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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..001926c --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #56100 (https://www.gutenberg.org/ebooks/56100) diff --git a/old/56100-0.txt b/old/56100-0.txt deleted file mode 100644 index 2594274..0000000 --- a/old/56100-0.txt +++ /dev/null @@ -1,5732 +0,0 @@ -The Project Gutenberg EBook of Ten years of missionary work among the -Indians at Skokomish, Washington Terri, by Myron Eells - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Ten years of missionary work among the Indians at Skokomish, Washington Territory, 1874-1884 - -Author: Myron Eells - -Release Date: December 1, 2017 [EBook #56100] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK TEN YEARS OF MISSIONARY WORK *** - - - - -Produced by Larry B. Harrison, Bryan Ness, Chuck Greif and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/American -Libraries.) - - - - - - - - - - TEN YEARS AT SKOKOMISH. - - [Illustration: SKOKOMISH AGENCY.] - - - - - TEN YEARS - OF - MISSIONARY WORK - AMONG THE INDIANS - AT - SKOKOMISH, WASHINGTON TERRITORY. - 1874-1884. - - BY REV. M. EELLS, - _Missionary of the American Missionary Association_. - - BOSTON: - Congregational Sunday-School and Publishing Society, - CONGREGATIONAL HOUSE, - CORNER BEACON AND SOMERSET STREETS. - - - - - COPYRIGHT, 1886, BY - CONGREGATIONAL SUNDAY-SCHOOL AND PUBLISHING SOCIETY - - _Electrotyped and printed by - Stanley & Usher, 171 Devonshire Street, Boston._ - - - - -PREFACE. - - -Says Mrs. J. McNair Wright: “If the church can only be plainly shown the -need, amount, prospects, and methods of work in any given field, a vital -interest will at once arise in that field, and money for it will not be -lacking. The missionary columns in our religious papers do not supply -the information needed fully to set our missions before the church. Our -home-mission work needs to be ‘written up.’ The foreign field has found -a large increase of interest in its labors from the numerous books that -have been written,--_interestingly written_,--giving descriptions of the -work, the countries where the missionaries toil, and the lives of the -missionaries themselves. The Pueblo, the Mormon, and the American Indian -work should be similarly brought before the church. A book gives a -compact, united view of a subject; the same view given monthly or weekly -in the columns of periodicals loses much of its force and, moreover, is -much less likely to meet the notice of the young. A hearty missionary -spirit will be had in our church only when we furnish our youth with -more books on missionary themes.”[1] - -In accordance with these ideas the following pages have been written. - -It is surprising to find how few books can be obtained on missionary -work among the Indians. After ten years of effort the writer has only -been able to secure twenty-six books on such work in the United States, -and five of these are 18mo. volumes of less than forty pages each. Only -five of these have been published within the last fifteen years. Books -on the adventurous, scientific, and political departments of Indian life -are numerous and large; the reverse is true of the missionary -department. Hence it is not strange that such singular ideas predominate -among the American people in regard to the Indian problem. - -M. E. - -SKOKOMISH, WASHINGTON TERRITORY, August, 1884. - - - - - DEDICATION. - - - TO MY WIFE, - SARAH M. EELLS, - -Who has been my companion during these ten years of labor; who has -cheered me, and made a Christian home for me to run into as into a safe -hiding-place, and who has been an example to the Indians,--these pages -are affectionately inscribed. - - - - -NOTE. - - -Much of the information contained in the following pages has been -published, especially in _The American Missionary_ of New York and _The -Pacific_ of San Francisco. Yet, in writing these pages, so much of it -has been altered that it has been impracticable to give quotation-marks -and acknowledgment for each item. I therefore take this general way of -acknowledging my indebtedness to those publications. - - - - -CONTENTS. - - -INTRODUCTION 11 - -I. -SKOKOMISH 15 - -II. -PRELIMINARY HISTORY 17 - -III. -EARLY RELIGIOUS TEACHING 21 - -IV. -SUBSEQUENT POLITICAL HISTORY 26 - -V. -THE FIELD AND THE WORK 28 - -VI. -DIFFICULTIES IN THE WAY OF RELIGIOUS WORK 33 - (_a_) LANGUAGES 33 - (_b_) THEIR RELIGION 37 - (_c_) BESETTING SINS 53 - -VII. -TEMPERANCE 60 - -VIII. -INDUSTRIES 69 - -IX. -TITLES TO THEIR LANDS 74 - -X. -MODE OF LIVING 82 - -XI. -NAMES 85 - -XII. -EDUCATION 87 - -XIII. -FOURTH OF JULY 93 - -XIV. -CHRISTMAS 97 - -XV. -VARIETY 100 - -XVI. -MARRIAGE AND DIVORCE 105 - -XVII. -SICKNESS 118 - -XVIII. -FUNERALS 122 - -XIX. -THE CENSUS OF 1880 132 - -XX. -THE INFLUENCE OF THE WHITES 144 - -XXI. -THE CHURCH AT SKOKOMISH 149 - -XXII. -BIG BILL 158 - -XXIII. -DARK DAYS 163 - -XXIV. -LIGHT BREAKING 170 - -XXV. -THE FIRST BATTLE 172 - -XXVI. -THE VICTORY 180 - -XXVII. -RECONSTRUCTION 184 - -XXVIII. -JOHN FOSTER PALMER 188 - -XXIX. -M---- F---- 191 - -XXX. -DISCOURAGING CASES AND DISAPPOINTMENTS 195 - -XXXI. -THE CHURCH AT JAMESTOWN 200 - -XXXII. -COOK HOUSE BILLY 209 - -XXXIII. -LORD JAMES BALCH 214 - -XXXIV. -TOURING 216 - -XXXV. -THE BIBLE AND OTHER BOOKS 223 - -XXXVI. -BIBLE PICTURES 227 - -XXXVII. -THE SABBATH-SCHOOL 230 - -XXXVIII. -PRAYER-MEETINGS 235 - -XXXIX. -INDIAN HYMNS 244 - -XL. -NATIVE MINISTRY AND SUPPORT 256 - -XLI. -TOBACCO 260 - -XLII. -SPICE 263 - -XLIII. -CURRANT JELLY 267 - -XLIV. -CONCLUSION 270 - - - - -INTRODUCTION. - - -The Indians are in our midst. Different solutions of the problem have -been proposed. It is evident that we must either kill them, move them -away, or let them remain with us. The civilization and Christianity of -the United States, with all that is uncivilized and un-Christian, is not -yet ready to kill them. One writer has proposed to move them to some -good country which Americans do not want, and leave it to them. We have -been trying to find such a place for a century--have moved the Indians -from one reservation to another and from one State or Territory to -another; but have failed to find the desired haven of rest for them. It -is more difficult to find it now than it ever has been, as Americans -have settled in every part of the United States and built towns, -railroads, and telegraph-lines all over the country. Hence no such place -has been found, and it never will be. - -Therefore the Indians are with us to remain. They are to be our -neighbors. The remaining question is, Shall they be good or bad ones? -If we are willing that they shall be bad, all that is necessary is for -good people to neglect them; for were there no evil influences connected -with civilization(!), they would not rise from their degradation, -ignorance, and wickedness without help. When, however, we add to their -native heathenism all the vices of intemperance, immorality, hate, and -the like, which wicked men naturally carry to them, they will easily and -quickly become very bad neighbors. Weeds will grow where nothing is -cultivated. - -If we wish them to become good neighbors, something must be done. Good -seeds must be sown, watched, cultivated. People may call them savage, -ignorant, treacherous, superstitious, and the like. I will not deny it. -In the language of a popular writer of the day: “The remedy for -ignorance is education;” likewise for heathenism, superstition, and -treachery, it is the gospel. White people can not _keep_ the -civilization which they already have without the school and the church; -and Indians are not so much abler and better that they can be raised to -become good neighbors without the same. - -Impressed with this belief, the writer has been engaged for the past ten -years in missionary work with a few of them in the region of Skokomish, -and here presents a record of some of the experiences. In the account he -has recorded failures as well as successes. In his earlier ministry, -both among whites and Indians, he read the accounts of other similar -workers, who often recorded only their success. It was good in its -place, for something was learned of the causes of the success. But too -much of this was discouraging. He was not always successful and -sometimes wondered if these writers were ever disappointed as much as he -was. Sometimes when he read the record of a failure it did him more good -than a record of a success. He took courage because he felt that he was -not the only one who sometimes failed. The Bible records failures as -well as successes. - - - - -TEN YEARS AT SKOKOMISH. - - - - -I. - -SKOKOMISH. - - -The Skokomish Reservation is situated in the western part of Washington -Territory, near the head of Hood’s Canal, the western branch of Puget -Sound. It is at the mouth of the Skokomish River. The name means “the -river people,” from _kaw_, a river, in the Twana language, which in the -word has been changed to _ko_. It is the largest river which empties -into Hood’s Canal; hence, that band of the Twana tribe which originally -lived here were called _the river people_. The Twana tribe was formerly -composed of three bands: the Du-hlay-lips, who lived fourteen miles -farther up the canal, at its extreme head; the Skokomish band, who lived -about the mouth of the river, and the Kol-seeds, or Quilcenes, who lived -thirty or forty miles farther down the canal. The dialects of these -three bands vary slightly. - -When the treaty was made by the United States in 1855, the land about -the mouth of the Skokomish River was selected as the reservation; the -other bands in time moved to it, and the post-office was given the same -name; hence, the tribe came to be known more as the Skokomish Indians -than by their original name of Tu-án-hu, a name which has been changed -by whites to Twana, and so appears in government reports. - -The reservation is small, hardly three miles square, comprising about -five thousand acres, nearly two thousand of which is excellent bottom -land. As much more is hilly and gravelly, and the rest is swamp land. -With the exception of the latter, it is covered with timber. - - - - -II. - -PRELIMINARY HISTORY. - - -Ever since the Spanish traders and Vancouver in the latter part of the -last century, and the Northwest Fur Company and Hudson’s Bay Company in -the early part of the present century, came to Puget Sound, these -Indians have had some intercourse with the whites, and learned some -things about the white man’s ways, his Sabbath, his Bible, and his God. -Fort Nisqually, one of the posts of the Hudson’s Bay Company, was -situated about fifty miles from Skokomish, so that these Indians were -comparatively near to it. - -About 1850, Americans began to settle on Puget Sound. In 1853 Washington -was set off from Oregon and organized into a territory, and in 1855 the -treaty was made with these Indians. Governor I. I. Stevens and Colonel -M. C. Simmons represented the government, and the three tribes of the -Twanas, Chemakums, and S’klallams were the parties of the other part. -The Chemakums were a small tribe, lived near where Port Townsend now -is, and are now extinct. The S’klallams, or Clallams (as the name has -since become), lived on the south side of the Straits of Fuca, from Port -Townsend westward almost to Neah Bay, and were by far the largest and -strongest tribe of the three. It was expected that all the tribes would -be removed to the reservation. The government, however, was to furnish -the means for doing so, but it was never done, and as the Clallams and -Twanas were never on very friendly terms, there having been many murders -between them in early days, the Clallams have not come voluntarily to -it, but remain in different places in the region of their old homes. The -reservation, about three miles square, also was too small for all of the -tribes, it having been said that twenty-eight hundred Indians belonged -to them when the treaty was made. There were certainly no more. - -The treaty has been known as that of Point-No-Point, it having been made -at that place, a few miles north of the mouth of Hood’s Canal on the -main sound, in 1855. It was, however, four years later when it was -ratified, and another year before the machinery was put in motion, so -that government employees were sent to the reservation to teach the -Indians. In the meantime the Yakama War took place, the most -wide-spread Indian war which ever occurred on this north-west coast, it -having begun almost simultaneously in Southern Oregon, Eastern Oregon, -and Washington, and on Puget Sound. The Indians on the eastern side of -the sound were engaged in it, but the Clallams and Twanas as tribes did -not do so, and never have been engaged in any war with the whites. They -were related by marriage with some of the tribes who were hostile, and a -few individuals from one or both of these tribes went to the eastern -side of the sound and joined the hostiles, but as tribes they remained -peaceable. - - -A WAR INCIDENT. - -The Clallams were a strong tribe, and large numbers of them lived at an -early day about Port Townsend. Here, too, was the Duke of York, who was -for many years their head chief and a noted friend of the Americans. -About 1850, he went to San Francisco on a sailing-vessel, and saw the -numbers, and realized something of the power, of the whites. After his -return the Indians became very much enraged at the residents of Port -Townsend, who were few in numbers, and the savages were almost all ready -to engage in war with them. Had they done so, they could easily have -wiped out the place, and the white people knew it. The Indians were -ready to do so, but the Duke of York stood between the Indians and the -whites. For hours the savage mass surged to and fro, hungry for blood, -the Duke of York’s brother being among the number. For as many hours the -Duke of York alone held them from going any farther, by his eloquence, -telling them of the numbers and power of the whites; and that if the -Indians should kill these whites, others would come and wipe them out. -At last they yielded to him. He saved Port Townsend and saved his tribe -from a war with the whites. - -In 1860 the first government employees were sent to Skokomish, and -civilizing influences of a kind were brought more closely to the -Indians. With one or two exceptions, very little religious influence was -brought to bear upon them. Of one of their agents, Mr. J. Knox, the -Indians speak in terms of gratitude and praise. He set out a large -orchard, and did considerable to improve them. In 1870, when all the -Indians were put under the military, these Indians were put under -Lieutenant Kelley. The Indians do not speak well of military rule. It -was too tyrannical. - - - - -III. - -EARLY RELIGIOUS TEACHING. - - -About 1850 Father E. C. Chirouse, a Catholic priest, came to Puget -Sound, and for a time was on Hood’s Canal. He had two missions among the -Twanas, one among the Kolseed band, and the other among the Duhlaylips. -He baptized a large number of them; made two Indian priests, and left an -influence which was not soon forgotten. At a council held after a time -by various tribes, the Skokomish and other neighboring tribes of the -lower eastern sound were too strong for the Twanas and induced Father -Chirouse to leave them. Not long afterward the Indians relapsed into -their old style of religion, and on the surface it appeared as if all -were forgotten: but when Protestant teachers came among them, and their -old religion died, some of the Indians turned for a time to that -Catholic religion which they had first learned, as one easier for the -natural heart to follow than that of the Protestants. - -From 1860 to 1871 but little religious instruction was given to these -Indians. At different times Rev. W. C. Chattin, of the Methodist -Episcopal Church, and Mr. D. B. Ward, of the Protestant Methodist -Church, taught the school, and each endeavored to give some Christian -teaching on the Sabbath, but they found it hard work, for -Sabbath-breaking, house-building, trafficking, and gambling by the -whites and the Indians were allowed in sight and hearing of the place -where the services were held. “If it is wrong to break the Sabbath, why -does the agent do so?” “If it is wrong to play cards and gamble, why do -the whites do so?” These and similar questions were asked by the Indian -children of their Christian teachers. It was somewhat difficult to -answer them. It was more difficult to work against such influences. -Still the seed sown then was not wholly lost. It remained buried a long -time. I have seen that some of those children, however, although they -forgot how to read, and almost forgot how to talk English, yet received -influences which, fifteen or twenty years afterward, made them a -valuable help to their people in their march upward. - -In 1871, however, a decided change was made. In that year President -Grant adopted what has been known as the peace policy, in which he -assigned the different agencies to different missionary societies, -asking them to nominate agents, promising that these should be confirmed -by the Senate. While it was not expected that the government would -directly engage in missionary work, yet the President realized that -Christianity was necessary to the solution of the Indian problem, and he -hoped that the missionary societies who should nominate these agents -would become interested in the work, and encouraged them to send -missionaries to their several fields. These agents were expected to -coöperate with the missionaries in their special work. - -At that time the Skokomish Agency was assigned to the American -Missionary Association, a society supported by the Congregationalists. -In 1871 they nominated Mr. Edwin Eells as agent for this place, who was -confirmed by the Senate, and in May of that year he took charge of these -Indians. - -Mr. Eells was the oldest son of Rev. C. Eells, D.D., who came to the -coast in 1838 as a missionary to the Spokane Indians, where he remained -about ten years, until the Whitman Massacre and Cayuse War rendered it -unsafe for him to remain there any longer. The agent was born among -these Indians in July, 1841. Like most young men on this coast, he had -been engaged in various callings. He had been a farmer, school-teacher, -clerk in a store, teamster, had served as enrolling officer for -government at Walla-Walla during the war, and had studied law. At the -age of fifteen he had united with a Congregational church, and had -maintained a consistent Christian character. All of these things proved -to be of good service to him in his new position, where education, -farm-work, purchase of goods, law business, intercourse with government, -the ideas which he had received from his parents about the Indians and -Christianity, were all needed. - -In 1871, soon after he assumed his new duties, he began a Sabbath-school -and prayer-meeting. He selected Christian men as employees. These -consisted of a physician, school-teacher, and matron, carpenter, farmer, -and blacksmith. He also selected men with families as being those who -would be likely to have the best influence on the Indians. In 1872 Rev. -J. Casto, M.D., was engaged as government physician, and Rev. C. Eells, -the father of the agent, went to live with his son, and both during the -winter preached at the agency and in the camps of the Indians. During -1874 a council-house was built, with the consent of government, at a -money-cost to the government of five hundred dollars--besides the work -which was done by the government carpenter. This has since been used as -a church, and sometimes as a school-house. During that spring it was -thought best to organize a church, for although at first it would be -composed chiefly of whites, yet it was hoped that it would have a -salutary influence on the Indians, and be a nucleus around which some of -the Indians would gather. This was done June 23, 1874, the day after the -writer arrived at the place. It was organized with eleven members, ten -of whom were whites, and one, John F. Palmer, was an Indian. He was at -that time government interpreter. The sermon was by Rev. G. H. Atkinson, -D.D., of Portland, superintendent of Home Missions for Oregon and -Washington, and one of the vice-presidents of the American Missionary -Association; the prayer of consecration by Rev. E. Walker, who had been -the missionary associate of Rev. C. Eells during his work among the -Spokane Indians; the right hand of fellowship by Rev. A. H. Bradford, a -visitor on this coast from Montclair, New Jersey; and the charge to the -church by the writer. Thus affairs existed when I came to the place. - - - - -IV. - -SUBSEQUENT POLITICAL HISTORY. - - -As far as the government was concerned, affairs remained much the same -until 1880. Then the time agreed upon by the treaty for which -appropriations were to be made--twenty years--expired. By special -appropriation affairs were carried on for another year, however, as -usual. In July, 1881, the government ordered that the carpenter, -blacksmith, and farmer be discharged, and Indian employees be put in -their places. Some of these were afterward discharged. The next year the -three agencies on the sound, the Tulalip, Nisqually, and Skokomish, were -consolidated enough to put them under one agent, without, however, -moving the Indians in any way. The three agencies comprised ten -reservations, which were under the missionary instruction of the -Presbyterians, Congregationalists, and Catholics. By the consolidation -there was to be no interference with the religious affairs of the -Indians. Mr. E. Eells, the agent at Skokomish, was selected as the one -who was to have charge of all, but his head-quarters were moved to the -Tulalip Agency, which was under the religious control of the Catholics. -Thus, after more than eleven years of residence at Skokomish, he -departed from the place; after which he usually returned about once in -three months on business. A year later this large agency was divided; -the five Catholic reservations were set off into an agency, and the five -Protestant reservations were continued under the control of Mr. Eells, -whose head-quarters were moved to the Puyallup Reservation, near -Tacoma. - - - - -V. - -THE FIELD AND WORK. - - -The work has been about as follows: At Skokomish there were about two -hundred Indians, including a boarding-school of about twenty-five -children. Services were held every Sabbath morning for them in Indian. -The Sabbath-school was kept up, immediately following the morning -service. English services were held once or twice a month, on Sabbath -evening, for the white families resident at the agency and the -school-children. On Thursday evening a prayer-meeting was held -regularly. It was in English, as very few of the non-English-speaking -Indians lived near enough to attend an evening service, had they been so -inclined. Various other meetings were held, adapted to the capacities -and localities of the people: as prayer-meetings for school-boys, those -for school-girls, and those at the different logging-camps. - -Thirty miles north of Skokomish is Seabeck, where about thirty Indians -live, most of whom gain a living by working in the saw-mill there. For -several years I preached to the whites at this place, about eight times -a year, and when there, also held a service with the Indians. - -Twenty miles farther north is Port Gamble, one of the largest saw-mill -towns on the sound. Near it were about a hundred Clallam Indians, most -of whom became Catholics, but who have generally received me cordially -when I have visited them two or three times a year. They, however, have -obtained whiskey very easily, and between this and the Catholic -influence comparatively little has been accomplished. - -Thirty-five miles farther on is Port Discovery, another saw-mill town, -where thirty or forty Indians have lived, whom I have often called to -see on my journeys; but so much whiskey has been sold near them and to -them, that it has been almost impossible to stop their drinking, and -hence, very difficult to make much permanent religious impression on -them. By death and removal for misconduct, their number has diminished -so that at one time there were only one or two families left. But the -opportunity for work at the mill has been so good that some of a fair -class have returned and bought land and settled down. - -Forty miles from Port Gamble, and seventeen from Port Discovery, is -Jamestown, near Dunginess, on the Straits of Fuca. This is the center of -an Indian settlement of about a hundred and forty. Previous to 1873 -these Indians were very much addicted to drinking--so much so, that the -white residents near them petitioned to have them removed to the agency, -a punishment they dreaded nearly as much as any other that could be -inflicted on them. The threat of doing this had such an influence that -about fifteen of them combined and bought two hundred acres of land. It -has been laid off into a village; most of the Indians have reformed, and -they have settled down as peaceable, industrious, moral persons. I have -generally visited them once in six months, and they have become the most -advanced of the Clallam tribe. A school has been kept among them, a -church organized, and their progress has been quite interesting--so much -so, that considerable space will be devoted to them in the following -pages. - -Once a year I have calculated to go farther: and twenty miles beyond is -Port Angelos, with about thirty nominal Indian residents. But few of -them are settlers, and they are diminishing, only a few families being -left. - -Seven miles further west is Elkwa, the home of about seventy Indians. It -was, in years past, the residence of one of the most influential bands -of the Clallam tribe, but they are diminishing, partly from the fact -that there have been but few white families among them from whom they -could obtain work, and, with a few exceptions, they themselves have done -but little about cultivating the soil. As they could easily go across -the straits to Victoria in British Columbia, about twenty miles distant, -where there is little restraint in regard to their procuring whiskey, -because they are American Indians, they have been steadily losing -influence and numbers. Four or five families have homesteaded land, but -as it was impossible for them to procure good land on the beach, they -have gone back some distance and are scattered. Hence they lose the -benefits of church and school. Still the old way of herding together is -broken up, and they obtain more of their living from civilized pursuits. - -Thirty-five miles farther is Clallam Bay, the home of about fifty more. -This is the limit of the Indians connected with the Skokomish Agency. -They are about a hundred and fifty miles from it, as we have to travel. -In 1880 they bought a hundred and sixty acres of land on the -water-front, and are slowly following the example of the Jamestown -Indians. This is the nearest station of the tribe to the seal-fisheries -of the north-west coast of the Territory; by far the most lucrative -business, in its season, which the Indians follow. - - - - -VI. - -DIFFICULTIES IN THE WAY OF RELIGIOUS WORK. - - -(_a_) LANGUAGES. - -One great difficulty in the missionary work is the number of languages -used by the people. The Clallams have one, the Twanas another; about one -sixth of the people on the reservation had originally come from Squaxin, -and spoke the Nisqually; the Chinook jargon is an inter-tribal language, -which is spoken by nearly all the Indians, except the very old and very -young, as far south as Northern California, north into Alaska, west to -the Pacific Ocean, and east to Western Idaho. It was made by the early -traders, especially the Hudson’s Bay Company, out of Chinook, French, -and English words, with a few from several other Indian languages, for -use in trade. It serves very well for this purpose, and is almost -universally used in intercourse between the whites and Indians. Very few -whites, even when married to Indian women, have learned to talk any -Indian language except this. But it is not very good for conveying -religious instruction. It is too meager. Yet so many different languages -were spoken by the seven or eight hundred Indians connected with the -agency that it seemed to be the only practicable one, and I learned it. -I have learned to preach in it quite easily, and so that the Indians say -they understand me quite well. The Twana language would have been quite -useful, but it is said to be so difficult to learn that no intelligent -Indian advised me to learn it. The Nisqually is said to be much easier, -and one educated Indian advised me to learn it, but it did not seem to -me to be wise, for while nearly all the Twana Indians understood it, as, -in fact, nearly all the Indians on the upper sound do, yet it was spoken -by very few on the reservation. - -Hence I have often used an interpreter while preaching on the Sabbath at -Skokomish, for then usually some whites, old Indians, and children were -present who could not understand Chinook. At other times and places I -constantly used the Chinook language. But a good interpreter is hard to -obtain. “It takes a minister to interpret for a minister,” was said when -Mr. Hallenback, the evangelist, went to the Sandwich Islands, and there -is much truth in it. The first interpreter I had was good at heart, but -he used the Nisqually language. While most of them understood it, yet -this person had learned it after he was grown, and spoke it, the Indians -said, much like a Dutchman does our language. Another one, a Twana, cut -the sentences short, so that one of the school-boys said he could have -hardly understood all that I said had he not understood English. A third -could do well when he tried, but too many times he felt out of sorts and -lazy, and would speak very low and without much life. Hence sometimes I -would feel like dismissing all interpreters, and talking in Chinook, but -then I was afraid that it would drive away the whites, who could not -understand it, but whose presence, for their examples’ sake, I much -desired. I feared also that it would drive away the very old ones, who -sometimes made much effort to come to church, and also that the -children, whose minds were the most susceptible to impressions, would -lose all that was said. So there were difficulties every way. - -The medley of services and babel of languages of one Sabbath are -described as follows: The opening exercises were in English, after -which was the sermon, which was delivered in English, but translated -into the Nisqually language, and a prayer was offered in the same -manner. At the close of the service two infants were baptized in -English, when followed the communion service in the same language. At -this there were present twelve white members of the Congregational -church here, and one Indian; two white members of the Protestant -Methodist church; one Cumberland Presbyterian, and one other -Congregationalist. There were also present about seventy-five Indians as -spectators. The Sabbath-school was held soon after, seventy-five persons -being present. First, there were four songs in the Chinook jargon; then -three in English, accompanied by an organ and violin. The prayer was in -Nisqually, and the lesson was read by all in English, after which the -lessons were recited by the scholars. Five classes of Indian children -and two of white children were taught in English, and one class partly -in English and partly in Chinook jargon. There was one Bible-class of -Indian men who understood English, and were taught in that language, a -part of whom could read and a part of whom could not, and another of -about forty Indians of both sexes whose teacher talked English, but an -interpreter translated it into Nisqually; and then they did not reach -some Clallam Indians. Next followed a meeting of the Temperance Society, -as six persons wished to join it. A white man who could do so, wrote his -name, and five Indians who could not, touched the pen while the -secretary made their mark. Three of these were sworn in English and two -in Chinook. The whole services were interspersed with singing in English -and Chinook jargon. - -This was soon after I came here. During the past year we have often sung -in English, Chinook jargon, Twana, and Nisqually, on the same Sabbath. -Another medley Sabbath is given under the head of the Jamestown Church, -in connection with its organization. - - -(_b_) THEIR RELIGION. - -Another great difficulty in the way of their accepting Christianity is -their religion. The practical part of it goes by the name of -_ta-mah-no-us_, a Chinook word, and yet so much more expressive than any -single English word, or even phrase, that it has almost become -Anglicized. Like the _Wakan_ of the Dakotas, it signifies the -supernatural in a very broad sense. There are three kinds of it. - -First. The Black Tamahnous. This is a secret society. During the -performance of the ceremonies connected with it, all the members black -their faces more or less, and go through a number of rites more savage -than any thing else they do. They do not tell the meaning of these, but -they consist of starving, washing, cutting themselves, violent dancing, -and the like. It was introduced among the Twanas from the Clallams, who -practised it with much more savage rites than the former tribe. It is -still more thoroughly practised by the Makahs of Cape Flattery, who join -the Clallams on the west. It was never as popular among the Twanas as -among some other Indians, and is now practically dead among them. It -still retains its hold among a portion of the Clallams, being practised -at their greatest gatherings. It is believed that it was intended to be -purifical, sacrificial, propitiatory. - -[Illustration: BLACK TAMAHNOUS RATTLE.] - -[Illustration: BIRD MASK USED IN THE BLACK TAMAHNOUS CEREMONIES BY THE -CLALLAMS.] - -Second. The Red, or Sing, Tamahnous. During the performance of its -ceremonies, they generally painted their faces red. It was their main -ceremonial religion. During the fall and winter they assembled, had -feasts, and performed these rites, danced and sang their sacred songs; -it might be for one night, or it might be for a week or so. - -[Illustration: SWINE MASKS USED IN THE BLACK TAMAHNOUS CEREMONIES BY THE -CLALLAMS.] - -Sometimes this was done for the sake of purifying the soul from sin. -Sometimes in a vision a person professed to have seen the spirits of -living friends in the world of departed spirits, which was a sure sign -that they would die in a year or two, unless those spirits could be -brought back to this world. So they gathered together and with singing, -feasting, and many ceremonies, went in spirit to the other world and -brought these spirits back. This spirit-world is somewhere below, within -the earth. When they are ready to descend, with much ceremony a little -of the earth is broken, to open the way, as it were, for the descent. -Having traveled some distance below, they come to a stream which must be -crossed on a plank. Two planks are put up with one end on the ground and -the other on a beam in the house, about ten feet above the ground, in a -slanting direction, one on one side of the beam, and the other on the -other side, so that they can go up on one side and down on the other. To -do this is the outward form of crossing the spirit-river. If it is done -successfully, all is well, and they proceed on their - -[Illustration: MASK USED IN THE BLACK TAMAHNOUS CEREMONIES BY THE -CLALLAMS. - -[The markings are of different colors. The wearer sees through the -nostrils.]] - -journey. If, however, a person should actually fall from one of these -planks, it is a sure sign that he will die in a year or so. They -formerly believed this to be so, but about twelve years ago a man - -[Illustration: BLACK TAMAHNOUS MASK.] - -did fall off, and did die within a year, so then they were certain of -it. Having come to the place of the departed spirits, they quietly hunt -for the spirits of their living friends, and when they find what other -spirits possess them, they begin battle and attempt to take them and are -generally successful. Only a few men descend to the spirit-world, but -during the fight the rest of the people present keep up a very great -noise by singing, pounding on sticks and drums, and in similar ways -encourage those engaged in battle. Having obtained the spirits which -they wish, they wrap them up or pretend to do so, so that they look like -a great doll, and bring them back to the world and deliver them to their -proper owners, who receive them with great joy and sometimes with tears -of gratitude. - -At other times they go through other ceremonies somewhat different. This -form has now mostly ceased among the Twanas, but retains its hold among -a large share of the Clallams. The Christian Indians profess wholly to -have given it up. - -Third. The Tamahnous for the sick. When a person is very sick, they -think that the spirit of some bad animal, as the crow, bluejay, wolf, -bear, or similar treacherous creature, has entered the individual and is -eating away the life. This has been sent by a bad medicine-man, and it -is the business of the good medicine-man to draw this out, and he -professes to do it with his incantations. With a few friends who sing -and pound on sticks, he works over the patient in various ways. - -This is the most difficult belief for the Indian to abandon, for, while -there is a religious idea in it, there is also much of superstition -connected with it. As the Indian Agent at Klamath, Oregon, once wrote: -“It requires some thing more than a mere resolution of the will to -overcome it.” “I do not believe in it now,” said a Spokane Indian, “but -if I should become very sick, I expect I should want an Indian doctor.” -It will take time and education to eradicate this idea. It is the only -part of tamahnous, which I think an Indian can hold and be a Christian, -because it is held partly as a superstition and not wholly as a -religion. Some white, ignorant persons are superstitious and, at the -same time, are Christians. The bad spirit which causes the sickness is -called a bad tamahnous. Soon after I first came here, we spent several -evenings in discussing the qualifications of church membership, the main -difference of opinion centering on this subject of tamahnous over the -sick. I took the same position then that I do now, and facts seem to -agree thereto; for, among the Yakamas, Spokanes, and Dakotas, who have -stood as Christians many years through strong trials, have been some who -have not wholly abandoned it, it remaining apparently as a superstition -and not a religion. - - -CHEHALIS JACK. - -As an illustration of the reason why they still believe in it, the -following examples are given:-- - -Chehalis Jack is one of the most intelligent and civilized of the older -uneducated Twana Indians. He has been one of those most ready to adopt -the customs and beliefs of the whites; has stood by the agent and -missionary in their efforts to civilize and Christianize his people when -very few other Indians have done so, and was one of the first of the -older Indians to unite with the church. He was a sub-chief, and tried to -induce his people to adopt civilized customs, setting them an example in -building by far the best house erected by the Indians on the -reservation, and in various other ways. He was told by