque of the Indian villages of 
 the Lower Nass River is Ankida. It stands on the 
 lower end of an island situated in mid-stream. 
 
 A line of large Indian dwellings stand facing the main 
 branch of the river. In front of each of these lodges two 
 or more totem poles stand. These are elaborately carved 
 from base to top with their grotesque crestal figures. These 
 totem or crest poles are of different height, as the rank of 
 each of the chiefs here is indicated by the height of his 
 totem. 
 
 Some years since a sub-chief attempted to break this 
 law by erecting a totem higher than that of the leading 
 chief. The latter warned the offender, and called upon 
 him to reduce the length of his pole. This he refused to 
 do, knowing it would cause him shame amongst his fellow- 
 tribesmen. The offended chief then determined to enforce 
 the law, according to Indian custom, and so, loading his 
 gun, he shot the offender as he emerged from his house. 
 
 This same chief afterwards defied the law by aiding in 
 the importation of intoxicating liquor amongst his tribe. 
 But a large force of native constables from Metlakahtla 
 succeeded in capturing him at Fishery Bay, and he was 
 
 276 
 
ANKIDA ENCAMPMENT 
 
 brought, bound hand and foot, to Metlakahtla for trial. 
 The missionary,; the Rev. R. Tomlinson, then in charge of 
 the Nass River Mission, fearing serious trouble over the 
 seizure of the chief, repaired to the camp to endeavour to 
 preserve the peace. But some of the women of the tribe, 
 led by the chiefs wife, seized the missionary as a hostage, 
 and detained him until he succeeded in convincing them 
 that his detention could not benefit the chiefs case in the 
 eyes of the law. He was then liberated. After a short 
 term of imprisonment and fine, the chief returned to his 
 camp a better because a wiser man. 
 
 Ankida derives its name from the old method of catching 
 the olachan there. This was done with a long stick, of 
 which one end for two feet or more was fitted with iron 
 or wooden spikes well sharpened. Armed with such an 
 instrument as this the Indian fisherman sat in his small 
 canoe or dug-out and used the stick in much the same manner 
 as a paddle. In a shoal of fish he generally succeeded in 
 impaling a number at every stroke, which he turned into 
 his canoe. This spiked stick is known as the "kidah," 
 and its general use by the Indians of this encampment 
 during the olachan fishing gained for it the term Ankida, 
 or the place where the kidah is used. In the same way 
 the Indian encampment at Hazleton on the Skeena River 
 is known by them as " Kitanmaksh," " maksh" being the old 
 term for torch, as the Indians there generally fished for 
 the salmon with torches by night. 
 
 Ankida occupied the central position amongst the Indian 
 encampments on the Lower Nass, prior to the establishment 
 of Missions. 
 
 There were four other villages in the near vicinity, but 
 none of them were so conveniently situated for both the 
 olachan and the salmon fishing as this encampment. For 
 this reason also it figured first in the conflicts of the past, 
 having been attacked both by the Haidas and also by the 
 Tsimsheans. It was probably owing to this that its chiefs 
 
 277 
 
ANKIDA ENCAMPMENT 
 
 had gained for themselves the reputation of being fierce 
 and more warlike than those of the surrounding tribes. 
 
 But the teachings of Christianity had changed the 
 character of the leading chiefs, and even the once proud 
 Klaidak, who had slain his fellow- chieftain because he 
 refused to shorten his totem pole, and afterwards had 
 defied the law, at length surrendered to the power of the 
 Gospel and was received into the Church of Christ. And 
 even those of them who refused to abandon what they 
 designated as the ways of their forefathers, were yet 
 induced to forsake the worst features of heathenism and 
 to adopt more civilised habits. The successor to the head 
 chief mentioned above was one of these, and as the title 
 was hereditary he was known by the same name. I early 
 gained an influence with this chief, who always welcomed 
 me and my crew to his great lodge. 
 
 On one occasion I visited him whilst he was engaged in 
 a great " potlatch." It was Sunday, and his lodge was filled 
 with his guests, all arrayed in the paint and feathers. It 
 was customary in these days to await the arrival of the 
 Indians from the upper river and from the interior for 
 the olachan fishing before issuing the invitations for a 
 " potlatch." This plan secured a large and representative 
 attendance. Great piles of blankets both in bales and 
 singly were heaped up around, whilst wash-basins full of 
 silver currency were placed here and there ready for distri 
 bution. The preliminary rites had been performed, including 
 the dance of peace and the scattering of the swansdown. 
 This was evidenced by the clouds of downjwhich were floating 
 everywhere, and which soon made us appear as though we 
 were partakers in the ceremony. On intimating to the 
 chief my desire to conduct a short service, he at once 
 assented, and ordered his young men to prepare a place for 
 me and those who accompanied me. 
 
 The "potlatch" was discontinued, those who were outside 
 pressed in on hearing the singing, and I addressed them for 
 
 278 
 
ANKIDA ENCAMPMENT 
 
 some twenty minutes. Their interest was intense, and I 
 have seldom had a more interested congregation. Some of 
 them, who were strangers from the interior, were interested 
 not only in the subject but also at hearing a white man 
 speaking in their own tongue. But seizing as an illustra 
 tion the ceremony they had just been engaged in of the 
 scattering of the swansdown, which amongst them is re 
 garded as the symbol of peace and good-will, I proclaimed 
 to them the truth that the Great Chief above had made 
 peace for man by sending His Son to be the propitiation 
 for our sins, and through Him had sent down His Holy 
 Spirit to convey His peace to us. 
 
 Some years afterwards this chief abandoned heathenism 
 and was baptized, as also all his tribe. He had a marble 
 bust carved, life-size, of himself, copied from a photograph, 
 and this was mounted outside his lodge for several years 
 before he died. It is now erected over his grave. I was 
 invited to officiate at his funeral, which was attended by 
 large numbers of his friends from all the tribes which had 
 gathered at the fishery. 
 
 One very striking feature of the funeral was the total 
 absence of the old-time graceful canoe. All the Indians at 
 tended and followed the remains on gasoline launches, of 
 which there were many. There were also five Indian brass- 
 bands, which discoursed the " Dead March " in turn, and 
 other sacred airs. A solemn service was held in the church 
 at Lagkalzap, from which the remains were conveyed to the 
 deceased chiefs old encampment at Ankida, where he was 
 interred in accordance with his last request. After the 
 funeral I was requested to initiate two young chiefs to 
 succeed my old friend, who had thus passed away. It was 
 an interesting ceremony, introduced by myself some years 
 previously, to supplant the heathen mode of instituting a 
 chief. The two young men came forward, accompanied by 
 the other chiefs, who formed a semi-circle around them. 
 After inquiring as to their purpose in thus presenting the 
 
 279 
 
ANKIDA ENCAMPMENT 
 
 two men, and having received favourable replies to my 
 questions, I addressed them in a few words on the responsi 
 bility of the office of a chief, and then taking the sash and 
 insignia from one of the chiefs I passed them to another 
 chief, who crossed it upon the breast first of one and then of 
 the other, at the same time calling them by their new titles. 
 They were then led to seats placed for them amongst their 
 brother chiefs, after which three cheers were given for each 
 of them. 
 
 A chief then advanced and presented me with a copper 
 tomahawk which had long been a favourite weapon with 
 the old chief whom I had just buried. In presenting it he 
 said, " Well, chief, you have laid our good old Shimoigit 
 (chief) Klaitak to rest, and you have strengthened our 
 hearts by filling up the vacancy thus made by instituting 
 two of our brothers to take his place, so we have agreed to 
 ask you to accept this, which was long preserved by the old 
 chief, and which was a favourite weapon of his when he 
 went out on the war-path in the years gone by, when his 
 arm was strong and his eye clear. He always regarded you 
 as his friend, and therefore we are pleased to present you 
 with this as a token of his regard for you." 
 
 In accepting it I held it up before the assembled audience 
 of over two hundred, and replied : " Chiefs and friends, I am 
 thankful to accept this weapon as a trophy of your old chief. 
 I can assure you that I shall never use it as he did on the 
 war-path, but I shall be happy to exhibit it to your children, 
 and explain to them how much more pleasant it is to tread 
 the paths of peace than to have to fight on the war-path as 
 your fathers were compelled to do." 
 
 Instantly the entire audience rose to their feet and gave 
 me a hearty cheer, to which I bowed an acknowledgment 
 and passed out, proud of my presentation, which I have 
 added to my museum of Indian curios. 
 
 The old chief whom I had thus known for so many years, 
 and whom I had been privileged to lead from heathenism 
 
 280 
 
ANKIDA ENCAMPMENT 
 
 into the light of the truth, sent for me about two years 
 previous to his death, and related to me the following tale, 
 which I committed to writing on the occasion : 
 
 THE CHIEF S STORY 
 
 There was great excitement in the central encampment on 
 the Lower Nass River. In response to an invitation which 
 had been sent out some weeks previously, the tribesmen were 
 assembling from every camp on the river. Some great event 
 was about to take place. The canoes which had been sent 
 to summon the chiefs were manned by young braves, who 
 cried aloud in front of the various camps, that the head 
 chief had discovered the " Gan sha-goibakim-Lakah," or that 
 which enlightened the heavens, and was about to lead an 
 expedition to procure it. 
 
 It was further announced that the leading chief of every 
 crest and clan who joined in the expedition should receive a 
 share in this wonderful discovery. 
 
 An ambitious hunter of the tribe who had ascended the 
 highest mountain on his hunting-ground in quest of the 
 mountain goat was overtaken by the sunset when near the 
 summit, and was compelled to seek shelter and rest in a 
 cleft of the mountain for the night. 
 
 He was not without food, as he had shot a young sheep 
 early in the day, which he had skinned ; and then having 
 rolled up the choicest portions of the meat in the skin, 
 which he had first scraped and cleaned carefully, he had 
 cached it in a crevice of a rock where the wolves and 
 wolverines could not find it. 
 
 To this natural food depot he now descended, and having 
 abstracted a choice cut he kindled a fire, and impaling his 
 steak on a stick, which he sharpened for the purpose, inserted 
 it firmly in the ground leaning towards the fire, where it 
 was soon frizzling and roasting. 
 
 Whilst waiting in pleasant anticipation for his evening 
 
 281 
 
ANKIDA ENCAMPMENT 
 
 meal, he drew his pipe from his belt, and having filled it, he 
 applied a burning cinder and puffed away, with his gaze 
 fixed on the fire. 
 
 Suddenly he was startled by the cry of a wolf near by 
 on the mountain, which was quickly answered by a whole 
 pack lower down. At once he realised what had occurred. 
 This solitary wolf which he had first heard had discovered 
 the portions of the sheep which he had discarded, and was 
 summoning the entire pack to the feast. 
 
 Concluding that prudence was the better part of valour, 
 he instantly seized his gun, and grasping the stick on which 
 his evening meal was roasting he rushed up the mountain. 
 Higher and yet higher he hastened, with the howling of 
 the hungry wolves ringing in his ears. He was no coward, 
 as he had often faced both the grizzly bear and the wolf 
 in fierce conflict, and brought them down with his trusty 
 weapon. But now the night had overtaken him, and he 
 knew he could but fire at random in the darkness and waste 
 his ammunition, which was precious. 
 
 Meanwhile, the wolves had ceased their howling, and 
 he knew they were engaged in devouring the remains of 
 the sheep which he had killed, as an occasional angry yelp 
 indicated the struggle which was taking place over it. Still 
 he continued his upward flight, and had now reached a 
 point where hunter s foot had never trod before. Nor could 
 he climb higher, for a glacier hung like a curtain from the 
 crags above him. 
 
 Brought thus to a stand, he looked around and discovered 
 an opening, into which he passed. To his surprise and 
 satisfaction he found it was a lofty opening, with the roof 
 sloping upward and outward. And as he gazed he was 
 attracted and astonished by what he supposed at first to 
 be numbers of icicles, suspended from the overhanging roof 
 of his shelter, but on closer examination he found they were 
 not icicles but stalactites, of which several had fallen to the 
 rocky floor underneath and been broken. 
 
 282 
 
ANKIDA ENCAMPMENT 
 
 A miner could not have been more delighted on dis 
 covering a gold-mine than was the hunter on the discovery 
 of this gallery of crystals. For he had often heard thrilling 
 tales of the discoveries of such treasures in the past, and 
 how some chiefs had become great and wealthy by purchas 
 ing numbers of slaves with them. 
 
 He was not much further troubled with the fear of the 
 wolves, so elated was he with his great discovery. Besides, 
 he knew that they had descended the mountain again. 
 They had followed his trail to the fire which he had left 
 burning right in the centre of the narrow pass, and fearing 
 to pass it they united in a final concert of howling, and 
 then retreated down the mountain. 
 
 He then unbound his rabbit robe, which he had carried 
 slung over his shoulders, and wrapping himself in it he 
 placed his gun near to his side and lay down to rest till 
 the day should dawn. 
 
 But sleep he could not. His mind was too full of his 
 discovery, and as he lay looking upward he could see the 
 starlight flashing from crystal to crystal and illuminating 
 the roof of his shelter with the rays. 
 
 At length he slumbered and dreamed of wolves and 
 crystals until he saw the pack of wolves rushing up in an 
 attack on his treasures, from which he awoke with a start, 
 to find that the day was breaking. He arose quickly and 
 hastened down to where he had kindled his fire overnight, 
 and finding a few sparks still burning he quickly replenished 
 it and fanned it into a flame. Hastening back to where 
 he had hidden the meat he took a portion from the natural 
 safe in which he had placed it, and returning to the fire he 
 roasted it, and feasted on it for breakfast. This he con 
 cluded by a draught of water from a stream which trickled 
 down the mountain near by. Thus refreshed he started on 
 his return journey to the camp, where he related to the 
 astonished tribesmen the story of his great discovery. This, 
 then, was the cause of the gathering described before. It 
 
 283 
 
ANKTDA ENCAMPMENT 
 
 was to acquaint the chiefs of the neighbouring villages of 
 the news of the discovery, and to devise plans for obtaining 
 possession of the prizes. It was at length decided that a 
 strong and very long basket should be constructed, together 
 with some new bark ropes, and that a slave named Zidahak, 
 who was famed for his ability in climbing to dizzy heights, 
 should be lowered in this basket from the top of the moun 
 tain to the gallery where the glistening crystals hung. 
 
 While these preparations were being made Zidahak was 
 the hero of the hour, and in the enjoyment of his honours 
 he quite forgot he was a slave. The lucky finder was also 
 rewarded with many presents, and promises of more when 
 the crystals were brought home. For this purpose a 
 number of the strongest of the braves from each tribe was 
 selected to accompany Zidahak to the mountain top, and to 
 lower him down to the treasures. Many were the charges 
 he received as he took his place in the basket to be lowered 
 down, to the much-desired gems. A signal was agreed upon, 
 which Zidahak should give when ready to be drawn up, and 
 this done he was gently pushed over the edge of the preci 
 pice. Hand over hand he was gradually lowered down 
 wards and yet downwards until but little of the rope was 
 left, and they began to fear^that it would prove too short to 
 reach the prize. 
 
 But just when within a few feet of the end, a jerk of 
 the rope thrice repeated from below indicated that he had 
 reached the spot, and securing the rope to a spur of rock 
 they sat down to await results. Meantime Zidahak was 
 not idle. Now with his right hand and now with his left, 
 and occasionally with both hands, he was pulling off first 
 the largest stalactites within his reach and then the smaller, 
 and packing them in the basket around his feet and legs. 
 
 Higher and yet higher he packed them, without reflecting 
 for a moment on the weight which he was adding every 
 minute to his load. And now, as the basket was quite full, 
 he placed several under his arms, and then gave the signal 
 
 284 
 
ANKIDA ENCAMPMENT 
 
 agreed upon for hauling him up. Slowly, inch by inch, the 
 basket began to move upward, creaking under its weight. 
 
 Now he could hear the shouts of the young men above 
 as they heaved away in concert on the strained rope. And 
 still they toiled on, trusting to Zidahak to guide the basket 
 in its ascent and keep it clear of the projecting ledges of 
 the rocky steep. This he endeavoured to do, and was 
 successful in his efforts until near the top. Just here was 
 a sharp projection, and as the pull on the rope was more 
 inward now, he was unable to keep the rope off the rocky 
 ledge. Suddenly a strand of the rope was severed by the 
 sharp ledge of rock, and he cried aloud to warn them of the 
 danger. But instead of trying to devise some means of 
 repairing the damage, and fearful of losing the prize now 
 that it was almost within their reach, they all united in a 
 strong pull together. Instantly the rope parted and all 
 the party were thrown on their backs, whilst the basket 
 with the unfortunate slave and all his hard-won treasures 
 was hurled downwards several hundred feet. His body, 
 together with the stalactites, bounded and rebounded from 
 rock to rock and from ledge to ridge, until arrested about 
 midway down the mountain. 
 
 And here they found him, a mangled mass, but on un 
 folding his inner garment, or what remained of it, they found 
 six of the smaller but more perfectly formed crystals lodged, 
 three under each arm, where he had clasped them even in 
 his death fall. Of the others only broken scraps could be 
 found here and there scattered down the mountain. 
 
 After the young men who had formed the expedition 
 had cremated the remains of the faithful slave Zidahak, 
 they hastened to return to camp with the six stalactites thus 
 preserved. There was much mourning and lamentation in 
 the camp when the sad news was announced, but the sorrow 
 was not for the unfortunate slave Zidahak, but rather for 
 the treasures which had been lost with him. The six 
 crystal stalactites which had been preserved were exhibited 
 
 285 
 
ANKIDA ENCAMPMENT 
 
 for several days in the lodge of the leading chief, and hosts 
 of Indians from all the tribes entered to examine and 
 admire them. And as they did so, they generally ended 
 their examination with exclamations of sorrow for the 
 crystals which had been lost. " Alas now, how sad that 
 such a number of these costly crystals should have been 
 lost. Iowa. Alas ! " But not a word of regret for poor 
 Zidahak. A meeting of the chiefs and their councillors 
 was then convened, when the crystals were named and distri 
 buted to the leading chiefs as follows : 
 
 The first crystal was named "Aizuli," or the "Eldest," 
 and was presented to Chief Neishlishyan, or the " Grand 
 father of the Mink." Of this crystal a chant or song was 
 composed by the music-master of his tribe, which was sung 
 on special occasions, as when a great potlatch was made. 
 
 The second stalactite was named " Tka-ga-Koidix," or 
 the " Coming of the Whole." This was presented to Chief 
 Gadonai, and a song was also made for it. 
 
 The third crystal stalactite was named " How-how-imsh- 
 im laub," or the " Lion Stone," and was presented to Chief 
 Klaitak, the predecessor of the chief who narrated the in 
 cident. A chant was also composed by the music-master 
 of the tribe for this crystal. 
 
 The fourth crystal was named " Daow-im Lakak," or the 
 " Ice of Heaven," and was presented to Chief Gwaksho, who 
 was the chief bear hunter on the river, and killed a bear on 
 one occasion without any weapon but his teeth. 
 
 The fifth crystal was named " Kalga Lagim Lakan," or 
 the " Great Fire Glass of Heaven," and was presented to 
 Chief Neish lak-an-noish, who was a Zimshean chief, but had 
 married a Nishka chieftainess. This chief was famed for 
 his skill as a carver and designer, in gold, silver, and 
 wood. 
 
 The sixth and last of the crystal stalactites was named 
 " Gwe-yel," and was presented to Chief Ginzadak, who after 
 a hard life of raiding and fighting with other tribes at 
 
 286 
 
ANKIDA ENCAMPMENT 
 
 length became a Christian, and witnessed a good confession 
 to the end of his days. 
 
 A great song was composed by the music-masters of the 
 camps in commemoration of the finding of the crystals, and 
 the circumstances connected with it. This song was named 
 " Maouk," and was sung annually by the tribes when they 
 assembled for the potlatch, or Yiaak, on the lower river. They 
 were generally known as " Giat-tkadeen," or " The People 
 of all the Valley." 
 
 Such was the story as related to me by Chief Klaitak. The 
 " Lion Stone " crystal which had been presented to his pre 
 decessor was now in his possession, and as I was desirous to 
 see those ancient treasures my request was granted, and the 
 young chief, in whose charge they had been placed, favoured 
 me with a view. 
 
 They were carefully hidden away in a strong chest in his 
 house, and no one was admitted but myself on the occasion. 
 It was evident from the care with which he exhibited them 
 to me that he still considered them as crown jewels. 
 
 The stalactites were from eight to twelve inches in dia 
 meter. They were hexagonal in shape, and looked like cut 
 glass. As I examined them, I was pleased to remember that 
 not only the old chief who had told me the story, but also 
 nearly all the chiefs to whom they had been originally pre 
 sented had heard an older story of greater and more endur 
 ing treasures than these, and of the sea of glass mingled with 
 fire in the heavenly mansions of which the Apostle declares : 
 " Eye hath not seen, nor ear heard, nor hath it entered into 
 the heart of man to conceive the things which God hath 
 prepared for them that love Him." 
 
 287 
 
CHAPTER XXIII 
 
 THE SKEENA RIVER MISSION 
 
 "Though the mills of God grind slowly, 
 
 Yet they grind exceeding small. 
 Though with patience He stands waiting, 
 With exactness grinds He all." 
 
 LONGFELLOW. 
 
 THE Tsimshean Indians are inseparably connected and 
 identified with the river Skeena. Some of the early 
 navigators proceeded to give a name to this river, as 
 they named also other places on the coast, without inquiring 
 from the Indians, or seeking to ascertain what the native 
 names were. By so doing the only key to the early history 
 of the country was discarded, as much may be learned from 
 the original names given by the Indians centuries before. 
 The original name of this river, as given it by the Indians, 
 is " Ikshean." To this the name " Skeena," by which it is 
 known to the Whites, does not appear to bear any resem 
 blance. 
 
 The late Captain Walbran in his interesting work of 
 British Columbian Place-Names states, on the authority of 
 Dr. Ridley, late Bishop of Caledonia, that the name Skeena 
 is an adaptation of " Kshian," the Tsimshean name of the 
 river meaning a " divide." 
 
 " Kshian " does not mean a " divide," but a " flowing 
 out." " Iksh " as a prefix always implies " out of," as " iksha- 
 dowlth," meaning 4< gone away out." Comparing the two 
 terms we have " Ikshean," made up of " iksh," out of, and 
 " shean " or " shyen," which means " the clouds." This indj- 
 
THE SKEENA RIVER MISSION 
 
 cates the clouds as the source of the river. Tsimshean also 
 is made up of " tsim," in, and " shean," the river Skeena. 
 Hence it is evident that they derive their tribal name from 
 the name of the river. The first syllable " ik " is dropped 
 from " Ikshean," which is their term for the Skeena, and the 
 word " tsim," or " in," substituted. We therefore have 
 " Tsimshean/ 1 which translated literally means " in the 
 shean." They are therefore " the people of the Skeena." 
 
 This is just where their old encampments are found 
 at the head of tidal water in the Skeena River. Not only 
 so, but they carried the names of their respective camps to 
 which they formerly belonged with them when they removed 
 to Port Simpson, Metlakahtla, and other points on the coast. 
 There were originally ten tribes, each of which occupied 
 their own encampment as follows : 
 
 The " Kishpagalots," or " People among the elderberry 
 
 bushes." 
 
 " Kinnadoiaksh," or " People on the rapids." 
 " Kitseesh," or 4< People of the salmon traps." 
 " Kitsatlal," or People of the willows. 11 
 " Kitlahn," or " People of the salmon roe." 
 " Kitandoh," or People on the other side." 
 " Kitwilgiauts," or " People whose canoes are afloat." 
 " Kilutsa," or " People on the inside." 
 4t Kinagangeek," or " People where the flies abound." 
 " Kitwilikshaba," or " People on the starting-place." 
 
 These tribes or clans had each a winter encampment on the 
 salt-water on the Metlakahtla Channel, to which they moved 
 for the winter. Here they were never frozen in, which they 
 would have been had they remained on the river. In addi 
 tion they had an abundance of fresh food in the fish, crabs, 
 and shell-fish with which the Metlakahtla waters abounded, 
 besides deer and water-fowl. But in moving from the river 
 encampments on the Skeena, to the winter encampments, 
 they usually broke the journey at a sheltered bay near the 
 
 289 T 
 
THE SKEENA RIVER MISSION 
 
 mouth of the river, known now as Port Essington. It was 
 so named by Vancouver, who anchored off it in his voyage of 
 discovery in 1793. 
 
 But the Indians had named this bay long before Vancouver 
 had visited it. It was known as " Spa-ukshut," or the 
 autumnal encampment, because they encamped here on the 
 way down the river. Later on, after all these tribes had 
 almost deserted the Skeena and made Metlakahtla and Port 
 Simpson their permanent encampments, the Kitsilass (people 
 of the canyon) Indians began to move; from that rocky 
 habitation and to take up their residence at Port Essington. 
 This movement was accelerated by the establishment of one 
 or two trading stores there, as the ability to procure the 
 white man s goods in exchange for his furs was a powerful 
 attraction to the Indian hunter. It was just this that had 
 drawn the Tsimshean tribes to abandon their summer and 
 winter encampments on the Skeena and at Metlakahtla, and 
 to settle around the Hudson s Bay Company s establishment 
 at Port Simpson. 
 
 In July 1875 I visited Port Essington, and conducted the 
 first services there for both whites and Indians. I found 
 a number of white miners in camp en route to the newly 
 discovered gold-fields of Omineca. Mr. Cunningham, a 
 pioneer trader who had just established a trading post, 
 kindly placed his dwelling-house at my disposal for a service, 
 and assisted in every way to make it a success. The rooms 
 were filled, and many had to remain outside. I deputed a 
 native teacher to conduct services with the Indians, which he 
 did in their own tongue. After the service I performed a 
 marriage ceremony, and baptized several children. I was 
 appealed to also to act as peacemaker in the settlement of 
 a dispute. Mrs. Cunningham kindly volunteered to open a 
 Sunday-school, for which I engaged to send her a supply of 
 books. Thus the Mission was inaugurated on the Lower 
 Skeena. 
 
 The following year the Methodist Missionary Society 
 
 290 
 
THE SKEENA RIVER MISSION 
 
 entered upon the Indian work at Port Essington, whilst the 
 Rev. H. A. Sheldon was appointed by the Bishop to carry on 
 the missionary work of the Church amongst the whites there. 
 Mr. Sheldon had proved his zeal by volunteering to open a 
 Mission amongst the miners on the Upper Stikeen ; but as 
 the mines there did not prove a success they were abandoned, 
 and he at once removed to Port Essington, where he laboured 
 with much acceptance until his death. He was drowned by 
 the foundering of his canoe on the Skeena, near Point Lam 
 bert, and almost within view of his Mission. He was accom 
 panied by three Indian lads as his crew, and Mrs. Cunningham 
 as a passenger. The canoe was labouring in a heavy tide 
 rip, when a squall struck them from the sea. This caused 
 it to spring a leak, and the water poured into the canoe. 
 Fearing to be immersed, Mrs. Cunningham, who was seated 
 in the bottom of the canoe, suddenly stood up, and as the 
 canoe was nearly full of water it capsized, and all were pre 
 cipitated into the sea. The only lad that was saved stated 
 that the missionary had a paddle in his hands when the 
 canoe capsized, but this he threw to one of the Indians to 
 assist him to keep afloat. He then raised his voice in prayer 
 for the Indians and disappeared whilst still praying for them 
 and the Mission. 
 
 Mr. Sheldon s body was not found for some weeks, though 
 a reward was promised to any person who might find it. I 
 endeavoured to encourage them to search for it, and it was 
 at length discovered and interred under the shadow of the 
 church he had erected and which he loved so well. The 
 members of his congregation united in procuring a stained 
 glass window, which was put up in the building " in memo- 
 riam." But this memorial was destroyed with the church 
 by a great fire which swept away a large part of the town. 
 Mr. Sheldon s memory, however, is preserved in the minds 
 of many whose esteem he won by his efforts to guide them 
 into the way of truth. His latest breath was spent in prayer 
 for his work and for his people as his spirit passed to his 
 
 291 
 
THE SKEENA RIVER MISSION 
 
 rest and reward. He was succeeded in the work at Essing- 
 ton by the Rev. Michael Brown, who with his friend Dr. 
 Haddon ministered to the spiritual and bodily needs of the 
 ever-changing population at Port Essington. Mr. Brown 
 was compelled, after several years 1 labour, to resign on account 
 of his wife s health. He afterwards took charge of Cedar 
 Hill church and parish, near Victoria, where he died. 
 