some who opposed -civilization that because of this some enemy would send a bad tamahnous -into him and make him sick. In July, 1881, he was taken sick, evidently -with the rheumatism, or some thing of the kind, and the threats which he -had heard began to prey upon his mind, as he afterward said. Yet for six -weeks he lived at his home a mile from the agency, and would have -nothing to do with an Indian doctor. The agency physician attended him, -and his rheumatism seemed to leave him, but he did not get well and -strong. At last the physician said that he did not believe that any -physician could find what was the matter with him. After six weeks thus -spent, by the advice of friends he tried some Indian doctors on the -reservation, but some in whom he had little confidence. He grew worse. -He left the reservation for other Indian doctors, twenty miles away, who -said they could cure him, but he did not recover. He came back home, and -imported another Indian doctor from a hundred miles distant, but was not -cured. We were afraid that he would die, and it was plain to several -whites that he was simply being frightened to death. I had long talks -with him on the subject, and told him so, but could not convince him of -the truth of it. He said: “Tamahnous is true! Tamahnous is true! You -have told us it is not, but now I have experienced it, and it keeps me -sick.” During the winter the agency physician resigned, and another one -took his place in March, 1882. Jack immediately sent for him, but failed -to recover. By the advice of white friends, who thought they knew what -was the matter with him, he gave up his Indian doctor and tried patent -medicines for a time, but to no purpose. He left his home, and moved -directly to the agency, being very near us, having no Indian doctor. -Thus the summer passed away and fall came. Intelligent persons had -sometimes said that if he could be made to do some thing his strength -would soon return to him, and he would find that he was not very sick. -He had had fourteen cords of wood cut on the banks of the Skokomish -River. There was no help that he could obtain to bring the wood to his -house except a boy and an old man. He was much afraid that the rains -would come, the river would rise, and carry off his wood. He left the -agency and returned to his home, and had to help in getting his wood. -About the same time he employed another Indian doctor in whom he seemed -to have considerable confidence, and between the fact of his being -obliged to work and his confidence in the Indian doctor, he recovered. -It was the effect of the influence of the mind over the body. The -principles of mental philosophy could account for it all, but he was not -versed in those principles, and so thoroughly believes that a bad -tamahnous was in him and that Old Cush, the Indian doctor, drew it out. -Since that time he has worked nobly for civilization and -Christianity--but his belief in tamahnous still remains in him. When the -question of his joining the church came up, as nothing else stood in the -way, I could not make up my mind that this superstition ought to do so, -and after two and a half years of church membership the results have -been such that I am satisfied that the decision was wise. - - -ELLEN GRAY. - -She was a school-girl, about sixteen years of age, and had been in the -boarding-school for several years, nearly ever since she had been old -enough to attend, but her parents were quite superstitious. One Friday -evening she went home to remain until the Sabbath, but on Saturday, the -first of January, 1881, she was taken sick, and the nature of her -sickness was such that in a few days she became delirious. Her parents -and friends made her believe that a bad tamahnous had been put into her, -and no one but an Indian doctor could cure her. They tamahnoused over -her some. The agency physician, Dr. Givens, was not called until the -sixth, when he left some medicine for her, but it is said that it was -not given to her. Hence she got no better, and her friends declared that -the white doctor was killing her. The agent and teacher did not like the -way the affair was being manœuvered, took charge of her, moved her to a -decent house near by, and placed white watchers with her, so that the -proper medicine should be given, and no Indian doctor brought in. The -Indians were, however, determined, if possible, to tamahnous, and -declared that if it were not allowed, she would die at three o’clock -A.M. They kept talking to her about it and she apparently believed it, -and said she would have tamahnous. But it was prevented, and before the -time set for her death, she was cured of her real sickness. But she was -not well. Still the next day she was in such a condition that it was -thought safe to move her in a boat to the boarding-house, where she -could be more easily cared for. The Indians were enraged and said that -she would die before landing, but she did not. Watchers were kept by her -constantly, but the Indians were allowed to see her. They talked, -however, to her so much about her having a bad tamahnous, that all -except her parents were forbidden to see her. They also were forbidden -to talk on the subject, and evidently obeyed. But the effect on her -imagination had been so great that, for a time, she often acted -strangely. She seldom said any thing; she would often spurt out the -medicine, when given her, as far as she could; said she saw the -tamahnous; pulled her mother’s hair, bit her mother’s finger so that it -bled, seemed peculiarly vexed at her; moaned most of the time, but -sometimes screamed very loudly, and even bit a spoon off. Sometimes she -talked rationally and sometimes she did not. But by the fifteenth she -was considerably better, walked around with help, and sat up, when told -to do so, but did not seem to take any interest in any thing. Every -thing possible was done to interest her and occupy her attention, and -she continued to grow better for three or four days more, so that the -watchers were dispensed with, except that her parents slept in the room -with her. But one night she threw off the clothes, took cold, and would -not make any effort to cough and clear her throat; and on the -twenty-second, she died, actually choking to death. It was a tolerably -clear case of death from imagination, easily accounted for on the -principles of mental philosophy, but the Indians had never studied it, -and still believe that a bad tamahnous killed her. I was afraid that -this death would cause trouble, or, at least, that a strong influence -against Christianity would result from it, but the certificates of -allotment to their land came just at that time, which pleased them so -much that the affair was smoothed over. - -These and some other instances somewhat similar, though not quite so -marked, have led me to make some allowances for the older Indians, which -I would not make for whites. With small children, who were too young to -have any such belief in tamahnous, I know of not a single instance like -these mentioned. Indeed, the Indian doctors have been among the most -unfortunate in losing their children, several of them having lost from -five to ten infants each. - -Some of the older uneducated Indians with the most advanced ideas have -said lately that they were ready to give up all Indian doctors, and all -tamahnous for the sick; still they would not acknowledge but that there -was some spirit in the affair, but they said it was a bad spirit, of -which the devil was the ruler, and they wished to have nothing to do -with it. - -One woman, as she joined the church, wished to let me have her tamahnous -rattles, made of deer hoofs, for she said she was a Christian, had -stopped her tamahnous, and would not want them any more. Still she -thought that a spirit dwelt in them, only she thought it was a bad -spirit. Hence she was afraid to have them remain in her house, for fear -the spirit would injure her; for the same reason she was afraid to throw -them away; she was for the same reason afraid to give them to any of -her friends, even to those far away, and so she thought that the best -thing that could be done with them was to let me take them, for she -thought I could manage them. I was willing, and prize them highly -because of the reason through which I obtained them. - -Other points in their religious belief did not stand so much in the way -of Christianity. They believe in the existence of a Supreme Being, -though very different from that of the whites--so much so, that the -latter has not received the name of the former; in a Deity called -Do-ki-batl by the Twanas, and Nu-ki-matl by the Clallams, who became -incarnate and did many wonderful things; in man’s sinfulness and -immortality; in the creation, renovation, and government of the world by -their great Beings; in a flood, or deluge, the tradition of which has -enough similarity to that of the Bible to make me believe that it refers -to the same: while it has so much nonsense in it as to show that they -did not receive it from the whites; in thanksgiving, prayer, sacrifices, -and purification; in a place of happiness for the soul after death, -situated somewhere within the earth, and in a place of future -punishment, also situated within the earth. The Clallams believed that -the Sun was the Supreme Deity, or that he resided in the sun, but I have -never been able to discover any such belief among the Twanas. They -believe that the spirits dwell in sticks and stones at times, and I have -seen one rough idol among the Twanas. - - -(_c_) BESETTING SINS. - -The more prominent of these are gambling, betting, horse-racing, -potlatches, and intemperance. - -Gambling is conducted in three different native ways, and many of the -Indians have also learned to play cards. The betting connected with -horse-racing belongs to the same sin. Horse-racing has not been much of -a temptation to the Clallams because they own very few horses, their -country being such that they have had but little use for them. Nearly -all of their travel is by water. The Twanas have had much more -temptation in this respect. - -One of the native ways of gambling belongs to the women, the other to -the men: but there is far less temptation for the women to gamble than -there is for the men, because summer and winter, day-time and evening, -there is always something for them to do. But with the men it is -different. The rainy season and the long winter evenings hang heavily on -their hands, for they have very little indoor work. They can not read, -and hence the temptation to gamble is great. - -[Illustration: GAMBLING BONES.] - -One mode of gambling by the men is with small round wooden disks about -two inches in diameter. There are ten in a set, one of which is marked. -Under cover they are divided, part of them under one hand and the rest -under the other, are shuffled around, concealed under cedar-bark, which -is beaten up fine, and the object of the other party is to guess under -which hand the marked disk is. - -The other game of the men is with small bones, two inches long and a -half an inch in diameter, or sometimes they are two and a half inches -long and an inch in diameter. Sometimes only one of the small ones is -used, and sometimes two, one of which is marked. They are passed very -quickly back and forth from one hand to the other, and the object is for -the opposite party to guess in which hand the marked one is. An -accompaniment is kept up by the side which is playing by singing and -pounding on a large stick with smaller ones. With both of these games -occasionally the large drum is brought in, and tamahnous songs are sung, -so as to invoke the aid of their guardian spirits. - -[Illustration: BEAVER’S TEETH FOR GAMBLING OF WOMEN.] - -In the women’s game usually four beaver’s teeth are used, which have -peculiar markings. They are rapidly thrown up, and the way in which they -fall determines the number of counts belonging to the party playing. The -principle is somewhat the same as with a game of dice. Formerly they bet -large sums, sometimes every thing they owned, even to all the clothes -they had, but it has not been the custom of late years. When Agent Eells -first came to Skokomish, under orders from the Superintendent of Indian -Affairs he tried to break up the gambling entirely, but there were -hardly any Indians to sustain him in the effort. They would conceal -themselves and gamble, do so by night, or go off from the reservation -where he had no control, and carry on the game--so for a time he had to -allow it, with some restrictions; that is, that the bets must be small, -the games not often, but generally only on the Fourth of July, at great -festivals, and the like. Occasionally they have had a grand time by -gathering about all the Indians on the reservation together, both men -and women, and perhaps for four days and nights, with very little sleep, -have kept up the game. - -On account of their want of employment in the winter and their inability -to read, probably the sinfulness of this sin is not so great with them -as with whites. Some good, prominent Indian workers have thought that it -was hardly right to proscribe a Christian Indian from gambling. I -learned of one Protestant church which admitted Indians without saying -any thing on this subject, but which tried to stop it after they were in -the church; but I could never bring myself to think that a church full -of gambling Indians was right, and this became one of the test questions -with the men in regard to admittance into the church. - -When I first saw the infatuation the game possessed for them I felt that -nothing but the gospel of Christ would ever stop it. Among the Clallams -off of the reservation none except the Christians have given it up. On -the reservation within the - -[Illustration: POTLATCH HOUSE, SKOKOMISH. - -40 ft. x 200.] - -last few years so many of the Indians have become Christians that public -opinion has frowned on it, and there is very little, if any, of it, -though some of the Indians who do not profess to be Christians, when -they visit other Indians, will gamble, although they do not when at -home. - -The _Potlatch_ is the greatest festival that the Indian has. It is a -Chinook word, and means “to give,” and is bestowed as a name to the -festival because the central idea of it is a distribution of gifts by a -few persons to the many present whom they have invited. It is generally -intertribal, from four hundred to two thousand persons being present, -and from one to three, or even ten, thousand dollars in money, blankets, -guns, canoes, cloth, and the like are given away. There is no regularity -to the time when they are held. Three have been held at Skokomish within -fifteen years, each one being given by different persons, and during the -same time, as far as I know, a part or all of the tribe have been -invited to nine others, eight of which some of them have attended. - -The mere giving of a present by one person to another, or to several, is -not in itself sinful, but this is carried to such an extreme at these -times that the morality of that part of them becomes exceedingly -questionable. In order to obtain the money to give they deny themselves -so much for years, live in old houses and in so poor a way, that the -self-denial becomes an enemy to health, comfort, civilization, and -Christianity. If they would take the same money, buy and improve land, -build good houses, furnish them, and live decently, it would be far -better. - -But while two or three days of the time spent at them is occupied in -making presents, the rest of the time, from three days to two and a half -weeks, is spent in gambling, red and black tamahnous, and other wicked -practices, and the temptation to do wrong becomes so great that very few -Indians can resist it. - -When some of the Alaska Indians, coveting the prosperity which the -Christian Indians of that region had acquired, asked one of these -Christians what they must do in order to become Christians, the reply -was: “First give up your potlatches.” It was felt that there was so much -evil connected with them that they and Christianity could not flourish -together. Among the Twanas, while they are not dead, they are largely on -the wane. Among a large part of the Clallams they still flourish. - -Intemperance is a besetting sin of Indians, and it is about as much a -besetting sin of some whites to furnish intoxicating liquors to the -Indians. The laws of the United States and of Washington Territory are -stringent against any body’s furnishing liquor to the Indians, but for a -time previous to 1871 they had by no means been strictly enforced. As -the intercourse of the Indians with the whites was often with a low -class, who were willing to furnish liquor to them, they grew to love it, -so that in 1871 the largest part of the Indians had learned to love -liquor. Its natural consequences, fighting, cutting, shooting, and -accidental deaths, were frequent. - - - - -VII. - -TEMPERANCE. - - -In 1871 the agent began to enforce the laws against the selling of -liquor to the Indians, and, according to a rule of the Indian -Department; he also punished the Indians for drinking. Missionary -influence went hand in hand with his work, and good results have -followed. For years very few Indians on the reservation have been known -to be drunk. Punishment upon the liquor-drinker as well as the -liquor-seller has had a good effect. Far more of the Clallams drink than -of the Twanas. They live so far from the agent that he can not know of -all their drinking, and, if he did, he could not go to arrest them all; -and many of them live so close to large towns where liquor is very -easily obtained, that it has been impossible to stop all of their -drinking. Still his occasional visits, the aid of a few white men near -them, and of the better Indians, together with what they see of the evil -effects of intemperance on themselves, have greatly checked the evil. -Very few complete reformations, however, have taken place among those -away from the reservation, except those who have become Christians. In -addition, a good share of the younger ones have grown up with so much -less temptation than their parents had, and so much more influence in -favor of temperance, that they have become teetotalers. - -For a long time, beginning with 1874, a temperance society flourished, -and nearly all the Indians of both tribes joined it. Each member signed -the pledge under oath, and took that pledge home to keep, but in time it -was found that the society had no penalty with which to punish offenders -sufficient to make them fear much to do so again. The agent alone had -that power--so the society died. But the law and gospel did not tire in -the work and something has been accomplished. - -The agent could tell many a story of prosecuting liquor-sellers; -sometimes before a packed jury, who, when the proof was positive, -declared the prisoner not guilty; of having Indian witnesses tampered -with, and bought either by money or threats, so that they would not -testify in court, although to him they had previously given direct -testimony as to who had furnished them with the liquor; of a time when -some of the Clallam Indians became so independent of his authority that -they defied him when he went to arrest them, and he was obliged to use -the revenue-cutter in order to take them, and when, in consequence, his -friends feared that his life was in danger from the white -liquor-sellers, because the latter feared the result of their -lawlessness; of a judge who, although a Christian man, so allowed his -sympathies to go out for the criminal that he would strain the law to -let him go; or, on the other hand, of another judge who would strain the -law to catch a rascal; of convicting eight white men at one time of -selling liquor to Indians, only to have some of them take their revenge -by burning the Indians’ houses and all of their contents. Still in a few -years he made it very unsafe for most permanent residents to sell -intoxicating liquors to the Indians, so that but few except transient -people, as sailors and travelers, dared to do so. - -“For ways that are dark and tricks that are vain” the Indian and the -liquor-seller can almost rival the “heathen Chinee.” A saloon is on the -beach, and so high that it is easy to go under it. A small hole is in -the floor under the counter. A hand comes up with some money in it: -after dark a bottle goes down, and some Indians are drunk, but nobody -can prove any thing wrong. - -An Indian takes a bucket of clams into a saloon and asks the bar-tender -if he wishes them. “I will see what my wife says,” is the reply, and he -takes them to a back room. Soon he comes back and says: “Here, take your -old clams, they are bad and rotten.” The Indian takes them, and soon a -company of Indians are “gloriously drunk,” a bottle having been put in -the bottom of the bucket. Sometimes a part of a sack of flour is made of -a bottle of whiskey. - -An Indian, having been taken up for drunkenness, was asked in court, in -Port Townsend, where he obtained his liquor. “If I tell, I can not get -any more,” was the blunt reply. Others have found theirs floating in the -river or lying by a tree, which may all have been true, yet some man who -understood it was the gainer of some money, which perhaps he found. Many -an Indian, when asked who let him have the liquor, has said: “I do not -know;” or, “I do not know his name.” - -Yet there are stories on the other side which make a brighter picture. -In 1875 the Twana and Nisqually Indians met as they had often done -during previous years for feasting, visiting, trading, and horse-racing. -The first agreement was to meet on the Skokomish Reservation, but -continued rains made the race-track on the reservation almost unfit for -use, it being bottom land. There was another track on gravelly land -about ten miles from Skokomish. On the Sabbath previous to the races the -sermon had reference to the subject, because of the betting and danger -of drunkenness connected with it. A Nisqually Indian came then and urged -the Skokomish Indians to go to the other race-track at Shelton’s -Prairie, because the one at Skokomish was so muddy. The Skokomish -Indians replied that they did not wish to go to the prairie for fear -there would be whiskey there, but that they would go to work and fix -their own track as well as they could. One sub-chief, the only one of -the chiefs who had a race-horse, said he would not go there. This word -was carried to the Nisqually Indians who were camped at the prairie, but -they refused to come to Skokomish, and sent their messenger to tell the -Skokomish Indians so. Several hours were occupied in discussing the -question. In talking with the agent, the head-chief asked him if he -would send one of the employees to guard them, should they decide to go -to the prairie. The head-chief then went to the prairie and induced the -Nisquallys to come to the reservation for the visit, trading, and -marriage, which was to take place, and for the races if the track should -be suitable. From Wednesday until Saturday was occupied by the Indians -as agreed upon, but the weather continued rainy and the track was unfit -for use. On Saturday the Nisqually Indians went back to the prairie and -invited the Skokomish Indians to go there for the races. On Monday -twenty-five or thirty of them went, but this number did not include a -chief or many of the better class, the great fear being that they would -be tempted to drink. According to the request of the chief, one white -man from the reservation went, together with the regular Indian -policemen. There were also present ten or twelve other white men from -different places, one of whom carried considerable liquor. The Indian -policemen on seeing this went to him and told him he must not sell or -give any of it to any of the Indians, and he promised that he would not. -He was afterward seen offering some to a Nisqually Indian, who refused. -When night came it was found that, with three or four exceptions, all of -the white men present had drank some, and a few were quite drunk, while -it was not known that any of the Indians present had taken any. That the -better class of Indians should not go to the races, and that all should -earnestly contend against going to that place for fear of temptation; -that they asked for a white man to guard them; that an Indian told a -white man not to give liquor to his fellow-Indians, and that, while most -of the white men drank some, it was not known that any Indian drank at -all, although it was not the better class of Indians who were present, -were facts which were encouraging. - -A sub-chief of the Clallam Indians, at Elkwa, one hundred and twenty -miles from the reservation, in 1878, found that an Indian from British -Columbia had brought a keg of liquor among his people. He immediately -complained before a justice of the peace, who arrested the guilty man, -emptied his liquor on the ground, and fined him sixty-four dollars. - -The head-chief of the Clallams, Lord James Balch, has for nine years so -steadily opposed drinking, and imprisoned and fined the offenders so -much, that he excited the enmity of the Indians, and even of their -doctors, and also of some white men, much as a good Indian agent does. -Although he is not perfect, he still continues the good work. Fifteen -years ago he was among the worst Indians about, drinking, cutting, and -fighting. - -In January, 1878, I was asked to go ninety miles, by both Clallams and -Twanas, to a potlatch, to protect them from worthless whites and -Indians, who were ready to take liquor to the place. The potlatch was at -Dunginess, given by some Clallams. I went, in company with about -seventy-five Twanas, and it was not known that more than eight of them -had tasted liquor within four years, although none of them professed to -be Christians. During that festival, which continued nine days, and -where more than five hundred Indians were present, only one Indian was -drunk. - -More than once a whiskey-bottle has been captured from an Indian, set -out in view of all on a stump or box, a temperance speech made and a -temperance hymn sung, the bottle broken into many pieces, and the -contents spilled on the ground. - -The Indians say that the Hudson’s Bay Company first brought it to them, -but dealt it out very sparingly, but when the Americans came they -brought barrels of it. They seem to be proud that it is not the Indians -who manufacture it, for if it were they would soon put a stop to it; nor -is it the believer in God, but wicked white men who wish to clear them -away as trees are cleared from the ground. - -Thus, when we take into consideration the condition of these Indians -fifteen years ago, and the present condition of some other Indians in -the region who lie beastly drunk in open sight, and compare it with the -present status of those now here, there is reason for continued faith in -the God of the law and gospel of temperance. - - - - -VIII. - -INDUSTRIES. - - -Logging, farming in a small way, and work as day-laborers, have been the -chief means of civilized labor among the men on the reservation. A large -share of their land is first-class, rich bottom land, though all was -covered originally with timber. It had been surveyed, assigned to the -different heads of families, and certificates of allotment from the -government issued to them. Nearly all of them have from one to ten acres -cleared, most of which is in hay. - -Still when there has been a market for logs at the neighboring -saw-mills, they have preferred that work, not because there is more -money in it, for actually there is less, but because they get the money -quicker. It comes when the logs are sold, generally within three months -after they begin a boom. But in regard to their land, they must work -some time after they begin to clear it, before it is done; then a year -or two longer, before they can obtain much of a crop of hay from it. -Hence it has been up-hill work to induce most of them to do much work -at clearing land. For several years before their annuities ceased, in -1881, the government made a rule that no able-bodied man should receive -any annuities until he had performed labor on his land equal in value to -the amount he should receive. From the example of the few adjoining -settlers, some are beginning to see that farming is more profitable than -logging. The largest share of good timber on the reservation has been -taken off during the past twenty years, so that now a number have bought -timber off the reservation for logging. They own their own teams, keep -their own time-books, and at present attend to all their own business in -connection with these camps. In one respect they differ from white -folks--in their mode of conducting the business. Instead of one or two -men owning every thing, hiring the men, paying all expenses, and taking -all the profits, they combine together and unitedly share the profits or -losses. When the boom is sold, and all necessary expenses which have -been incurred are paid, they divide the money among themselves according -to the amount of work each has done. A few have tried to carry on camps -as white people do, but have always failed. - -Very few now pursue the old avocations of fishing and hunting, except -the old ones. Nearly all the able-bodied men work at some civilized -pursuit. Take a ride over the reservation on almost any pleasant day, -and nearly all the men will be found to be busy at something. - -In the winter, however, it is different. They have very little work for -rainy days, and so there is more temptation to gamble and tamahnous. -“Satan finds some mischief still for idle hands to do.” - -The women have less temptation than the men in winter. When they have no -outdoor work, or it is stormy, they can sew, do housework, make mats and -baskets, and all, even the very old ones, are commonly busy at some of -these things. Some of them are good washerwomen and some are cooks in -the logging-camps. They are by no means so near in a state of slavery as -some Indian women in the interior, but are treated with considerable -propriety by their husbands. - -A few of the young men, after having been in school for a time, have -been apprenticed to the trades of carpenter, blacksmith, and farmer, and -have done so fairly, that they were employed by the government after the -white employees were discharged. - -The Clallams have done very little logging or farming. A number have -obtained land at Port Discovery, Jamestown, Elkwa, and Clallam Bay, but -only a little of it is first-class land, and they have used it for -gardens and as a place for a permanent home, so that they should not be -driven from one place to another, more than for farming. At Seabeck, -Port Gamble, Port Townsend, and Port Discovery, they work quite -constantly in the saw-mills; at Jamestown, for the surrounding farmers; -at Port Angeles, Elkwa, and Clallam Bay, more of them hunt and fish than -elsewhere. A number earn considerable money taking freight and -passengers in their canoes. The obtaining of dog-fish oil is something -of a business, as logging-camps use a large amount of it. In September -there is employment at the Puyallup and surrounding region, about ninety -miles from Skokomish, in picking hops. Hop-raising has grown to be a -large business among the whites, and Indians have been preferred for -picking the hops, thousands of whom flock there every year for the -purpose, from every part of the Sound, and even from British Columbia -and the Yakama country. Old people, women, and children do as well at -this as able-bodied men. It has not, however, always been a healthy -place for their morals, as on Sundays and evenings gambling, betting, -and horse-racing have been largely carried on. At one time “The Devil’s -Playground,” in the Puyallup Valley was noted as the place where Indians -and low whites gathered on the Sabbath for horse-racing and gambling, -but it became such a nuisance to the hop-growers, as well as to the -agents, that they combined and closed it. - -A part of the Clallams earn considerable money by sealing, off the -north-west coast of the Territory, a very profitable business generally -from January to May. In 1883 the taxes of those Clallams who live in -Clallam County were $168.30. - - - - -IX. - -TITLES TO THEIR LAND. - - -“The plow and the Bible go together in civilizing Indians,” is the -remark of Rev. J. H. Wilbur, who for more than twenty years was one of -the most successful workers among them: but neither Indians nor whites -feel much like clearing land and plowing it unless they feel sure that -the land is theirs. - -When the treaty was made in 1855 it was the understanding that whenever -the Indians should settle down on the reservation, adopt civilized -habits, and clear a few acres of land, good titles would be given to -them by the government. With this understanding, not long after Agent -Eells took charge, he had the reservation surveyed and divided, so that -each head of a family whose home was on the reservation should have a -fair portion. He gave them papers, signed by himself, in 1874, -describing the land, with the expectation that the government in a short -time would give them good titles, he having been thus assured by his -superiors in office. Other agents did the same. But new movements by -the government with reference to the Indians are usually very slow, as -they have no votes, and this was no exception. Agent Eells, as well as -others, plead and plead time and again, to have this stipulation in the -treaty fulfilled, but for a long time to no purpose. Often he had no -reply to his letters. People of both political parties put this as a -plank into their platform; those of all religions and no religion; those -who opposed the peace policy as well as those who favored it, signed -petitions to this effect, but in vain. This delay was the source of much -uneasiness to the Indians, more, I think, than any other cause, for men -were not wanting who told them that they would be moved away; there were -plenty of people who coveted their land, and examples were not wanting -of Indians who had been moved from place to place by the government. It -has been the only thing which has ever caused them to talk about war. -Some Indians left the reservation because they feared they would be -moved away. “I am not going to clear land and fence it for the whites to -use,” was what one said and others felt. - -When the treaty was made it was believed by the Indians that they -possessed all the land, and that they sold all except the reservation, -to which they supposed they had a good title, at least as good as the -United States had, and white people believed the same; but a decision of -the Supreme Court of the United States in 1873 reversed this idea, and -they learned that they had sold all the land, and that government -graciously allowed them to stay on the reservation according to its -will. In the spring of 1875 they were forbidden to cut a log and sell it -off of the reservation, and found that they had no rights to the land -which the government was bound to respect, but if she wished to remove -them at any time she could do so. - -The question came up early in missionary work. The Indians said: “You -profess to be Christians, and you have promised us titles to our land. -If these titles come we will believe your religion to be true, but if -not it will be evidence that you are deceiving us.” - -The agent worked nobly for the object, but receiving no reply for a long -time he grew almost discouraged. He could work in only one way, by -writing to his first superior officer, hoping that he would successfully -press the subject upon those more influential. - -About this time, in 1878, I determined to see what I could do through -another channel: through the Board of Indian Commissioners, where -missionaries would naturally look. Accordingly, in May, a long letter -was written to the secretary of the American Missionary Association, and -his influence was invoked to work upon the Board. He gladly did so. At -the annual meeting of the Congregational Association of Oregon and -Washington, in June of the same year, I plead strongly for the same -object, whereupon a committee of five of the influential men of the -denomination was appointed, who drafted strong resolutions, which were -passed and sent to the Board of Commissioners. The fact that the Bannack -Indians of Eastern Oregon were then engaged in a war with the whites, -and that they had attempted to induce the Indians of Puget Sound to -assist in it, was an argument used, and of no small weight. I intended -to urge the passage of similar resolutions through the Presbytery of -Puget Sound, and the Methodist Episcopal Conference of Oregon, both of -whom had missions among the Indians, and were asking for similar favors -from the government; but before those bodies met I received a letter -from Hon. D. H. Jerome, of the Board of Commissioners, who had been -appointed a committee by that Board in regard to titles of Indians to -their lands, promising to press the matter upon the department until -titles should be issued, or a good reason given for not doing so, and -requesting a description of the lands for which titles were asked. I -gave the letter to the agent, who had the desired information, and who -quickly gave it. The Board nobly fulfilled its promise, and in March, -1881, certificates of allotment were sent to the Indians. They were not -wholly satisfactory. The title to the land still remained in the United -States. They said that each Indian is entitled to take possession of his -land, “and the United States guarantees such possession, and will hold -the title thereto in trust for the exclusive use and benefit of himself -and his heirs so long as such occupancy shall continue.” It prohibited -them from selling the land to any one except other members of the same -tribe. - -These certificates, however, proved to be better than was at first -feared. It was decided that under them the Indians had a right to sell -the timber from the land. The Indians were satisfied that they would not -be removed, and were quieted. - -Efforts are still being made to obtain the patents, and with -considerable hope of success, as they have been granted to Indians on -three other reservations on Puget Sound through the efforts of Agent -Eells, but owing to various causes they have not been obtained as yet -for the Skokomish Indians. - -The Clallam Indians have bought their land or taken it by homestead, and -so have not had the same difficulty in regard to titles. One incident, -however, occurred which was rather discouraging. Four of the Clallam Bay -Indians, in 1879, determined to secure, if possible, the land on which -their houses stood. They were sent to the clerk of the Probate Court, -who knew nothing about the land, but told them that it belonged to the -government, and offered to get it for the usual fee, nineteen dollars -each. They paid him the seventy-six dollars, and he promised to send it -to the land-office and have their papers for them in two weeks. They -waited the two weeks but no papers came. In the meantime they learned -that the man was not to be trusted, although he could lawfully attend to -the business, and that the land had been owned by private individuals -for fifteen years. He, too, on writing to the land-office, found the -same to be true. But the difficulty was to get