 In July 1880 1 ascended the Skeena River from Metlakahtla 
 by canoe to open the first Mission on the Upper Skeena amongst 
 the Gitikshan tribes. With five Tsimsheans and a medium- 
 sized canoe we were twelve days in poling up the river to 
 Skeena Forks, which was afterwards named Hazleton. As 
 the Skeena is larger and more rapid than the Nass, it was 
 with difficulty that we succeeded in propelling our craft up 
 some of the rapids, and I never relaxed my efforts to assist 
 my crew until we reached our destination. The Skeena was 
 then, as it is now, full of salmon at this season of the year, 
 and the bears usually gather on the sand-bars and fish out 
 the salmon with their paws. At one point I shot a black 
 bear, for which my Indians were grateful, as we had been 
 subsisting almost wholly on fish for ten days. The following 
 day being wet compelled us to remain in camp, when Bruin 
 was skinned and cut up, and the flesh served out, roasted, 
 broiled, and in soup for the three meals. The occupants of 
 another canoe which encamped with us were also invited to 
 partake of the improved fare, and the increased numbers 
 afforded me a larger congregation for our evening service. 
 On one sand-bar we saw a number of black bear feeding on 
 the salmon with one immense grizzly, the track of which I 
 measured and found it to be a span and a half in length, or 
 about thirteen inches. They are very dainty in their choice 
 of salmon, and have been seen to catch numbers of them and 
 cast them away one after another until they find one of 
 which Bruin approves. Of this he will partake of a few bites, 
 and then cast it aside and fish for another. 
 In this way large quantities of salmon are left lying along 
 
 292 
 
THE SKEENA RIVER MISSION 
 
 the banks and on the bars of the rivers, which become very 
 offensive later in the season. The mosquitoes were very 
 annoying, especially in some places where they were pro 
 tected from the wind, and this was too often forgotten by 
 our Indians when selecting a camp. It was interesting to 
 witness the plan adopted by my crew to protect themselves 
 from these pests, and secure rest and sleep during the night. 
 They first cut a number of strong osier rods of ten"or twelve 
 feet in length. These they sharpened at both ends, and 
 then by pushing first one end into the ground for eight or 
 ten inches, then bending it over they push the other end 
 into the ground in the same manner. It is thus bow-shaped, 
 with the centre of the bow four or five feet from the ground. 
 Then another rod is fixed in the same manner, but at right 
 angles to the first, thus crossing it at the centre. Then 
 other rods are inserted in the spaces between, until a cage 
 has been completed. The canoe sail is then brought and 
 thrown over the whole, and sand is placed on the skirts of 
 the sail where it rests on the ground. It is necessary at this 
 stage that one person should be admitted to kill all the 
 mosquitoes which may have entered. This done, I was 
 invited to enter quickly, followed by my son, who accom 
 panied me, and by the five members of my crew seven in 
 all. We were all packed closely together, as herrings in a 
 barrel. For a short time there was a feeling of satisfaction 
 at our deliverance from the clouds of bloodthirsty mosqui 
 toes, the united buzz of which rose and fell like a number of 
 hives of bees as they surged around our cover, seeking in 
 vain to find an entrance. 
 
 But for me there was no sleep. The heat was so intense 
 that I was bathed in perspiration, as though in a Turkish 
 bath. Added to this was the sense of suffocation. I 
 struggled and endured until the first dawn of daylight. 
 Then with a rush I raised the skirt of the tent near me 
 and dashed out, despite the cries to restrain me which arose 
 from all within. I felt I could survive amidst the mosqui- 
 
 293 
 
THE SKEENA RIVER MISSION 
 
 toes, but that I should be smothered if much longer in that 
 hot bath of heated breath and steam, I rushed to the fire, 
 and gathering the still burning cinders together, I added 
 fresh fuel, and then stood in the smoke, with closed eyes and 
 mouth, content to gasp now and again for a mouthful of air. 
 But my crew were ill at ease. In my exit I had admitted 
 too many of the enemy. Murmurs of disapproval of my 
 actions, with occasional groans, intimated their unrest, and 
 soon this gave way to a united roar as they too burst 
 from their cover and rushed for the smoke. An early cup 
 of coffee, which we drank with the cup in one hand and a 
 branch in the other to beat off our assailants, prepared us 
 for another start. We soon got into a breeze on the river, 
 which swept our foes away, and with their departure we 
 forgot our miseries. 
 
 My arrival to open the Mission at Skeena Forks was most 
 opportune. A pioneer trader, who had been trading there 
 with the Indians for furs, had failed, and was about to leave. 
 I at once secured his little shanty and the large log-building 
 in which he had carried on his store business, at a low rent, 
 with a promise to purchase. I pulled down the shelves and 
 counter, and with the lumber constructed seats and a plat 
 form, thus preparing it for public services, as well as for 
 day-school use. With an old crowbar hung by the door, 
 for use as a bell, I summoned my congregation to service, 
 and soon had good congregations, and thirty-five scholars 
 registered on my school-roll. 
 
 My chief trouble arose from the Indian gamblers, who 
 plied their craft from early morn till eve, right in front of 
 my Mission-hall. I warned them against continuing it on 
 the Sunday, but they paid no heed. On the second Sunday, 
 however, they had no sooner seated themselves to commence 
 their noisy game when I charged upon them to seize their 
 gambling outfit. They realised my object, and grabbing 
 their effects fled up the hill, with their blankets trailing 
 behind them. I informed them I would seize their sticks 
 
 294 
 
THE SKEENA RIVER MISSION 
 
 and mats should they attempt to play again near the 
 Mission buildings. Concluding that prudence was the 
 better part of valour, they did not transgress again, but 
 carried on their games on the hill behind the camp. 
 
 Thus the Skeena Mission at Hazleton was inaugurated, 
 and I continued to carry it on until the approach of winter, 
 when I hastened to return to the coast to make arrangements 
 for my work there. 1 On our way down the Skeena by canoe 
 my crew selected what they considered a good encampment 
 for the night, with a sandy beach and a supply of firewood. 
 But they failed to notice that a high spur of rock abutted 
 on the river, leaving only a narrow pass of two or three feet 
 between rock and river for man or beast to pass up or down. 
 This was close to the upper end of our camp. I occupied 
 one tent with my son, a child of six years, whilst the second 
 tent was occupied by the canoe owner, who was also the 
 steersman, a chief of the Kitanmaksh tribe, and his crew. 
 We had only just turned in when a prancing and snorting 
 arose around our tents, which gradually increased, until we 
 feared our tent would be attacked. I realised what the 
 cause was; we had encroached on the bears 1 right-of-way, 
 the only road by which they could pass from one valley to 
 another. As the snorting and rushing around the tents in- 
 
 1 In the Rev. T. Crosby s book, lately published, entitled Up and 
 Down the North Pacific Coast by Canoe and Mission Ship, on p. 227 I am 
 reported to have said to the Rev. T. Crosby, in reference to the Mission 
 at the Skeena Forks, now known as Old Haytiton, which I had just 
 opened, " Mr. Crosby, we have no business here. You had the field 
 before us." While refraining to say anything derogatory of a brother 
 missionary who has passed away, I would just mention that my reply 
 was qualified. Mr. Crosby had just been stating how they had visited 
 this camp before, and had promised them a teacher more than a year 
 previously, when I replied, "Then you evidently think, Mr. Crosby, 
 that we have no business here, and that you were in the field before us r " 
 He replied that this was just his view. I then informed him of my 
 previous visit some two years before, and of Mr. T. Hankin s offer of a 
 site for our Mission, and also of the cause of our delay in opening the 
 Mission. I also invited him to give the address at our evening meeting, 
 which he did, and explained to the Indians why he had failed to open 
 the Mission there as promised. 
 
 295 
 
THE SKEENA RIVER MISSION 
 
 creased, I decided not to make any movement, lest our Indians 
 should say that the " Omukshewas " (whites) were afraid. 
 Soon, however, I heard a commotion in their tent, A lantern 
 was lighted and several guns were fired to frighten off these 
 denizens of the forest, which had thus intruded upon our 
 camp and disturbed our rest. For a time all was quiet, but 
 soon they returned in full force and renewed their pranks. 
 Fearing this time they would break through our tent, I arose, 
 and having lighted my lantern, which I hung over the tent 
 door, I discharged my rifle several times. The louder report 
 of my Snider rifle had the desired effect. They retreated 
 into the forest, and we were permitted to fall asleep, roused 
 only now and then by the occasional howl of the hungry 
 wolves in search of their prey. In the morning we found 
 the beach around our camp covered with the tracks of bear, 
 both black and grizzly, and also of other animals. I pointed 
 out to the Indians how we had intercepted the bears by en 
 camping on their trail, which they acknowledged, and the 
 chief determined to set his bear traps just there on his return. 
 He was a most successful hunter, as during my stay at his 
 camp I saw him frequently returning from the chase with a 
 burden of pelts. He was also a skilful canoe-man, and 
 though the river was high, he steered us through the canyon 
 without hesitation. He cried frequently to his crew to paddle 
 with all their might, as, in order to enable him to steer clear 
 of the great eddies which opened on every side threatening 
 to engulf us, it was necessary to keep a strong headway on 
 the canoe. 
 
 On our arrival at Metlakahtla a committee meeting was 
 convened, at which, after the consideration of my report, 
 Bishop Ridley decided to go up the Skeena accompanied by 
 Mrs. Ridley and a native teacher, also a cook and general 
 servant, and continue the Mission which I had thus opened. 1 
 
 1 In the report of the opening of this Mission as recorded on page 14 
 of Snapshots from the North Pacific, there is no mention made of my 
 part in the undertaking. 
 
 296 
 
THE SKEENA RIVER MISSION 
 
 It was after the establishment of the Mission that it was 
 named Hazleton. Prior to this it was known to the Indians 
 as " Kitan-maksh," or the camp where the people fished by 
 torchlight, and to the whites it was known as "Skeena 
 Forks," from the junction there of the Bulkley River with 
 the Skeena. There was a reason why I should thus have left 
 my work amongst the Indians on the coast to open the inland 
 Mission. Some two years previously I had been commissioned 
 to accompany a brother missionary, the Rev. R. Tomlinson, 
 on a tour into the interior to select a site for a Mission to 
 the Kitikshean tribes of the Upper Skeena River. We 
 travelled by canoe up the Nass River to the head of naviga 
 tion, accompanied by four Indians and a boy, to pack 
 sufficient provisions and covering for the journey. We also 
 carried some seeds and gardening tools to test the soil of 
 such sites as might be chosen, as well as to teach the Indians 
 to cultivate their land. 
 
 On reaching the head of navigation on the Upper Nass, we 
 sent back our canoe and divided our effects into packs for 
 each of our carriers. We then started by the old " Grease 
 Trail," which is over one hundred miles from the Nass to the 
 Skeena River. One or two incidents which occurred on this 
 journey deserve to be recorded. On our fourth day s march 
 we met a tribe named the Galdols, on their way to the bear 
 hunt. The encampment of these Indians was situated mid 
 way between the Ominica and the Stikeen goldfields, and 
 they had made it a custom to exact toll from miners passing 
 from the one camp to the other. The Attorney-General of 
 the Province had requested our missionary to warn this tribe 
 against such illegal action. Here, then, was the oppor 
 tunity, but it was felt that in order to detain them it would 
 be necessary to entertain them to some food. This is Indian 
 custom. Accordingly my companion approached me with 
 the proposal that we should boil up a mat of rice which we 
 had with us, some fifty pounds weight, to feast the party. I 
 demurred, as I feared we should not be able to replace it. 
 
 297 
 
THE SKEENA RIVER MISSION 
 
 Nor were we. The result was that both we and our Indian 
 packers were well-nigh famished from starvation. At the first 
 salmon-house we succeeded in obtaining a half bucket of pota 
 toes from which the eyes had been cut for planting. These 
 were boiled and served up for our midday meal, and at the 
 next halting-place, which we reached at dusk, we only suc 
 ceeded in obtaining one dried salmon. This but afforded a 
 morsel for each of us, as we were indeed as hungry as wolves, 
 and we were compelled to seek a camping-place where sleep 
 would cause us to forget our need. 
 
 The following day we reached the Kishpiyouksh fishing 
 camp, where we were treated to the first salmon which had 
 been caught for the season. Being the first, it had to be 
 cooked by a special process, as the Indians believe that other 
 wise the salmon would be offended and might perhaps desert 
 the river. Consequently, instead of roasting or broiling the 
 fish, it was placed in a large cedar box, which was half filled 
 with water. A number of stones were then made red-hot in 
 the fire, and one by one plunged into the water with the 
 salmon. This was repeated until the fish was boiled, when 
 it was served in a wash-basin. Although the dogs licked 
 the stones repeatedly when they were taken out of the box, 
 yet they were cleansed by passing through the fire before 
 being placed in the box again. This process was an im 
 provement, however, on what we had experienced a few days 
 previously, when we had been treated to a meal of smoked 
 bear s meat. Our host cut the meat to pieces by holding 
 one end of it between his teeth, and then when it was cooked 
 depositing it in a pan which he had scoured with an old 
 moccasin. I took care to help myself to such pieces as had 
 not touched the vessel which contained it. One penalty 
 to which we were subjected in encamping in the salmon- 
 houses was the dog nuisance. They were numerous, and the 
 nights being cold when the fires went out, the wretched 
 animals would insist on lying down upon us. But little rest 
 could be had, as it occupied most of the night in kicking 
 
 298 
 
THE SKEENA RIVER MISSION 
 
 them oft* our legs and feet. We learned the truth of the 
 proverb that "He who lies down with dogs must rise up 
 with fleas." 
 
 On our fifth day s march my companion, the Rev. R. Tom- 
 linson, lost himself in the forest. We had just finished our 
 midday meal and had started our Indians with their packs, 
 when my friend handed me his gun, stating he would follow 
 directly. I waited by the camp fire for some ten minutes 
 or more, then hallooed loudly, but received no response. 
 I concluded he had gone, and consequently started off to 
 overtake him. But on reaching a soft place on the trail I 
 failed to discover his tracks. I then returned to the camp 
 fire, and not finding him, I fired first one barrel of the gun 
 and then the other, in the hope that if he had gone astray 
 he might hear the signal. But all without effect. The 
 forest but re-echoed my signals. Fearing our Indians 
 might mistake our disappearance, I now resolved to hasten 
 forward in the hope that my friend had joined them. I 
 soon overtook the last of them, and inquired if he had seen 
 anything of the missing man. He scanned me deliberately 
 with a suspicious gaze and then replied, "Who fired the 
 shots that I heard, and how is it you have the gun which 
 Mr. Tomlinson has always carried himself since we entered 
 on the trail ? You should know best where he is." It was 
 quite evident that he believed I had shot my friend. I 
 then hastened onwards to reach the others, and on inform 
 ing them that my brother missionary was lost they replied, 
 "How could Mr. Tomlinson lose his way. He has been 
 over this trail before. You might get lost, but not he. 
 Who fired the gun which we heard? 11 I saw at once that 
 all were of the same opinion. They concluded I had shot 
 my companion. So without further questioning I requested 
 them to pile their packs by the trail, taking only a few 
 provisions, and to return with me for a search. We had 
 not proceeded many miles when on entering a wide valley 
 we descried a figure hastening forward. We soon discovered 
 
 299 
 
THE SKEENA RIVER MISSION 
 
 it was a man, and truly the lost man. He had become 
 engrossed in watching two armies of ants at war. And 
 their wonderful skill and order had so attracted him that 
 he forgot all else. 
 
 When at length he remembered himself and hastened to 
 return to the path of duty, he rushed oft in the wrong 
 direction. Every step led him farther astray, until he 
 realised that he was lost. Lost in the forest! Can we 
 realise what it means!? Not a forest which may be measured 
 by acres, but a boundless forest full of mist and mystery. 
 Little wonder that so many travellers, miners, and prospec 
 tors have lost their reason, and then their lives, in the 
 mazes and gloom of the forest. Little wonder that as our 
 friend felt his strength failing from ineffectual efforts to 
 find his way, he cast himself on his knees in prayer for 
 guidance. Nor did he ask in vain. He arose calm and 
 collected, and pursued his way until he reached a lake. 
 There was a trail around it, which he followed. It was a 
 trail made by wild animals coming to the lake to drink. 
 This he followed until he found a trail leading from it, 
 which connected with the main trail at a point which we 
 had passed over in the morning. This he recognised, and 
 rejoiced to realise that he had found his*. way again. And 
 only those who have passed through the same experience 
 can tell what the joy is. It is indeed light and liberty. 
 It is more ; it is deliverance from death. For this is cer 
 tainly the fate of any one who when lost in an American 
 forest without any means of sustenance fails to find a way 
 out again. Many men perished thus during the Yukon 
 gold excitement. Their bones lie bleached under the 
 trees and by the lonely rivers which meander through 
 the forest glades. 
 
 That incident, however, brought before me vividly the 
 danger of merely circumstantial evidence. Had my friend 
 been lost on that occasion, I fear that the evidence would 
 have been sufficiently weighty to have convicted me. It 
 
 300 
 
THE SKEENA RIVER MISSION 
 
 was asserted by the Indians truly, that Mr. Tomlinson knew 
 the trail well, having passed over it several times, whereas 
 this was my first journey. Therefore they rejected the idea 
 that he could have lost his way. It was true also that he had 
 never permitted anyone to carry the gun but himself from 
 the start. Also that I had fired off both barrels, the reports 
 of which they had heard, and they concluded that we had 
 disagreed over the mat of rice which had been used up to 
 feast the Indians whom we had met. All this would have 
 been witnessed against me. 
 
 We continued our march from the Kishpiyouksh, or " the 
 people hidden between," and in two days reached the Kish- 
 gagass encampment near the Babine lake. This tribe con 
 tinued to follow the custom of cremating their dead, which 
 was formerly followed by the Tsimsheans and Nishgas. 
 Several funeral pyres were still burning, and the plain ex 
 tending away from the village was covered over with piles 
 of charred wood where the dead had been consumed. I had 
 well-nigh been guilty of a breach of Indian law at our last 
 camping place, just before reaching the village. As my men 
 were busy putting up our shelter sail, and I in lighting our 
 camp fire, I looked around for fuel, and finding a heap of 
 charred wood I proceeded to appropriate it. One of our 
 party sighted this and hastened to inform me that the body 
 of a child had been cremated on it a short time previously. 
 I did not require any further information, but dropped it 
 instantly with a shudder. 
 
 It was while encamped at this village that we felt the loss 
 of our mat of rice so acutely. There was no fresh food pro 
 curable, but the chief in whose house we were encamped had 
 a pit of salmon roe opened, which had been covered up for 
 nearly six months. This is the strongest dish which the 
 Indians indulge in, and the odour can be detected afar off. 
 A portion was prepared for us and our party on the Sunday 
 morning, and all were invited to partake. A large dish was 
 placed before us and our host, who was in rather a nude 
 
 301 
 
THE SKEENA RIVER MISSION 
 
 condition, not having taken any pains to dress himself for the 
 occasion. My brother-missionary having dipped his spoon 
 in the dish, took a stand with his back to the company, who 
 were now all enjoying the meal. For him enough was as good 
 as a feast, as he had no sooner tasted it than he hastened to 
 return his spoon. In doing so he inquired whether I should 
 not desist also, but being weak from hunger I informed him 
 that I should continue to the bitter end, which I did, to the 
 astonishment of " mine host," who found it necessary to 
 bestir himself to keep pace with his guest. Had I not done 
 so I should have been unable to have taken my part in the 
 services of the day, as our own provisions had run out. 
 
 After the Sunday services, the first which had ever been 
 conducted there, we instructed them on the Monday in 
 gardening, and how to plant potatoes and vegetables. We 
 presented the chief with a set of tools, to be loaned out to 
 any of his tribe desirous of using them. This tribe has 
 since abandoned heathenism and become Christian, largely 
 through the teaching of a native Christian from Kincolith, 
 who with his wife have laboured there faithfully for some 
 eight years. The Mission has been under the superintendence 
 of the Rev. John Field, who has laboured with much accept 
 ance for many years at Hazleton in the Mission which I in 
 augurated in 1880. The headquarters of this Mission will 
 now be at New Hazleton, on the line of the Grand Trunk 
 Pacific Railway, which is rapidly opening up the country for 
 settlement. Near to Hazleton, on the Bulkley River, which 
 flows into the Skeena at this point, is an encampment of the 
 Hagwilget Indians. This tribe has long been under the 
 teaching of the French Roman Catholic Mission, and though 
 so near to our Skeena River Missions, yet there has been no 
 friction, as they speak a different tongue. They are one of 
 three branches of the Dinne nation of the interior which 
 have endeavoured to seek an outlet to the coast. 
 
 The other two branches are the Tahltan tribe on the 
 Upper Stikeen, near Telegraph Creek, and the Zitz-Zaow 
 
 302 
 
THE SKEENA RIVER MISSION 
 
 Indians, already mentioned, which had succeeded in reaching 
 tidal waters on Portland inlet. One of the principal features 
 of the Upper Skeena to the Indian mind is a mountain near 
 Hazleton, named by them "Turn Lak Ahm." In their 
 tradition of the Deluge, the canoe in which their ancestors 
 were preserved rested on this mountain. The Tsimsheans, 
 Nishgas, and Kitiksheans all claim to have descended from 
 the occupants of that canoe, and thus declare their common 
 origin. That these three divisions all speak dialects of the 
 same tongue would appear to confirm this assertion. Formerly 
 all travelling and freighting of goods on the Skeena River was 
 by Indian canoes. A large freight canoe usually carried two 
 tons of merchandise, and required a crew of five Indians to 
 pole it up the river. Accidents were not infrequent, especi 
 ally when the river was in flood, notwithstanding the ability 
 of the Indians and their experience of river navigation. 
 
 A white trader named Youmens, who had established a 
 trading store at this point, had chartered a large canoe to 
 bring up a cargo of goods, but the canoe was capsized in the 
 canyon and lost with its entire freight and several of the 
 Indian crew. One of the latter was a son of a sub-chief of 
 the Hazleton tribe. He at once demanded an indemnity 
 from the trader for the loss of his son. This the latter 
 refused, declaring that he had lost both canoe and cargo, 
 which amounted to a large sum. The Indian was indignant, 
 as by their own laws he was entitled to blood- money, or a 
 property indemnity. Some three years passed away when a 
 similar accident occurred, and a second son of the same sub- 
 chief was lost in bringing up a cargo for the same trader. 
 Again the bereaved father appealed to the trader for re 
 muneration, but only to be denied as before. Smarting 
 under his loss and shame, as his fellow-tribesmen chaffed 
 him for permitting his second son to work for a man who 
 had refused his appeal on the loss of the first, he determined 
 on vengeance. Two days after receiving the sad news, as the 
 trader was seated in front of his store bartering for some furs, 
 
 303 
 
THE SKEENA RIVER MISSION 
 
 this chief came along with his blanket around him, and seiz 
 ing the trader by the hair of his head, pulled him back and 
 stabbed him through the heart. 
 
 When the news reached the Government a party was 
 despatched under the Chief of Police to apprehend the 
 murderer. They wisely decided to proceed by the Nass 
 River and across country to the Skeena. They succeeded in 
 obtaining an Indian guide, the son of a Nishka chief, who 
 led them in the early morning to the house of the murderer, 
 whom they seized in his bed, and casting him into the canoe 
 were well out on the river before his tribe was aware of what 
 had occurred. A hue-and-cry was raised, but it was too late, 
 as the canoe swept out of sight borne along by the rapid 
 current, and they knew it was useless to seek to follow. The 
 culprit was duly tried and condemned to death, but he died 
 in the prison before the day fixed for his execution. The 
 young Indian who had thus rendered the expedition a success 
 was rewarded by the Government, which forwarded him a 
 silver watch accompanied by a testimonial acknowledging 
 his faithfulness and ability. This testimonial he has framed 
 and hung up in his house. It reads as follows : 
 
 " The Government of British Columbia having learned that 
 you rendered valuable assistance to the law officers of the 
 Crown in connection with the recent arrest of the murderer 
 of the late Youmens on the Skeena River, forward herewith 
 for your acceptance a silver watch and chain in token of 
 their appreciation of your services in the cause of law and 
 order as opposed to barbarism and crime. Signed on behalf 
 of the Government of British Columbia. 
 
 (Signed) JNO. ROBSON, 
 
 Provincial Secretary. 
 To JOHN W. MOUNTAIN, 
 Indian Chief." 
 
 This man is now a chief, and is one of our leading Chris 
 tians. But the best part remains to be stated. A surviving 
 
THE SKEENA RIVER MISSION 
 
 son of the murderer afterwards became a Christian, and 
 having proved himself a clever student became our native 
 teacher in the Mission there. He proved faithful in that 
 office for several years until his death, and thus did much to 
 remove the stain which his fathers act had wrought. 
 
 That Youmens might have prevented such a catastrophe, 
 and saved his own life by a small payment, is evident on 
 comparing the action of the other trader in the same camp. 
 This man was in the habit of putting out poison for foxes in 
 balls of fat, as they were rather numerous, and their fur valu 
 able. On one occasion, however, a young Indian was out on 
 the trail when his dog discovered one of these poisoned baits 
 and devoured it. He soon developed signs of poisoning, 
 and his owner fearing that the dog had something in his 
 throat, endeavoured to pull open his jaws to examine him. 
 In doing so, his dog bit him, and he also soon developed 
 symptoms of having been poisoned. He hastened back to 
 the village, and was just able to relate what had caused his 
 ailment, when he expired. As the Indians knew of the poison 
 having been thus distributed, they at once concluded it was 
 this which had poisoned both the dog and its owner. They 
 therefore proceeded to impeach the trader, and on learning 
 the facts he invited them to his store. Here he counted out 
 to them one hundred trading blankets, valued at one dollar 
 and a quarter each, also a little tobacco and matches. With 
 this amount they were perfectly satisfied, and peace was 
 preserved between them. Had he not done so, his life 
 would have been the forfeit. 
 
 Such was the state of the Indians of the upper Skeena 
 when the first Mission was established there. Some years 
 afterwards the first steamboat, a sternwheeler, was put on the 
 river by the Hudson s Bay Company. This was followed 
 shortly after by others operated by local companies. It was 
 a great achievement, proving the triumph of steam and skill 
 over the forces of nature as developed by the rapid currents 
 of the Skeena, rushing through its rocky canyons. What 
 
 305 u 
 
THE SKEENA RIVER MISSION 
 
 an advance this was over the canoe ! The Indians looked in 
 wonder at what they named the " white man s fire canoe," 
 and the oldest amongst them who had declared when they 
 had seen the first saw-mill, that they wished to die now that 
 they had witnessed the water cutting the wood, were so 
 overpowered by this new development that they inquired 
 eagerly why it was that the white man died ? And now 
 they are permitted to witness the next advance. This is the 
 wonderful " iron horse " which rushes snorting and whoop 
 ing through forest and plain, piercing the mountains and 
 spanning the rivers in its track. 
 
 Even to the white pioneers who have long been contented 
 to use the Indian trail and dug-out, with their ingenious 
 monkey bridges spanning the rivers, these rapid and wonder 
 ful developments have seemed as a dream. But to the natives, 
 who have but lately emerged from the Stone Age, the change 
 is overwhelming. The question is, will they survive it ? The 
 great change in their mode of living, in their dwellings, in 
 their food and clothing, is well calculated to try them greatly. 
 But they may adopt and accommodate themselves to all this 
 if they will only hold aloof from the evils of our civilisation. 
 It is the " firewater " with all its attendant evils which will 
 prove the destruction of all who give way to it. We rejoice 
 that evangelisation has preceded civilisation, and that so 
 many have been won for Christ and the truth before these 
 great changes have occurred. And though they may not 
 long survive the great inrush of our civilisation, and the 
 new population, yet we know they will have a name and a 
 place in that Kingdom which shall never be destroyed, but 
 which shall endure for ever. 
 
 306 
 
CHAPTER XXIV 
 
 THE ZITZ-ZAOW TRIBE 
 
 u Light for the forest child : 
 An outcast though he be, 
 
 From the haunts where the sun of his childhood smiled, 
 And the country of the free ; 
 Pour the hope of Heaven o er his desert wild, 
 For what home on earth has he ? " 
 
 WHILST the Tsimsheans, Nishkas, and Haidas were 
 thus being gradually gathered into the Church of 
 Christ, there were other bands of Indians and 
 remnants of tribes which had been almost annihilated in 
 their continued conflicts with one another during the past. 
 
 Not the least interesting of these was the tribe known as the 
 Zitz-Zaows, whose encampments and hunting-grounds were 
 situated on Portland Inlet, which now forms part of the bound 
 ary line between British Columbia and Alaska. This band 
 of Indians, I discovered, was a branch of the great Dinne 
 nation, which inhabits the north-western interior, between 
 latitude 51 and 57 N. This agrees with Morice s delinea 
 tion of the boundaries of the Dinne nation. These Indians 
 have sought to find an outlet to the coast by three routes. 
 
 First they wandered down the Bulkley River to a point 
 near its junction with the Skeena, where the Agwilgets are 
 found. It is not generally known that the term " Agwilget " 
 is from the Tsimshean, and may be rendered as the " steady- 
 going people." When opening the Mission at Hazleton in 
 1881, I was brought into communication with this tribe and 
 took down a limited vocabulary of their nouns. A second 
 branch of the Dinne is found on the Stikeen River at 
 
 307 
 
THE ZITZ-ZAOW TRIBE 
 
 Tahltan, whilst the third division were these Zitz-Zaows on 
 Portland Inlet. 
 
 As each of these three divisions had developed a different 
 dialect in their progress to the coast, it might never have 
 been known that they were of the same nationality, had not 
 circumstances favoured my investigations in regard to them. 
 
 I found that of the dialect of each division some three- 
 fourths of the words were different to the vocabularies of 
 the others. This may be accounted for by the lengthened 
 period of their separation from the parent stock, and from 
 one another. 
 
 Of the three divisions, only one, the Zit/-Zaows, succeeded 
 in reaching tidal waters ; which they did when they struck 
 the head waters of the Portland Inlet. They were probably 
 the vanguard of their nation. But what a terrible toll was 
 exacted of them for their venture ! They found themselves 
 surrounded by the more powerful tribes of the Tsimshean 
 and Nishka Indians, as also the Klingit tribes of South- 
 Eastern Alaska. 
 