the money back. This man -was an inveterate gambler, and the evidence was quite plain that he had -gambled the money off very soon after he received it. I saw him soon -afterward, and he told me that it had been stolen, that he would soon -get it, and the like. One Indian spent three weeks, and two others two -weeks each, in trying to recover it, but failed to do so. Then the agent -took it into court, but through an unjust ruling of the judge, or a -catch in the law, he was neither compelled to pay it nor punished for -his deed. The Indians received about the amount they lost, as witness -fees and mileage for their attendance on court. Yet that man, at that -time, was also postmaster, United States commissioner, and deputy -sheriff, and had offered fifty dollars to the county treasurer, to be -appointed his deputy. - -This was a strange contrast to the action of the Indians. I felt very -sorry for them. For four years we had been advising them to obtain land, -and they were swindled in their first attempt. When I saw them, before -the case was taken to the court, I was fearful lest they should become -discouraged, and offered them ten dollars, saying, “If you never get -your money, I will lose this with you: but if you do obtain it, you can -then repay me.” One tenth of my income has long been given to the Lord, -and I felt that thus much would do as much good here as anywhere. When I -first mentioned this to them, they refused to take it, saying that they -did not wish me to lose my money, if they did theirs; but two weeks -later, when I left the last one of them, he reluctantly took it. - - - - -X. - -MODE OF LIVING. - - -In 1874 most of the Indians of both tribes lived on the ground, in the -smoke, in their large houses, where several families resided. That year -the agent induced those on the reservation to receive lumber as a part -of their annuity goods, and the government carpenter erected small -frame-houses for most of them, but left them to cover and batten the -houses. They were slow to do so. At first they used them to live in -during the summer, but during the winter they found these houses too -open and cold and returned to their smoke-houses. It was two or three -years before they made them warm enough to winter in them, but since -that time nearly all, except a few of the very old ones, have lived off -of the ground and out of the smoke. Although the government gave no aid -to those living off of the reservation to build them homes, yet about -three fourths of them have built for themselves similar or better -houses. Many of them have lived near saw-mills where they could easily -get lumber for their houses. - -All of them dress in citizen’s clothes, and they obtain about three -quarters of their living from civilized labor, and the rest by fishing -and hunting, supposing that hunting and fishing are not civilized -pursuits. Many of them have sewing-machines, bureaus, and lace curtains, -while clocks and watches, chairs, bedsteads, and dishes, tables, knives -and forks are very common. - -_Neatness._--It is easier to induce them to have good houses, with board -floors, than to keep them clean. Grease is spilled on the floor, and, -mingling with the dirt, sometimes makes the air very impure. The men are -careless, bring in dirt, and spit on the floor; the women are sometimes -lazy, or else, after trying, become discouraged about keeping the house -clean. - -This impure air has been the cause of the death of many of their -children. They breathe the poison, and at last waste away. The older -ones are strong and can endure some of it, and, moreover, are in the -pure air outdoors much of the time. But the little ones are kept in the -house, are so weak that they can not endure such air, and they die. The -old Indian houses on the ground had, at least, two advantages over the -board floors, although they had more disadvantages. The ground absorbed -the grease, as boards can not; and, if the houses became too bad, they -could easily be torn down and moved a few yards away to a better place. -But good houses are too costly for this. - -Time, teaching, and example have, however, worked some changes for the -better. There are many of the Indian women who wash, at least, the -floors of their front rooms every week. Still the bedrooms, which are -not likely to be seen, are often topsy-turvy, and the kitchens often -have a bad smell, and the back door needs lime and ammonia. -Occasionally, however, a house is found where there is a fair degree of -neatness all the way through. - - - - -XI. - -NAMES. - - -White people do not usually take kindly to the jaw-breaking Indian -names, hence a “Boston” name has generally been given them. But the -white men who lived around Skokomish were mostly loggers, who among -themselves went by the name of Tom, Jack, Jim, and the like, and seldom -put Mr. to any body’s name. As the Indians mingled with them they -received similar names, and as there soon came to be several of the same -name, they were distinguished by some prefix, usually derived from some -characteristic--their size, or the place from which they came. So we had -Squaxon Bill, Chehalis Jack, Dr. Bob, Big John, Little Billy, and the -like. These were bad enough, but when their children came to take these -as their surnames, they sometimes became comical, for we had Sally Bob, -Dick Charley, and Sam Pete. Therefore, we soon found that it was best to -give every school-child a decent name, and Bill’s son George became -George Williams, and John’s boy became Henry Johnson, and Billy’s -daughter was Minnie Williamson, and so on. At first, when the older ones -were married, it was done with the old Indian nickname, but I soon -thought that if in time they were to become Americans they might as well -have decent names. So, at their first legal recognition, as at their -marriage, baptism, or on entering school, they received names of which -they had no need to be ashamed in after years. - - - - -XII. - -EDUCATION. - - -This has been conducted entirely by the government, but generally in -such a way as to be a handmaid to religion. On the reservation a -boarding-school has been kept up during the ten years of missionary -labor, as well as many years before, for about ten months in the year. -About half of the time, including the winter, the school has been kept -six hours in the day, and during the rest of the time for three hours; -the scholars being required to work the other half of the day--the boys -in the garden getting wood and the like, and the girls in the house -sewing, cooking, house-keeping, and doing similar things. - -The position of the one in charge has been a difficult one to fill, for -it has been necessary that the man be a teacher, disciplinarian, handy -at various kinds of work, a Christian, and, during the last year and a -half after the agent left, he had charge of the reservation; while it -was almost as necessary that his wife be matron, with all the -qualifications of taking care of a family of from twenty to forty. It -has been difficult to find all these qualifications in one man and his -wife, who were willing to take the position for the pay which the -government was willing to give, for during the later years the pay was -cut down to the minimum. It has not been strange that with all the -burdens frequent changes have taken place. There have been seven -teachers in the ten years, but most of them were faithful, some of them -serving until their health failed. Yet the school has been carried on -generally in as Christian a way as if the Missionary Society had had -charge of it. All of the teachers and their wives have been -Christians--not all Congregationalists; for it has been often impossible -to obtain such; in fact, only three have been; but there has been a -plain understanding with the others that they should teach nothing in -regard to religion which conflicted with the teachings from the -pulpit--an understanding which has been faithfully kept, with one -exception. In 1874 the school numbered about twenty-four scholars, but -it gradually increased until it numbered about forty, which was more -than all the children of school age on the reservation, though it did -not include many of the Clallams. They were so far away that it was not -thought wise to compel them to remain so steadily so far away from their -parents year after year. - -The school has been a boarding-school, for nearly all the children lived -from one to three miles away, and it has been impossible to secure any -thing like regular attendance if they lived at home, while some have -come from ten to seventy miles distant. - -Attendance on school has been compulsory--the proper way among Indians. -While the parents speak well about the school, and say that they wish to -have their children educated, yet, when the children beg hard to stay at -home, parental government is not strong enough to enforce attendance, -especially as long as the parents do not _realize_ the value of -education. The children have not all liked to go to school, and at first -some of them ran away. The agent and his subordinates could tell some -stories of getting runaway children, by pulling them out of their beds, -taking them home in the middle of the night, and the like. In this -respect the government had the advantage of a missionary society, which -could not have compelled the children to attend school. - -There was no provision in the treaty for more than one school, and that -on the reservation. But after the Clallams at Jamestown had bought their -land, laid out their village, built their church, and become somewhat -civilized, they plead so hard for a school, offering the use of the -church-building for the purpose, that the government listened to them, -and in 1878 sent them a teacher. This was a day-school, because funds -enough were furnished to pay only a teacher, and nearly all the children -lived in the village within less than a half-mile from the school. A -very few of the children walked daily five or six miles to school, and -some of the better families of the village did nobly in making -sacrifices to board their relations, when the parents would not furnish -even the food for their children. This school has varied in numbers from -fifteen to thirty children, and has been conducted in other respects -mainly on the same principles as the one on the reservation. It has been -of great advantage to the settlement. - -A few of the rest of the Clallam children, whose parents were Catholics, -have sent their children to a boarding-school at Tulalip, a Catholic -agency, and others have not gone to school, there being difficulties in -the way which it has been almost or quite impossible to overcome. - -The schools have been conducted entirely in English. This is the only -practicable plan, for the tribes connected with the school speak three -different languages, and it is impossible to have books and newspapers -in their languages, while teachers can not be found who are willing to -acquire any one of these languages sufficiently well to teach it. It is -also the only wise plan. If the Indian in time is to become an American -citizen,--and that is the goal to be reached,--he must speak the English -language, and it is best to teach it to him while young. In large tribes -like the Sioux, where the children will speak their native language -almost wholly after they leave school, and where there are enough of -them to make it pay to publish books and papers in their own tongue, it -is probably best to have the schools in their native language, as a -transition from one language to the other. This transition will -necessarily take a long time among so large a number of Indians, and -needs the stepping-stone of native schools and a native literature to -aid it. But where the Indian tribes are small, as is the case on Puget -Sound, and surrounded by whites with whom they mingle almost daily, who -are constantly speaking English to them, this stepping-stone is not -needed. It is possible for the next generation to be mainly -English-speaking in this region; in fact, most of them will understand -it whether they go to school or not, and it is not wise, were it -possible, to retard it by schools in the native language. - - -CORRECTING THOMSON’S PRACTICAL ARITHMETIC. - -An incident occurred in the school, in 1878, worthy of note. One of the -scholars in arithmetic found four examples which he could not do, and -after a time took them to his teacher, Mr. G. F. Boynton, for -assistance. After the teacher (who was a good scholar) had tried them to -his satisfaction, he found that there was a mistake about the answers in -the book and told the boy so, and then, in a half-joking way, said to -him: “You had better write Dr. Thomson and tell him about it.” The boy -did so, telling also who he was. In due time he received a reply from -Dr. Thomson, who said that two of the mistakes had been discovered and -corrected in later editions, but that the other two had not before been -found; and then he wondered how an Indian boy out in Washington -Territory should be able to correct his arithmetic. He invited the boy -to continue the correspondence, but I believe he never did. - - - - -XIII. - -THE FOURTH OF JULY. - - -This day has always been celebrated in some way, at least by a dinner. -During the first few years the agent furnished the beef and most of the -provisions at government expense. On the Fourth of July, 1874, among -other exercises, I married seven couples; on the next Fourth, three -couples, and in 1878 four more. Speech-making by some of the whites, -explaining the day, and music were interspersed. Long tables have -usually been made, on which were dishes, knives, and forks, while beef, -bread, tea, coffee, sugar, cake, pie, rice, beans, doughnuts, and such -things were the principal food. - -It was not until 1878 that they took upon themselves the main burden of -the day, both of expense and labor, and since that time they have -furnished both. The following, from the _Tacoma Herald_ of July, 1879, -will answer for - - THE FOURTH OF JULY ON SKOKOMISH RESERVATION. - - “Among the Indians, from all appearances, the Fourth of July will - probably in time take the place of the potlatch. The latter is - spoken of by their white neighbors as being so foolish, while the - former is held in such high esteem; and as Indians, like others, - enjoy holidays and festivals, it now seems as if the potlatch would - be merged into the Fourth, changed a little to suit circumstances - and civilization. The potlatch has always been given by a few - individuals to invited guests and tribes, presents of money and - other things being made to those who came, while in return a great - name and honorable character was received. It lasts several days or - weeks and is accompanied by gambling, feasting, tamahnous, and the - like. - - “The Fourth of July on the Skokomish Reservation began about a week - beforehand and so lasted as long as a short potlatch. The Nisqually - and Puyallup Indians, having resolved to have celebrations of their - own, the attendance was smaller than it otherwise would have been. - The Chehalis Indians came a full week before the Fourth in wagons - and on horseback, while those from Squaxon, Mud Bay, and Seabeck - came between that time and the Fourth. A few of the Skokomish - Indians were at the head of the celebration, bore most of the - expense, and received most of the honor. Other Indians besides - these few, however, occasionally invited all the visitors to a - feast. The guests, on arriving at Skokomish, brought more or less - food with them,--much as at a potlatch, only on a smaller - scale,--and they were received with less ceremony. A table a - hundred feet long was made in a pleasant shady grove, and here for - more than a week--when the guests were not invited to the house of - some friend to a meal--they feasted on beef, beans, rice, sugar, - tea, coffee, and the like: sitting on benches, eating with knives, - forks, and dishes, and cooking the food on two large stoves brought - to the grounds for the purpose; visiting, horse-racing, and other - sports filled up the rest of the time. - - “The Fourth was the central day of the festival and was celebrated - in much the same style with the other days, only on a larger scale, - there being more Indians present, more flags flying, more firing of - guns, and more whites on the grounds. By invitation the whites on - the reservation were present and were assigned to a very pleasant - place on the grounds, where they might have had tables if they had - done as the Indians did: made them for themselves; but, as it was, - they picnicked on the ground, while their colored brethren sat at - the tables. A few white men, rather the worse for liquor, visited - the horse-races after the dinner; but not an Indian is known to - have tasted liquor during the week.” - -The Clallam Indians seldom have celebrations of their own. They usually -attend those of the whites near them, often being invited to take part -in canoe-races. There has always been much drunkenness among the whites -at these times; the Indians have often been sorely tempted to do the -same, and many of them have fallen then who seldom have done so at other -times. - -The Fourth of July, 1884, in many respects has the best record at the -reservation. It was indeed not the greatest, most expensive, or most -numerously attended. As the leading ones had decided not to have any -horse-racing or betting, the younger ones thought that they could have -no celebration, and it was only the day before that they decided to have -one. It consisted of a feast, after which they went to the race-track. I -felt fearful that some professing Christians would fall, but thought it -not best for me to go near that place, but leave them and await the -result. When the report came, it was that, while they had some fun with -their horses, hardly any of which was regular racing, not a cent had -been bet by any one. - - - - -XIV. - -CHRISTMAS. - - -This day has been celebrated with as much regularity as the Fourth of -July, but the former remains yet as our affair, while the latter has -passed into their hands. They have no building large enough to contain -much of a celebration of the day. The church is at the agency, and is -the most suitable building for the purpose, and the exercises naturally -center around the school, so the older Indians come to us on Christmas, -and we go to them on the Fourth. - -Usually there have been some speeches made, and presents from the -government, school-supplies to the Indian school-children. Private -presents have been made among the whites, but it has only been during -the last two or three years that the outside Indians have taken much -interest in this custom of ours. Indeed, during the first few years -generally but few of them were present. It was far from their homes, the -nights were dark, the roads muddy, so that they did not take much -interest in it, but as the first school-children have grown up they have -kept up the idea they received in school, and imparted it to others, and -of late years a good share of them have been present. On Christmas 1882 -and 1883 they made quite a number of private presents; more on the last -one than ever before. Usually nuts and candy have been provided from -contributions by the whites, and apples which are raised at the agency -for the older Indians. A Santa Claus Christmas-tree, or something of the -kind, has been the usual way for distributing the presents. The report -of the Sabbath-school for the year has been a central item in the -exercises, showing the attendance, the number of times each has been on -the roll of honor, with the distribution of some extra present to those -who have been highest