 By these they were regarded as encroachers on their 
 hunting-grounds, and consequently they kept up a continual 
 warfare against them, waylaying them amongst the moun 
 tains and along the rivers, and shooting them down with 
 their bows and arrows, or overpowering them at close 
 quarters with their spears. For these coast tribes were fiercer 
 and more warlike than the tribes of the interior, inured as 
 they were from childhood to face the storms and perils of 
 the ocean, in their well-constructed canoes, and ever on 
 the alert for their yet fiercer foes, the Haidas. They were 
 thus more than a match for these intruders from the east. 
 
 But a yet sterner foe compelled the shoreward progress 
 of these children of the forest. They were often harassed 
 with famine, especially in the early spring after a long 
 winter, in which their food supplies were exhausted, and 
 hunger was a foe with which they could not treat. 
 
 Their only escape was towards the sunny slopes of the 
 
 308 
 
THE ZITZ-ZAOW TRIBE 
 
 Pacific. Here the streams abounded with salmon; deer 
 roamed in the valleys and along the shores, whilst the goats 
 on the mountains, in the late autumn, afforded an abundant 
 food supply to the intrepid hunter. 
 
 One encampment of these Indians, the Lak-We-Yip, has 
 been totally annihilated in their continual conflicts and skir 
 mishes with the Kitikshean and Nishka tribes. 
 
 The Zitz-Zaows of Portland Canal fared but little better. 
 On one occasion during the absence of the men of the tribe 
 on a hunting expedition, the warriors of the Lak-Shale or 
 Cape Fox tribe attacked the camp, and, having slain all who 
 failed to escape, they impaled their bodies on sharp stakes, 
 and stood them in a long ghastly line, on the shore in front 
 of the encampment. What a terrible sight met the eyes of 
 the returning hunters, as they found their women and chil 
 dren thus slaughtered ! Naturally their first thought was 
 of revenge, and after they had mourned over the bodies of 
 their relatives and placed them away on the rocky headlands 
 and islands around, they met to concoct their plans for 
 revenge on their enemies. 
 
 Every stratagem of the hunter for catching bears and 
 wolves, such as snares, pitfalls, and deadfalls, placed skilfully 
 in the trails most frequented by the enemy, were called into 
 requisition. To fire their camps at night in the dry season, 
 and shoot them down as they fled, and to harass them in 
 every way they could, until they had taken a life for every one 
 they had lost. This was the policy to which they pledged 
 themselves, and many a Klingit Indian bit the dust during 
 the years that followed. 
 
 But it was not to be expected that their enemies should 
 remain passive. It had stirred them up to further reprisals, 
 and when their numbers had been still further reduced, a 
 Nishka chief, with his clan of the Eagle sept, which also 
 claimed hunting rights on the same inlet, laid the remnant 
 of this tribe of Zitz-Zaows under tribute. 
 
 This position they accepted, as it also ensured them the 
 
 309 
 
THE ZITZ-ZAOW TRIBE 
 
 protection of their allies, who supplied them with guns, 
 powder, and shot, as also with blankets and provisions. For 
 these necessaries they handed over all their furs at the chiefs 
 own valuation. That this estimate was far below the value 
 of their furs, will be evident from the fact that this chief 
 had then to sell the furs to the Hudson s Bay Company. 
 The Indians have frequently informed me that when pur 
 chasing a Hudson s Bay Company s musket, the Indian was 
 required to pile up the furs until it was level with the muzzle 
 of a gun, and a martin skin was bartered for a bar of soap. 
 
 As the Nishkas had to sell their furs on such terms, their 
 tariff with their tributaries may be easily estimated. 
 
 But better things were in store for both oppressor and 
 oppressed when the missionary pioneers arrived on the coast. 
 Duncan s action at Metlakahtla in establishing a trading 
 store for the Indians gathered out of heathenism, secured for 
 the Indian hunters a fair value for their furs, and though 
 the Company at first opposed him, yet they found they had 
 to conform to the new regime. And the standard thus set at 
 the Mission soon came to be recognised all along the coast. 
 
 Under the advantages thus secured, the Zitz-Zaow tribe 
 claimed the liberty of seeking freedom of action also, and I 
 sent them several messages of encouragement after taking 
 charge of the Kincolith Mission, inviting them to come and 
 see me, and promising them medical aid for their sick, and 
 protection from oppression. 
 
 In response to my invitation a large canoe arrived shortly 
 after, bringing twelve men, the surviving leaders of the tribe. 
 They were certainly as wild-looking a band of Indians as any 
 I had met, veritable " children of the forest." They were 
 hospitably entertained and cared for, and from this time 
 onward they visited the Mission frequently, and often re 
 mained over the Sunday. They were induced to attend the 
 services, and as several of them knew the Nishka language, 
 they soon became familiar with the leading truths of Chris 
 tianity. The chief Quiyah, a very sociable and agreeable 
 
 310 
 
THE ZITZ-ZAOW TRIBE 
 
 Indian, encouraged his tribe to visit us, and after due pre 
 paration and instruction this chief and several of his people 
 were baptized. After this they made the Mission Station 
 their headquarters, and several of them erected suitable 
 dwellings to reside in. In their wild heathen state they lived 
 in huts, built with bark and branches, and subsisted prin 
 cipally on the flesh of the bear and porcupine, the mountain 
 goat, and the ground hog. 
 
 We succeeded in inducing them to permit us to take one 
 of their girls into the Mission for training, but on the third 
 day after her entrance she was missing, and could not be 
 found. Late in the evening she returned. She had gone up 
 on a mountain near by in quest of porcupine, as she stated 
 she could not subsist on the white man^s food. She did not 
 remain long with us, as she could not bear the confinement. 
 
 Later on this Indian, when a young woman, was attacked 
 by a she- bear with her two cubs in the forest. She was 
 quite alone, and had but a small axe with which she was 
 gathering the inner bark of the young spruce trees. As the 
 bear stood up to seize her, she sprang upon it and dealt it 
 such a blow on the head that it tumbled over. Recovering 
 quickly it sprang at her again and almost struck the axe 
 from her grasp, but before it could repeat the blow she 
 struck it again. It however succeeded in almost tearing 
 her dress off her as it fell ; and before it could return to the 
 attack our huntress struck it again fair over the head, and 
 with repeated blows despatched it. She then turned to the 
 cubs which threatened her and quickly killed them both. I 
 purchased the skin of one of these as a memento of her feat, 
 which surpassed that of any hunter, as she was armed only 
 with the axe. She has just lately repeated the feat and 
 killed a second she-bear and cubs. This woman was the 
 last of her tribe to be baptized and registered among our 
 Christian congregation. 
 
 Some of their ideas and traditions are very different to 
 those of the coast tribes. The rainbow was regarded by 
 
 311 
 
THE ZITZ-ZAOW TRIBE 
 
 them with more than ordinary interest, as they believed it 
 was formed of the spirits of their ancestors and friends who 
 had departed this life. It was a bright and elevating idea 
 as compared with many of the gloomy and fearful beliefs 
 held by other northern tribes of Indians. And yet how far 
 short it falls of the truth revealed in the inspired Word, 
 which declares the " righteous shall shine forth as the sun in 
 the kingdom of their Father." 
 
 But alas for my good friend the chief, who before he 
 died found he could traverse the forest and sail down the 
 inlets without any fear of an arrow from a concealed foe, yet 
 death overtook him when least expected. When ascending 
 a mountain, accompanied by one of his tribe, to place his 
 bear traps in position, he was seized with a violent cramp. 
 He was unable to proceed, so delegating his mission to his 
 follower, he retreated again to the camp. Here they gave 
 him a draught of the decoction of the bear cabbage (Symplo- 
 carpus foetidus\ which is poisonous if taken in excess. This 
 was near midnight, and his friends lay down to rest. Some 
 time after he was heard by them praying earnestly. In the 
 morning they found their chief cold and stiff in death. The 
 strong dose they had given him only hastened his end. Had 
 he received proper treatment he would most probably have 
 recovered. His remains were brought back to the Mission 
 by the few remaining members of his tribe under a flag at 
 half-mast. Many of his Nishka friends and brother chiefs 
 embarked with the fleet of canoes and boats which escorted 
 the remains to the rock-bound promontory on which the 
 cemetery is situated. 
 
 His successor deserves to be honourably mentioned. In 
 a letter lately received from our missionary amongst the 
 Tahltan Indians on the Upper Stikeen, he states of the 
 chief of that tribe : " The old chief is a dear old fellow, one 
 of Nature^s gentlemen, a rare character among the Indians." 
 This brief character-sketch of Tahltan s chief describes 
 exactly the present chief of the remnant of the Zitz-Zaow 
 
THE ZITZ-ZAOW TRIBE 
 
 tribe, excepting the reference to his age, as this chief is 
 comparatively a young man. He is not merely a hunter, but 
 a prince of hunters. With a good eye, a steady nerve, and 
 no fear, he can bring down his game at sight. 
 
 Not long since, while bear-hunting on his old hunting- 
 grounds, he entered a small valley which was so completely 
 surrounded by mountains that there was neither access nor 
 exit but by the pass through which our hunter had entered. 
 Instantly he halted, as though turned to stone, for a strange 
 sight met his eyes. Six grizzlies were engaged in growling 
 and fighting over the carcase of a black bear which they 
 had evidently killed, and were now devouring. It was early 
 in the season, and food was scarce, which caused them thus 
 to indulge in such a carnivorous feast. Instantly, on per 
 ceiving the hunter in the distance, they charged upon him 
 in a line, one after another. 
 
 Without retreating a step, he raised his trusty rifle, and, 
 taking steady aim, he tumbled the leader over. This 
 checked them, but only for a moment ; they resumed their 
 onward rush with a loud roar. Another well-aimed bullet 
 reduced their number to four, just the number of cartridges 
 left in his magazine. But, as they were decreasing the dis 
 tance rapidly, every shot told, till but one remained, and this 
 was only a few yards distant. 
 
 It was evident to the hunter that this was an old grizzly, 
 both from his colour and from the slowness of his movements, 
 consequently he permitted him to come quite near before he 
 discharged his final shot. The bullet struck him in the vital 
 part. It pierced his heart. One of his tribe, who was in 
 the vicinity, hearing the repeated reports of the rifle, came 
 rushing to ascertain the cause, and was surprised to see 
 the long line of grizzly carcases right up to where they had 
 been interrupted at their bloody feast. 
 
 This chief was united in marriage to a Nishka, a young 
 woman trained in the Mission, as, owing to the crestal 
 system, there was no woman whom he could marry in his 
 
 313 
 
THE ZITZ-ZAOW TRIBE 
 
 own tribe. He has lately been elected to the office of 
 churchwarden, and is most exemplary in his character and 
 conduct. He has been greatly pleased to learn that he 
 and his people are a branch of the Dinne nation of Indians, 
 and that the Tahltan tribe, which is also a branch of the 
 same, have abandoned heathenism and become Christians, 
 
 The Rev. T. P. Thorman, our missionary on the Upper 
 Stikeen, informs me in a letter lately received : " I have 
 baptized no less than fifty-one men, women, and children." 
 This is the tribe amongst whom the Rev. F. M. T. Palgrave 
 first commenced work in 1897, and laboured bravely as a 
 pioneer missionary for five years at his own charges. As 
 such, he had rough work in breaking up the fallow ground 
 and sowing the incorruptible seed of the living Word. He 
 was succeeded by the present missionary, whose journey in 
 an open canoe up the Stikeen River in the late autumn 
 nearly cost him his life. For some fourteen days he, with 
 his wife and family, were exposed to a continual downpour 
 of rain, which drenched them and all their effects. This 
 resulted afterwards in a serious illness. But he struggled 
 bravely against it, until compelled to surrender. 
 
 During this time he lost one of his children through a 
 terrible accident, and, shortly after, he was called on to part 
 with his wife. Yet, like a good soldier of Jesus Christ, as 
 soon as he was restored he volunteered to return again to 
 his Mission, and how delighted his converts were to welcome 
 him amongst them again ! Such courage and self-denial 
 deserves to be rewarded. And it has been : in the number 
 of converts he has been enabled to register, and in their 
 affection for him, he is well satisfied. 
 
 Thus of the Dinne nation, the three branches which were 
 making their way towards the western coast have all been 
 met by missionary effort, and, whilst two of them have been 
 evangelised by our Missions, the third has been taken 
 over by the French Roman Catholic Mission, of which it 
 forms the last outpost towards the coast. 
 
CHAPTER XXV 
 
 THE NISHKA INDIANS AS HUNTERS 
 
 ( And they painted on the grave posts 
 Of the graves yet unforgotten, 
 Each his own ancestral Totem, 
 Each the symbol of his household, 
 Figures of the bear and reindeer, 
 Of the Turtle, Crane, and Beaver. 
 Each invested as a token 
 That the owner was departed, 
 That the chief who bore the symbol 
 Lay beneath in dust and ashes." 
 
 LONGFELLOW (" Hiawatha "). 
 
 THOUGH the Zitz-Zaows, as has already been stated, 
 were famed for their ability and skill as hunters, yet 
 it is doubtful whether they surpassed the Nishkas in 
 this respect. The introduction of the repeating-rifle and 
 the breech-loading shot-gun has been of great advantage to 
 the Indian hunters. In one season of about six weeks I have 
 known our hunters to bring in some seven hundred and fifty 
 bear skins. 
 
 Reckoning at even a lower rate for the other encampments 
 on the Nass River, there could not have been less than two 
 thousand bears captured in the one short season. This they 
 never could have accomplished with the old muzzle-loading 
 weapons. In addition there are fewer accidents now to the 
 hunters. Under the old regime, often the hunters were 
 seriously injured, and sometimes killed, in their encounters 
 with bears. Many of the older men bear the marks of these 
 encounters. Here is one who always wears his hat on one 
 
 315 
 
THE NISHKA INDIANS AS HUNTERS 
 
 side of his head. His object is to conceal his ear, which has 
 almost entirely been torn off by a bear which he had wounded. 
 Here is another who was formerly very clever as a carver in 
 both wood and metal. But a bear bit his thumb off and 
 otherwise injured his hand, so that he can no longer exhibit 
 his handiwork. 
 
 Many exciting tales of encounters with the denizens of the 
 forest might be recorded, but the following, as related and 
 described to me by the hunter himself, is, I consider, the 
 most wonderful. He was visiting me one afternoon in 
 February during a severe cold spell, and as I had a good fire 
 burning to keep out the cold, my friend Gwaksho, who was 
 a chief, drew near and permitted his fur robe to drop lower 
 on his shoulders in order to enjoy the heat. As he did so I 
 remarked that his shoulders and arms were covered with 
 scars. I suspected that these had been caused by the 
 medicine men of his tribe while he was yet a heathen, as one 
 band of the craft known as the flesh-tearers were accustomed 
 to rush around the camps howling like wolves, and would bite 
 and tear the flesh off the shoulders and arms of those whom 
 they might meet. 
 
 In answer to my inquiries as to how he had received such 
 wounds, he informed me that they had been inflicted on him 
 in a life and death struggle which he had with a bear some 
 years previously. He had gone into the forest in search of 
 a suitable red cedar tree from which to construct a canoe, 
 and was accompanied by his son, then a boy of about seven 
 years, when suddenly on crossing a large fallen tree he found 
 himself face to face with a grizzly bear. He had left his 
 gun leaning against a tree on disembarking from his canoe, 
 and consequently had nothing with him but his hunting- 
 knife. This, however, he had not time to draw, as, being at 
 close quarters, the bear sprang upon him instantly. 
 
 As quickly, the hunter threw both his arms and legs around 
 the bear s neck and shoulders, and pressing his head up 
 closely under the bear s lower jaw, commenced to worry it 
 
 316 
 
THE NISHKA INDIANS AS HUNTERS 
 
 with his teeth. His object was to endeavour to sever the 
 bear s throat. He had good teeth, as all the Indians had 
 formerly, prior to the introduction of the white man s bill of 
 fare. The bear tried hard to dislodge the hunter and shake 
 him off, and it was then that he succeeded in inflicting the 
 numerous wounds, the scars from which had attracted 
 my notice. The hunter was eager to draw his knife, but 
 dare not relax his hold, as it would have given Bruin an 
 advantage. At length he succeeded in severing the main 
 artery and the wind-pipe, and was bathed in blood both 
 from his own wounds and that of the bear. His little boy 
 could not help, as, alas, he had no weapon. 
 
 With the artery severed the bear quickly weakened from 
 loss of blood, and at length tumbled over, and at the same 
 instant the hunter fainted. But only for a moment, as 
 reviving again he called to his son for water. Pulling a 
 large leaf of the skunk or bear cabbage (Symplocarpw 
 fcetidus\ he ran to a stream near by, and, filling it, hastened 
 to return to his father. He drank eagerly, and directed 
 his son to wash the blood from his face and eyes with the 
 water remaining. With the aid of his son he was enabled 
 to drag himself free from the bear, which was quite dead. 
 More water was brought to wash and staunch the flow of 
 blood, and leaves applied to the wounds. 
 
 Lacerated though he was, he was enabled with the aid 
 of his son to reach the canoe, in which they drifted a few 
 miles further down to another encampment of the tribe, 
 when more effective help was rendered. Several weeks 
 elapsed before he was able to get about again, but being 
 of a strong constitution he was soon able to engage in 
 the bear-hunt once more, but never left his gun behind 
 again. He had preserved the fangs of the bear, which he 
 presented to me. 1 
 
 1 This story of Chief Gwaksho s life and death struggle with a 
 grizzly bear appears in the late Rev. Dr. Crosby s book. It is stated 
 he received it from the late Bishop Ridley. It is incorrect, however, 
 
 317 
 
THE NISHKA INDIANS AS HUNTERS 
 
 He succeeded to a chieftainship afterwards, and was 
 living as a bigamist when the Gospel message found him, 
 and when at length his heart opened to the message of the 
 Divine love and mercy he was ready to accept the terms. 
 He gave up one of his wives, and was baptized into the 
 Church of Christ. He remained faithful unto death, and 
 saw all his family following his example before passing away. 
 His family and tribe erected a tombstone to his memory, on 
 which figures of the bear stand to symbolize not only his 
 crest or totem, but also his prowess as a prince of hunters 
 amongst his fellow- tribesmen. 
 
 With the transformation which was thus progressing in 
 the hearts and lives of the Indians, it was necessary that 
 the change should be manifested in their encampments and 
 dwellings. And this was being done. We had succeeded 
 in leading our Christian Indians to pull down their old 
 lodges and to erect new and improved dwellings. Ample 
 scope was afforded them to develop their ability in their 
 own designs in building, provided only they built in line, 
 and each householder in the middle of his lot. This was 
 necessary in order to preserve the proper distances between 
 buildings to prevent the spread of fire. The work was 
 crowned by the erection of a strong and commodious church 
 in the centre of the encampment. This building was 
 erected entirely by Indian workmen under the direction of 
 the missionary. About half of the cost was subscribed by 
 themselves and half contributed by friends. In this con 
 nection I have great pleasure in acknowledging the noble 
 help given to my efforts by a lady in Ireland, who by both 
 pen and voice succeeded in obtaining substantial assistance 
 for this important branch of our Mission work. 
 
 But alas for the instability of all earthly enterprises! 
 
 both as to the chiefs name and also as to the encounter. The chief 
 got his legs around the bear s neck, as well as his arms, hence his 
 lower limbs were untouched. All his wounds were received on his 
 shoulders and upper arms. 
 
 318 
 
THE NISHKA INDIANS AS HUNTERS 
 
 Before two years had expired we were overtaken by a great 
 conflagration, which destroyed not only the new church but 
 also some thirty of the improved dwelling-houses. This 
 occurred on Sunday, the third day of September 1893. It 
 broke out during the afternoon service and burned fiercely 
 till midnight. Every effort was made to check the progress 
 of the flames, but the water supply ran short, and the tide 
 was far out. A high wind was blowing, and everything was 
 very dry after a long spell of fine weather. In addition 
 the majority of the men were away at the autumnal fishing 
 stations. 
 
 The fire was supposed to have originated from a spark 
 from the flue of a kitchen alighting on the bark roof of an 
 outhouse in which hay was stored. I was the first to sight it 
 from the chancel of the church when I had just sat down, 
 having concluded the prayers, whilst a young man who was 
 a native lay reader stood up to deliver an address from the 
 lectern. He had just announced his text when I noticed a 
 cloud of smoke arising from a back-house about a hundred 
 yards from the church. I quietly signalled to two young 
 men seated in the front, who instantly rushed out. The 
 congregation took alarm, and moved out quickly but quietly. 
 The preacher was left standing at the lectern, unable to com 
 prehend the meaning of the outrush. From that time till 
 midnight all were engaged in fighting the flames. 
 
 The burning shingles were lifted by the wind, which was 
 blowing strongly from the west, and were landed on the roofs 
 of the church and other buildings, a quarter of a mile dis 
 tant. Every such burning brand kindled fresh flames, 
 against which the fire fighters had but slight chances of 
 success. Failing in our efforts to save the church, we has 
 tened to carry out such articles as we could. Whilst doing so 
 I was warned that the roof was falling in, and so I hastened 
 to the Mission-house, which was now threatened. The fire 
 had reached a point within one house of it, when I called on 
 those whose dwellings stood beyond the Mission buildings to 
 
 319 
 
THE NISHKA INDIANS AS HUNTERS 
 
 stand by me in an effort to arrest the flames, as should the 
 Mission-house be overtaken nothing could save the houses 
 which stood beyond it. 
 
 " Here," said I, " we have a good supply of water, and it 
 is our only hope." 
 
 There were two wells of water, one of which I had dug 
 myself, and the other which had been constructed by the 
 Indians, and on these we depended for success. I directed 
 several of them to cut down the upper part of the remaining 
 house, whilst we kept up a steady stream of water on the 
 burning building, which was two storeys in height. A num 
 ber of cartridges exploded in the burning building, sending 
 the bullets flying around us. Just then a messenger came 
 running to inform me that the fire had overtaken a small 
 trading store in which a one hundred pound keg of gun 
 powder was stored. 
 
 " Let all stand well away from it," I replied. " I cannot 
 leave my post here." 1 But, without waiting for my reply, 
 one of them rushed into the burning building and succeeded 
 in carrying out the keg of powder in his arms. By so doing 
 this man risked his own life, but probably saved the lives of 
 others. 
 
 We had now demolished the roof and upper part of the 
 house adjoining the Mission, and by hanging a number of 
 blankets steeped in water over the walls still standing, we 
 were enabled to save the Mission buildings. But before we 
 had fully succeeded in this, owing to the intensity of the 
 heat and exertion, I swooned and fell over in a faint, from 
 which I was recovered by some of my helpers pouring water 
 freely over my head and face. The intense heat was caused 
 by an outhouse full of packages of fish grease which caught 
 fire and burned very fiercely, the burning grease running in 
 streams from the burning building. A cry then rose that 
 the water was exhausted. Seizing a piece of firewood, I 
 broke an opening in the fence surrounding the Mission pre 
 mises, and showed them the well which I had dug myself 
 
 320 
 
THE NISHKA INDIANS AS HUNTERS 
 
 several years previously. This had been the means of saving 
 the Mission-house from destruction on two previous occa 
 sions, and now it was to serve the same purpose again. For, 
 encouraged by the fresh supply, the Indians rallied to the 
 rescue, and soon we had the satisfaction of seeing the collapse 
 of the burning buildings, and we knew that the Mission pre 
 mises, together with half a dozen dwellings on the other side 
 of it, had been saved. But what a scene of desolation we 
 turned to ! There remained but the two ends of the village. 
 All the central buildings, including the fine new church, had 
 been reduced to ashes. 
 
 At midnight we conducted a service around the burning 
 embers of the church. Many were present who had lost not 
 only their houses but also their furniture and food supplies, 
 but their great grief was for the church rather than the loss 
 of their own property. 
 
 One old chief, who had given one hundred dollars some 
 time previously towards the purchase of a window for the 
 chancel of the church, left his own house when in flames and, 
 assisted by his daughters, rushed into the burning church 
 and succeeded in carrying out the stained-glass windows, 
 which were in sections and ready for erection. He suffered 
 from exposure through the loss of his home and caught a 
 severe cold, which resulted in pleurisy, from which he died. 
 In his last hours he addressed his friends thus : " Do not 
 grieve for the loss sustained by the fire. It has only purified 
 us. I am ready to follow Jesus, naked if necessary."" 
 
 He afterwards explained the meaning of these words. 
 When he became a Christian some years previously he had 
 retained his dancing-robe and head-dress, the insignia of his 
 crest and chieftainship. These he had preserved in a box, 
 which was consumed with its contents in the conflagration. 
 Hence his reference to the fire having purified them. It 
 was a revelation to the missionary ; for the first time I under 
 stood the cause which had induced him on the occasion of 
 his brother^ death to return to the heathen camp and its 
 
 x 
 
THE NISHKA INDIANS AS HUNTERS 
 
 customs. His wife, however, stood firm and refused to go 
 back with him to heathenism. He remained there for one 
 winter, and in the spring, accompanied by two of his friends, 
 I visited him at the heathen camp. Addressing him, I said, 
 " I have come to seek you at your wife s request. Your foot 
 prints are too deep at the Mission. They cannot be effaced." 
 
 Seeing his heathen friends assembling, I inquired of him 
 where his box was. He pointed it out and I called upon 
 one of my men to shoulder it, and requesting the second to 
 take up his blankets and bedding, I passed my arm through 
 his and together we made our way out and through the 
 camp. The heathen party were so taken by surprise that 
 they failed to recognise the situation until too late. A 
 number of them rushed forward and endeavoured to obstruct 
 our progress, but failed. He was evidently glad to escape, 
 and received a hearty welcome from his wife and Christian 
 friends. He never looked back again in his Christian course. 
 His dying words had even a deeper significance than he 
 intended to convey. The fire had purified us indeed. It 
 tended to unite all more closely in a combined and deter 
 mined effort to retrieve the loss. 
 
 Unfortunately there had been no insurance, but as help 
 came in from friends towards the rebuilding of the church, I 
 proposed to those who had been burned out to devote the 
 funds thus contributed to their relief on the understanding 
 that they should contribute liberally to the re-erection of the 
 church. This they gladly engaged to do. This relieved the 
 situation and prevented much suffering. 
 
 An appeal was made to the Indian Department of the 
 Government, but no assistance whatever was granted, owing, 
 as I was afterwards Informed, to a false report having been 
 made by a person who neither visited the people nor learned 
 their state. 
 
 When the call was made for the re-erection of the church, 
 the Indian congregation responded readily and liberally. 
 Several of the chiefs gave as much as one hundred dollars 
 
THE NISHKA INDIANS AS HUNTERS 
 
 each. A sum equal to that raised by the natives was con 
 tributed by friends in the Mother Country, and when our 
 building fund was exhausted, our Indian workmen volun 
 teered to finish the building by free labour. This they did, 
 every man working from two to three weeks. 
 
 And at length a building in no way inferior to the first 
 church was completed. The dwelling-houses also were 
 restored on more sanitary lines, and with less danger from 
 fire. 
 
 All the work of rebuilding was performed by our Indian 
 workmen. They are almost all handy with their tools, and 
 many of them are clever carpenters. Their dwelling-houses, 
 public buildings, and the church all testify to this. One of 
 my workmen, a young man who had seen the catalogue of 
 church furnishings issued by an English firm, requested to 
 be permitted to make a pulpit similar to a sketch shown 
 there. He constructed a lathe, with which he turned the 
 miniature pillars required, and completed the work in a 
 masterly manner. He then added a small book-board, 
 beautifully carved by himself, and afterwards a prayer-desk, 
 similar in style to the pulpit. This last was his Christmas 
 present to the church. In addition he is a musician, and 
 acts as organist when required. 
 
 Another carpenter, who is also a chief, constructed a stand 
 for the font. This is made of red cedar inlaid with yellow 
 cedar so perfectly fitted and polished as to make it appear 
 as one piece. 
 
 A third workman, who is quite an artist, executed the text 
 around the arch of the chancel : " O worship the Lord in the 
 beauty of holiness." And as there is no word quite the 
 equivalent of worship in any of the Indian languages, I 
 directed him to design and paint the figures of two angels, 
 one looking upward in flight with hands clasped in a suppli 
 cating attitude ; whilst the other figure, also in the attitude 
 of flight, is looking upward whilst holding a harp in the left 
 hand prepared to strike, whilst the right hand is uplifted in 
 
THE NTSHKA INDIANS AS HUNTERS 
 
 praise. These figures represent praise and prayer, which 
 together constitute worship, so that while filling two vacant 
 spaces over the chancel arch, they also convey to the Indian 
 worshippers the meaning of the text underneath. The way 
 in which this decoration is completed reflects much credit on 
 the Indian artist, to whom it was a pleasure thus to embellish 
 the house of God. And though not perhaps so cunning in 
 handicraft as Bezaleel and Aholiab, yet who shall assert 
 that they were not actuated by the same spirit ? 
 
 324 
 
CHAPTER XXVI 
 
 A REVIVAL 
 
 "The dawn is not distant 
 Nor is the night starless ; 
 Love is eternal ; God is still God, and 
 His faith shall not fail us ; 
 Christ is Eternal." 
 
 LONGFELLOW. 
 
 IT was shortly after this great conflagration that an in 
 tense interest began to be manifested by the Indian 
 Christians in spiritual matters. It spread rapidly to 
 every encampment on the river. Even the heathen Indians 
 partook of the same spirit. Services and meetings for 
 prayer and the study of the Scriptures were held daily, and 
 continued often till past midnight. As the canoes passed 
 up and down the river and along the inlets, songs of praise 
 might be heard in both the Indian and the English languages. 
 Numbers both of men and women were to be found preaching 
 and praying out of doors, at the fisheries and other encamp 
 ments. 
 
 Fearing some abuse might arise unless the movement was 
 properly directed, I convened a public meeting to which I in 
 vited the leaders of this unusual movement. I informed them 
 of the organisation known as the " Church Army," the head 
 quarters of which was in London, and that, as some of them 
 were desirous to engage in open-air methods, and to use the 
 drum and other musical instruments which was in accord 
 ance with Church Army regulations, I was prepared to write 
 and obtain the rules, should they desire to inaugurate a 
 local branch. To this they unanimously agreed, and at a 
 
 325 
 
A REVIVAL 
 
 special service held in the old church, which was the oldest 
 church in the diocese or on the northern coast, twelve men 
 were admitted as an Indian branch of the Church Army. 
 Philip Latimer, a senior Christian of many years 1 standing, 
 and of most exemplary character, was appointed as first 
 captain, with standard-bearers, lieutenants, &c. The or 
 ganisation rapidly spread and increased, until every mission 
 station in connection with the Church Mission has now a 
 Church Army evangelistic band. And as the leading rule 
 is that every member shall be a communicant, it has proved 
 beneficial to the mission work and prevented schism. It 
 affords an opportunity to every earnest Christian, whether 
 male or female, to do something in the furtherance of the 
 truth. 
 
 Amongst the trials in mission work during the past we 
 must include loss of life from accidents on the water, owing 
 to the fact that all travelling was by canoe. Four of our 
 most intelligent and useful Indians, when on their return 
 journey from Port Chester in Eastern Alaska, were all lost 
 by the wreck of their canoe. The canoe was too heavily 
 laden when they embarked, and their cargo was increased 
 yet more by the carcase of a large deer which they had shot 
 on the shore. In this condition they were overtaken by a 
 sudden squall from the ocean off Cape Fox. They at once 
 steered for a shelter known as Boat Harbour, but before 
 they reached it, the sea was breaking in fury along the rocky 
 shore. As the entrance to this small harbour is narrow, the 
 waves roll off the rocks on either side and literally swamp 
 the opening leading into it. They had just reached this 
 entrance when they were submerged by an enormous wave, 
 which broke over them from both sides, and shattered their 
 frail bark, lashing them and their cargo under the foaming 
 deep. 
 
 It was a trying occasion when the search-party returned 
 one night with the sad news. The discharge of three guns 
 signalised the catastrophe before they reached the shore, 
 
 326 
 
A REVIVAL 
 
 and soon the bereaved families and their friends were wailing 
 and weeping all through the encampment. As usual, foul 
 play was suspected, for such an accident as this never hap 
 pens without suspicion falling on others an evidence that 
 the evil surmisings which accompanied the deeds of the past 
 have not yet been eradicated from the Indian mind. 
 
 The men who were lost were men of note in the community, 
 one being a leading musician and organist in the church; 
 another was our verger; whilst yet a third was a leading 
 council man ; and the youngest of the four, a most promising 
 young man, was a member of the cornet band. 
 
 But this was not the only ill which befell our community 
 from the Alaskan territory. There had been rumours of 
 smallpox for some time from the other side of the boundary, 
 and our Indians had been warned of its approach. But the 
 unexpected manner in which it gained an entrance on the 
 Canadian side leaves but little cause for accusation against 
 any. Whilst at breakfast one morning a young woman rushed 
 in on us, crying in an agitated manner, and declared that her 
 husband had become demented, and that with much difficulty 
 she had prevented him from carrying out the bed and blankets 
 to lie down on the shore, where the tide was rising. 
 
 " And," she added, " he is covered with a strange erup 
 tion, which has broken out all over him, and it is appearing 
 on me also/ 
 
 As she concluded her complaint she burst into tears, crying 
 out, " Oh, I am so ill, I fear I shall lose my senses. 1 " 
 
 We at once apprehended that it was the dreadful ailment. 
 Simultaneously my wife and I sprang to our feet to examine 
 our uninvited visitor. We at once concluded that it was 
 indeed smallpox. Dismissing her instantly, she was in 
 structed to return direct to her husband. I promised to 
 follow her to examine him, which I did, and found him suf 
 fering from confluent smallpox, which accounted for the high 
 fever and delirium which accompanied it. 
 
 I instructed him and his wife, together with all the inmates 
 
 327 
 
A REVIVAL 
 
 of the house, not to leave their own premises, nor to enter 
 any of the neighbouring houses. I promised also to return 
 at once with such medicines as were necessary. My first act 
 was to erect a temporary barrier across the street leading to 
 the infected dwelling. In this I was not a moment too early, 
 as I had no sooner completed it than a number of Indians 
 assembled to enter, in order to manifest their sympathy. 
 One or two of them asserted that it was not smallpox, as 
 they had seen it in a former visitation. I had to warn them 
 that any who attempted to pass the barrier I had erected 
 would be deported with those suffering from the dreaded 
 disease. 
 
 It happened to be Victoria Day (24th May), and a picnic 
 had been arranged to be held in the valley behind the camp, 
 to which I had been invited. I hastened thither and found 
 them all assembled. Not one of those present suspected 
 anything of the danger which had so suddenly broken out in 
 their midst. When they had finished their feast, as usual 
 they looked to me for a speech, but they little expected to 
 hear such news as I was about to announce to them. 
 
 " You have heard me warn you," I said, " of the approach 
 of the Haightly-lahaksh from Alaska? Well, I regret to 
 tell you it has come ! It is in our midst now." 
 
 And then, having informed them of those whom it had 
 seized upon, and of how I had established a quarantine which 
 none might pass, I urged them to move away with their 
 families. 
 
 " I advise you all to embark at once with your families 
 and friends, and move off to your hunting-grounds until the 
 infection has been overcome." 
 
 Had a bomb been dropped in their midst it could not 
 have astonished them more. Before evening the encamp 
 ment was almost deserted. They fled in all directions, for 
 the Indian has urgent reasons for dreadiog the smallpox. 
 The two preceding visitations had swept away thousands of 
 them. But in the meantime vaccination had been intro- 
 
 328 
 
A REVIVAL 
 
 duced, and it had evidently decreased the ravages of the 
 disease. For it not only proved a specific against the infec 
 tion, but it also inspired the Indians with confidence, thus 
 rendering them much less susceptible to the infection. This 
 outbreak was caused by an infant which arrived with its 
 parents one morning early by canoe from Tongass in Alaska. 
 The parents must have suspected what this ailment was from 
 which their child was suffering, as they landed at the last 
 house in the camp. As the inmates were just about to 
 breakfast, the new arrivals were invited to join them in 
 accordance with Indian hospitality. Whilst they were eat 
 ing their child cried unceasingly, and its face was covered 
 with sores. The mother of the household inquired, " What 
 has caused this ? " 
 
 " Oh," replied the mother, " we encamped last night in a 
 place where the mosquitoes were numerous, and our child is 
 suffering from the effects of this." 
 
 The good woman of the house then took a blanket off her 
 bed, in which she wrapped the child, and laid it on her bed 
 until they had finished their meal. They then re-embarked 
 and proceeded up the river to the next encampment, where 
 they were again invited to eat. The hospitality of their 
 unfortunate hosts both here and at the first encampment 
 was rewarded, but not to their benefit. These visitors were 
 sowing the seeds of disease and death. Nor did it fail to 
 spring up. In less than a fortnight the infection had spread 
 for over one hundred miles. 
 
 A party of the Nass Indians, just prepared to embark for 
 the Skeena fishing camps, were amongst those with whom the 
 infected party sat down to dinner. 
 
 This "Ginx s baby" affected the rest by its infection. 
 Consequently the disease broke out simultaneously on the 
 Nass and Skeena rivers. And this, too, when the fisheries 
 were about to commence the season s operations. But by 
 the detection of the disease at the first sign, and by establish 
 ing a strict quarantine by night and day, we were enabled to 
 
 329 
 
A REVIVAL 
 
 confine it to the quarter where it first broke out on both 
 rivers. By disinfection and vaccination we succeeded in 
 stamping out the infection, and I received the thanks of the 
 Indian Department, which was publicly expressed in the 
 Government Blue Book for the year. 
 
 The first Indian who contracted it was a young man who 
 prided himself greatly on his personal appearance. He 
 scorned all menial work, and had succeeded in learning 
 photography, from which he derived sufficient means to 
 support himself, with his wife and child. When returning 
 up the coast a short time previously on a passenger steamer 
 with his camera, several of the crew invited him to take a 
 group photograph of three of their number. He wisely 
 consented, but only on the condition that they should obtain 
 the permission of the captain. This they succeeded in 
 doing, and they proceeded forthwith to line up along the 
 taffrail of the steamer for the photograph. Not satisfied, 
 however, with their position, he requested them to change 
 in order to .place the tallest man in the centre. As the 
 three sprang forward from the rail against which they had 
 been leaning, it gave way, and with it the three men fell 
 overboard directly in front of the immense paddle-wheel, 
 which literally cut them to pieces instantly. 
 
 The astonished photographer was left standing by his 
 camera to take the photograph of the men the subjects of 
 which had been swept away in a moment. It was truly an 
 unfinished picture. Well was it for him that he had refused 
 to act without the permission of the captain, as otherwise 
 the blame would most probably have rested on him. He 
 was restored to health after his attack of smallpox, but he 
 was so disfigured that he gave up photography and learned 
 boatbuilding. He was himself drowned afterwards by fall 
 ing from the wharf after dark on the Skeena, and he was 
 greatly mourned by all his friends. 
 
 Probably the fact that we were compelled to disinfect all 
 his photographic supplies, which were so injured by the 
 
 330 
 
A REVIVAL 
 
 chemicals as to unfit them for use, tended to discourage 
 him. 
 
 His old father, who had been named Heber, was standing 
 by, with his wife, when his feather-bed was being burnt, 
 which greatly irritated him. He probably remembered the 
 many occasions when he had gone in pursuit of the seafowl 
 along the coast in order to provide sufficient feathers for 
 this luxury, and now to stand by while it was being con 
 sumed ! " Who could endure it ? " So, snatching his pipe 
 from his mouth, he cast it into the fire, exclaiming, "There, 
 burn me with it also." And then, pulling his tobacco from 
 his pocket, he added it to the flames, crying, "What is 
 there left for us to live for ? " 
 
 He evidently included his wife in his sympathy, as she 
 had but lately succeeded in re-covering the bed with new 
 material. And though she said nothing as she sat watching 
 its consumption, she evidently considered we were mad. 
 I awaited an opportunity when their indignation had sub 
 sided, and then proved that we were taking all this trouble 
 for their welfare. And if they were not convinced of my 
 assurance then, they were afterwards, when we subjected 
 them to a good bath by the river side, and then supplied 
 them with new clothing, and permitted their return to the 
 village and their friends in triumph. Here a new tent had 
 been erected for their use, as their house had been burnt 
 also. The Indian Department afterwards made a grant for 
 the material for a new house, which was erected between the 
 rocks at the end of the camp, reminding one of another 
 Heber, the Kenite of whom it is written, " Strong is thy 
 dwelling-place, and thou puttest thy nest in the rock." 
 
 Heber has passed away, having died in faith. He had 
 been a great warrior in his day, and never fully recovered 
 from a blow received in a fight from an assailant, who rushed 
 upon him from behind and stabbed him with a double-edged 
 dagger, which penetrated the lung. He passed through 
 several trials with his family, as, in addition to that already 
 
A REVIVAL 
 
 stated, through the premature discharge of a cannon, his 
 youngest son had his eyes blown out, and nearly lost his 
 life. The young men of the tribe were engaged in a sham 
 fight, in which the volunteers were pitted against the fire 
 men. 
 
 A cannon belonging to the village had been placed on 
 the shore, and a bag of powder had just been rammed into 
 it, when this lad stooped down and looked into the 
 mouth of the cannon. At this moment a spark from the 
 pipe of the man who was placing the powder on the touch- 
 hole ignited the powder and discharged the cannon, which 
 blew the lad some distance from its mouth. How he survived 
 is a mystery. His face and neck were but a mangled mass 
 of flesh and blood. The hair was blown off his head, as 
 also most of his scalp, and his sight was destroyed. The 
 Indian whose pipe had caused the mischief was also badly 
 burnt, but the lad lingered between life and death for many 
 months, and at length recovered, to be blind for life. 
 
 We had scarce recovered from the epidemic of the small 
 pox, when we were threatened by an evil of a different 
 nature. This was the arrival of several liquor schooners in 
 the river. These vessels had caused much trouble and quar 
 relling amongst the Indians in the early days of mission 
 work on the coast, and it was believed that we had seen the 
 last of them. But late one evening one of our young men 
 came and informed me that, seeing a schooner anchored 
 behind an island, he had approached her and was invited 
 on board. Here he found two stalwart white men, who 
 informed him that if he could induce his friends to pur 
 chase a keg of liquor or a case, they, would reward him by 
 giving him a bottle or two free. 
 
 I next learned that these men had succeeded in inducing 
 the heathen Indians on the river to give them an order to 
 purchase all their cargo. To this end they had instructed 
 them to take the schooner, with cargo, up the river, and 
 there await their arrival. This they did, and soon our 
 
A REVIVAL 
 
 Indians, foreseeing the consequence of such a quantity of 
 liquor falling into the possession of the heathen party, 
 determined to seize the schooner themselves. I advised 
 them to await the arrival of the Government agent and 
 constables, to whom I had written, but they feared they 
 could not arrive in time. Consequently a party proceeded 
 up the river early on a Sunday morning in pursuit, and as 
 the schooner men were well armed, I feared they would de 
 fend themselves and their schooner and cargo to the death. 
 
 But the Indians are masters of craft, and when they 
 arrived near the place where the vessel was anchored, they 
 sent forward a small canoe with two men, to reconnoitre. 
 These went on board and engaged the owners in a bargain 
 for the purchase of the whole cargo. To this end they 
 stated that a number of their friends were coming. The 
 others then approached in the large canoe, and whilst one 
 of the liquor vendors was in the cabin and the other on 
 deck endeavouring to effect a sale, instantly they were seized 
 and bound, and conveyed with the schooner down the river 
 to the Mission. Here they were placed in the lock-up, 
 whilst their schooner was anchored off the village. 
 
 It was a clever capture, as the liquor vendors were well 
 armed. Each of them had a revolver fully charged, whilst 
 rifles and shot-guns were hung around the cabin. They sent 
 for me shortly after their arrival and begged of me that I 
 should go aboard the schooner and secure all their money 
 and valuables, which I did. The schooner, which was named 
 the Vine, was well filled with liquor in casks, boxes, and 
 bottles. Brandy, rye, and other brands of whiskies, as also 
 rum and gin, were packed closely on board. Had the 
 heathen on the river succeeded in purchasing the entire 
 cargo, as they had engaged to do, the results would most 
 probably have been serious to themselves and others. As 
 they are all possessed of firearms and do not hesitate to use 
 them when intoxicated, it would have created a dangerous 
 position both for themselves and the missionaries. 
 
 333 
 
A REVIVAL 
 
 Fearing to leave such a cargo of liquor on the schooner 
 lest the owners might effect their escape and carry it away 
 again, or that some of the Indians might be tempted to make 
 away with a quantity, I had the vessel beached and the 
 cargo stowed away in one of the Mission buildings. I had 
 despatched a special canoe with a letter to the Indian agent 
 some fifty miles distant. 
 
 On his arrival a court was opened and the prisoners were 
 tried. They pleaded guilty to the charge, but urged as their 
 defence that they were only seeking to make a living. I 
 pointed out to them that of all the Indians present in the 
 court-room even the weakest had made some three hundred 
 dollars by salmon fishing that season. I reminded them also 
 of the manner in which they endangered the lives of the few 
 white residents amongst the Indians, as there were no repre 
 sentatives or officers of the law to preserve order or to pro 
 tect life amongst them. They were fined and their schooner 
 confiscated and sold to pay the costs, whilst they were each 
 sentenced to ten months 1 imprisonment. The cargo was all 
 emptied into the sea in the presence of many of the Indians, 
 and the prisoners afterwards threatened the Indian agent 
 and myself. It was a salutary lesson to any others who 
 might be inclined to engage in such a traffic to keep clear of 
 it, and there has been no further attempt to break the law. 
 The other schooners which had entered the river at the same 
 time escaped, but never attempted to return. 
 
 The heathen Indians, however, though baffled in this at 
 tempt to purchase the cargo of liquor on the schooner Vine, 
 were yet determined to obtain intoxicants. They, in common 
 with all the tribes on the coast, had learned how to ferment 
 and distil liquors. Before the advent of the whites they had 
 no intoxicants. It was a soldier of the United States garri 
 son at Fort Wrangle in Alaska, who had been dismissed the 
 service for intemperance, who entered the Indian camp there 
 and taught the Indians how to distil the " hoocheno," or 
 fire-water, and also how to ferment the juice of the berries, 
 
 334 
 
A REVIVAL 
 
 This discovery soon spread from camp to camp, and the 
 tribes of South-Eastern Alaska, with the Haidas, Nishkas, 
 and Tsimsheans, were amongst the first to engage in the 
 illicit manufacture. Many were the casualties resulting from 
 the indulgence in these intoxicants. Sometimes whole tribes 
 were engaged in free fights from this cause, and numbers 
 were killed on both sides. Both men and women, old and 
 young, have fallen victims of this vice. It was soon evident 
 that they had succeeded in their efforts to produce a strong 
 intoxicant. One man died in delirium tremens after having 
 been bound naked for several days to keep him from throw 
 ing himself on the fire. Another died whilst endeavouring 
 to win a wager by drinking a large wassail-bowl full. A 
 third, in a drunken condition when accompanied by his little 
 son in a sleigh, staggered through an opening in the ice. 
 The little boy had the presence of mind to disengage the 
 rope from the sleigh and cast it to his father ; but he was 
 too intoxicated to lay hold of it, and was soon carried by 
 the current under the ice and thus perished. Another drank 
 himself blind, and would have died in delirium tremens had I 
 not laboured hard to save his life. When called to see him, I 
 found him in a wretched plight ; he could scarcely be kept on 
 the bed, crying out and struggling to escape from his tormen 
 tors. An incessant retching, which could not be controlled, 
 threatened to terminate fatally ; but by applying strong cata 
 plasms of mustard, with suitable medicines, this distressing 
 symptom was overcome, and he recovered to be blind for life. 
 
 At length our missionary, the Rev. J. B. McCullagh, who 
 had received a commission as Justice of the Peace, decided 
 to endeavour to discover the source of all the ills. Accord 
 ingly he sent a party of special constables, armed with a 
 search-warrant, to search the village from which all the evils 
 had arisen. Every lodge was searched, but in vain, and they 
 were about to return unsuccessful, when one of them suddenly 
 recalled to mind an incident which had occurred during a 
 recent visit with the Church Army, when accompanied by my 
 
 335 
 
A REVIVAL 
 
 son. The latter was desirous after their service there to take 
 a walk into the forest, but was followed by one of the resident 
 Indians, who informed him that he had best not follow that 
 path, as the medicine men were performing their incantations 
 there. 
 
 He returned, but his suspicions were aroused, and he men 
 tioned the matter to one of their number. This man was 
 now acting as one of the specials, and calling on two others 
 he informed them of this, and together they entered on this 
 same trail, and followed it. 
 
 They had not gone far till they reached a large spruce tree, 
 to which the trail appeared to lead. Walking round it they 
 detected a hollow sound, and soon they uncovered a pit or 
 vault which was well filled with barrels, kegs, and casks, all 
 full of fermented liquor. There were some twenty-three such 
 packages in all, quite sufficient to supply them for months 
 to come. As it was now dark, they returned to the village 
 to call their partners to help them. These had given up 
 the search, and the owners of the liquor depot were con 
 gratulating themselves on the failure of the searchers to find 
 any intoxicants in their dwellings. 
 
 When the constables left they believed they had returned 
 to their own village, whereas they had secured several sleighs, 
 and made their way under cover of the darkness to the newly 
 discovered depot. Here they loaded the entire stock on the 
 sleighs, and carried it off to the Mission. Great was the 
 consternation in the camp on the following morning, when 
 they discovered their depot empty. A hasty council was 
 called, at which it was decided to send a deputation at once 
 to treat for terms. The deputation met the constables on 
 their way to serve summonses and warrants on the law 
 breakers. All obeyed, and found their stock of liquor piled 
 up as silent witnesses against them in the court-room. 
 
 As each in turn stood forward, he pleaded guilty and was 
 asked to point out his cask or barrel, which was done. At 
 length but two casks remained, and to the ownership of these 
 
 886 
 
A REVIVAL 
 
 no one responded. After looking at one another in expecta 
 tion, a chief sprang to his feet and exclaimed, " Since there 
 is no one sufficiently courageous to acknowledge his own pro 
 perty, I am willing to bear the blame. Charge it against 
 me, and let the delinquent bear the shame." A fine, with 
 costs, was imposed on all who thus pleaded guilty, which 
 was at once paid, and all the offenders promised not to 
 break the law again. In conclusion, chiefs and leaders, in 
 short and vigorous speeches, confirmed the promises and 
 advised all to adhere to them. 
 
 Thus the liquor conspiracy was broken up, and the way 
 cleared for advancement. And an advance was made. Act 
 ing under the influence and advice of their fellow-tribesmen 
 of the Christian community, many of them intimated their 
 desire to be registered as catechumens, and after due pre 
 paration a large number were admitted to the membership 
 of the Church by baptism. 
 
 837 
 
CHAPTER XXVII 
 
 THE LAKGALZAP MISSION 
 
 " Buried was the bloody hatchet, 
 Buried was the dreadful war club, 
 Buried were all warlike weapons, 
 And the war cry was forgotten ; 
 There was peace among the natives, 
 Unmolested roved the hunters, 
 Built the birch canoe for sailing, 
 Caught the fish in lake and river, 
 Shot the deer and trapped the beaver ; 
 Unmolested worked the women, 
 Gathered wild rice in the meadows, 
 Dressed the skins of deer and beaver 
 All around the happy village." 
 
 LONGFELLOW ("Hiawatha"). 
 
 SHORTLY before this occurred, the Christian congrega 
 tion of Indians belonging to the Methodist Mission at 
 Lakgalzap were at their own earnest desire received 
 into connection with the Anglican Missions on the Nass. 
 They had long become discontented because of the too fre 
 quent change of missionaries. Their first missionary, the 
 Rev. A. E. Green, had remained at his post for some fifteen 
 or sixteen years, and drawn quite a congregation out of 
 heathenism. But after his removal his successors came and 
 went all too quickly for the adherents of the Mission. They 
 had seen the missionaries of the Church Missionary Society 
 at the two Missions, one at the mouth of the river and the 
 other on the headwaters, remain at their posts for over twenty- 
 five years, whereas they had had over twelve changes during 
 the same period. This caused them to desire the same 
 
 338 
 
THE LAKGALZAP MISSION 
 
 permanency of teachers, and hence their desire to join the 
 Church. 
 
 We discouraged the movement, although urged to act, both 
 hy petition and by deputation. Instead of acceding to their 
 request, we assured them that we should communicate with 
 the leaders of the Methodist Missionary Society, and hasten 
 the appointment of a missionary. But though a teacher 
 was sent, he only remained a few months and then re 
 signed, owing to the breakdown in the health of his young 
 wife. 
 
 A long interim followed, during which the same desire was 
 intimated in even a more intense form than before. At 
 length when our missionary on the Upper Nass, the Rev. 
 J. B. McCullagh, was returning up the river to his station 
 he was compelled to encamp at Lakgalzap for the night. 
 But he could not rest owing to a drunken brawl which was 
 continued throughout the night. When preparing to depart 
 in the morning some members of the village council waited 
 on him, and begged him as a magistrate to issue summonses 
 for the guilty parties, especially for those who brought in 
 and supplied the liquor. This he did, and fined the offenders, 
 leaving the council to deal with the minor cases, as he was 
 anxious to proceed on his homeward journey. 
 
 But again he was compelled to postpone his departure, as 
 he found there was an epidemic of autumnal fever amongst 
 the young children in the camp, and the parents and friends 
 begged him to visit them, and prescribe some remedy. He 
 could not refuse to do this, and as he found several of them 
 very serious cases, he consented to remain and prescribe for 
 them until they were out of danger. But he requested, as 
 the condition of his remaining longer, that they should not 
 introduce the subject of their desire to be received into the 
 Church. This they agreed to, but notwithstanding their 
 promise, in a few days they commenced to hold meetings to 
 discuss the situation. 
 
 Unable longer to conceal their desire, a deputation was 
 
 339 
 
THE LAKGALZAP MISSION 
 
 instructed to wait on our missionary, to inform him that 
 should the Church refuse to receive them, many of them 
 would lapse to heathenism again. Fearing that such a move 
 ment, if taken, would injure our own Missions seriously, he 
 consented to inform the leaders of the Methodist Church 
 and also the Indian Department, giving due notice of their 
 intention. And on St. Andrew s Day the entire community 
 was received into the Church of England. I declined to be 
 present, as I had already intimated that until one of the 
 leaders of the Methodist Church had visited them, and had 
 heard their decision and the causes which had led to it, I 
 could not agree with the decision. This condition was ful 
 filled the following week by the arrival of the Rev. Thomas 
 Crosby, who had been commissioned by the Methodist Church 
 to visit the Mission, and inquire into the circumstances. 
 A meeting was convened on his arrival at Lakgalzap, and 
 several speakers were selected by themselves to inform Mr. 
 Crosby of their decision and of the causes which had induced 
 them to take the step. 
 
 The Rev. J. B. McCullagh declined to be present at the 
 meeting lest it might be thought that he had influenced the 
 speakers. It was evident to Mr. Crosby that they had taken 
 action of themselves, owing to the lengthened intervals 
 between the resignation of one teacher and the appointment 
 of a successor. As this had occurred several times they had 
 become dissatisfied, and decided on the change. I visited the 
 Mission the following Sunday, and assisted Mr. McCullagh 
 in the appointment of Church officers, and also of a branch 
 of the Church Army. 
 
 Shortly after the Lakgalzap Mission had thus been taken 
 over, the Methodist Missionary Society sent a deputation of 
 three of their number to ascertain all particulars of the 
 transfer, and it was agreed that a certain sum should be paid 
 to the Methodist Church from the Diocesan Mission Fund 
 for the church buildings and Mission-house on the Nass 
 river. This and other particulars were arranged by the 
 
 340 
 
THE LAKGALZAP MISSION 
 
 Bishop of the Diocese with the Superintendent of the 
 Methodist Missions. 
 
 The Rev. J. B. McCullagh succeeded in finding a young 
 man and his wife when in England on furlough, Mr. and 
 Mrs. Laycock, who volunteered to come out and take charge 
 of the Mission which had thus heen taken over. 
 
 But they were confronted with many difficulties, not the 
 least of which was that of the language, which led to mis 
 understandings. The Mission-house was accidentally de 
 stroyed by fire in the early winter, and with it all the 
 furniture and effects of the missionaries which they had 
 just brought out with them, many of them presents from 
 friends which could not be replaced. At length Mr. and 
 Mrs. Laycock decided to resign the Mission, but before 
 doing so Mr. Laycock erected a new Mission-house and also 
 procured a sawmill for the village. This latter was intended 
 to prepare lumber for the erection of a new church, to which 
 the congregation are now directing their efforts. Mr. Lay- 
 cock then took duty under the Bishop at Prince Rupert, 
 from which he proceeded to Atlin, where he held the Mission 
 for a time. 
 
 Meantime the Lakgalzap Mission has had several teachers, 
 none of whom have remained longer than the winter months. 
 It is difficult to find teachers who will continue to reside 
 there, as the Indians desert the station during the summer 
 months and take up their abode at the salmon canneries and 
 fisheries. Yet they are eager to have a missionary in full 
 orders amongst them, to administer the sacraments and build 
 them up in the faith. 
 
 But in the changing conditions of the country the churches 
 find it difficult to meet the many calls from new centres of 
 white settlers, and it is doubtful if either the Anglican 
 Church or the Methodists can continue to supply ordained 
 men to minister to such small communities. In such case 
 more use must be made of the natives as teachers. 
 
 The advantage of a united church were seen shortly after 
 
 341 
 
THE LAKGALZAP MISSION 
 
 the reception of the congregation of Lakgalzap. The 
 Indians, who had adhered to the old heathen customs despite 
 the efforts of the two Missions, surrendered to the Church 
 Mission shortly after the union and were all baptized. Some 
 sixty of them were thus received into the Church of Christ 
 and baptized in a tent at a camp which had been the head 
 quarters of heathenism ; whilst at Fishery Bay a much larger 
 number were received and baptized. 
 
 This number included three of the senior chiefs and the 
 leading medicine man. A short time previously the latter 
 had been committed for trial, accused of having caused the 
 death of a woman by his incantations and witchcraft. The 
 three chiefs had long been the champions of heathenism on 
 the river, but Sgaden surpassed his brother chiefs in this 
 respect. He was the head chief of the Giatlakdamiksh tribe 
 on the Upper Nass, and believed himself to be the greatest 
 chief on the river. 
 
 His great lodge was the centre of that citadel of heathen 
 ism, and though many an assault had been made on it in the 
 early days of the Mission, and afterwards, yet this chief and 
 his wife appeared to be impregnable against every effort to 
 win them to the truth. This spirit of opposition arose from 
 attachment to their own old customs more than from any 
 hatred to the new way. It was in the practice of the potlatch 
 that he, with many of his brother chiefs, had ascended the 
 social ladder, and to turn his back on this would have 
 resulted in social degradation and suicide. 
 