on this roll. - -In 1878 quite an exhibition was made by the school, consisting of pieces -spoken, dialogues, compositions, tableaux, and the like. In 1879 I -arranged so that about twenty of the aged Indians, who had neither land -nor good houses, came to the agency and had a dinner of rice, beans, -bread, and tea. This was new to them, they generally being the neglected -ones, but I thought it to be according to the principles of the New -Testament. - -The celebration for 1883 suited me better than any previous one in many -respects. The first part of the exercises were more of a religious -service than usual--more of a celebration of Christ’s birth. This idea -suited also the minds of the Indians better than to have it mainly -consist of sport. The Indian girls did nearly all the singing and -playing, six of them playing each one piece on the organ. The year -before three of them had done so, but this year it was still better. -Then five of the older Indians made speeches, including two of the -chiefs and two of the young men who had been in school. This was new for -them on this day. More of the Indians also made private presents than -ever before. Thus they took up the work, as the whites who previously -had done it had been discharged, and it is better for them to do so. - -The people at Jamestown for several years have had a celebration of -their own, consisting often of a Christmas-tree, and they have borne the -whole expense. I have never been present, but they have always been -spoken of as enjoyable affairs, a good number of the surrounding whites -feeling that it was a pleasant place for them to spend the evening. - - - - -XV. - -VARIETY. - - -“Jack-at-all-trades and good at some” was the pleasant way in which Dr. -Philip Schaff put it, when some of the students in the Theological -Seminary at Hartford, Connecticut, had done up some furniture for him, -to send to New Haven. I have often been reminded of this, as I have had, -at times, to take up a variety of work. Missionaries among the Indians -have to be the first part of the sentence and console themselves with -the hope that the latter part may sometimes prove true. - -On one tour among the Clallams, I find the following: When three miles -from home, the first duty was to stop and attend the funeral of a white -man. Forty-five miles on, the evening of the next day until late at -night, was spent in assisting one of the government employees in holding -court over four Indians, who had been drunk; a fifth had escaped to -British Columbia and was safe from trial. This kind of business -occasionally comes in as an aid to the agent. I seldom have any thing -to do with it on the reservation, as the agent can attend to it; but -when off from the reservation, where neither of us can be more than once -in six months or thereabouts it sometimes saves him much trouble and -expense, and seems to do as much good as a sermon. It is of but little -use to preach to drunken Indians, and a little law sometimes helps the -gospel. The agent reciprocates by talking gospel to them on the Sabbath -on his trips. - -On reaching Jamestown, the afternoon was spent in introducing an Indian -from British Columbia, who had taken me there in his canoe, to the -Clallam Indians and the school; and in comforting two parents, Christian -Indians, whose youngest child lay at the point of death. The next day -she died, and, as no minister had ever been among these Indians at any -previous funeral, they needed some instruction. So it was my duty to -assist in digging the grave and making the coffin, comfort them, and -attend the funeral in a snow-storm. - -The Sabbath was spent in holding two services with them, one of them -being mainly a service of song; and, as there was a part of the day -unoccupied, at the request of the whites near by I gave them a sermon. -The next day I found that “Blue Monday” must be adjourned. Years ago the -Indians purchased their land, but owing to a mistake of the surveyor, it -was necessary that the deeds should be made out again. So, in order to -get all the Indians together who were needed, with the proper officer, I -walked fourteen miles, rode six in a canoe, and then, after half-past -three o’clock, saw that nineteen deeds were properly signed, which -required sixty-two signatures, besides the witnessing, acknowledging, -and filing of them, which required seventy-six more signatures. The plat -of their town--Jamestown--was also filed and recorded. When this was -done, I assisted the Indians to obtain two marriage-licenses, after -which we went to the church, where I addressed them on two different -subjects, and then the two weddings took place, and by nine o’clock we -were done. - -The monotony of the next day was varied by a visit to the school; -helping the chief to select a burying-ground (for their dead had been -buried in various places); a walk of ten miles and a wedding of a white -couple, who have been very kind to me in my work there, one of them -being a member of the Jamestown church. - -On my way home, while waiting for the steamers to connect at Port -Gamble, I took a trip of about fifty miles, to Port Madison and back, to -help in finishing the Indian census of 1880 for General F. A. Walker and -Major J. W. Powell; and then on my way home, by the kindness of the -captain of the steamer, who waited half an hour for me, I was able to -assist the chief in capturing and taking to the reservation the fifth -Indian at Port Gamble who had been drunk, and had, by that time, -returned from the British side. - -The variety of another trip in 1878 is thus recorded: As to food, I have -done my own cooking, eaten dry crackers only for meals, been boarded -several days for nothing, and bought meals. As to sleeping, I have -stayed in as good a bed as could be given me for nothing, and slept in -my own blankets in an Indian canoe, because the houses of the whites -were too far away and the fleas were too thick in the Indian houses. -They were bad enough in the canoe, but the Indians would not allow me to -go farther away, for fear that the panthers would catch me. As to work, -I have preached, held prayer-meetings, done pastoral work, helped clean -up the streets of Jamestown, been carpenter and painter, dedicated a -church, performing all the parts, been church organist, studied science, -acted for the agent, and taken hold of law in a case where whiskey had -been sold to an Indian, and also in making a will. As to traveling, I -have been carried ninety miles in a canoe by Indians, free, paid an -Indian four dollars for carrying me twenty miles, have been carried -twenty more by a steamer at half-fare, and twenty more on another for -nothing, have rode on horseback, walked fifty miles, and “paddled my own -canoe” for forty-five more. - -I have never had a vacation since I have been here, unless such things -as these may be called vacation. They are recreation, work, and -vacation, all at once. They are variety, and that is rest, the vacation -a person needs, with the satisfaction that a person is doing something -at the same time. - - - - -XVI. - -MARRIAGE AND DIVORCE. - - -The Indian idea of the marriage bond is that it is not very strong. They -have been accustomed to get married young, often at fourteen or sixteen -years of age, to pay for their wives in money and articles to the value -of several hundred dollars, and the men have had, oftentimes, two or -three wives. - -When they married young, in order that two young fools should not be -married together, often a boy was married to an elderly woman, and a -young girl to an elderly man, so that the older one could take care of -the younger, with the expectation that when the younger one should grow -older if they did not like each other they should be divorced. - -Such ideas naturally did not suit the government, the agent, or the -Bible. The agent has had about all the children of school age in school, -and thus had control of them, so that they could not get married as -young as formerly. In 1883 the government sent word to prevent the -purchase of any more wives, and this has been generally acquiesced in by -the Skokomish Indians. Some of the Clallam Indians, however, are so far -from the agent, and are so backward in civilization, that it has not -been possible to enforce these two points among them as thoroughly as -among the Twanas. - -The Commissioner of Indian Affairs, in his report for 1878, recommended -the passage of a law compelling all Indians who were living together as -man and wife to be married. The law has not been made, but the agent -worked on the same principles long before 1878--indeed ever after he -first took charge in 1871. He urged them to be married, making for a -time special presents from government annuities to those who should -consent, as a shawl or ladies’ hat, and some consented. Only two couples -had been thus married when I went there. It seemed rather comical on the -Fourth of July, 1874, when I had been on the reservation only about two -weeks, to be asked to join in marriage seven couples, some of whom had -children. One Sabbath in 1883 a couple stood up to be married, the bride -having a baby in her arms, and she would probably have held it during -the ceremony had not my wife whispered to a sister of the bride to go -and get it. During the ten years I have married twenty-six couples among -the Twanas, and twenty-nine couples among the Clallams, and a number of -other Clallams have been married by other persons. Some very comical -incidents have occurred in connection with some of these ceremonies. In -1876 I was called upon to marry eleven couples at Jamestown. All went -well with the first ten, the head chief being married first, so that the -others might see how it was done, and then nine couples stood up and -were married with the same set of words. But the wife of the other man -was sick with the measles. She had taken cold and they had been driven -in, but had come out again, so that she was as red as a beet. Still they -were afraid that she would die, and as I was not to be there again for -several months they were very anxious to be married so as to legalize -the children. She was so near death that they had moved her from their -good house to a mat-house, which was filled with smoke. The fire was -thrown out, and soon it became less smoky. She was too sick to stand, -and only barely able to sit up. This, however, she managed to do in her -bed, which was on the ground. Her husband sat beside her and took her -hand, and I married them, measles and all. She afterward recovered. - -At another time I married a couple who had homesteaded some land, and -who had been married in Indian style long before. As they had never seen -such a ceremony I took the man aside and explained it to him as well as -I was able. After I had begun the ceremony proper, and had said the -words: “You promise to take this woman to be your wife,” and was ready -to say: “You promise to love and take care of her,” he broke out, -saying, “Of course I do! You do not suppose that I have been living with -her for the last fifteen years and am going to put her away now, do you? -See, there is my boy, fourteen years old. Of course I do!” As it was no -use to try to stop him, I did not try, but waited until he was through, -when I said: “All right,” and went on with the ceremony, but laughed -very hard in my sleeve all the time. - -A girl in the boarding-school was to be married, and her schoolmates -thought that it ought to be done in extra style. Thanks to the teacher -and matron, the supper and their share of the duties passed off in an -excellent manner. But five of the girls thought that they would act as -bridesmaids, and they were left to manage that part among themselves. -Each one chose a young man who had previously been in school to act as -her escort. Thinking that they would hardly know how to act with so much -ceremony, I invited them to my house fifteen minutes before the marriage -was to take place in church, so that I could instruct them. They came on -time, but what was my surprise to see the bride and groom and the five -girls march into my house, but not a single groomsman, and they thought -that it was all right, even if their partners did not come. Those whom -they had expected were off in the woods, or at home, or if near by, were -far from being dressed for the occasion, while the bridesmaids had spent -a long time in getting themselves ready, and were in full dress. What a -time I had hunting up partners for them! I had to borrow clothes for -those who were on the ground, others whom I wished felt that they had -been slighted so long that they did not care to step into such a place -then, and the ceremony was delayed some before it could all be arranged. -But how I was surprised to see five bridesmaids march in without a -single partner! - -At another time, as a sub-chief, well dressed, came forward to be -married, he began to pull off his coat as if ready for a fight, -although his intentions were most peaceable. I told him that it was just -as well to let his coat remain on, and he obeyed. - -The following is from _The Port Townsend Argus_ of December 2, 1881:-- - -“_Married._--Clallam Bay is alive! One of the sensations of the season -occurred at that place on the sixteenth of November, and is news, though -not published till this late day. Five of the citizens having complied -with the laws of the Territory in regard to licenses were married by -Rev. M. Eells to their respective partners. Nearly all the inhabitants -of the place assembled, without regard to race or color, some of whom -had come from miles distant. First came a short address by Mr. Eells on -the history of marriage, beginning with the days of Adam and Eve, and -setting forth some of the reasons against polygamy and divorce, after -which Mr. Charles Hock-a-too and Mrs. Tau-a-yi stood up. Mr. H. has been -the only Mormon of the place, having had two whom he called wives, but -being more progressive than the Mormons, he boldly resolved to choose -only one of them, and cleave only to her so long as they both should -live. When the marriage ceremony was over, and he was asked if thus he -promised to do, he replied in a neat little speech, fully as long as the -marriage ceremony, very different from the consent of some persons whom -the public presume to have said yes, simply because silence gives -consent. It is impossible to reproduce the speech. It will live in the -memories of those who heard it, however, as coming from an earnest heart -and being all that could be desired. The bride did not blush or faint, -but also made her speech, showing that she knew what was said to her. -After this the four other couples stood up, Mr. Long John Smittain and -Kwash-tun, alias E-ni-so-ut; Mr. Tom Jim-myak and Wal-lis-mo; Captain -Jack Chats-oo-uk and Nancy Hwa-tsoo-ut; also Mr. Old Jack Klo-tasy, -father of the Captain, and Mary Cheenith. In regard to the ages of the -last two, from what we learn, the familiar lines would apply:-- - - ‘How old is she, Billy boy, Billy boy, - How old is she, charming Billy?’ - ‘She’s three times six, four times seven, - Twenty-eight and eleven. - She’s a young thing and can not leave her mother.’” - -While she probably is not eighty-five, yet she was old enough to obtain -a license and leave her mother. He was about seventy years old. These -were all married with one set of words, when congratulations -followed--regular hand-shaking, none of those present so far forgetting -themselves as to indulge in the (im)propriety of kissing the brides. The -ceremony having been concluded, a part of those present, the invited -guests (but here there was a distinction as to race and color) sat down -to the marriage-feast. It was none of your light, frosted, airy cake (in -fact, there was not any cake in sight), but substantial _solid_ bread -and the like. [Here the line went down, and the meager accounts we could -gather about the elegant and varied costumes worn by the charming -brides, the number and appearance of the bridesmaids, etc., had better -be supplied from the vivid imaginations of the readers.] All of the high -contracting parties, we may say, however, are tax-payers of Clallam -County and land-owners. _Kloshe hahkwa_ (“good so”). - -Not much of a direct war was waged on plural marriages. They were simply -fenced in and allowed to die out. In 1874 there were only five Twana men -who had more than one wife, and there were about as many more among the -Clallams. Those who had one wife were never allowed to obtain another as -long as they were living with the first. When one of the wives died of -those who had more than one, or was willingly put away, they were not -allowed to take another in her place. On some reservations where plural -marriages have been numerous, the plan has been adopted of having the -man choose one of his wives as the one to whom he should be legally -married; and then, in order to save the others and their children from -suffering, they have been told to provide for them until the women -should be married to some other man. Among these Indians it has now come -to be practically the same. One is the real wife, and the others are so -old that they are simply taken care of by their husbands, except when -they take care of themselves, until they shall get married again; only -they do not get married to any one else, being willing to be thus cared -for. - -They soon learned that a legal marriage meant more than an old-fashioned -Indian one and that a divorce was difficult to obtain. The agent took -the position that he had no legal right to grant a divorce even on the -reservation, and that if the parties obtained one they must apply to the -courts. This involved too much expense, and so not a divorce has been -obtained by those legally married. But it has taken a long, strong, -firm hand to compel some of the parties to live together, and this made -others of them somewhat slow to be legally married. One day I asked a -man who had then recently obtained a wife, Indian fashion, if he wished -to be married in white style. “I am a little afraid,” he said, “that we -shall not get along well together. I think we will live together six -months; and then, if we like each other well enough, we will have you -perform the ceremony.” It was never done, for they soon separated. - -The most severe contest the agent ever had with the Indians on the -reservation was to prevent divorce. In 1876 one man, whose name was -Billy Clams, had considerable trouble with his wife and wanted a -divorce, but the agent would not allow it. He tried every plan he could -think of to make them live peaceably together, and consulted with the -chiefs and the relations of the parties; but they would still quarrel. -At one time he put him in charge of his brother-in-law, a policeman, -with handcuffs on; but with a stone he knocked them off and went to the -house of his uncle, a quarter of a mile from the agency. To this place -the agent went with two Indians and told him to go with him. With an -oath Billy Clams said he would not. The agent then struck him with a -stick quite severely. Billy got a larger stick, which the agent wrenched -from him. Then Billy grabbed the agent around the waist, and, with the -help of his uncle, threw him down. The other Indians who went with the -agent took them off. Then the agent locked the door and sent the -friendly Indians to the agency for two white men, the carpenter and the -blacksmith, for help. Twice Billy and his uncle tried to take the key -away from the agent, but failed; three times Billy tried to get out of -the window, but the agent stopped him. Then they made an excuse that a -very old man must go out; and while the agent was letting him go, Billy -ran across the