 And around this custom and accessary to it were the 
 "halied v> or Indian devilry, which in its hydra-headed 
 divisions of cannibalistic, destructive, and necromantic prac 
 tices kept the Indian camps in a continual turmoil, and made 
 the medicine men a terror to their own tribes as well as to 
 those outside. But Sgaden s surrender, though long delayed, 
 came at length in a manner least expected. 
 
 At a feast given by the Christians of Kincolith, to which 
 all the heathen chiefs of the lower river had been invited, a 
 
 342 
 
THE LAKGALZAP MISSION 
 
 singular symbol of union had been devised. A long rope 
 had been previously suspended from a beam in the feast- 
 house, and when the feasting was over and speech-making 
 had begun, one of the Christian chiefs explained the object 
 for which the rope had been prepared. He then called on 
 the Christian chiefs to lay hold on one end of the rope, 
 whilst the heathen chiefs were directed to lay hold of the 
 other end. Then bringing the two ends of the rope together 
 they crossed them, and then tied them firmly together, each 
 party still holding and pulling to tighten the knot thus 
 made. 
 
 "As we have joined this rope," exclaimed the leading 
 Christian chief, " even so we hereby consent and agree to be 
 joined together ." 
 
 To this the entire assembly expressed their approval with 
 a cheer. A red banner, with the word " Peace " and other 
 emblems embroidered on it, was then presented to the 
 heathen party by the Christians. Some of the more con 
 sistent amongst the Christians demurred afterwards to such 
 an agreement, and stated that they would not have been 
 present had they known of the plan previously. It was an 
 unholy alliance. 
 
 Shortly after the inauguration of the Church Army a great 
 potlatch was being held at the heathen camp at Ankida, 
 and the Church Army men proposed to pay the potlatchers 
 a visit, and also other points on the river. The potlatchers 
 resented their visit and offered them no hospitality, which is 
 very unusual amongst gatherings of Indians. One of the 
 evangelists, in speaking, referred to the agreement formerly 
 made by the rope-knot, which he asserted they had now 
 broken, and in the name of the Army demanded that the 
 banner which had been given on that occasion should now 
 be returned. This was done. The banner was handed back, 
 and with it much bitter invective was heaped upon the 
 Christians. 
 
 Chief Sgaden was seated in the centre of the heathen 
 
THE LAKGALZAP MISSION 
 
 chiefs, but he remained taciturn throughout, and took no 
 part in the tirade against the Church Army men. There 
 was a reason for his attitude. His nephew was amongst 
 them, and took a leading part in the severance of the 
 unrighteous alliance. 
 
 When they were about to leave on their return down the 
 river on the ice, this chief arose and quietly informed them 
 that he should accompany them. It came upon the entire 
 assembly, both heathen and Christian, as " a bolt from the 
 blue." It was a great decision declared in a manner worthy 
 of a chief. Anxious not to lose such a leader, a number 
 of his friends decided to accompany him in the hope that 
 they might induce him to return again. They followed 
 him to the first halting-place on the ice. Here they begged 
 him to return with them, and many were the arguments used 
 to induce him to reconsider his action. He listened patiently 
 till all had spoken. Then, rising to his feet, he stretched 
 out his hand, and pointing to a mountain on the opposite 
 side of the river he asked, " Do you see that mountain ? If 
 a land-slide took place and was rushing down its breast, 
 could any of you arrest its progress or turn it back again ? " 
 To this there was no response. " Well," he added, " it is 
 even so with me." It was sufficient. His friends left with 
 out another word and Sgaden continued his journey with 
 the Christian escort. 
 
 They reached the Mission the next day. The following 
 Sunday, after morning service, he made a public declaration 
 of his decision to abandon heathenism and to follow in God s 
 way. Two Christian chiefs stood on either hand as his 
 witnesses. In a voice quivering with emotion he declared, 
 in a few well-chosen words, how he had been led to take the 
 decisive step. His witnesses then prayed that he might be 
 enabled to stand firm, and then the whole congregation 
 burst forth spontaneously in the strain 
 
 " Ring the bells of heaven, there is joy to-day, 
 For a soul returning- from the wild." 
 344 
 
THE LAKGALZAP MISSION 
 
 He was baptized afterwards at Fishery Bay at his own 
 request, in order to witness a good confession before as 
 many of his own tribe as might be present. It was one of 
 the many triumphs by which heathenism was gradually 
 overcome. Although many efforts were made to win him 
 back to the old way, yet he remained faithful until his 
 death a few years afterwards. 
 
 Heathenism died hard on the Nass. The Haidas surren 
 dered to the truth much more quickly. They had all 
 abandoned their heathen practices in a little more than a 
 decade, whereas many of the Nishkas held fast to heathenism 
 as long again. 
 
 Thus the Tsimsheans on the coast line between the Nass 
 and Skeena Rivers, including the Kitkatlas on Ogden 
 Channel, the Haidas of the Queen Charlotte Islands, the 
 Nishkas of the Nass River, the Giatikshans of the Skeena 
 River, as also the Tahltan tribe on the Upper Stikeen 
 River, have all been evangelised and brought into the 
 Church of Christ. It is worthy of note that a native teacher 
 named Joshua Harvey, a member of the Kincolith congrega 
 tion of native Christians, has been instrumental in evangel 
 ising the Gishgagass tribe of Giatikshans on the Upper 
 Skeena. In addition, the Kitamaht Indians and the Indians 
 of Bela-Bela on Milbank Sound to the south have been 
 brought under the power of the truth by the missionaries 
 of the Canadian Methodist Missionary Society, of whom 
 the Rev. Thomas Crosby, the Rev. G. H. Raly, with Dr. 
 Large and others, have laboured long and faithfully. 
 
 Among the Quagulth Indians to the north of Vancouver 
 Island, where the Church Missionary Society took up the 
 work abandoned by the French Roman Catholic Mission, 
 much has been done by the Rev. A. J. Hall and Mr. A. 
 W. Corker. The chief success of the former consisted in 
 his mastery of the language, of which he prepared a Grammar 
 and completed translations of the Gospels, portions of the 
 Book of Common Prayer and Hymns, which will be of 
 
 345 
 
THE LAKGALZAP MISSION 
 
 permanent benefit to the Mission. The Boys Industrial 
 School which Mr. A. W. Corker and his devoted wife have 
 carried on and superintended for many years is effecting, by 
 the influence of the pupils it has educated, a gradual change 
 amongst not only the Quagulth Indians, but also other 
 outlying tribes. A similar institution for girls under the 
 same superintendence has lately been added, and will no 
 doubt prove of immense benefit to the Indian girls, who 
 are exposed to many and great dangers. 
 
 Northward, the numerous tribes of the great territory of 
 Alaska have almost all been evangelised by the churches of 
 the United States, each of the leading denominations having 
 agreed to occupy its own sphere, thus avoiding friction and 
 economising funds. To the Presbyterian Church must be 
 accorded the honour of having been the pioneer of evangeli 
 sation in Alaska. And with the early efforts of this Church 
 the name of Sheldon Jackson must ever be identified. It 
 was largely owing toiihis labours that the harmonious divi 
 sion of the territory for mission work was arranged. And 
 his success in the cause of education and in the introduction 
 of the reindeer from Siberia will ever remain as a monument 
 to his memory. 
 
 We were privileged, as has already been recorded, in first 
 calling the attention of the Board of Missions to the needs 
 of Alaska by a letter signed by the three missionaries then 
 labouring on the north-west coast of British Columbia. And 
 now we have the satisfaction of knowing that all along this 
 coast line, from the Straits of Fuca to the Behring Straits, 
 the Indian tribes have been evangelised. The Protestant 
 Episcopal Church of the States, under the able and energetic 
 leadership of Bishop Peter Rowe and Archdeacon Stuck, has 
 been seeking and saving the lost sheep of the Alaskan tribes 
 from Skagway to the Yukon ; whilst to the south of the 
 Alaskan boundary line, under the tactful and able leadership 
 of Bishop Du Vernet, the Message of Salvation is being pro 
 claimed to the incoming settlers along the line of the new 
 
 346 
 
THE LAKGALZAP MISSION 
 
 trans-continental railway, whilst the Indian tribes are not 
 forgotten. 
 
 Bishop Du Vernet was himself the pioneer clergyman at 
 Prince Rupert, where he conducted the first religious ser 
 vices, and from this, the terminal city of the Grand Trunk 
 Pacific Railway, he has extended the Church s work along 
 the line into the interior. The white settlers on the Queen 
 Charlotte Islands have not been overlooked, as there are 
 two clergymen of the Anglican Church engaged in the work 
 there. The other leading churches are also lengthening their 
 cords and strengthening their stakes in these new fields of 
 labour. 
 
 We rejoice that the evangelisation of the Indian tribes 
 has been effected before the inrush of the white population. 
 And the foundation has been laid, the only sure foundation, 
 on which to build up a new nation in this fair land of pro 
 mise. It is the foundation on which our fathers built up the 
 great nation of which we are justly proud. It is the founda 
 tion, also, on which the Pilgrim Fathers began to build the 
 mighty nation which is allied to us in blood and language, 
 whose territory bounds us on both north and south. 
 
 It is a well-tried foundation of truth and righteousness. 
 
 And from this commanding and central position, where 
 East and West unite, the influence of such a nation, stretch 
 ing from ocean to ocean of Canada s great Dominion, shall 
 roll in ceaseless waves and currents around the globe, to 
 remind us of the King of Righteousness, whose subjects we 
 are, and of His Kingdom, which shall never pass away nor 
 be destroyed. 
 
 347 
 
INDEX 
 
 ALASKAN Haidas, Mission to, 
 
 241 
 Ankida, origin of name, 277 
 
 BEARS, encounters with, 45, 313, 
 
 316 
 
 Bompas, Rt. Rev. Bishop, 229 
 Bonilla Isl. fur-seal hunters, 61 
 Burial, underground, introduced, 
 
 192 
 
 CANADIAN Methodists at Fort 
 Simpson, 91 
 
 on Nass River, 85 
 Canoe travelling, difficulties of, 
 
 145, 235 
 
 catastrophe, 154 
 Carving, Haida, 251 
 Chief s story, 281 
 Chinook trade jargon, 126 
 Church Missionary Society found 
 
 Mission, 23 
 
 College, author enters, 
 36 
 
 Army, introduction of, 325 
 Collison, Ven. Archdeacon, 38, 40, 
 
 43, 47, 231, 267, 268 294 
 
 Rev. W. E., 262 
 Corker, Mr. A. W., 345 
 Cowhoe, Chief, 173, 257 
 
 Cridge, Very Rev. Dean, 42 
 Crosby, Rev. Thos., 345 
 
 DAWSON, Professor, visit of, 228 
 Dixon, Capt., 21 
 
 Duncan, Mr. Wm., 23, 25, 47, 258 
 Doolan, Rev. R. A., 28, 30 
 Du Vernet, Rt. Rev. Bishop, 346, 
 347 
 
 EDENSHEW, Chief, 109, 162, 166, 
 
 169, 175, 261, 264 
 Essington, Port, founding of, 290 
 
 FIELD, Rev. J., 302 
 
 Fort Simpson, Mr. Duncan lands 
 
 at, 24 
 
 Eraser, Simon, explorer, 20 
 Funeral of chief, 279 
 Fur-seal hunting, 249 
 
 GAMBLING, how practised, 185 
 Giatkatla Indians, 18, 53 
 Giatlaub, visit to, 62 
 Gitikshan tribes visited, 292 
 Gitwinikshilk, 75 
 Gold, discovery of, on Queen 
 
 Charlotte Islands, 113 
 Grand Trunk Pacific Railway, 
 
 302 
 Green, Rev. A. E., 338 
 
 349 
 
INDEX 
 
 Gurd, Kev. K. W., 54 
 Gwaksho, Chief, fight with bear, 
 316 
 
 HAIDA Indians, 88, 89, 92 
 
 as hunters, 247 
 
 author s reception by, 
 
 102-106 
 
 crest system, 100, 101 
 
 opposition, 108, 123 
 
 canoes, 162, 244 
 
 carving, 251 
 
 congregation, appearance of, 
 
 151 
 
 feast described, 136 
 
 language, difficulties of, 
 
 124-5 
 
 mode of burial, 103 
 
 music, 226, 250 
 
 tattooing, 138 
 Haidas at Skidegate, 176 
 Halibut, fishing for, 209 
 
 Hall, Rev. A. J., at Alert Bay, 37, 
 
 43, 345 
 
 Harrison, Rev. C., 253, 257 
 Hazleton Mission, 307 
 Herber, the Warrior, 331 
 Hudson s Bay Company on Nass 
 
 River, 272 
 
 at Fort Simpson, 273 
 Hunting, dangers of, 216 
 
 INDIANS versus whites, 58 
 Industrial training for Indians, 56 
 Intoxicants, trouble caused by, 
 
 164, 166, 334 
 Inverness founded, 55 
 " Iron People," 119 
 
 JACKSON, Sheldon, 210 
 
 KADONAH, Chief, 25 
 Keen, Rev. J. H., 36, 258, 260 
 Kinzadak, Chief, 80 
 Kinnanook, Chief, 148 
 Kincolith Mission Station, 31, 
 318 
 
 burning of church, 319 
 Kishgagass Station, 301 
 Kishpiyouksh, 298 
 Klaitak, Chief, 278, 287 
 
 LAKGALZAP Mission, 338, 340 
 Large, Dr., 345 
 Law, introduction of, 215 
 Laycock, Mr. E. P., 341 
 Legaic, Chief, 35 
 Liberality, Indian, 322 
 Liquor vendors captured, 333 
 Lost in forest, 299 
 
 M/CULLAGH, Rev. J. B., 86, 335, 
 
 339 
 Mackenzie, Alex., the explorer, 
 
 17, 18 
 
 M Kenzie, Alex., 218 
 Makai, of Massett, 198, 200 
 Massett, description of, 100, 150 
 
 building at, 129, 154 
 
 Church opening, 255 
 Meares, Capt., 118 
 Medicine men, 47 
 Methodists at Fort Simpson, 91 
 
 on the Nass River, 85 
 Metlakathla, 33, 34, 50 
 Morice s History quoted, 274 
 Mosquitoes, fight with, 293 
 
 350 
 
INDEX 
 
 Mountain, Chief, 304 
 Murderer, tracking a, 303 
 Music among Haidas, 226, 250 
 
 NAKADZOOT, the medicine man, 
 
 230 
 Nangsinwass, Chief of Skidegate, 
 
 179 
 Nass River tribes, 66 
 
 - adventure on, 73 
 
 Methodists on, 85 
 
 Potlatch, 278 
 New Caledonia, 20 
 
 Nishkas and Tsimsheans at war, 
 82 
 
 as hunters, 315 
 
 - manual skill, 278 
 
 OLACHAN fishery, 65-67 
 Otter, steamer, voyage in, 121 
 Otter, sea, hunting of, 247 
 
 PALGRAVE, Rev. F. M. T., 314 
 Peacemaker, missionary as, 131, 
 
 194 
 
 "Pene" or pseudo-revival, 274 
 Port Simpson, 146 
 Potlatch, 134, 141, 205, 342 
 Presbyterian Church of U. S. in 
 
 Alaska, 149 
 
 Prevost, Captain J. C., 22 
 Prince Alfred, steamer, 42 
 
 QUADRA, Captain, 20 
 Quagulth Indians, 345 
 Queen Charlotte Islands, 78, 109, 
 113 
 
 j Queen Charlotte Islands, voyage 
 
 to, in canoe, 92-99 
 I Quiyah, Chief of Zitz-Zaows, 
 
 310-312 
 
 RALY, Rev. G. H., 345 
 
 Religious fanaticism, 274 
 
 Revival, 325 
 
 Ridley, Rt. Rev. Bishop, 252, 
 
 262, 296 
 
 Robson, Hon. Jno., 304 
 Rowe, Rt. Rev. Bishop, 346 
 
 SAN Francisco, 41 
 
 Sanitary conditions enforced, 219 
 
 Satellite, H.M.S., 22 
 
 Sea-otter hunting, 247 
 
 Sebasha, Chief, 51, 55 
 
 Seegay, Chief, 90, 93 
 
 Sgaden, conversion of Chief, 344 
 
 Shakes, Chief, 50, 51 
 
 Sharks, dangers from, 207 
 
 Sheldon, Rev. H. A., tragic death 
 
 of, 291 
 
 Sick, treatment of, 181 
 Simon Magus, a modern, 183 
 Skeena River Mission, 288 
 Skidegate visited, 175 
 | Slaves rescued, 52, 78 
 Small-pox epidemic, 26, 202, 
 
 327 
 Sneath, Mr. Geo., at Massett, 
 
 233 
 Sparrowhawk, H.M.S., at Nass, 
 
 85 
 
 Stalactite cave discovered, 282 
 Steamer, first, on river Skeena, 
 
 305 
 
 351 
 
INDEX 
 
 Steilta, Chief, 188 
 Stephenson, Rev. F. L., 50 
 Strong drink, trouble from, 332 
 Susan Sturges, captured by 
 Haidas, 111 
 
 TAHLTAN tribe, 302 
 Takomash, Chief, 76 
 Takou Indians, 79 
 Tattooing among Haidas, 138 
 Thaimshim, mythical god, 298 
 Thorman, Rev. T. P., 314 
 Tomlinson, Rev. R., 31, 297 
 Totem, construction of, 137 
 Trade jargon, 126 
 Tsimshean tribes, 82, 289 
 Tugwell, Rev. F. L., 35 
 
 Typhoid, author s battle with, 
 132 
 
 VACCINATION introduced, 202 
 Vancouver, Geo., discoverer, 17, 
 
 18, 229 
 
 attacked by Haidas, 112 
 Virago, H.M.S., 22 
 Volcanic eruption on Nass, 270 
 
 WALBEAN, Capt., 273 
 War, Indian, 221-225 
 Weah, Chief, 121, 144 
 White settlers, influx of, 265 
 
 ZIDAHAH, tragic death of, 285 
 Zitz-Zaow Indians, 302, 307 
 
 Printed by BALL AN TYKE, HANSON & Co. 
 Edinburgh <5r> London 
 
A Catalogue of Books on Art 
 History, and General Literature 
 Published by Seeley, Service & Co 
 Ltd. 38 Great Russell St. London 
 
 Some of the Contents 
 
 Crown Library, The ..... 4 
 Elzevir Library, The ..... 5 
 Events of Our Own Times Series . . 6 
 Illuminated Series, The .... 8 
 Miniature Library of Devotion, The . . 9 
 Miniature Portfolio Monographs, The . 9 
 Missions, The Library of . . . .10 
 New Art Library, The , . . .11 
 Portfolio Monographs . . . .11 
 
 Science of To-Day Series, The . . 14 
 
 Seeley s Illustrated Pocket Library . 14 
 
 Seeley s Standard Library . . . .15 
 Story Series, The . . . . -15 
 "Things Seen" Series, The . . .16 
 
 The Publishers will be pleased to post 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 
 
 ABBOTT, Rev. E. A., D.D. 
 
 How to Parse. An English Grammar. Fcap. 8vo, 33. 6d. 
 
 How to Tell the Parts of Speech. An Introduction to English 
 
 Grammar. Fcap. 8vo, 25. 
 
 Howto Write Clearly. Rules and Exercises on English Composition. is.6d. 
 Latin Gate, The. A First Latin Translation Book. Crown 8vo, 35. 6d. 
 Via Latina. A First Latin Grammar. Crown 8vo, 35. 6d. 
 
 ABBOTT, Rev. E. A., and Sir J. R. SEELEY. 
 
 English Lessons for English People. Crown 8vo, 45. 6d. 
 
 ADY, Mrs. See CARTWRIGHT, JULIA. 
 
 A KEMPIS, THOMAS. 
 
 Of the Imitation of Christ. With Illuminated Frontispiece and Title 
 Page, and Illuminated Sub-Titles to each book. In white or blu cloth, with inset minia 
 tures. Gilt top ; crown 8vo, 6s. nett ; also bound in same manner in real classic vellum. 
 Each copy in a box, IDS. 6d. nett ; Antique leather with clasps, IDS. 6d. nett. 
 
 " It may well be questioned whether the ereat work of Thomas a. Kempis has 
 ever been presented to better advantage." The Guardian. 
 
 ANDERSON, Prof. W. 
 
 Japanese Wood Engravings. Coloured Illustrations. Super-royal 8vo, 
 sewed, as. 6d. nett ; half-linen, 35. 6d. nett ; also small 410, cloth, 25. nett ; lambskin, 35. nett. 
 
 ARMSTRONG, Sir WALTER. 
 
 The Art of Velazquez. Illustrated. Super-royal 8vo, 33. 6d. nett. 
 The Life of Velazquez. Illustrated. Super-royal 8vo, 35. 6d. nett. 
 Velazquez. A Study of his Life and Art. With Eight Copper Plates and 
 many minor Illustrations. Super-royal 8vo, cloth, 95. nett. 
 
 Thomas Gainsborough. Illustrated. Super-royal 8vo, half-linen, 33. 6d. 
 
 nett. Also new edition small 410, cloth, as. nett ; leather, 3S. nett and 55. nett. 
 
 The Peel Collection and the Dutch School of Painting With Illustra- 
 
 tions in Photogravure and Half-tone. Super-royal 8vo, sewed, 55. nett ; cloth, ys. nett, 
 
 W. Q. Orchardson. Super-royal 8vo, sewed, 2s. 6d. ; half-linen, 35. 6d. nett. 
 AUGUSTINE, S. 
 
 Confessions of S. Augustine. With Illuminated pages. In white or 
 blue cloth, gilt top, crown 8vo, 6s. nett ; also in vellum, IDS. 6d. nett. 
 
 BAKER, Captain B. GRANVILLE 
 
 The Passing of the Turkish Empire in Europe. With Thirty-two 
 
 Illustrations. Demy 8vo, i6s. nett. 
 
 BARING GOULD, Rev. S. 
 
 Family Names and their Story. Demy 8vo, 73. 6d. nett. 55. nett. 
 BEDFORD, Rev. W. K. R. 
 
 Malta and the Knights Hospitallers. Super-royal 8vo, sewed, 2s. 6d. 
 
 nett ; half-linen, 35. 6d. nett. 
 
 BENHAM, Rev. Canon D. D., F.S.A. 
 
 The Tower of London. With Four Plates in Colours and many other 
 
 Illustrations. Super-royal 8vo, sewed, 55. nett; cloth, 75. nett. 
 
 Mediaeval London. With a Frontispiece in Photogravure, Four Plates 
 
 in Colour, and many other Illustrations. Super-royal 8vo, sewed, 5*. nett ; cloth, gilt 
 
 top, 75. nett. Also extra crown 8vo, 33. 6d. nett. 
 
 Old St. Paul s Cathedral. With a Frontispiece in Photogravure, Four 
 Plates printed in Colour, and many other Illustrations. Super-royal 8vo, sewed, 55. nett, 
 
 or cloth, gilt top, 75. nett. 
 
 BENNETT, EDWARD. 
 
 The Post Office and its Story. An interesting account of the activities 
 
 ofagreatGovernmentdepartnent. With Twenty-five Illustrations. Ex. crn. 8vo, 5s. nett. 
 
 BICKERSTETH, Rev. E. 
 
 Family Prayers for Six Weeks. Crown 8vo, 35. 6d. 
 A Companion to the Holy Communion. 32010, cloth, is. 
 
Seeley, Service & Co Limited 
 
 BINYON, LAURENCE. 
 
 Dutch Etchers of the Seventeenth Century. Illustrated. Super-royal 
 
 8vo, sewed, as. 6d. ; half-linen, 35. 6d. nett. 
 
 John Crome and John Sell Cotman. Illustrated. Super- royal 8vo, 
 
 sewed, 35. 6d. nett. 
 
 BIRCH, G. H. 
 
 London on Thames in Bygone Days. With Four Plates printed in 
 
 Colour and many other Illustrations. Super-royal 8vo, sewed, 55. nett ; cloth, 75. nett. 
 
 BRIDGES, Rev. C. 
 
 An Exposition of Psalm CXIX. Crown 8vo, 51. 
 
 BUTCHER, E. L. 
 
 Things Seen in Egypt. With Fifty Illustrations. Small 4to, cloth, 
 as. nett ; lambskin, 35. nett ; velvet leather, in box, 53. nett. 
 
 CACHEMAILLE, Rev. E. P., M.A. 
 
 XXVI Present-Day Papers on Prophecy. An explanation of the visions 
 of Daniel and of the Revelation, on the continuous historic system. With Maps and 
 
 Diagrams. 700 pp. 6s. nett. 
 
 CARTWRIGHT, JULIA. 
 
 Jules Bastien- Lepage. Super-royal 8vo, sewed, 2s. 6d. ; cloth, 35. 6d. nett 
 Sacharissa. Some Account of Dorothy Sidney, Countess of Sunderland, 
 
 her Family and Friends. With Five Portraits. Demy 8vo, 75. 6d. 
 
 Raphael in Rome. Illustrated. Super-royal 8vo, sewed, 2s. 6d. ; half- 
 linen, 35. 6d. nett ; also in small 410, cloth, as. nett ; leather, 35. nett and 55. nett. 
 The Early Work of Raphael. Illustrated. Saper-royal 8vo, sewed 
 as. 6d. ; half-linen, 35. 6d. Also new edition, revised, in small 410, in cloth, as. nett ; 
 
 leather. 35. nett. 
 
 Raphael : A Study of his Life and Work. With Eight Copper Plates and 
 many other Illustrations. Super-royal 8vo, 75. 6d. nett. 
 
 CESARESCO, The Countess MARTINENGO 
 
 The Liberation of Italy. With Portraits on Copper. Crown 8vo, 53. 
 
 CHATTERTON, E. KEBLE. 
 
 Fore and Aft. The Story of the Fore and Aft Rig from the Earliest Times 
 
 to the Present Day. Sq. ex. royal 8vo. With 150 Illustrations and Coloured Frontis 
 piece by C. DIXON, R.I. i6s. nett. 
 Through Holland in the " Vivette." The Cruise of a 4-Tonner from the 
 
 Solent to the Zuyder Zee, through the Dutch Waterways. With Sixty Illustrations and 
 
 Charts, 6s. nett. 
 
 CHITTY, J. R. 
 
 Things Seen in China. With Fifty Illustrations. Cloth, as. nett; 
 
 leather, 35. nett ; velvet leather in a box, 55. nett. 
 
 CHORAL SERVICE-BOOK FOR PARISH CHURCHES, THE. 
 
 Compiled and Edited by J. W. ELLIOTT, Organist and Choirmaster of St. Mark s, 
 Hamilton Terrace, London. With some Practical Counsels taken by permission from 
 " Notes on the Church Service," by Bishop WALSHAM How. 
 
 A. Royal 8vo, sewed, is. ; cloth, it. 6d. 
 
 B. i6mo, sewed, 6d. ; cloth, 8d. 
 
 Tht following portions may be had separately : 
 
 The Ferial and Festal Responses and the Litany. Arranged by 
 
 J. W. ELLIOTT. Sewd, 4 d. 
 
 The Communion Service, Kyrie, Credo, Sanctus, and Gloria in 
 
 Ercelsis. Set to Music by Dr. J. NAYLOK, Organist of York Miniter. Sewd, 4d. 
 
 3 
 
Seeley, Service & Co Limited 
 
 CHURCH, Sir ARTHUR H., F.R.S. 
 
 Josiah Wedgwood, Master Potter. With many Illustrations. Super- 
 royal 8vo, sewed, 55. nett ; cloth, 75. nett ; also small 410, cloth, 25. nett ; leather, 33. and 
 
 55. nett. 
 
 The Chemistry of Paints and Painting. Third Edition. Crown 8vo, 6s. 
 CHURCH, Rev. A. J. 
 
 Nicias, and the Sicilian Expedition. Crown 8vo, is. 6d, 
 
 For other books by Professor CHURCH see Complete Catalogue. 
 
 CLARK, J. W., M.A. 
 
 Cambridge. With a coloured Frontispiece and many other Illustrations 
 
 by A. BRUNET-DKBAINES and H. TOUSSAINT, &->c. Extra crown 8vo, 6s. ; also crown 8vo, 
 
 cloth, 25. nett; leather, 35. ; special leather, in box, 55. nett. 
 
 CODY, Rev. H. A. 
 
 An Apostle of the North. The Biography of the late Bishop BOMPAS, 
 
 First Bishop of Athabasca, and with an Introduction by the ARCHBISHOP of RUPERTS- 
 LAND. With 43 Illustrations. Demy 8vo, 75. 6d. nett. 55. nett. 
 
 CORBIN, T. W. 
 
 Engineering of To-day. With Seventy-three Illustrations and Diagrams. 
 
 Extra crown 8vo, 58. nett. 
 
 Mechanical Inventions of To-Day. Ex. crown 8vo ; with Ninety-four 
 
 Illustrations, 55. nett. 
 
 CORNISH, C. J. 
 
 Animals of To-day : Their Life and Conversation. With Illustrations 
 from Photographs by C. REID of Wishaw. Crown 8vo, 6s. 
 
 The Isle of Wight. Illustrated. Super-royal 8vo, sewed, 2s. 6d. nett ; 
 half-linen, 35. 6d. nett ; also a new edition, small 410, cloth, as. nett ; 
 
 leather, 35. nett and 55. nett. 
 
 Life at the Zoo. Notes and Traditions of the Regent s Park Gardens. 
 Illustrated from Photographs by GAMBIER BOLTON. Fifth Edition. Crown 8vo, 6s. 
 
 The Naturalist on the Thames. Many Illustrations. Demy 8vo, 7s. 6d. 
 The New Forest. Super-royal 8vo, sewed, 2s. 6d. nett ; half-linen, 35. 6d. 
 nett ; also new edition, small 4to, clcth, 25. ; leather, 33. nett ; and special velvet leather, 
 
 each copy in a box, 55. 
 
 The New Forest and the Isle of Wight With Eight Plates and 
 
 many other Illustrations. Super-royal 8vo, 75. 6d. nett. 
 
 Nights with an Old Gunner, and other Studies of Wild Life. With 
 Sixteen Illustrations by LANCELOT SPEED, CHARLES WHYMPER, and from Photographs. 
 
 Crown 8vo, 6s. 
 
 THE CROWN LIBRARY 
 
 A series of notable copyright books issued in uniform binding. 
 Extra crown 8vo. With many illustrations, 55. nett. 
 
 RECENTL Y ISSUED. 
 
 SWANN, A. J. 
 
 Fighting the Slave Hunters in Central Africa. A Record of Twenty- 
 six Years of Travel and Adventure round the Great Lakes, and of the overthrow of Tip-pu- 
 Tib, Rumaliza, and other great Slave Traders. With 45 Illustrations and a Map, 55. nett. 
 
 GRUBB, W. BARBROOKE. 
 
 An Unknown People in an Unknown Land. An Account of the Life 
 
 and Customs of the Lengua Indians of the Paraguayan Chaco, with Adventures and 
 
 Experiences met with during Twenty Years Pioneering and Exploration amongst them. 
 
 With Twenty-four Illustrations and a Map. Extra crown 8vo, 55. nett. 
 
 ERASER, Sir A. H. L., K.C.S.I., M.A., LL.D., Litt.D., ex-Lieutenant- 
 
 Governor of Bengal. 
 Among Indian Rajahs and Ryots. A Civil Servants Recollections and 
 
 Impressions of Thirty -seven Years of Work and Sport in the Central Provinces and Bengal. 
 
 Third Edition, 55. nett. 
 
 4 
 
Seeley, Service Sf Co Limited 
 
 CODY, Rev. H. A. 
 
 An Apostle of the North. The Story of Bishop Bompas s Life amongst 
 
 the Red Indians &* Eskimo. Third Edition, 55. nett. 
 
 PENNELL, T. L., M.D., B.Sc. 
 
 Among the Wild Tribes of the Afghan Frontier. A Record of Sixteen 
 
 Years close intercourse with the natives of Afghanistan and the North-West Frontier. 
 Introduction by EARL ROBERTS. Extra crown 8vo. Twenty-six Illustrations and Map. 
 
 Fifth Edition, 55. net. 
 
 CUST, LIONEL. 
 
 The Engravings of Albert Diirer. Illustrated. Super- royal 8vo, half- 
 linen, 35. 6d. nett. 
 Paintings and Drawings of Albert Durer. Illustrated. Super-royal 
 
 8vo, sewed, 33. 6d. nett. 
 
 Albrecht Durer. A Study of his Life and Work. With Eight Copper 
 Plates and many other Illustrations. Super-royal 8vo, 75. 6d. 
 
 DAVENPORT, CYRIL. 
 
 Cameos. With examples in Colour and many other Illustrations. Super- 
 royal 8vo, sewed, 55. nett ; cloth, 75. nett. 
 Royal English Bookbindings. With Coloured Plates and many other 
 
 Illustrations. Super-royal 8vo, sewed, 35. 6d. ; cloth, 45. 6d. 
 
 DAVIES, RANDALL, F.S.A. 
 
 English Society of the Eighteenth Century in Contemporary Art. 
 
 With Four Coloured and many other Illustrations. Super royal 8vo, sewed, 55. nett; 
 
 cloth, 75. nett. 
 
 DAWSON, Rev. E. C. 
 
 The Life of Bishop Hannington. Crown 8vo, paper boards, 2s. 6d. ; 
 
 , or with Map and Illustrations, cloth, 35. 6d. 
 
 DESTREE, O. G. 
 
 The Renaissance of Sculpture in Belgium. Illustrated. Super-royal 
 
 8vo, sewed, 25. 6d. nett ; half-linen, 35. 6d. nett. 
 
 DOLMAGE, CECIL G., M.A., D.C.L., LL.D., F.R.A.S. 
 
 Astronomy of To- Day. A popular account in non-technical language. 
 With Forty-six Illustrations and Diagrams. Extra crown 8vo, 5=,. nett. 
 
 DOMVILLE-FIFE, CHARLES W. 
 
 Submarine Engineering of To- Day. Extra crown 8vo, 53. nett. 
 
 DRACOPOLI, I. N., F.R.G.S. 
 
 Through Jubaland to the Lorian Swamp. Forty-four Illustrations and 
 
 Two Maps, i6s. nett. 
 
 ELZEVIR LIBRARY, THE. 
 
 Selections from the choicest English Writers. Exquisitely Illustrated, 
 
 with Frontispiece and Title-page in Colours by H. M. BROCK, and many other Illus 
 trations. Half bound in cloth, coloured top, is. nett ; full leather, is. 6d. nett ; velvet 
 
 leather, gilt edges, in a box, 2s. 6d. nett. 
 
 Vo ume I. Fancy & Humour of Lamb. 
 
 1 1 . Wit &* Imagination of Disraeli. 
 
 III. Vignettes from Oliver Gold 
 
 smith. 
 
 IV. Wit r- Sagacity of Dr. Johnson. 
 V. Insight &* Imagination of John 
 
 Ruskin. 
 
 Volume VI. Vignettes of London Life from 
 
 Dickens. 
 VII. XVI Ilth Century Vignettes 
 
 from Thackeray. 
 VIII. Vignettes of Country Life from 
 
 IX. Wisdom <&* Humour of Carlyle. 
 " Decidedly natty and original in get-up." The Saturday Review. 
 
 EVANS, WILLMOTT, M.D. 
 
 Medical Science of To-Day. Ex. cm. 8vo ; 24 Illustrations, 55. nett. 
 
 5 
 
Seeley, Service & Co Limited 
 
 EVENTS OF OUR OWN TIMES 
 
 Crown 8vo. With Illustrations, 55. each. 
 
 The War in the Crimea. By General 
 
 Sir E. HAMLEY.K.C.B. 
 
 The Indian Mutiny. By Colonel 
 
 MALLESON, C.S.I. 
 
 The Afghan Wars, 1839-42, and 
 
 1878-80. By ARCHIBALD FORBES. 
 
 The Refounding of the German 
 
 Empire. By Colonel MALLESON, C.S.I. 
 
 The Liberation of Italy. By the 
 
 Countess MARTINENGO CESARESCO. 
 
 Great Britain in Modern Africa. 
 
 By EDGAR SANDERSON, M.A. 
 
 The War in the Peninsula. By A. 
 
 INNES SHAND. 
 
 FLETCHER, W. Y. 
 
 Bookbinding in France. Coloured Plates. Super-royal, sewed, 2s. 6d. 
 
 nett J half-linen, 35. 6d. nett. 
 
 FORBES, ARCHIBALD. 
 
 The Afghan Wars of 1839-1842 and 1878-1880. With Four Portraits 
 
 on Copper, and Maps and Plans. Crown 8vo, SB. 
 
 FRASER, Sir ANDREW H. L. 
 
 Among Indian Rajahs and Ryots. With 34 Illustrations and a Map. 
 
 Demy 8vo, i8s. nett. Third and Cheaper Edition, 55. nett. 
 
 FRASER, DONALD. 
 
 Winning a Primitive People. Illustrated. Extra crown 8vo, 5s. nett. 
 
 FRIPP, Sir ALFRED D., K.C.V.O., & R. THOMPSON, F.R.C.S. 
 
 Human Anatomy for Art Students. Profusely Illustrated with Photo 
 graphs and Drawings by INNES FKIPP, A.R.C.A. Square extra crown 8vo, 75. 6d. nett. 
 
 FROBENIUS, LEO. 
 
 The Childhood of Man. A Popular Account of the Lives and Thoughts 
 of Primitive Races. Translated by Prof. A. H. KEANE, LL.D. With 416 Illustrations. 
 
 Demy 8vo, i6s. nett. 
 
 FRY, ROGER. 
 
 Discourses Delivered to the Students of the Royal Academy by Sir 
 
 Joshua Reynolds. With an Introduction and Notes by ROGER FRY. With Thirty-three 
 
 Illustrations. Square Crown 8vo 75. 6d. nett. 
 
 GARDNER, J. STARKIE. 
 
 Armour in England. With Eight Coloured Plates and many other 
 
 Illustrations. Super-royal 8vo, sewed, 35. 6d. nett. 
 
 Foreign Armour in England. With Eight Coloured Plates and many 
 other Illustrations. Super-royal 8vo, sewed, 35,. 6d. nett. 
 
 Armour in England. With Sixteen Coloured Plates and many other 
 Illustrations. The two parts in one volume. Super-royal 8vo, cloth, gilt top, gs. nett. 
 
 GARNETT, R., LL.D. 
 
 Richmond on Thames. Illustrated. Super-royal 8vo, sewed, 35. 6d. nett. 
 
 GIBERNE, AGNES. 
 
 Beside the Waters of Comfort. Crown 8vo, 35. 6d. 
 
 GIBSON, CHARLES R., F.R.S.E. 
 
 Electricity of To-Day. Its Works and Mysteries described in non 
 technical language. With 30 Illustrations. Extra crown 8vo, 55. nett. 
 Scientific Ideas of To-day. A Popular Account in non-technical lan 
 guage of the Nature of Matter, Electricity, Light, Heat, ^c., <5r*c. With 25 Illustrations. 
 
 Extra crown 8vo, 55. nett. 
 
 How Telegraphs and Telephones Work. With many Illustrations. 
 
 Crown 8vo, is. 6d. nett. 
 
 The Autobiography of an Electron. With 8 Illustrations. Long 8vo, 
 
 35. 6d. nett. 
 
 Wireless Telegraphy. With many Illustrations. Ex. cm. 8vo, 2s. nett. 
 
 6 
 
Seeley, Service * Co Limited 
 
 GODLEY, A. D. 
 
 Socrates and Athenian Society in his Day. Crown 8vo, 45. 6d. 
 Aspects of Modern Oxford. With many Illustrations. Crown 8vo, 
 cloth, as. nett ; lambskin, 35. nett ; velvet leather, in box, 55. nett. 
 
 GOLDEN RECITER. (See JAMES, Prof. CAIRNS.) 
 
 GOMES, EDWIN H., M.A. 
 
 Seventeen Years among the Sea Dyaks of Borneo. With 40 Illus 
 trations and a Map. Demy 8vo, i6s. nett. 
 
 GRAHAME, GEpRGE. 
 
 Claude Lorrain. Illustrated. Super-royal 8vo, 2s. 6d. nett; half-linen, 
 
 35. 6d. nett. 
 
 GREGORY, Professor J. W., F.R.S., D.Sc. 
 
 Geology of To-Day. With 40 Illustrations and Diagrams. Ex. crn. 8vo, 
 
 55. nett. 
 
 GRIFFITH, M. E. HUME. 
 
 Behind the Veil in Persia and Turkish Arabia. An Account of an 
 
 Englishwoman s Eight Years Residence amongst the Women of the East. With 37 
 
 Illustrations and a Map. Demy 8vo, i6s. nett. 
 
 GRINDON, LEO. 
 
 Lancashire. Brief Historical and Descriptive Notes. With many 
 
 Illustrations. Crown 8vo, 6s. 
 
 GRUBB, W. BARBROOKE (Pioneer and Explorer of the Chaco). 
 An Unknown People in an Unknown Land. With Sixty Illustrations 
 
 and a Map. Demy 8vo, i6s. nett. Third and Cheaper Edition, 55. nett. 
 
 A Church in the Wilds. Illustrated. Extra crown 8vo, 55. nett. 
 
 HADOW, W. H. 
 
 A Croatian Composer. Notes toward the Study of Joseph Haydn. 
 
 Crown 8vo, as. 6d. nett. 
 
 Studies in Modern Music. First Series. Berlioz, Schumann, Wagner. 
 
 With an Essay on Music and Musical Criticism. With Five Portraits. Crown 8vo, 75. 6d. 
 
 Studies in Modern Music. Second Series. Chopin, Dvorak, Brahms. 
 
 With an Essay on Musical Form. With Fur Portraits. Crown 8vo, 75. 6d. 
 
 HAMERTON, P. G. 
 
 The Etchings of Rembrandt, and Dutch Etchers of the Seventeenth 
 
 Century. By P. G. HAMERTON and LAURENCE BINYON. With Eight Copper Plates 
 and many othr Illustrations. Super-royal 8vo, 75. 6d. nett. 
 
 The Mount. Narrative of a Visit to the Site of a Gaulish City on Mount 
 Beuvray. With a Description of the neighbouring City of Autun. Crown 8vo, 3^. 6d. 
 
 Round my House. Notes on Rural Life in Peace and War. Crown 8vo, 
 
 with Illustrations, as. 6d. nett. Cheaper edition, 25. nett. 
 
 Paris. Illustrated. New edition. Cloth, 2s. nett ; leather, 33. nett in 
 
 special leather, full gilt, in box, 55. nett. 
 
 HAMLEY, Gen. Sir E. 
 
 The War in the Crimea. With Copper Plates and other Illus. 55. 
 
 HANOUM ZEYNEB (Heroine of Pierre Loti s Novel " Les DSsen- 
 
 chante es.") 
 A Turkish Woman s European Impressions. Edited by GRACE 
 
 ELLISON. With a portrait by AUGUSTS RODIN and 23 other Illustrations from photo 
 graphs. Crown 8vo, 6s. nett. 
 
 HARTLEY, C. GASQUOINE. 
 
 Things Seen in Spain. Wich Fifty Illustrations. Cloth, 2s. nett ; 
 
 leather, 3$. nett ; velvet leather in a box, 55. nett. 
 
 HAYWOOD, Capt. A. H. W. 
 
 Through Timbuctu & Across the Great Sahara. Demy 8vo, with 41 
 
 Illustrations and a Map. i6s. nett. 
 
 HENDERSON, Major PERCY E. 
 
 A British Officer in the Balkans. Through Dalmatia, Montenegro, 
 
 Turkey in Austria, Magyarland, Bosnia and Herzegovina. With 50 Illustrations and 
 
 a Map. Gilt top. Demy 8vo, i6s. nett. 
 
 7 
 
Seeley, Service & Co Limited 
 
 HERBERT, GEORGE. 
 
 The Temple. Sacred Poems and Ejaculations. The Text reprinted from 
 the First Edition. With Seventy-six Illustrations after ALBERT DURER, HOLBEIN, and 
 other Masters. Crown 8vo, cloth, 25. nett ; leather, 35. nett. ; velvet leather in box, 55. 
 
 nett. 
 
 HOLLAND, CLIVE. 
 
 Things Seen in Japan. With Fifty beautiful illustrations of Japanese 
 
 life in Town and Country. Small 410, cloth, 25. nett J leather, 35. nett ; velvet leather, 
 
 in box, 55. nett. 
 
 HUTCHINSON, Rev. H. N. 
 
 The Story of the Hills. A Popular Account of Mountains and How 
 They were Made. With many Illustrations. Crown 8vo, 55. 
 
 HUTTON, C. A. 
 
 Greek Terracotta Statuettes. With a Preface by A. S. MURRAY, LL.D. 
 
 With Seventeen Examples printed in Colour and Thirty-six printed in Monochrome. 55. 
 
 nett ; or cloth, 75. nett. 
 
 HUTTON, SAMUEL KING, M.B. 
 
 Among the Eskimos of Labrador. Demy 8vo ; with Forty-seven 
 
 Illustrations and a Map. i6s. nett. 
 
 JAMES, CAIRNS. 
 
 The Golden Reciter. With an Introduction by CAIRNS JAMES, Professor 
 
 of Elocution at the Royal Academy of Music, ^c. With Selections from Kudyard 
 Kipling, Thomas Hardy, R. L. Stevenson, Seton Merrirnan, H. G. Wells, Christina 
 Rossetti, Anthony Hope, Austin Dobson, Maurice Hewlett, Conan Doyle, d^c. ^c. 
 Extra crown 8vo, 704 pp. Cloth, 35. 6d., and thin paper edition in cloth with gilt edges, 55. 
 "A more admirable book of its kind could not well be desired." 
 
 Liverptfl Courier* 
 
 The Golden Humorous Reciter. Edited, and with a Practical Intro 
 duction, by CAIRNS JAMES, Professor of Elocution at the Royal College of Music and 
 the Guildhall School of Music. A volume of Recitations and Readings selected from 
 the writings of F. Anstey, J. M. Barrie, S. R. Crockett, Jerome K. Jerome, Barry Pain, 
 A. W. Pinero, Owen Seaman, G. B. Shaw, <5r*c. &c. Extra crown 8vo, over 700 pages, 
 cloth, 35. 6d. ; also a thin paper edition, with gilt edges, 55. 
 
 THE ILLUMINATED SERIES 
 
 NEW BINDING. 
 
 Bound in antique leather with metal clasps. With illuminated frontispiece and 
 title-page, and other illuminated pages. Finely printed at the Ballantyne 
 Press, Edinburgh. Crown 8vo. Each copy in a box, los 6d. nett. Also 
 in real classic vellum. Each copy in a box. los. 6d. nett. 
 
 The Confessions of S. Augustine. 
 
 Of the Imitation of Christ. By THOMAS A KEMPIS. 
 
 The Sacred Seasons. By the BISHOP OF DURHAM. Also cloth, 
 
 6s. and 75. 6d. nett. 
 
 JOY, BEDFORD. 
 
 A Synopsis of Roman History. Crown 8vo, 2s. 
 
 KEANE, Prof. A. H. (See FROBENIUS.) 
 
 LANG, ANDREW. 
 
 Oxford. New Edition. With 50 Illustrations by J. H. LORIMER, R.S.A., 
 
 T. HAMILTON CRAWFORD, R.S.W., J. PENNELL, A. BRUNET-DEBAINES, A. TOUSSAINT, 
 
 and R. KENT THOMAS. Extra crown Svo, 6s. Also Pocket Edition, zs. nett ; leather, 
 
 35. nett. Special yapp leather, full gilt, in box, 55. nett. 
 
 Ordinary Edition. Crown 410. Printed by Messrs. T. & A. Constable of Edinburgh. 
 
 i2s. 6d. nett. 
 
 Edition de Luxe, on unbleached Arnold hand-made paper, each copy numbered. Only 
 355 have been printed, of which 350 are for sale. Illustrated by GEORGE F. CARLINE, 
 
 R.B.A. 255. nett. 
 
 LEE, Sir SIDNEY. 
 
 Stratford-on-Avon. From the Earliest Times to the Death of Shakespeare. 
 
 New revised edition, with additional Illustrations. Extra crown 8vp, 6s. Pocket 
 Edition, 23. nett ; leather, 35. nett ; and in special yapp leather, full gilt, in box, 55. nett. 
 
 8 
 
Seeley, Service & Co Limited 
 
 LEFROY, W. CHAMBERS. 
 
 The Ruined Abbeys of Yorkshire. With many Illustrations by A. 
 BRUNET-DEBAINES and H. TOUSSAINT. Cr. 8vo, cloth, 25. nett ; leather, 35. & 55. nett. 
 
 LEYLAND, JOHN. 
 
 The Peak of Derbyshire. With Map, Etchings, and other Illustrations 
 by HERBERT RAILTON and ALFRED DAWSON. New Edition, Crown 8vo, cloth, as.; 
 
 leather, 35.; velvet leather, in a box, 55. nett. 
 
 LOFTIE, Rev. W. J. 
 
 The Inns of Court and Chancery. With many Illustrations, chiefly by 
 
 HERBERT RAILTON. Crown 8vo, cloth, 25. nett ; leather, 35. nett and 55. nett. 
 
 Westminster Abbey. With Seventy-four Illustrations, chiefly by HERBERT 
 
 RAILTON. Crown 8vo, as. 6d. Extra crown 8vo, 6s. and 75. 6d. 
 
 Whitehall. With many Illustrations. Super-royal 8vo, sewed, 2s. 6d. nett ; 
 
 halt-linen, 35. 6d. nett. 
 
 MACKENZIE, Rev. W. B. 
 
 Married Life and the Dwellings of the Righteous. 35. 6d. 
 
 MALLESON, Colonel G. B., C.S.I. 
 
 The Indian Mutiny. With Copper Plates and other Illus. 55. 
 
 The Refounding of the German Empire. With Portrait and Plans. 55. 
 
 MINIATURE LIBRARY OF DEVOTION 
 
 Little Volumes of Short Extracts from the Christian Fathers. With Decorative 
 Title-page and Photogravure Frontispiece. 32mo, cloth extra, each is. 
 nett ; leather, each is. 6d. nett. Also Three Volumes in leather in case, 
 45. 6d. nett. White vellum with gilt edges, each volume in a box, 2s. nett. 
 
 1. Saint Augustine. 4. Bishop Andrewes. 7. Canon Liddon. 
 
 2. Jeremy Taylor. 5. John Keble. 8. Fenelon. 
 
 3. Saint Chrysostom. 6. Thomas a Kempis. 9. William Law. 
 
 MINIATURE PORTFOLIO MONO 
 GRAPHS 
 
 A New Edition in i6mo. Most of the Volumes have been carefully revised 
 by the Authors. Each Volume profusely Illustrated. Cloth, 23. nett; leather, 35. 
 nett ; velvet leather, in box, 55. nett. 
 
 Peter Paul Rubens. By R. A. M. STEVENSON. 
 Japanese Wood Engravings. By Professor W. ANDERSON. 
 Josiah Wedgwood. By Sir A. H. CHURCH, F.R.S., Professor of Chemistry, 
 
 Royal Academy of Arts. New^ Revised Edition. 
 D. G. Rossetti. By F. G. STEPHENS, One of the Seven Members of the 
 
 Pre-Raphaelite Brotherhood. 
 
 The Early Work of Raphael. By JULIA CARTWRIGHT (Mrs. Ady). 
 Fair Women in Painting and Poetry. By WILLIAM SHARP (Fiona 
 
 Macleod). 
 
 Antoine Watteau. By CLAUDE PHILLIPS, Keeper of the Wallace 
 
 Collection. 
 
 Raphael in Rome. By JULIA CARTWRIGHT (Mrs. Ady). 
 
 The New Forest By C. J. CORNISH, Author of " Life of the Zoo," &c. 
 
 The Isle of Wight By C. J. CORNISH. 
 
 Gainsborough. By Sir WALTER ARMSTRONG, Keeper of the National 
 
 Gallery of Ireland. 
 
 9 
 
Seeley, Service & Co Limited 
 
 THE LIBRARY OF MISSIONS 
 
 Illustrated. Extra Crown, 55. 8vo, nett. 
 
 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 Chacp. By W. BARBROOKH GRUBB. 
 Winning a Primitive People. Sixteen Years Work among the Warlike 
 
 Tribe of the Ngoni and the Senga and Tumbuka Peoples of Central Africa. By the 
 
 Rev. DONALD ERASER. 
 
 MITFORD, MARY RUSSELL. 
 
 Country Stories. With 68 Illustrations by GEORGE MORROW. Crown 8vo, 
 
 cloth, gilt top, 2s. nett ; also in leather, 31. nett ; and leather yapp, full gilt in box, 55. nett. 
 
 MOULE, Archdeacon A. E. 
 
 New China and Old. Notes on the Country and People made during 
 a Residence of Thirty Years. With Thirty Illustrations. New Edition, Revised. 
 
 Crown 8vo, 55. 
 
 MOULE, Right Rev. H. C. G., D.D. (Bishop of Durham). 
 
 The Sacred Seasons. Readings for the Sundays and Holy Days of the 
 Christian Year. Printed in red and black throughout, and illuminated with specially 
 drawn initial letters and ornaments, and with 12 illuminated pages printed in three colours 
 and gold after illuminations in manuscripts at the British Museum. Extra crown 8vo, 
 6s. nett ; also white cloth, in box, 75. 6d. nett; antique leather with clasps, los. 6d. nett. 
 
 At the Holy Communion. Helps for Preparation and Reception. Cloth, 
 
 is. ; leather, 25. nett; calf, 45. 6d. 
 
 Christ s Witness to the Life to Come. Crown 8vo, 35. 6d. 
 
 Grace and Godliness. Studies in the Epistle to the Ephesians. Crown 
 
 8vo, 2S. 6d. 
 
 In the House of the Pilgrimage. Hymns and Sacred Songs. 2s. 6d. 
 Imitations and Translations. Crown 8vo, 2s. 6d. nett. 
 Jesus and the Resurrection. Expository Studies on St. John xx. and xxi. 
 
 Third Edition, as. 6d. 
 
 Lord s Supper, The. By BISHOP RIDLEY. Edited with Notes and a 
 
 Life by the BISHOP or DURHAM. Crown 8vo, 55. 
 Our Prayer Book. Short Chapters on the Book of Common Prayer. 
 
 i6mo, is. 
 
 Pledges of His Love, The. Thoughts on the Holy Communion. i6mo, is. 
 Prayers for the Home. A Month s Cycle of Morning and Evening 
 
 Family Worship, with some Occasional Prayers. Crown 8vo, 35. 6d. 
 
 Prayers and Promises. Messages from the Holy Scriptures. i6mo, is. 
 The Secret of the Presence, and other Sermons. Crown 8vo, 35. 6d. 
 Temptation and Escape. Short Chapters for Beginners in the Christian 
 
 Life. i6mo, is. 
 
 Thoughts on Christian Sanctity. i6mo, cloth, is. 
 Thoughts on Secret Prayer. i6mo, cloth, is. 
 Thoughts on the Spiritual Life. i6mo, cloth, is. 
 Thoughts on Union with Christ. i6mo, cloth, is. 
 
 MURRAY, A. S., LL.D. 
 
 Greek Bronzes. With Four Copper Plates and many other Illustrations. 
 
 Super-royal 8ve, sewed, 35. 6d. nett ; cloth, 45. 6d. nett. 
 
 Greek Bronzes, by Dr. MURRAY, and Greek Terracotta Statuettes, by 
 
 C. A. HUTTON. With Four Photogravures, Eight Coloured Plates, and Seventh-seven 
 other Illustrations. In one Volume. Super-royal 8vo, cloth, IDS. 6a. nett. 
 
 NETTLESHIP, J. T. 
 
 Morland, George. With Six Copper Plates and Thirty other Illustrations. 
 
 NEWTON, H., B.A. SUP " r r " * " * "" t: ** " "" 
 
 In Far New Guinea. 47 Illus. and Map. 165. nett. 
 
 10 
 
Seeley, Service & Co Limited 
 
 THE NEW ART LIBRARY 
 
 EDITED BY M. H. SPIELMANN, F.S.A., & P. G. KONODY. 
 " The admirable New Art Library. . . . Thoroughly practical." Tkt Connoisseur. 
 THE ARTISTIC ANATOMY OF TREES. 
 
 By REX VICAT COLE. With hundreds of Illus. and Diagrams. Sq. ex. cm. 
 
 75. 6d. nett. 
 
 THE PRACTICE AND SCIENCE OF DRAWING. 
 
 By HAROLD SPEED, Associ^ de la Societe" Nationale des Beaux- Arts ; 
 
 Member of the Society of Portrait Painters ; Professor of Drawing at the Goldsmiths 
 College. <5rc. With Ninety-six Illustrations and Diagrams. Square ex. cm. 8vo, 6s. nett. 
 
 THE PRACTICE OF OIL PAINTING AND DRAWING. 
 
 By SOLOMON J. SOLOMON, R.A. With Eighty Illustrations. 6s. nett. 
 HUMAN ANATOMY FOR ART STUDENTS. 
 
 By Sir ALFRED DOWNING FRIPP, K.C.V.O., Lecturer upon Anatomy at 
 Guy s Hospital, London, and RALFH THOMPSON, Ch.M., F.R.C.S., with a chapter on 
 Comparative Anatomy, and Drawings by HARRY DIXON. With One hundred and fifty- 
 nine Photographs and Drawings. Square extra crown 8x0,75. 6d. nett. 
 
 MODELLING AND SCULPTURE. 
 
 By ALBERT TOFT, A.R.C.A., M.S.B.S. With 119 Photographs and 
 
 Drawings. Square extra crown Svo, 6s. nett. 
 
 PAGE, J. LI. WARDEN. 
 
 Exmoor, An Exploration of. With Maps, Etchings, and other Illus 
 trations. Cheap Edition, 35. 6d. 
 PENNELL, A. M., B.Sc. 
 
 Pennell of the Afghan Frontier. 20 Illustrations. los. 6d. nett. 
 
 "This book will interest many readers because it combines the fascinations of the Bible 
 in Spain, Capt Burton s Pilgrimages, and Kim. ... It teems with adventure." 
 A thenceum. 
 
 PENNELL, T. L., M.D., B.Sc., F.R.C.S. 
 
 Among the Wild Tribes of the Afghan Frontier. A Record of Six 
 teen Years Close Intercourse with the Natives of the Indian Marches. With an Intro 
 duction by Field-Marshal LORD ROBF.RTS, V.C. Demy Svo, i6s nett. Ex. crn. 8vo. 
 With 26 Illustrations and a Map. 55. nett. Fourth and Cheaper Edition. 
 
 Things Seen in Northern India. With 50 Illustrations. 2s., 35., 5s. nett. 
 PHILLIPS, CLAUDE. 
 
 The Earlier Work of Titian. With many Illustrations. Super-royal Svo, 
 
 sewed, 35. 6d. nett ; cloth, 45. 6d. nett. 
 
 The Later Work of Titian. With many Illustrations. Super-royal Svo, 
 
 sewed, 35. 6d. nett ; cloth, 45. 6d. nett. 
 Titian, a Study of his Life and Work. With Eight Copper Plates and 
 
 many other Illustrations. Super-royal 8vo, gs. nett. 
 
 The Picture Gallery of Charles I. With many Illustrations. Super- 
 royal 8vo, sewed, 36. 6d. nett; cloth, 4$. 6d. nett. 
 
 Frederick Walker. Sup.-roy.8vo, sewed, 2s. 6d. nett ; half-linen, 3s.6d.nett. 
 Antoine Watteau. Sup.-roy. Svo, sewed, 2s. 6d. nett; half-linen, 35. 6d. nett; 
 
 also small 410, cloth, as. nett ; and 35. and 55. nett in leather. 
 
 POLLARD, A. W. 
 
 Italian Book Illustrations. Sewed, 2s. 6d. nett ; half-linen, 35. 6d. nett. 
 
 PORTFOLIO MONOGRAPHS ON 
 ARTISTIC SUBJECTS 
 
 "A triumph of magnificent illustration and masterly editing." TVk Tim**. 
 
 Many of the Volumes are issued in two forms and at various nett prices. Where two prices are 
 given, the first is that of the paper cover edition ; the second that of the cloth. When only 
 one price is given, the Volume is bound in paper only. 
 
 ANDERSON, Prof. W. 
 
 Japanese Wood Engravings. 2s. 6d. and 35. 6d. 
 ARMSTRONG, Sir WALTER. 
 
 The Art of Velazquez. 33. 6d. The Life of Velazquez. 3$. 6d. 
 
 The Peel Collection and the Dutch School of Painting. 55. and 75. 
 
 Thomas Gainsborough. 35. 6d. W. Q. Orchardson. 2s. 6d. and 3$. 6d. 
 
 II 
 
Seeley, Service & Co Limited 
 
 BEDFORD, W. K. R. 
 
 Malta. 2s. 6d. 
 
 BENHAM, Canon, and CHARLES WELCH, F.S.A. 
 Mediaeval London. 35. 6d., 53., and 73. 
 The Tower of London. 55. and 73. 
 
 BENHAM, Canon. 
 
 Old St. Paul s Cathedral. 53. and 73. 
 
 BINYON, LAURENCE. 
 
 Dutch Etchers of XVI Ith Century. 2s. 6d. and 33. 6d, 
 John Crome and J. S. Cotman. 35. 6d. 
 
 BIRCH, G. H., F.S.A. 
 
 London on Thames. 53. and 7s. 
 
 CARTWRIGHT, JULIA (Mrs. ADY). 
 
 Jules Bastien- Lepage. 2s. 6d. and 33. 6d. 
 
 The Early Work of Raphael. 2s. 6d. and 35. 6d. 
 
 Raphael in Rome. 2s. 6d. and 33. 6d. 
 
 CHURCH, A. H., F.R.S. 
 
 Josiah Wedgwood. 53. and 75. 
 
 CORNISH, C. J. 
 
 The Isle of Wight. 2s. 6d. & 35. 6d. The New Forest. 2s. 6d. & 33. 6d. 
 
 CUST, LIONEL, F.S.A. 
 
 The Engravings of Albert Diirer. 2s. 6d. and 33. 6d. 
 The Paintings and Drawings of Albert Diirer. 33. 6d. 
 
 DAVENPORT, CYRIL, F.S.A. 
 
 Royal English Bookbindings. 33. 6d. & 43. 6d. Cameos. 53. & 73. 
 
 DAVIES, RANDALL, F.S.A. 
 
 English Society of the Eighteenth Century in Contemporary Art. 
 
 DESTRE, o. G. 
 
 The Renaissance of Sculpture in Belgium. 2s. 6d. and 33. 6d. 
 
 FLETCHER, W. Y. 
 
 Bookbinding in France. 23. 6d. and 33. 6d. 
 
 GARDNER, J. STARKIE. 
 
 Armour in England. 35. 6d. Foreign Armour in England. 35. 6d. 
 
 GARNETT, RICHARD, C.B., LL.D. 
 
 Richmond on Thames. 33. 6d. and 43. 6d. 
 
 GRAHAME, GEORGE. 
 
 Claude Lorrain. 23. 6d. and 33. 6d. 
 
 HAMERTON, P. G. 
 
 The Etchings of Rembrandt. 2s. 6d. and 33. 6d. 
 
 BUTTON, C. A. 
 
 Greek Terracotta Statuettes. 5s. and 73. 
 
 LOFTIE, W. J. 
 
 Whitehall. 23. 6d. and 33. 6d. 
 
 MURRAY, A. S., LL.D. 
 
 Greek Bronzes. 33. 6d. and 43. 6d. 
 
 12 
 
Seeley, Service & Co Limited 
 
 NETTLES HIP, J. T. 
 
 George Morland. 55. and 6s. 
 
 PHILLIPS, CLAUDE. 
 
 Frederick Walker. 2s. 6d. and 35. 6d. 
 Antoine Watteau. 2s. 6d. and 35. 6d. 
 The Picture Gallery of Charles I. 3*. 6d. 
 The Earlier Work of Titian. 35. 6d. 
 The Later Work of Titian. 33. 6d. 
 
 POLLARD, ALFRED W. 
 
 Italian Book Illustrations. 2s. 6d. and 35. 6d. 
 
 PRIOR, E. S., F.S.A. 
 
 The Cathedral Builders in England. $s. and 75. 
 SHARP, WILLIAM. 
 
 Fair Women. 2s. 6d. and 35. 6d. 
 
 STEPHENS, F. G. 
 
 Dante Gabriel Rossetti. 2s. 6d. 
 
 STEVENSON, R. A. M. 
 
 Peter Paul Rubens. 33. 6d, 
 
 WAERN, CECILIA. 
 
 John La Farge. 33. 6d. 
 
 WEALE, W. H. JAMES. 
 
 Gerard David, Painter and Illuminator. 2s. 6d. and 35. 6d. 
 PRIOR, Canon E. S., F.S.A. 
 
 The Cathedral Builders of England. Illustrated. Super-royal 8vo, 
 
 sewed, 55. nett ; cloth, extra gilt top, 75. nett. 
 
 QUILLER COUCH, SIR A. T. 
 
 The Pilgrims Way. A Little Scrip for Travellers. In Prose and 
 
 Verse. With end papers in colour, and jilt top. Fcap. 8vo, cloth, 35. 6d. nett ; on thin 
 paper, leather, 55. nett. Buff leather yapp, in a box, 55. nett. 
 
 RAGG, LONSDALE, B.D. (Oxon.), and L. M. RAGG. 
 
 Things Seen in Venice. With Fifty Illustrations. 2s., 35., 55. nett. 
 
 RANNIE, DOUGLAS (late Government Agent for Queensland.) 
 
 My Adventures Among South Sea Cannibals. Demy 8vo. With 
 
 Thirty-nine Illustrations and a Map, i6s. nett. 
 
 RAWLING, Captain C. G. 
 
 The Land of the New Guinea Pygmies. Demy 8vo. With Forty- 
 eight Illustrations and a Map, i6s. nett. 
 
 REYNOLDS, Sir JOSHUA. 
 
 Discourses Delivered to the Students of the Royal Academy. With an 
 
 Introduction and Notes by ROGER FRY. With Thirty-Three Illustrations. Square extra 
 
 Crown 8vo, 75. 6d. nett. 
 
 ROCHE, C. E. 
 
 Things Seen in Holland. With Fifty Illustrations. Small 410, cloth, 2s. 
 
 nett ; lambskin, 35. nett ; velvet leather, 55. nett. 
 
 ROPES, A. R. 
 
 Lady Mary Wortley Montagu. With 8 Illustrations. Crown 8vo, 
 
 cloth, 2s. 6d. nett. 
 
 RUSSELL, W. CLARK. 
 
 The British Seas. With upwards of Fifty Illustrations. Crown 8vo, 
 cloth, is. ; leather, 35. ; special yapp leather in box, 55. nett. 
 
 SANDBY, W. 
 
 Thomas and Paul Sandby, Royal Academicians. Their Lives and 
 
 Works. With many Illustrations. Crown 8vo, 75. 6d 
 13 
 
Seeley Service & Co Limited 
 
 SANDERSON, E. 
 
 Great Britain in Modern Africa. With Four Portraits on Copper and 
 
 a Map. Crown 8vo, 5*. 
 
 SCOTT-ELLIOT, Professor G. F., M.A., B.Sc. 
 
 Botany of To-day. With Twenty-seven Illustrations. Ex. cr. 8vo, 53. nett. 
 Prehistoric Man and His Story. With 70 Illustrations and Diagrams. 
 
 Demy 8vo, 75. 6d. nett 
 
 SCIENCE OF TO-DAY SERIES 
 
 The volumes of this series give an attractive, lucid, yet at the same time 
 scientifically accurate account of various subjects in non-technical language. 
 Large crown 8vo, 5s. nett. 
 Geology of To- Day. By Professor J. W. GREGORY, F.R.S., D.Sc., 
 
 Professor of Geology at the University of Glasgow. 
 
 Submarine Engineering of To-day. By CHARLES W. DOMVILLE-FIFE. 
 Photography of To-day. By H. CHAPMAN JONES, F.I.C., F.C.S., F.R.P.S. 
 Aerial Navigation of To-day. By CHARLES C. TURNER. 
 Astronomy of To- Day. ByC.G. DoLMAGE,M.A.,LL.D.,D.C.L.,F.R.A.S. 
 Botany of To-day. By Prof. G. F. SCOTT-ELLIOT, M.A., B.Sc. 
 Electricity of To-Day. By CHARLES R. GIBSON, F.R.S.E. 
 Engineering of To-day. By THOMAS W. CORBIN. 
 Mechanical Inventions of To- Day. By T. W. CORBIN. 
 Medical Science of To- Day. By WILLMOTT EVANS, M.D. 
 Scientific Ideas of To-Day. By CHARLES R. GIBSON, F.R.S.E. 
 
 SEELEY S ILLUSTRATED POCKET LIBRARY 
 
 Crown 8vo, cloth, gilt edge, 2S. nett; also in leather, 33. nett; and 
 yapp leather in box at 55. nett. 
 
 ADDISON and STEELE. 
 
 The Spectator in London. With Fifty-six Illustrations by RALPH 
 
 CLEAVER, and Headpieces by W. A. ATKIN BERRY, CLOUGH BROMLEY, ^c. 
 
 CLARK, J. W., Registrary of the University of Cambridge. 
 
 Cambridge. With many Illustrations. 
 GODLEY, A. D. 
 
 Aspects of Modern Oxford. With many Illustrations. 
 
 HAMERTON, P. G. 
 
 Paris. With many Illustrations. 
 LEE, Sir SIDNEY. 
 
 Stratford-on-Avon. From the Earliest Times to the Death of Shake 
 speare. With 52 Illustrations by HERBERT RAILTON and E. HULL. 
 
 MITFORD, MARY RUSSELL. 
 
 Country Stories. With 68 Illustrations by GEORGE MORROW. 
 HERBERT, GEORGE. 
 
 The Temple. Sacred Poems and Ejaculations. The Text reprinted from 
 the first edition. With 76 Illustrations after DRER, HOLBEIN, and other Masters. 
 
 LANG, ANDREW. 
 
 Oxford. With 40 Illustrations by various artists. 
 LEFROY, W. CHAMBERS. 
 
 The Ruined Abbeys of Yorkshire. With many Illustrations. 
 LEYLAND, JOHN. 
 
 The Peak of Derbyshire : its Scenery and Antiquities. 
 LOFTIE, W. J. 
 
 The Inns of Court. With 60 Illustrations. 
 
 14 
 
Seeley, Service 4P Co Limited 
 
 RUSSELL, W. CLARK. 
 
 British Seas. With 50 Illustrations by J. C. HOOK, R.A., HAMILTON 
 
 MACCALLUM, COLIN HUNTER, &c. 
 
 STEVENSON, R. L. Edinburgh. With many Illustrations by T. 
 
 HAMILTON CRAWFORD, R.S.A. (This volume is only to be had in this series in 
 leather, 5*. sett. For other editions of this book, see next page.) 
 
 SOLOMON, SOLOMON J., R.A. 
 
 The Practice of Oil Painting and Drawing. With 80 Illustrations. 6s.nett. 
 SPEED, HAROLD. 
 
 The Practice and Science of Drawing. With Ninety-six Illustrations 
 
 and Diagrams. Square extra crown 8vo, 6s. 
 
 THE STANDARD LIBRARY 
 
 Extra Crown 8vo, With many Illustrations. Price 2s. 6d. nett. 
 
 Lady Mary Wortley Montagu. By A. R. ROPES. 
 Mrs. Thrale. By L. B. SKELEY. 
 Round My House. By P. G. HAMERTON. 
 Fanny Burney &- Her Friends. By L. B. SEELEY. 
 
 STORY SERIES, THE. Extra crown 8vo, 53. nett. 
 
 The Post Office and its Story. By EDWARD BENNETT. With 31 Illus, 
 Family Names and their Story. By the Rev. S. BARING GOULD. 
 The Press and its Story. By JAMES D. SYMON. 
 Prehistoric Man and His Story. By Professor G. F. SCOTT ELLIOT, 
 
 M.A., B.Sc. With 70 Illustrations and Diagrams. Demy 8vo, js. 6d. nett. 
 
 SEELEY, Sir J. R. 
 
 Goethe Reviewed after Sixty Years. With Portrait. Crown 8vo, 35. 6d. 
 A Short History of Napoleon the First With Portrait. Crown 8vo, 55. 
 
 SEELEY, Sir J. R., and Dr. ABBOTT. 
 
 English Lessons for English People. Crown 8vo, 45. 6d. 
 
 SEELEY, L. B. 
 
 Mrs. Thrale, afterwards Mrs. PiozzL With Eight Illustrations. 
 
 Crown 8vo, as. 6d nett. 
 
 Fanny Burney and her Friends. With Eight Illustrations. Crown 
 
 8vo, as. 6d nett. 
 
 SHAND, A. INNES. 
 
 The War in the Peninsula. With Portraits and Plans. 55. 
 
 SHARP, WILLIAM. 
 
 Fair Women. Illustrated. Super-royal 8vo, sewed, 2s. 6d. nett ; half- 
 linen, 35. 6d. nett. Also new edition, small 410, cloth, as. nett ; leather, 35. and 
 
 55. nett. 
 
 STEPHENS, F. G. 
 
 Rossetti, D. G. Super-royal 8vo, sewed, 2s. 6d. nett ; also small 4to, cloth, 
 
 as. nett ; leather, 35. nett ; velvet leather, in a box, 55. nett. 
 
 STEVENSON. R. L. 
 
 Edinburgh. Fcap. 8vo, with Frontispiece, gilt top, cloth, 2s. nett ; 
 
 leather, 3$. nett. Crown 8vo, Illustrated, cloth, 3$. 6d. Library Edition. Crown 8vo, 
 buckram, dark blue, gilt top, Sixteen Full-page Illustrations, 6s. Presentation Edition. 
 Extra crown 8vo, with Sixty-four Illustrations, 6s. ; also People s Edition, demy 8vo, 
 6d. nett; cloth, is. With Twenty-four Illustrations in colour, by JAMBS HERON. Crown 
 4to. Printed by Messrs. T. &* A. Constable, of Edinburgh. Ordinary Edition, izs. 6d. 
 nett. EDITION DE LUXE, limited to 385 copies, of which only 375 are for sale, printed on 
 unbleached Arnold handmade paper, and bound in buckram, with paper label, each copy 
 numbered, 355. nett. With ia Coloured Illustrations by JAMES HERON. Pott 410, 6s. nett. 
 
 5 
 
Seeley, Service ftf Co Limited 
 
 STEVENSON, R. A. M. 
 
 Rubens, Peter Paul. Illustrated. Super-royal 8vo, 35. 6d. nett, sewed. 
 
 Also small 410, cloth, 25. nett ; leather, 35. nett and ;s. nett. 
 
 STIGAND, Captain C. H., F.R.G.S., F.Z.S. 
 
 To Abyssinia Through an Unknown Land. With Thirty-six Illustra 
 tions and Two Maps. Demy 8vo, i6s. nett. 
 
 SWANN, ALFRED J. 
 
 Fighting the Slave Hunters in Central Africa. With Forty-five 
 
 Illustrations and a Map. Demy 8vo, i6s. nett. Extra crown 8vo, 55. nett. 
 
 TALBOT, F. A. 
 
 The Makings of a Great Canadian Railway. Demy 8vo. With 
 
 Forty-one Illustrations and a Map. i6s. nett. 
 
 THE THINGS SEEN SERIES 
 
 Each volume with 50 Illustrations. Small 4to, cloth, 2s. nett ; 
 
 leather, 33. nett ; and velvet leather, in a box, 5s. nett. 
 Things Seen in Sweden. By W. BARNES STEVEN i. 
 Things Seen in Oxford. By N. J. DAVIDSON, B.A. (Oxon.) 
 Things Seen in Russia. By W. BARNES STEVENI. 
 Things Seen in Palestine. By A. GOODRICH FREER. 
 Things Seen in Japan. By CLIVE HOLLAND. 
 Things Seen in China. By J. R. CHITTY. 
 Things Seen in Egypt. By E. L. BUTCHER. 
 Things Seen in Holland. By C. E. ROCHE. 
 Things Seen in Spain. By C. GASQUOINE HARTLEY. 
 Things Seen in Northern India. By T. L. PENNELL, M.D. B.Sc. 
 Things Seen in Venice. By LONSDALE RAGG, B.D. (Oxon.) 
 
 TOFT, ALBERT, Hon., A.R.C.A., M.S.B.S. 
 
 Modelling and Sculpture. Profusely Illustrated with 119 Photographs 
 
 and Drawings. Square extra crown 8vo, 6s. nett. 
 
 TORDAY, E. 
 
 Camp and Tramp in African Wilds. Demy 8vo. With Forty-five 
 
 Illustrations and a Map, 165. nett. 
 
 TOWNSHEND, Captain A. T. 
 
 A Military Consul in Turkey. With 29 Illustrations. Demy 8vo, 1 6s. nett. 
 TREMEARNE, Major A. J. N. 
 
 The Tailed Head- Hunters of Nigeria. Demy Svo, with 38 Illustrations 
 
 and a Map. i6s. nett. 
 
 TURNER, CHARLES C. 
 
 Aerial Navigation of To-day. With Seventy Illustrations and Diagrams. 
 
 Extra crown Svo, 55. nett. 
 
 WAERN, C. 
 
 John La Farge. Illustrated. Super-royal Svo, sewed, 33. 6d. nett. 
 
 WEALE, W. H. JAMES. 
 
 Gerard David, Painter and Illuminator. Illustrated. Super -royal Svo, 
 
 sewed, 25. 6d. nett ; half-linen, 35. 6d. nett. 
 
 WEEKS, JOHN H. 
 
 Among Congo Cannibals. Demy Svo. With Fifty-four Illustrations 
 
 and a Map, i6s. nett. 
 
 Among the Primitive Bakongo. 40 Illus. and Map. i6s. nett. 
 WELCH, C, and Canon BEN HAM. 
 
 Mediaeval London. With a Frontispiece in Photogravure, Four Plates in 
 Colour, and many Bother Illustrations. Super-royal Svo, sewed, 55. nett ; cloth, gilt top 
 
 75. nett. Also extra crown Svo, 35. 6d. nett 
 
 WICKS, MARK. 
 
 To Mars via the Moon. An Astronomical Story. With Sixteen 
 
 Illustrations and Diagrams. Extra crown Svo, 5* 
 
 WILLIAMSON, R. W., M.Sc. 
 
 The Ways of the South Sea Savage. 43 Illustrations. i6s. nett. 
 
 16 
 
A Catalogue of Books for Young 
 People, Published by 
 Seeley, Service & Co Limited, 
 38 Great Russell Street, London 
 
 Some of the Contents 
 
 Adventure, The Library of . . . .12 
 
 Church, Stories by Professor .... 3 
 
 Giberne, Books by Miss ..... 6 
 
 Heroes of the World Library, The ... 8 
 Marshall, Stones by Miss Beatrice ... 9 
 Marshall, Stories by Mrs. ..... 9 
 
 Missionary Biographies . . . . . .10 
 
 Olive Library, The . . . . . .10 
 
 Pink Library, The . . . . . .11 
 
 Prince s Library, The . . . . . .11 
 
 Romance, The Library of . . . . .13 
 
 Royal Library, The . , . . . .12 
 
 Russell Series, The . . . . . .12 
 
 Scarlet Library, The . . . . . -14 
 
 Science for Children . . . . . .14 
 
 Sunday Echoes ....... 2 
 
 Wonder Library, The . . . . . .16 
 
 The Publishers will be pleased to send post free their complete 
 
 Catalogue or their Illustrated ^Miniature Catalogue 
 
 on receipt of a post-card 
 
CATALOGUE OF BOOKS 
 
 Arranged alphabetically under the names of 
 Authors and Series 
 
 AGUILAR, GRACE. 
 
 The Days of Bruce. With Illustrations. Extra crown 
 
 8vo, is. (SCARLET LIBRARY.) 
 
 ANDERSEN, HANS. 
 
 Fairy Tales. With Illustrations, is. 6d., 28., and 33. 6d. 
 
 (SCARLET and PRINCE S LIBRARIES.) 
 
 ALCOTT, L. M. 
 
 Little Women and Good Wives. With Illustrations. 23. 
 
 (SCARLET LIBRARY.) Also Little Women, Extra crown 8vo, is. 6d. ; and 
 Good Wives, Extra crown 8vo, is. 6d. 
 
 Amadis Of Gaul. See KNIGHT-ERRANT. 
 
 Arabian Nights Entertainments. With Illustrations, is. 6d. 
 
 (PiNK LIBRARY) ; is. (ROYAL & SCARLET LIBRARIES) ; as. 6d. (PRINCE S LIBRARY). 
 
 BALLANTYNE, R. M. 
 
 The Dog Crusoe and His Master. With Illustrations 
 
 by H. M. BROCK, R.I. Extra crown 8vo, is. and is. 6d. 
 
 BERTH ET, E. 
 
 The Wild Man of the Woods. With Illustrations. i$. 6d. 
 
 BLAKE, M. M. 
 
 The Siege of Norwich Castle. With Illustrations, 53. 
 
 BOISRAGON, Major ALAN M. Late Royal Irish Fusiliers. 
 Jack Scarlett, Sandhurst Cadet. With Coloured Illustrations. 
 
 Extra crown 8vo, <js. 
 
 BROCK, Mrs. CAREY. 
 
 Dame Wynton s Home. A Story Illustrative of the Lord s 
 Prayer. With Eight Illustrations. Crown 8vo, is. 6d. 
 
 My Father s Hand, and other Stories. Crown 8vo, 2s. 
 
 Sunday Echoes in Weekday Hours. A Series of Illustra 
 tive Tales. Seven Vols. Crown 8vo, 35. 6d. each. 
 
 I. The Collects. 
 II. The Church Catechism. 
 III. Journeyings of the Israelites. 
 
 V. The Epistles and Gospels. 
 VI. The Parables. 
 VII. The Miracles. 
 
 IV. Scripture Characters. 
 
 Working and Waiting. Crown 8vo, 53. 
 BROWN LINNET. 
 
 The Kidnapping of Ettie, and other Tales. With Sixteen 
 
 Illustrations. Crown 8vo, 55. 
 
 BUNYAN, JpHN. 
 
 The Pilgrim s Progress. With Illustrations. Extra crown 
 
 8vo, is. (SCARLET LIBRARY.) 
 2 
 
Seeley, Service & Co Limited 
 
 CARTER, Miss J. R. M. 
 
 Diana Polwarth, Royalist. A Story of the Life of a Girl 
 
 in Commonwealth Days. With Eight Illustrations. Crown 8vo, 33. 6d. 
 
 CHARLESWORTH, Miss. 
 
 England s Yeomen. Crown 8vo, 2s. 6d. 
 
 Oliver of the Mill. With Eight Illustrations. Cr. 8ro, 2s. 6d. 
 
 Ministering Children. 
 
 i. Olive Library. Crown 8vo, cloth gilt, ^%. 6d. 
 z. Scarlet Library. Crown 8vo, cloth, is. 
 3. With Four Illustrations. Cloth, is. 6d. 
 
 Ministering Children: A Sequel. With Illustrations. 
 
 Cloth, is. 6d. Also with Eight Illustrations. Cloth, 2s. and zs. 6d. 
 
 The Old Looking-Glass. Crown 8vo, is. 
 
 The Broken Lpoking-Glass. Crown 8vo, is. 
 
 The Old Looking-Glass and the Broken Looking- 
 
 Glass ; or, Mrs. Dorothy Cope s Recollections of Service. In one volume. 
 With Eight Illustrations. Crown 8vo, is. 6d. 
 
 Sunday Afternoons in the Nursery. With Illustra 
 tions. 23. 6d. 
 
 CHATTERTON, E. KEBLE. 
 
 The Romance Of the Ship. With Thirty-three Illustrations. 
 
 Extra crown 8vo, 53. 
 
 The Romance Of Piracy. With many Illustrations. Extra 
 
 crown 8vo, 58. 
 
 CHURCH, Professor ALFRED J. 
 
 " The Headmaster of Eton (Dr. the Hon. E. Lyttelton) advised his hearers, in a 
 recent speech at the Royal Albert Institute, to read Professor A. J. Church s 
 Stories from Homer, some of which, he said, he had read to Eton boys after a 
 hard school day, and at an age when they were not in the least desirous of learn 
 ing:, but were anxious to go to tea. The stories were so brilliantly told, however, 
 that those young Etonians were entranced by them, and they actually begged of 
 him to go on, being quite prepared to sacrifice their tea time. 
 
 The Children s ^Eneid. Told for Little Children. With 
 Twelve Illustrations in Colour. Extra crown 8vo, 58. 
 
 The Children s Iliad. Told for Little Children. With 
 
 Twelve Illustrations in Colour. Extra crown 8vo, 53. 
 
 The Children s Odyssey. Told for Little Children. With 
 
 Twelve Illustrations in Colour. Extra crown 8vo, 53. 
 The Crown Of Pine. A Story of Corinth and the Isthmian 
 Games. With Illustration in Colour by GEORGE MORROW. Ex. cr. 8vo, 55. 
 
 The Count of the Saxon Shore. A Tale of the Departure 
 
 of the Romans from Britain. With Sixteen Illustrations. Crown 8vo, 53. 
 
 The Faery Queen and her Knights. Stories from Spenser. 
 
 With Eight Illustrations in Colour. Extra crown 8vo, 55. 
 
 Stories of Charlemagne and the Twelve Peers of 
 
 France. With Eight Illustrations in Colour. Crown 8vo, 58. 
 
 The Crusaders. A Story of the War for the Holy Sepulchre. 
 
 With Eight Illustrations in Colour. Extra crown 8vo, 53. 
 
 Stories from the Greek Tragedians. With Illustrations. 
 
 Crown 8vo, 53. 
 
 3 
 
Seeley, Service & Co Limited 
 
 CHURCH, Prof. ALFRED J. Continued. 
 
 Greek Story. With 16 Illustrations in Colour. Crn. 8vo, 59. 
 
 Stories from the Greek Comedians. With Illustrations, 
 
 Crown 8vo, 53. 
 
 The Hammer. A Story of Maccabean Times. With Illus 
 trations. Crown 8vo, 53. 
 
 The Story of the Persian War, from Herodotus. With 
 
 Coloured Illustrations. Crown SYO, 53. 
 
 Heroes of Chivalry and Romance. With Illustrations. 
 
 Crown 8vo, 5*. 
 
 Stories Of the East, from Herodotus. Coloured Illustrations. 
 
 Crown 8vo, 58. 
 
 Helmet and Spear. Stories from the Wars of the Greeks and 
 Romans. With Eight Illustrations by G. MORROW. Crown 8vo, 53. 
 The Story Of the Iliad. With Coloured Illustrations. Crown 
 8vo, 55. Also Thin Paper Edition, cloth, is. nett ; leather, 33. nett. 
 
 Cheap Edition, 6d. nett; also cloth, is. 
 
 Roman Life in the Days of Cicero. With Illustrations. 
 
 Crown 8vo, 53. 
 
 Stories from Homer. Coloured Illustrations. Crn. 8vo, 53. 
 Stories from Livy. Coloured Illustrations. Crn. 8vo, 53. 
 Story Of the Odyssey. With Coloured Illustrations. 53. 
 Also Thin Paper Edition, cloth, 23. nett; leather, 33. nett. Cheap Edition, 
 
 6d. nett. Also cloth, is. 
 
 Stories from Virgil. With Coloured Illustrations. Crown 
 
 8vo, 5. Cheap edition, sewed, 6d. nett. 
 
 With the King at Oxford. A Story of the Great Rebellion. 
 With Coloured Illustrations. Crown 8vo, 53. 
 
 Crown 8vo, 3/6 each. 
 
 The Fall Of Athens. With Illustrations. Crown 8vo, 35. 6d. 
 
 The Burning Of Rome. A Story of Nero s Days. With 
 
 Sixteen Illustrations. Cheaper Edition. Crown 8vo, 33. 6d. 
 
 The Last Days of Jerusalem, from Josephus. Crown 8vo, 
 
 35. 6d. Also a Cheap Edition. Sewed, 6d. 
 
 Stories from English History. With many Illustrations. 
 
 Cheaper Edition. Revised. Crown 8vo, 33. 6d. 
 
 Patriot and Hero. With Illustration. Crown 8vo, 35. 6d. 
 
 Extra crown 8vo, 2/6 each. 
 
 To the Lions. A Tale of the Early Christians. With 
 Coloured Frontispiece and other Illustrations, is. 6d. 
 
 Heroes of Eastern Romance. With Coloured Frontis 
 piece and Eight other Illustrations. Extra crown 8vo, zs. (ROYAL LIBRARY) ; 
 
 is. 6d. 
 
 A Young Macedonian in the Army of Alexander the 
 
 Great. With Illustrations. Extra crown 8vo, *s. 6d. 
 
 The Chantry Priest. With Illustrations. 2s. 6d. 
 Three Greek Children. Extra crown 8vo, 2s. 6d. 
 
 4 
 
Seeley, Service & Co Limited 
 
 CHURCH, Prof. ALFRED J.- Continue J. 
 
 Crown 8vo, 1/6 each. 
 
 A Greek Gulliver. Illustrated. Crown 8vo, is. 6d. 
 Heroes and Kings. Stories from the Greek. Illustrated. 
 
 Small 410, is. 6d. 
 
 The Stories of the Iliad and the ^Eneid. With Illustra 
 tions. i6mo, sewed, is. ; cloth, i. 6d. Also without Illustrations, cloth, is. 
 To the Lions. A Tale of the Early Christians. With Illus- 
 CODY Rev. H. A. trations. Crown 8vo, is. 6d. 
 
 On Trail and Rapid. By Dog-sled and Canoe. A Story of 
 Bishop Bompas s Life among the Red Indians and Esquimo. Told for Boys 
 and Girls. With Twenty-six Illustrations. Extra crown 8vo, is. 6d. 
 Apostle of the North, An, Memoirs of Bishop Bompas. 
 
 With 41 Illustrations and a Map. 75. 6d. nett. New and Cheaper Edition. 
 With Illustrations. Extra crown 8vo, <s. nett. (CROWN LIBRARY.) 
 
 COOLIDGE, SUSAN. 
 
 What Katy did at Home and at School. Illustrations 
 
 in Colour by H. M. BROCK, R.I. Crown 8vo, 2s. (SCARLET LIBRARY.) 
 
 What Katy did at Home. Extra crown 8vo, is. 6d. (PINK 
 
 LIBRARY.) 
 
 COUPIN, H., D.Sc., and J. LEA, M.A. 
 
 The Romance of Animal Arts and Crafts. With 
 
 Twenty-five Illustrations. Extra crown 8vo, 53. 
 
 COWPER, F. 
 
 Caedwalla : or, The Saxons in the Isle of Wight. With Illustra 
 tions. Extra crown 8vo, 35. 6d. (PRINCE S LIBRARY.) 
 The Island Of the English. A Story of Napoleon s Days. 
 With Illustrations by GEORGE MORROW. Crown 8vo, 2s. 6d. 
 The Captain Of the Wight. With Illustrations. Extra 
 CRAIK, Mrs. crown 8vo, 3 8. 6d. 
 
 John Halifax. Illustrated. Extra cr. 8vo, 2s. (SCARLET LIBY.) 
 CURREY, Commander E. HAMILTON, R.N. 
 
 Ian Hardy, Naval Cadet. Coloured Illustrations. Extra 
 
 crown 8vo, 53. 
 
 Ian Hardy, Midshipman. A stirring story for boys. With 
 Coloured Illustrations. Extra crown 8vo, cs. 
 
 DAVIDSpN, N. J., B.A. 
 
 A Knight-Errant and his Doughty Deeds. The Story 
 
 of Amadis of Gaul. With Eight Coloured Illustrations by H. M. BROCK, R.I. 
 
 Square extra crown 8vo, 53. 
 
 Things Seen in Oxford. Cloth, 28. nett; leather, 33. nett 
 
 DAWSON, Rev. Canon E. C. and * nett - 
 
 Heroines of Missionary Adventure. With Twenty-four 
 
 Illustrations. Extra crown 8vo, 55. 
 
 Lion-Hearted. Bishop Hannington s Life Retold for Boys 
 and Girls. Illustrated. Crown 8vo, is., is. 6d. (Ouvi LIBRARY), and is. 6d. 
 
 (PINK LIBRARY.) 
 
 In the Days of the Dragons. Crown 8vo, is. 6d. 
 Missionary Heroines in Many Lands. Extra crown 
 
 Svo, is. 6d. (PiNK LIBRARY.) 
 
Seeley, Service Sf Co Limited 
 
 DEFOE, DANIEL. 
 
 Robinson Crusoe. With Illustrations. Extra crown 8vo, 
 is. and 35. 6d. (SCARLET AND PRINCE S LIBRARIES.) 
 
 ELLIOTT, Miss. 
 
 Copsley Annals Preserved in Proverbs. With Illustra 
 tions. Crown Svo, 35. 6d. 
 
 Mrs. Blackett. Her Story. Fcap. 8vo, is. 
 ELLIOT, Prof. G. F. SCOTT, M.A., B.Sc., F.R.G.S., F.L.S. 
 
 The Romance Of Plant Life. Describing the curious and 
 interesting in the Plant World. With 34 Illustrations. Ex. crown Svo, 58. 
 
 11 Popularly written by a man of great scientific accomplishments." 
 
 THE OUTLOOK 
 
 The Romance of Savage Life. With Forty-five Illustra 
 tions. Extra crown Svo, 55. 
 
 The Romance of Early British Life : From the Earliest 
 
 Times to the Coming of the Danes. With 30 Illustrations. Ex. crown Svo, 55. 
 
 EVERETT-GREEN, EVELYN. 
 
 A Pair Of Originals. With Coloured Frontispiece and Eight 
 other Illustrations. Extra crown Svo, is. cV 2s. 6d. 
 
 FIELD, Rev. CLAUD, M.A. 
 
 Heroes of Missionary Enterprise. With many Illustrations. 
 
 Extra crown Svo, 53. 
 
 Missionary Crusaders. With many Illustrations and a Frontis 
 piece in Colour, zs. 6d. 
 
 GARDINER, LINDA. 
 
 Sylvia in Flowerland. With 16 Illustrations Cr. 8vo, 35. 6d. 
 GAVE, SELINA. 
 
 Coming; or, The Golden Year. A Tale. Third Edition. 
 
 With Eight Illustrations. Crown Svo, 53. 
 
 The Great World s Farm. Some Account of Nature s 
 
 Crops and How they are Grown. With a Preface by Professor BOULGER, 
 and Sixteen Illustrations. Second Edition. Crown Svo, 59. 
 
 GIBERNE, AGNES. 
 
 The Romance of the Mighty Deep. With Illustrations. 55. 
 
 "Most fascinating." DAILY NEWS. 
 
 Among the Stars ; or, Wonderful Things in the Sky. With 
 Coloured Illustrations. Eighth Thousand. Crown Svo, 55. 
 
 Duties and Duties. Crown 8vo, 55. 
 The Curate s Home. Crown 8vo, 2s. 6d. 
 
 The Ocean of Air. Meteorology for Beginners. Illustrated. 
 
 Crown Svo, 58. 
 
 The Starry Skies. First Lessons on Astronomy. With 
 
 Illustrations. Crown Svo, is. 6d. 
 
 Sun, Moon, and Stars. Astronomy for Beginners. With a 
 Preface by Professor PRITCHARD. With Coloured Illustrations. Twenty- 
 sixth Thousand. Revised and Enlarged. Crown Svo, 55. 
 The World s Foundations. Geology for Beginners. With 
 
 Illustrations. Crown Svo, $>. 
 
 Beside the Waters of Comfort. Crown 8vo, 3$. 6d. 
 
 6 
 
Seeley, Service & Co Limited 
 
 GIBSON, CHARLES R., F.R.S.E. 
 
 Our Good Slave Electricity. With many Illustrations. 
 
 Extra crown 8vo, 33. 6d. 
 
 The Great Ball on which we Live. With Coloured 
 
 Frontispiece and many other Illustrations. Extra crown 8vo, 33. 6d. 
 
 Romance of Scientific Discovery. Illustrated. Extra crown 
 
 8vo, 53. 
 
 Heroes of the Scientific World. An Account of the Lives 
 
 and Achievements of Scientists of all ages. With 16 full-page Illustrations. 
 
 Extra crown 8vo, 53. 
 
 Autobiography of an Electron. Long 8vo. With Eight 
 
 Illustrations. 38. 6d. nett. 
 
 The Wonders of Electricity. With Eight Illustrations. 
 
 Extra crown 8vo, zs. 
 Wireless Telegraphy. Many Illustrations. 2s. nett. 
 
 The Romance of Modern Electricity. Describing in 
 
 non-technical language what is known about electricity and many of its 
 
 interesting applications. With Forty-one Illustrations. Ex. crown 8vo, 53. 
 
 "Admirable . . . clear, concise." THE GRAPHIC. 
 
 The Romance of Modern Photography. The Discovery 
 
 and its Application. With many Illustrations. Extra crown 8vo, 53. 
 
 The Romance of Modern Manufacture. A Popular 
 
 Account of the Marrels of Machinery. With Twenty-four Illustrations 
 and Sixteen Diagrams. Extra crown 8vo, 53. 
 
 How Telegraphs and Telephones Work. Explained in 
 
 non-technical language. With many Diagrams. Crown 8vo, is. 6d. nett. 
 GILLI AT, EDWARD, M. A. Formerly Master at Harrow School. 
 Forest Outlaws. With Illustrations. Crown 8vo, 59. 
 
 Heroes of Modern Crusades. With Twenty-four Illustra 
 tions. Extra crown 8vo, 5. 
 
 In Lincoln Green. Illustrated. Crown 8vo, 53. 
 
 The King s Reeve. Illustrated by SYDNEY HALL. 3$. 6d. 
 Wolfs Head. With Eight Illustrations. Crown 8vo, 33. 6d. 
 
 The Romance of Modern Sieges. With Sixteen Illustra 
 tions. Extra crown 8vo, 53. 
 
 Heroes of the Elizabethan Age. With Sixteen Full-page 
 
 Illustrations. Extra crown 8vo, 53. 
 
 Heroes Of Modern Africa. With Sixteen Illustrations. 
 
 Extra crown 8vo, 53. 
 
 Heroes Of Modern India. With many Illustrations. Extra 
 
 crown 8vo, 53. 
 
 Heroes of the Indian Mutiny. With many Illustrations. 
 
 Extra crown 8vo, 53. 
 
 Stories of Elizabethan Heroes. With Coloured and other 
 
 Illustrations. Extra crown 8vo, zs. 6d. 
 
 GOLDEN RECITER, THE. See RECITERS, THE GOLDEN. 
 GREW, EDWINS., M.A. (Oxon.). 
 
 The Romance of Modern Geology. A popular account in 
 
 non-technical language. With Twenty-four Illustrations. Ex. crown 8vo, 53. 
 
 GRIMM S FAIRY TALES. With Illustrations. Extra cr.Svo, 
 
 1. and 39. 6d. (SCARLKT AND PRINCE S LIBRARIES); also PINK LIBRART, is. 6d. 
 
 7 
 
Seeley, Service ^ Co Limited 
 
 HEROES OF THE WORLD LIBRARY 
 
 Each Volume lavishly Illustrated, Extra crown 8vo, 58. 
 Heroes Of the Indian Mutiny. By the Rev. EDWARD GILLIAT. 
 
 Heroes of the Scientific World. By CHARLES R. GIBSON, 
 
 F.R.S.E, 
 
 Heroes of Modern Africa. By Rev. EDWARD GILLIAT. 
 Heroes of Missionary Enterprise. By Rev. CLAUD 
 
 FIELD, M.A. 
 
 Heroes Of Pioneering. By Rev. EDGAR SANDERSON, M.A., 
 
 Scholar of Clare College, Cambridge, 
 
 Heroines of Missionary Adventure. By Rev. CANON 
 
 DAWSON, M.A. 
 
 Heroes of Modern Crusades. By Rev. EDWARD GILLIAT. 
 Heroes of Modern India. By Rev. E. GILLIAT. 
 Heroes of the Elizabethan Age. By Rev. E. GILLIAT. 
 HUGHES, THOMAS. 
 
 Tom Brown s Schooldays. With Illustrations. Extra 
 crown 8vo, 2s. and zs. 6d. (SCARLET AND OLIVE LIBRARIES.) 
 
 HYRST, H. W. G. 
 
 Adventures in the Great Deserts. With Sixteen Illus 
 trations. Extra crown 8vo, 55. 
 
 Adventures in the Great Forests. With Sixteen 
 
 Illustrations. Extra crown 8vo, 58. 
 
 Adventures among Wild Beasts. With Twenty-four 
 
 Illustrations. Extra crown 8vo, 55. 
 
 Adventures in the Arctic Regions. With Sixteen Illus 
 trations. Extra crown 8vo, 58 
 
 Adventures among Red Indians. With Sixteen Full- 
 
 page Illustrations. Extra crown 8vo, 55. 
 
 Stories of Red Indian Adventure. With Coloured and 
 
 other Illustrations. Extra crown 8vo, zs. 6d. 
 
 Stories of Polar Adventure. Extra crown 8vo, 2s. 6d. 
 KINGSLEY, CHARLES. 
 
 Westward Ho ! With Illustrations. Extra crown 8vo, 2s. & 
 
 2s. 6d. (SCARLET AND OLIVE LIBRARIES.) 
 
 KNIGHT-ERRANT AND HIS DOUGHTY DEEDS. 
 
 The story of Amadis of Gaul. Edited by N. J. DAVIDSON, B.A. With 
 Eight Coloured Illustrations by H. M. BROCK, R.I. Sq. ex. crown 8vo, 55. 
 
 LAMB, CHARLES and MARY. 
 
 Tales from Shakespeare. With Illustrations. Ex. crown 
 
 8vo, 2s. (SCARLET LIBRARY.) 
 
 LAMBERT, Rev. JOHN, M.A., D.D. 
 
 The Romance of Missionary Heroism. True Stories of 
 
 the Intrepid Bravery and Stirring Adventures of Missionaries in all Parts 
 of the World. With Thirty-nine Illustrations. Extra crown 8vo. 53. 
 
 Missionary Heroes in Asia. Illustrated. Cr. 8vo, is. 6d. 
 Missionary Heroes in Africa. Illustrated. Cr. 8vo, is. 6d. 
 Missionary Heroes in Oceania. Illustrated. Cr. 8vo, is. 6d. 
 Missionary Heroes of North and South America 
 
 Illustrated. Crown 8vo, is. 6d, 
 
Seeley, Service & Co Limited 
 
 LEA, JOHN, M.A. (Oxon.) 
 
 The Romance of Animal Arts and Crafts. See COUPIN. 
 
 The Romance of Bird Life. With Twenty-six Illustrations. 53. 
 
 Wonders of Bird Life. Extra crown 8vo, 2. 
 LEYLAND, J. 
 
 For the Honour of the Flag. A Story of our Sea Fights 
 
 with the Dutch. With Illustrations by LANCELOT SPEED. Crown 8vo, 5*. 
 
 MACPHERSON, HECTOR, Jun. 
 
 The Romance of Modern Astronomy. With Twenty-four 
 
 Illustrations. Extra crown 8vo, 58. 
 
 Wonders of Modern Astronomy. Ex. crown 8?o, is. 
 
 MARRYAT, Captain. 
 
 Masterman Ready. With Illustrations by H. M. BROCK, 
 
 R.I. zs. (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, 5$. 
 The Siege Of York. A Story of the Days of Thomas, Lord 
 Fairfax. With Eight Illustrations. Crown 8vo, 58. 
 An Old London Nosegay. Gathered from the Day-Book 
 of Mistress Lovejoy Young. With Eight Illustrations. Crown 8vo, 55. 
 Old Blackfriars. In the Days of Van Dyck. A Story. With 
 
 Eight Illustration*. Crown 8vo, 55. 
 
 The Queen s Knight-Errant. A Story of the Days of 
 
 Sir Walter Raleigh. With Eight Illustrations. Extra crown 8vo, 58. 
 
 MARSHALL, EMMA. 
 
 Crown 8vo, 5/- 
 
 In Colston s Days. A Story of Old Bristol. With Illustrations. 
 
 Crown 8vo, 5$. 
 
 In Four Reigns. The Recollections of Althea Allingham, 1785-1842. 
 
 With Illustrations. Crown 8vo, 53. 
 
 1C the Choir of Westminster Abbey. A Story of Henry Purcell s Days. 
 With Illustrations. Crown 8vo, 55. and at 33. 6d. 
 
 In the East Country with Sir Thomas Browne, Knight. With Illus 
 trations. Crown 8vo, 55. 
 
 A Haunt of Ancient Peace. Memories of Mr. Nicholas Ferrar s House at 
 Little Gidding. With Illustrations by T. HAMILTON CRAWFORD. Crown 
 
 8vo, 5$. 
 
 Kensington Palace. In the Days of Mary II. With Illustrations. 
 
 Crown 8vo, 35. 6d. and 55. 
 
 The Master of the Musicians. A Story of Handel s Day. With Illus 
 trations. Crown 8vo, 53. and at 33. 6d. 
 
 The Parson s Daughter, and How she was Painted by Mr. Romney. 
 
 With Eight Illustrations. Crown 8vo, 53. and at 38. 6d. 
 
 Penshurst Castle. In the Days of Sir Philip Sidney. With Illustrations. 
 
 Crown 8vo, 38. 6d., 58. CHEAP EDITION. Demy 8vo, 6d. 
 
 Winchester Meads. In the Days of Bishop Ken. With Illustrations. 
 
 Crown 8vo, 35. 6d. 53. CHEAP EDITION. Demy 8vo, 6d. 
 
 Under Salisbury Spire. In the Days of George Herbert. With Illustra- 
 
 tions. Crown 8vo, 38. 6d., 58. CHEAP EDITION. 6d. 
 
 Under the Dome of St. Paul s. In the Days of Sir Christopher Wren. 
 
 With Illustration*. Crown 8vo, 55. 
 
 9 
 
Life s Aftermath. 
 
 Now-a-days. 
 
 On the Banks of the Ouse. 
 
 Seeley, Service Sf Co Limited 
 
 MARSHALL, EMMA Continued. 
 
 Crown 8vo, tj/ 
 
 Under the Mendips. A Tale of the Times of Hannah More. With 
 
 Illustrations. Crown 8vo, 53. 
 Constantia Carew. Crown 8vo, 53. 
 
 Crown 8vo, 3/6 
 Castle Meadow. A Story of 
 Norwich a Hundred Years Ago. 
 An Escape from the Tower. 
 
 Winifrede s Journal. 
 Extra crown 8vo, 2/6 
 
 I Violet Douglas. 
 
 Helen s Diary. 
 Crown 8vo, 1/6 
 
 | Brook Silverstone. 
 
 I/ 
 The First Light on the Eddystone. 
 
 MISSIONARY BIOGRAPHIES. With many Illustrations and 
 a Frontispiece in Colour. Price, zs. 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 Dogsled 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, zs. 6d. each. 
 
 The Old Gateway. 
 Millicent Legh. 
 
 Brothers and Sisters. 
 
 ANDERSEN, HANS. 
 
 Fairy Tales. 
 R. M. BALLANTYNE. 
 
 The Dog Crusoe. 
 CHARLESWORTH, Miss. 
 
 Ministering Children. 
 
 A Sequel to Ministering Chil 
 dren. 
 
 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 Hoi 
 
 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, 58. 
 10 
 
Seeley, Service SP Co Limited 
 
 THE PINK LIBRARY. Stories by well-known Authors. 
 Crown 8vo. With many Illustrations, is. 6d. 
 
 CHURCH, Prof. A. J. 
 To the Lions. 
 The Greek Gulliver. 
 MARSHALL, Mrs. 
 Brothers d^ Sisters. 
 Brook Silvertone. 
 CHARLESWORTH, Miss. 
 Ministering Children. 
 The Sequel to Ministering 
 
 Children. 
 The Old <5^ the Broken Look- 
 
 ing-Glass. 
 
 DAWSON, Canon E. C. 
 Lion- Hearted. 
 Missionary Heroines in many 
 
 Lands. 
 LAMBERT, Rev. J. G. 
 
 Missionary Heroes of N. dr 3 S. 
 America. 
 
 LAMBERT, Rev. J. G. Continued 
 
 Missionary Heroes in Asia. 
 
 Missionary Heroes in Oceania. 
 
 Missionary Heroes in Africa. 
 WILBERFORCE, Bishop. 
 
 Agathos 6 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 
 
 BT VARIOUS AUTHORS 
 
 The Life of a Bear. I The Life of an Elephant 
 
 Only a Dog. The Arabian Nights. 
 
 THE PRINCE S LIBRARY. With Coloured Frontispiece 
 and other Illustrations. Extra crown 8vo, 35. 6d. 
 
 Patriot 6r* Hero. By Prof. A. J. 
 CHURCH. 
 
 Cranford. By Mrs. GASKELL. 
 The Vicar of Wakefield. By OLIVER 
 GOLDSMITH. 
 
 The Arabian Nights Entertain- 
 Andersen s Fairy Tales. [ments. 
 Grimm s Fairy Tales. 
 The Wolfs Head. By the Rev. E. 
 
 GlLLIAT. 
 
 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. 
 
 GlLLIAT. 
 
 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 RUDTARD KIPLING, 
 R. L. STEVENSON, CONAN DOYLE, MAURICE HEWLETT, CHRISTINA ROSSETTI, 
 THOMAS HARDY, AUSTIN DOBSON, A. W. PINERO, &c., &c. With an Introduc 
 tion by CAIRNS JAMES, Professor of Elocution at the Royal College of Music 
 and the Guildhall School of Music. Extra crown 8vo, 704 pp., 35. 6d. Also 
 Thin Paper Edition for the Pocket, with gilt edges. Small crown 8vo, 55. 
 " 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, 33. 6d. Also a Thin Paper 
 Edition, with gilt edgea, small crown 8vo, 58. 
 
 II 
 
Seeley, Service ftf Co Limited 
 
 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, 53. 
 
 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, 55. 
 
 Stories of Great Pioneers. With Coloured and other 
 
 Illustrations. Extra crown 8vo, as. 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, zs. each. 
 
 i. A Pair of Originals. By EVELYN i 8. The Arabian Nights Entertain- 
 EVERETT- GREEN. ments. 
 
 JH 9- Andersen s Fairy Ta,es. 
 
 Uncle Tos 
 
 BEECHER-STOWE. 
 
 10. What Katy did at Home and 
 
 . 
 
 4. Westward Ho 1 By CHARLES at School. By SUSAN COOLIDGE, 
 
 KINGSLEY. i II( Heroes of Eastern Romance. 
 
 5. Robinson Crusoe. By DANIEL | By Prof. A. J. CHURCH. 
 
 6. Tom Brown s School-Day^Ty j "-Lion Hearted. By the Rev. 
 
 THOMAS HUGHES. Canon E C ^AWSON. 
 
 7. Grimm s Fairy Tales. A New i 13. The Adventures of a Cavalier 
 
 Translation. I By G. I. WHITHAM. 
 
 THE LIBRARY OF ADVENTURE 
 
 With many Illustrations. Extra crown 8vo, 55. 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 
 
 12 
 
Seeley, Service & Co Limited 
 THE LIBRARY OF ROMANCE 
 
 Fully Illustrated. Bound in blue, scarlet, and gold. 
 Extra crown 8vo, 58. 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 MAC- 
 
 PHERSON, 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., <5r-Y. With 45 Illustrations. 
 
 The Romance of the World s Fisheries. By SIDNEY 
 
 WRIGHT. With 24 Illustrations. 
 
 The Romance of Animal Arts <5r Crafts. BY H. COUPIN, 
 
 D.Sc., and J. LEA, M.A. With 14 Illustrations. 
 11 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 wonld 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 4 Illustrations. "Thrillingly interesting." LIVERPOOL COURIER. 
 
 13 
 
Seeley, Service ftf Co Limited 
 
 THE LIBRARY OF ROMANCE Continued. 
 
 The Romance of Insect Life. By EDMUND SELOUS. 
 The Romance of Modern Mechanism. By A. WILLIAMS. 
 
 " Genuinely fascinating. Mr. Williams is an old favourite." I/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." GLASGOW 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 zs. 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. 
 Kobinson 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 Entertain 
 ments. 
 
 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. 
 M ill i cent Legh. E. MARSHALL. 
 Vicar of Wakefield. 
 
 SCIENCE FOR CHILDREN 
 
 Our Good Slave Electricity. By CHARLES R. GIBSON, F.R.S.E. 
 
 With many Illustrations. Extra crown 8vo, 33. 6d. 
 
 The Great Ball on which we Live. By CHARLES R. GIBSON, 
 
 F.R.S.E. With Coloured Frontispiece and many other Illustrations. 
 
 Extra crown 8vo, 33. 6d. 
 
Seeley, Service Sf Co Limited 
 
 SCOTT, G. FIRTH. 
 
 The Romance of Polar Exploration. Illustrated 
 
 Extra crown 8vo, 59, 
 "Thrillingly interesting, excellently illustrated." LIVERPOOL COURIER. 
 
 SEELEY, A. 
 
 This Great Globe. First Lessons in Geography. is. 6d. 
 
 SEELEY, M. 
 
 The World before the Flood. Stories from the Best Book. 
 
 With Illustrations by G. P. JACOMB HOOD. Crown 8vo, is. and is. 6d. 
 
 SELOUS, E. 
 
 The Romance of the Animal World. Illustrated. Ex. 
 
 crown 8vo, 53, 
 "A very fascinating book." GRAPHIC. 
 
 The Romance of Insect Life. Illustrated. Ex. cr. 8vo, 55. 
 
 " Mr. Selous, the well-known naturalist, writes in purely informal style." 
 
 THE GLOBE. 
 
 WARD, E. 
 
 Fresh from the Fens. With Illustrations. Cr. 8vo, 33. 6d. 
 
 WICKS, M. 
 
 To Mars via the Moon. An Astronomical Story. With 
 
 Eight Illustrations. Extra crown 8vo, 53. 
 
 WILBERFORCE, Bishop S. 
 
 Agathos. With Illustrations. Fcap. 8vo, sewed, 6d. ; cloth, is. 
 
 Agathos, The Rocky Island, and other Sunday Storie*. 
 
 With Sixteen Illustrations. Extra crown 8vo, is. 6d., is. 6d. 
 
 The Rocky Island and other Similitudes. With Illus 
 trations. Fcap. 8vo, sewed, 6d. ; cloth, is. 
 
 WINCHESTER, M. E. 
 
 Adrift in a Great City. Illus 
 trated. Crown 8vo, 55. 
 A City Violet. Crown 8vo, 53. 
 The Cabin on the Beach. 
 Illustrated. Crown 8vo, 35. 6d. 
 
 A Nest of Sparrows. Crown 
 8vo, 55. 
 
 A Wayside Snowdrop. Crown 
 8vo, 2s. 6d. 
 Chirps for the Chicks. *s. fid. 
 
 A Nest of Skylarks. 53. 
 
 WILLIAMS, ARCHIBALD, B.A. (Oxon.), F.R.G.S. 
 The Romance of Early Exploration. Illustrated. 53. 
 
 "A companion volume to The Romance of Modern Exploration, and if 
 possible, more full of Romance." EVENING STANDARD. 
 
 The Romance of Modern Exploration. Illustrated. 53. 
 
 "A mine of information and stirring incident." SCOTSMAN. 
 
 The Romance of Modern Mechanism. Illustrated. 55. 
 
 " 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. 
 IS 
 
Seeley, Service & Co Limited 
 
 WILLIAMS, ARCHIBALD Continual. 
 
 The Romance of Modern Locomotion. Illustrated. 
 
 " Crisply written and brimful of incident." GLASGOW HBRALD. 
 
 The Romance of Modern Mining. With 24 Illustrations. 
 
 " Boys will revel in this volume." CITY PRESS. 
 
 The Wonders of Modern Engineering. Ex. crown 8vo, zs. 
 WHITHAM, G. I. 
 
 The Last Of the White Coats. A Story of Cavaliers and 
 Roundheads. Illustrated in colour by OSCAR WILSON. Ex. crown 8vo, 38. 6d. 
 
 THE WONDER LIBRARY 
 
 With Eight Illustrations. Extra crown 8vo. Price 23. 
 
 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, 55. 
 
 YOUNG, ERNEST. 
 
 Adventures among Trappers and Hunters. With Sixteen 
 
 Illustrations. Ex. crown 8vo, 53. 
 
 16 
 
RETURN TO the circulation desk of any 
 University of California Library 
 
 or to the 
 
 NORTHERN REGIONAL LIBRARY FACILITY 
 Bldg. 400, Richmond Field Stati< 
 University of California 
 Richmond, CA 94804-4698 
 
 BOOKS MAY BE RECALLED AFTER 7 DAYS 
 2-month loans may be renewed by calling 
 
 i.yS^s may be recharged by bringing books 
 
 ReneS and recharges may be made 4 days 
 prior to due date 
 
 -- - 
 
 DUE AS STAMPED BELOW 
 
 1 
 
27793 
 
 UNIVERSITY OF CALIFORNIA LIBRARY