room, struck the middle of the window with his head, and -went through it; and the agent went so quickly out in the same way, that -he lit on Billy’s neck with one foot, after which the window fell on -him, and, as he was knocking that off, Billy got away and ran through -the woods. Being swift of foot, he escaped; but there had been a fresh -fall of snow, and the agent and two white men, with a number of Indians, -followed him all day. They, however, could not take him. The agent at -night offered a reward of thirty dollars if any of the Indians would -bring him in; but their sympathies were too much with him, and at night -one sub-chief and his son, with a cousin of Billy Clams, helped him off, -and he went to some relations of his at Port Madison, sixty or seventy -miles away. The next day Billy’s uncle was put in irons in the jail, and -not long after those who had furnished Billy with a canoe, blankets, and -provisions also went into the jail, while the sub-chief was deposed. The -Indians worked in every way possible to have them released, but the -agent said that he would only do so on condition that Billy Clams should -be brought in. They had said that they did not know where he was; but in -a short time after the agent said this, he came in and delivered himself -up and was confined in the jail for six months. But a number of the -Indians, including the head chief and a sub-chief, encouraged by some -white men near by, had been to a justice of the peace and made out -several charges against the agent for various things done during all his -residence among them, and had them sent to the Commissioner of Indian -Affairs at Washington. The principal charges were for shooting at an -Indian (or ordering an employee to do so), burning ten Indian houses, -selling annuity goods, collecting large fines for small offences, and -having the employees work for him. The real cause of their sending -these was the trouble with Billy Clams and his friends. The commissioner -sent to General O. O. Howard, in charge of the military department of -the Columbia, and requested him to investigate the charges. The -commissioner said that on the face of the letter, it bore evidence of -being untrue; but still he desired General Howard’s opinion. Accordingly -Major W. H. Boyle was detailed for this purpose. He examined six Indians -and three white men, as witnesses against the agent, and one white -employee in his favor,--giving the agent an opportunity to defend -himself,--and found that the charges amounted to so nearly nothing that -he went no further. - -After Billy Clams had served out his term of six months in jail, he -secretly abandoned his wife and took another, and then they ran away to -Port Madison. The agent quietly bided his time, found out the -whereabouts of the offending party, and, with a little help from the -military, had him arrested and conveyed to Fort Townsend, where he -worked six months more, with a soldier and musket to watch him. This -showed the Indians that they could not easily run away from the agent, -or break the laws against divorce, and greatly strengthened his -authority among them. - - - - -XVII. - -SICKNESS. - - -The department of the physician has always been a discouraging one. The -government, for twenty-five years, has furnished a physician free, and -yet it is difficult to induce the Indians to rely on him. There are -three reasons for this: (1) The natural superstition an Indian has about -sickness. This has been quite fully discussed under the head of native -religion. (2) The Indian doctor does not like to have his business -interfered with by any one. It is a source of money and influence to -him, and he often uses his influence, which is great among the Indians, -to prevent the use of medical remedies. (3) If a medicine given by the -physician does not cure in a few doses, or, at least, in two or three -days, they think it is not strong, or it is good for nothing--so often -when medicine is given, with directions how to use it, it is left -untouched or thrown away. When using medicine they often employ an -Indian doctor, and his practices often kill all the good effects of -medicine, so that sometimes the physicians have felt that, when Indian -doctors were employed, it was almost useless for them to do any thing. - -At the same time there have been some things which have aided our -methods very materially. Under the head of native religion, two cases -have been given, where it seemed to the Indians as if their mode was -true. This has occasionally been the effect with older people. But with -young children, too young to go to school, the opposite has been true. -Infants have continually died. Their mortality has been very great, when -they lived at home, where they could have all the Indian doctors they -wanted with no one to interfere. The medicine-men have been especially -unfortunate in losing their own children. One Indian doctor has buried -twelve and has only three left. Another has buried four and has one -left. And others have lost theirs in like proportion. On the other hand, -in the school, where we could have more control over them, both as to -observing the laws of health and the use of medicine, when they were -sick there have been very few deaths. Only five children in ten years -have died in school, or been taken fatally sick while there, while the -attendance has been from twenty-five to forty. - -During November and December, 1881, we passed through a terrible -sickness. It seemed to be a combination of scarlet fever, diphtheria, -measles, and chicken-pox, about which the physician knew almost nothing. -It was a new hybrid disease, as we afterward learned. The cases were -mostly in the school and in the white families, there being -comparatively few among the outside Indians. There were sixty cases in -five weeks, an average of two new ones every day. At one time every -responsible person in the school was down with it. A number of the -children, while all the physician’s family, himself included, had it, -and one of them lay dead. Five persons died with it, but not one of them -was a scholar. There were then twenty-four scholars, and all but three -had it. Nineteen outside Indians had it, of whom three died. The rest, -who were sick and died, belonged to the white families and the Indian -apprentices and employees. The favor which was shown to the school in -saving their lives was of great value to it. - -And now the older Indians are gaining more and more confidence in the -physician, slowly but steadily, some within a year having said that -they will never have an Indian doctor again. In the winter of 1883-84, -four Indian children died, and not an Indian doctor was called. In one -case the parents had just buried one, and another was fatally sick. The -parents came to me and said: “If you can tell us what medicine will cure -the child, we will go to Olympia and get it (thirty miles distant). We -do not care for the expense, we do not care if it shall cost fifty -dollars, if you will only tell us what will cure it.” The child died, -but they had no Indian doctor, although its grandfather strongly urged -the calling of one. After the death of these two children, the family -went to live with an aunt of the mother’s, where they remained about -five months. At that time a child of this aunt was sick, and an Indian -doctor was called, whereupon the bereaved family left the house, because -they did not wish to remain in a house where such practices were -countenanced, even if those doing so were kind relations. - - - - -XVIII. - -FUNERALS. - - -The oldest style of burial was to wrap the body in mats, place it in one -canoe, cover it with another, elevate it in a tree or on a frame erected -for the purpose, and leave it there, burying with it valuable things, as -bows, arrows, canoes, haiqua shells (their money), stone implements, -clothes, and the like. After the whites came to this region, the dead -were placed in trunks, and cloth, dishes, money, and the like were added -to the valuables which were buried with them. - -But one such burial has taken place within ten years, and that was the -daughter of an old man. The next step toward civilization was to bury -all the dead in one place, instead of leaving them scattered anywhere -they might chance to die, make a long box instead of using a trunk and -canoe, and elevate it on a frame made for the purpose only a few feet -high, or, perhaps, simply lay it on the ground, erecting a small house -over it. This was frequently done during the first few years after I -was here. - -[Illustration: CLALLAM GRAVES AT PORT GAMBLE. - - These are painted, with no cloth on them. (_a_) Looking-glass. - - (_b_) A shelf, on which is a bowl, teapot, etc., with rubber toys - floating in them, such as ducks, fish, etc. - -On the opening of a new burying-ground, in August, 1878, the head chief -of the Twanas said to me: “To-day we become white people. At this -burying-ground all will be buried in the ground, and no cloth or other -articles will be left around, at least, above ground.” At that place -this promise has been faithfully kept, as far as I know, though since -that time, at other places, they have left some cloth above ground. They -often yet fill the coffin, now generally made like those of white -people, with much cloth and some other things. A grave-stone, which -cost thirty dollars, marks the last resting-place of one man, put there -by his wife. - -[Illustration: FIG. 1.] - -[Illustration: FIG. 2.] - -[Illustration: FIG. 3. - - These are grave-enclosures at the burying-ground at the Skokomish - Reservation. In Figures 1 and 3 they are covered altogether with - cloth, and that which is not colored is white. Figure 3 is chiefly - covered with a red blanket; _a_ in Figure 1 is a glass window, - through which a red shawl covers the coffin, which is placed a foot - or so above the ground. In all grave-enclosures which I have seen - where glass windows are placed the coffin is above ground. - Sometimes more than one is placed in an enclosure. Figure 2 is - almost entirely after the American fashion, and was made last - year.--(December, 1877.) -] - -Most of them had a superstitious fear of going near a dead body, for -they were afraid that the evil spirit, which killed the deceased was -still around and would kill others who might be near. This, together -with the fact that they cared but little for Christianity, made them -have no desire to have Christian services at their funerals at first. -Before I came, only one such service had been held. And, for the first -few years after I came, notwithstanding the efforts of both agent and -missionary, there were but few such services. Sometimes they would hurry -off a deceased person to the grave, and I would not hear of the death -until after the burial, much less have a chance to ask whether they -wished for such services. - -But steady effort, together with the example of the surrounding whites, -who, previous to my arrival, had had no minister to hold such services, -in time produced a change, so that they wished for them at the funerals -of all persons whom they considered of much importance. At the funeral -of one poor vagabond, who had almost no friends, I had my own way, and -many thought it very strange that I should hold such a service. It was -well enough, they said, with persons of consequence, but with such a -person they thought it useless. - -Not long after they opened their new burying-ground, already spoken of, -I was absent from home when one person died. When I returned, a -sub-chief said to me: “We felt badly when we buried a person and no -white man was present to say a Christian word. We wish that when you are -away, you would make arrangements with some of the whites at the agency -to attend our funerals, for we want such services.” Since then, I have -almost constantly held them, except when they preferred to have the -Indian Catholic priest to attend them. - -But now a new error arose at the other extreme. This was that such -services helped the soul of the deceased to reach heaven. It came from -Catholic teaching. I have had to combat it constantly, but some believe -it still. - -Most of the Clallams now put their dead in the ground. Those who are -Catholics have a funeral service by their own priest. In February, 1881, -I was at Jamestown, when a child of Cook House Billy died. I went -through with the services--the first Christian ones that had ever been -held there. They soon asked how they should do if I were absent, and I -instructed them as best I could. Since then the Christian part of the -community have obtained a minister of any Protestant denomination, if -there was one to be obtained, to hold services at their funerals. - - -THE DEATH OF SKAGIT BILL. - -Skagit Bill was in early days an Indian Catholic priest, but afterward -went back to his gambling, drinking, and tamahnous. He died in August, -1875, of consumption. When he was sick, he came to the agency, where he -remained for five weeks for Christian instruction. He seemed to think -the old Indian religion of no value, and wished for something better. -Sometimes I thought that he leaned on his Catholic baptism for -salvation, and sometimes I thought not. His dying request was for a -Christian funeral and burial, with nothing but a plain fence around his -grave. The following, from the pen of Mrs. J. M. Walker, and taken from -the _Pacific Christian Advocate_, gives the opinions of one other than -myself:-- - -“Yesterday came to us fraught with solemn interest. Our flag hung at -half-mast, reminding us that death had been in our midst and chosen -another victim. This time he has not selected one rich in the treasures -of this world, of high birth or noble blood, or boasting much culture or -refinement. The lowly mien and dusky complexion of the deceased might -not have attracted much attention from me or you, kind reader. But such -are they whom our blessed Lord delights to honor; and, while we turn -wearily from one to another, looking vainly for suitable soil in which -to plant the seeds of true righteousness and true holiness, the Holy -Spirit descends on some lonely, barren spot, and lo! before our -astonished gaze springs into luxuriant growth a plant of rare holiness, -meet even to be transplanted into the garden of paradise. - -“I think it is not a common thing for a dying Indian to request a -strictly Christian burial;[2] brought up as they are in the midst of -superstition, with no religion but misty traditions and mysterious -necromancy, the very fabulousness of which seems strangely adapted to -their nomadic existence--surely no influence less potent than that of -God’s Holy Spirit could induce one of them, while surrounded by friends -who cling tenaciously to their heathenism and bitterly resent any -innovations of Christian faith, to renounce the whole system with its -weird ceremonies, and demand for himself the simple burial service used -ordinarily by Christians. - -“At eleven o’clock A.M. the coffin was brought into the church, and the -funeral discourse preached; and we all felt that the occasion was one -of deep solemnity. Probably every one present had seen dear friends -lying, as this man now lay, in the icy embrace of death, and the keen -pain in our own hearts, at the remembrance of our unhealed wounds, made -us sympathize deeply with the afflicted mourners in their present -bereavement. What is so potent to bind human hearts together in purest -sympathy and kindest charity as common woe! - -“A beautiful wreath lay upon the coffin, formed and given, I suspect, by -the agent’s wife, a lady possessing rare nobility of mind and heart, and -eminently fitted for the position she occupies. This delicate token I -deemed emblematic; for as each bud, blossom, and sprig fitted its -respective place, giving beauty and symmetry to the whole, so all of -God’s creatures fit their respective places, and the absence of one -would leave a void: and so also in heaven’s economy the diadem of the -Prince of Light is set with redeemed souls of nationalities varied and -diverse, each so essential to its perfection, that the highest ransom of -which even Omniscience could conceive has been paid for it. - -“Quite a number of Indians were present, and as the deceased had been -with them and they had seen him die happy in his faith in Christ and his -atonement, a rare opportunity offered for bringing the truth home to -their hearts. - -“The Indians here are, for the most part, shrewd and intelligent, -capable of reasoning on any subject, where their judgment is not -darkened by superstition; but, alas! most of them are in the gall of -bitterness and bond of iniquity.... The body was taken for interment to -a grave-yard some three miles from here. Our esteemed pastor, Rev. M. -Eells, preached the funeral discourse, and also officiated at the grave, -aided on each occasion by the usual interpreter [Mr. John F. Palmer], a -man of considerable intellectual culture, of gentlemanly bearing, and -pleasant address. This man, though greatly superior to any of his race -whom I have met, is yet humble and strives to do his fellows good in a -quiet, unostentatious manner, worthy the true disciple of the meek and -lowly Jesus, which can not fail of great results, whether he live to -enjoy them or not. - -“What is so refining in its influences as true religion? It expands the -mind, ennobles the thought, corrects the taste, refines the manners by -the application of the golden rule, and works marvelous transformations -in character. May a glorious revival of this pure religion sweep over -our land, carrying away the bulwarks of Satan and leaving in their stead -the ‘peaceable fruits of righteousness,’ until every creature shall -exclaim: ‘Behold, what hath God wrought! Sing, O ye heavens, for the -Lord hath done it!’ - -A.” - - - - -XIX. - -THE CENSUS OF 1880. - - -In the fall of 1880 the government sent orders to the agent to take the -census of all the Indians under him for the United States decennial -census. To do so among the Clallams was the most difficult task, as they -were scattered for a hundred and fifty miles, and the season of the year -made it disagreeable, with a probability of its being dangerous on the -waters of the lower sound in a canoe. I was then almost ready to start -on a tour amongst a part of them and the agent offered to pay my -expenses if I would combine this with my missionary work. He said that -it was almost impossible for him to go; that none of the employees were -acquainted either with the country or the large share of the Indians; -that he should have to pay the expenses of some one; and that it would -be a favor if I could do it. I consented, for it was a favor to me to -have my expenses paid, while I should have an opportunity to visit all -of the Indians; but it was December before I was fairly able to begin -the work and it required four weeks. - -In early life I had read a story about taking the census among some of -the ignorant people of the Southern States and the superstitious fear -that they had of it, and I thought that it would not be strange if the -Indians should have the same fear. My previous acquaintance with them -and especially the intimacy I had had with a few from nearly every -settlement who had been brought to the reservation for drinking and had -been with us some time and whose confidence I seemed to have gained, I -found to be of great advantage in the work. Had it not been for these, I -would have found it a very difficult task. - -The questions to be asked were many--forty-eight in number, including -their Indian as well as “Boston” names, the meaning of these, the age, -and occupation; whether or not a full blood of the tribe; how long since -they had habitually worn citizen’s dress; whether they had been -vaccinated or not; whether or not they could read and write; the number -of horses, cattle, sheep, swine, dogs, and fire-arms owned; the amount -of land owned or occupied; the number of years they had been -self-supporting, and the per cent. of support obtained from civilized -industries and in other ways. - -I began the work at Port Gamble one evening, and after much talk secured -nineteen names, but the next forenoon I only obtained six. The men were -at work in the mill, and the women, afraid, were not to be found. I then -hired an interpreter, a boy who had been in school, and after talking a -while had no more difficulty there. The best argument I could use why it -was required was that some people said they were nothing but worthless -Indians, and that it was useless to try to civilize them; that some of -us thought differently and wished for facts to prove it, and when found, -that they would be published to the world. And this I did in the _Port -Townsend Argus_ and _American Antiquarian_. One man refused to give me -any information because that, years before, a census had been taken and -soon after there had been much sickness, and he was afraid that if his -name were written down he would die. But I easily obtained the -information most needed from others. I was almost through, and was at -Seabeck, the last town before reaching home, when I found the only one -who was at all saucy. He gave me false names and false information -generally, as I soon learned from another Indian present and it was -afterward corrected. The ages of the older ones were all unknown, but -the treaty with the tribe was made twenty-five years previous, and every -man, woman, and child was present who possibly could be, and I could -generally find out about how large they were then. When I asked the age -of one man he said two years, but he said he had two hundred guns. He -was about forty-three years old and had only one gun. To obtain the -information about vaccination was the most difficult, as the -instructions were that they should show me the scars on the arm if they -had been vaccinated, and many of them were ashamed to do this. As far as -I knew, none of them made a false statement. When about half-way through -I met Mr. H. W. Henshaw, who had been sent from Washington to give -general information about the work, and he absolved them from the -requirement of showing the scar. He said that all that was needed was to -satisfy myself on the point. On this coast, a dime is called a bit, -although in reality a bit is half a quarter, and the Indians so -understand it. In finding how nearly a pure Clallam one man was, I was -informed that he was partly Clallam and partly of another tribe. But -when I tried to find out how much of the other tribe I was told: “Not -much; _a bit_, I guess.” - -I was instructed to take the names of not only those who were at home, -but of a number who were across the straits on the British side, whose -residence might properly be said to be on this side. In asking about one -man I was told that he had moved away a long time ago, very long, _two -thousand years_, probably, and so was not a member of the tribe. - -It struck me that some pictures of myself, with descriptions of them -would have adorned _Harper’s Monthly_ as well as any of Porte Crayon’s -sketches. With an old Indian man and his wife I sat on the beach in Port -Discovery Bay all day waiting for the wind to die down, because it was -unsafe to proceed in a canoe with the snow coming down constantly on one -of the coldest days of the year, with a mat up on one side to keep a -little of the wind off, and a small fire on the other side; and, at -last, we had to give up and return to Port Discovery, as the wind would -not die. I waked up one morning on the steamer _Dispatch_ to have a drop -of water come directly into my eye, for there was a hard rain, and the -steamer overhead (not underneath) was leaky. I got up to find my shirt -so wet that I dared not put it on, while the water in the state-room -above me was half an inch deep and was shoveled out with a dust-pan. I -walked from the west to the east end of Clallam Bay, only two miles, but -while trying to find a log across the Clallam River I wandered about a -long time in the woods and brush, wet with a heavy rain, and when I did -find it it reached just _not_ across the river, but within a few feet of -the bank, and I stood deliberating whether it was safe or not to make -the jump; trying to jump and not quite daring to run the risk of falling -into the river, sticking my toes and fingers into the bank, and the -like, but at last made the crossing safely. It took half a day to travel -those two miles. I ate a Sunday dinner at Elkwa, between -church-services, of some crumbs of sweet cake out of a fifty-pound -flour-sack, so fine that I had to squeeze them up in my hands in order -to get them into my mouth. An apple and a little jelly finished the -repast--the last food I had. At Port Angeles I rode along the beach on -horseback at high tide, and at one time in trying to ford a slough I -found we were swimming in the water. I partly dried out at an Indian -house near by, taking the census at the same time. Again, the steamer -_Dispatch_ rolled in a gale, while the water came over the gunwales, the -food and plates slid off the tables, the milk spilt into gum boots, the -wash-dish of water upset into a bed, and ten minutes after I left her at -Dunginess the wind blew her ashore, dragging her anchors. But there were -also some _special providences_ on the trip. “He who will notice -providences will have providences to notice,” some one has said, and I -was reminded of this several times. I came in a canoe from Clallam Bay -to Elkwa, the most dangerous part of the route, with the water so smooth -that a small skiff would have safely rode the whole distance, -thirty-five miles, to have a heavy storm come the next day, and a heavy -gale, when I again went on the water, but then a steamer was ready to -carry me. The last week, on coming from Jamestown home, in a canoe, I -had pleasant weather and a fair north wind to blow me home the whole -time, only to have it begin to rain an hour after I reached home, the -commencement of a storm which lasted a week. Strange that a week’s north -wind should bring a week’s rain. I have never noticed the fact at any -other time. - -But the most noticeable providence of all was as follows: On my way -down, the good, kind people of Seabeck, where I occasionally preached, -made me a present of forty dollars, and it was very acceptable, for my -finances were low. At Port Gamble I spent it all and more, too, for our -winter supplies, as I did not wish to carry the money all around with -me, and, also, so that I might get at Port Townsend those things which I -could not find at Port Gamble. I often did so, and ordered them to be -kept there until my return. About three days later I heard that the -store at Port Gamble was burned with about every thing in it, the loss -being estimated at seventy-five thousand dollars. The thought came into -my mind, Why was that money given to me to be lost so quickly? On my -return I went to Port Gamble to see about the things and to my great -surprise I found that only about two wheelbarrow loads of goods had been -saved, and that mine were among them. They had been packed and placed at -the back door. The fire began in the front part, so they broke open the -back door, and took the first things of which they could lay hold, and -they were mine, and but little else was saved. - -When I arrived at Seabeck the kind ladies of the place presented my wife -with a box containing over thirty dollars’ worth of things as a -Christmas present. _Among these was a cloak._ During my absence she had -been trying to make herself one, supposing that she had cloth enough, -but when she began to cut it out to her dismay she found that with all -the twisting, turning, and piecing that she could do, there was not -cloth enough, so she had given it up and made a cloak for our little boy -out of it. She naturally felt badly, as she did not know how she should -then get one. “All these things are against me,” said Jacob, but he -found that they were all for him. Others besides Jacob have found the -same to be true. - -The statistical information obtained in this census is as follows:-- - -In the Clallam tribe there were then 158 men, 172 women, 86 boys, and 69 -girls; a total of 485 persons. Six were on or near the reservation, 10 -near Seabeck, 96 at Port Gamble, 6 at Port Ludlow, 22 at Port Discovery, -12 at Port Townsend, 18 at Sequim, 86 at Jamestown, 36 at or near -Dunginess. (Those at Sequim and near Dunginess were all within six miles -of Jamestown.) Fifty-seven at Port Angeles (but a large share of them -were across the straits on the British side), 67 at Elkwa, 24 at Pyscht, -and 49 at or near Clallam Bay. There were 290 full-blooded Clallams -among them, and the rest were intermingled with 18 other tribes. Fifteen -were part white. During the year previous to October 1, 1880, there had -been 11 births and 9 deaths. Forty-one had been in school during the -previous year, 49 could read and 42 write; 135 could talk English so as -to be understood, of whom 69 were adults; 65 had no Indian name; 33 out -of 123 couples had been legally married. - -They owned 10 horses, 31 cattle, 5 sheep, 97 swine, 584 domestic fowls, -and 137 guns and pistols, most of them being shot-guns. Thirty-four were -laborers in saw-mills; 22 were farmers. There were 80 fishermen, 23 -laborers, 17 sealers, 15 canoe-men, 6 canoe-makers, 6 hunters, 3 -policemen, 11 medicine-men, 4 medicine-women, 1 carpenter, 2 -wood-choppers, 1 blacksmith, and 40 of the women were mat and basket -makers. Twenty-eight persons owned 576 acres of land with a patented -title, four more owned 475 acres by homestead, and twenty-two persons, -representing 104 persons in their families, cultivated 46 acres. - -During the year they raised 2,036 bushels of potatoes, 14 tons of hay, -26 bushels of oats, 258 bushels of turnips, 148 bushels of wheat, 20 -bushels of apples, 5 of plums, and 4 of small fruit. They had 113 -frame-houses, valued by estimate at $5,650, four log-houses, worth $100, -twenty-nine out-houses, as barns, chicken-houses, and canoe-houses, two -jails, and two churches. They cut 250 cords of wood; received $1,994 for -sealing, $646 for salmon, and $1,000 for work in the Port Discovery -mill. I was not able to learn what they had earned at the Seabeck and -Port Gamble saw-mills. Two hundred and eleven of them were out of the -smoke when at home. I estimated that on an average they obtained -seventy-two per cent. of their living from civilized food, the extremes -being fifty and one hundred per cent. - -_Twana Indians._--This census was taken by government employees mainly, -and some of the estimates differed considerably from what I should have -made. Probably hardly two persons could be found who would estimate -alike on some points. They numbered 245 persons, of whom there were 70 -men, 84 women, 41 boys, and 47 girls. The residence of 49 was in the -region of Seabeck, and of the rest on the Skokomish Reservation. There -were only 20 full-blooded Twanas, the rest being intermingled with 15 -other tribes; 24 were partly white. During the year there were 8 births -and 3 deaths. Twenty-nine had been in school during the previous year; -35 could read, and 30 could write; 68 could talk English; 37 had no -Indian name. Out of 67 couples 23 had been legally married. They owned -80 horses, 88 cattle, 44 domestic fowls, and 36 guns. There were 42 -farmers, 4 carpenters, 2 blacksmiths, 4 laborers, 7 hunters, 20 -fishermen, 21 lumbermen and loggers, 1 interpreter, 1 policeman, 6 -medicine-men, 7 washer-women, 6 mat and basket makers, and 1 assistant -matron. Forty-seven of them, representing all except about 40 of the -tribe, held 2,599 acres of unpatented land, all but 40 of which was on -the reservation. They raised 80 tons of hay and 450 bushels of potatoes -during the year. They owned 60 frame-houses valued at $3,000. All but 25 -were off of the ground and out of the smoke. It was estimated that on an -average they obtained 78 per cent. of their subsistence from civilized -food, the extremes being 25 and 100 per cent., but these estimates were -made by two different persons who differed widely in their -calculations. - - - - -XX. - -THE INFLUENCE OF THE WHITES. - - -Some of this has been good and some very bad. Wherever there is whiskey -a bad influence goes forth, and there is whiskey not far from nearly all -the Indian settlements. Still it must be acknowledged that the influence -of all classes of whites has been in favor of industry, Christian -services at funerals, and the like, and against tamahnous and -potlatches. Around Skokomish--with a few exceptions of those whose -influence has been very good--there are not many who keep the Sabbath -and do not swear, drink whiskey, and gamble; but this influence has been -partially counteracted by the employees on the reservation. It has not -been possible to secure Christian men who could fill the places, but -moral men have at least generally been obtained. It has been one of the -happy items of this missionary work, that a good share of those who have -come to the reservation as government employees, who have not at the -time of their coming been Christians, have joined the church on -profession of their faith before they have left. The Christian -atmosphere at the agency has been very different from that of a large -share of the outside world. The church is within a few hundred yards of -the houses of all the employees, and thus it is very convenient to -attend church, prayer-meetings, and Sabbath-school. Thus those persons -who were not Christians when they came, found themselves in a different -place from what they had ever been. There are many persons who often -think of the subject of religion; wish at heart that they were -Christians, and intend at some time to become such, but the cares of -this world, and the deceitfulness of riches, and the people with whom -they associate, choke the good thoughts. But let such people be placed -in a Christian community, where these influences are small, and breathe -a Christian atmosphere, and the good seed comes up. So it has been among -the happy incidents of these ten years to receive into the church some -of these individuals. - -Two brothers, neither of whom were Christians, but whose mother was one, -were talking together on the subject of religion, at Seattle, when one -of them said that he believed it to be the best way. Not long after -that the other brother came to the reservation, where he became a -Christian. He then wrote to his brother, saying, “I have now found by -experience that it is the best way.” - -Another man and his wife had for years been skeptical, but were like -“the troubled sea which can not rest,” and were sincere inquirers after -truth. In the course of time, after thorough investigation, they became -satisfied of the truth of the Bible, as most people do who sincerely -seek for light, and became Christians. A year afterward the gentleman -said: “This has been by far the happiest year of my life;” and many -times in prayer-meetings and conversation did they speak in pity of -their old companions who were still in darkness and had not the means of -obtaining the light which they had found. - -Several of the children of the employees also came into the church; one -of them, eleven years old, being the youngest person whom I ever -received into church membership. Such events as these had a silent but -strong influence upon the Indians, as strong I think as if these persons -had been Christians before they came to the reservation. Thirteen white -persons in all united with the Skokomish church, on profession of faith, -and twenty-three by letter. - -At Jamestown it was different. There was only a school-teacher as a -government employee, and he was not sent there until 1878. There are -only a few church privileges or Christians in the county, but -fortunately a good share of the Christians have lived near to the Indian -village, the Indians have worked largely for them, and I have sometimes -thought that their influence has had as much to do in elevating the -Jamestown people as that of the missionary and agent. - -“Hungry for preaching” was the way I felt about one old lady in 1880, -who was seventy-six years old. With her son she walked two and a half -miles to Jamestown to church to the Indian service in the morning, then -a mile further to a school-house where I preached to the whites in the -afternoon, and then home again--seven miles in all; and she has done it -several times since, although now nearly eighty. She often walks to the -Indian services when there is no white person to take charge of it. - -On one communion Sabbath a lady too weak from ill-health to walk the -three quarters of a mile between her house and the Indian church was -taken by her husband on a wheelbarrow a good share of the way. In 1883 -an old gentleman seventy-three years of age stood up with four Indians -to unite with the church--the oldest person I ever saw join a church on -profession of faith. As we went home he said: “This is what I ought to -have done forty years ago.” Such influences as these have done much to -encourage these Indians. - - - - -XXI. - -THE CHURCH AT SKOKOMISH. - - -The church was organized June 23, 1874, the day after I arrived, with -eleven members, only one of whom was an Indian, John F. Palmer, who was -government interpreter. I did not come with the expectation of -remaining, but only for a visit. I had just come from Boise City, Idaho, -and more than half-expected to go to Mexico, but that and some other -plans failed, when the agent said that he thought I might do as much -good here as anywhere, and the sentiment was confirmed by others. Rev. -C. Eells had been here nearly two years, had been with the church -through all its preliminary plans, and it was proper that he should be -its pastor, and he was so chosen at the first church meeting after the -organization. He almost immediately left for a two months’ tour in -Eastern Washington, and wished me to fill his place while I was -visiting. The next summer he spent in the same way, only wintering with -us. His heart was mainly set on work in that region, where he had spent -a good share of his previous life. He felt too old, at the age of -sixty-four, to learn a new Indian language, and so from the first the -work fell into my hands, but he remained as pastor. When it was decided -that I should remain, the American Missionary Association gave me a -commission as its missionary, and I served as assistant pastor for -nearly two years. In the spring of 1876 the pastor left for several -months’ work in the region of Fort Colville, hardly expecting to make -this his residence any longer; hence he resigned, and in April, 1876, I -was chosen as his successor. - -During most of this time the congregations continued good, though once -in a while the Indians would get very angry at some actions about the -agency, and almost all would stay away from church, but the average -attendance until the spring of 1876 was ninety. At that time the -disaffection resulting from the trouble with Billy Clams, as spoken of -under the subject of Marriage and Divorce, caused a considerable falling -off, so that the average attendance for the next two years was only -seventy. Although the people got over that disaffection in a measure, -yet one thing or another came up, so that while in 1879 and 1880 the -average attendance was better, the congregation never wholly returned -until the fall of 1883. A Catholic service sprang up in 1881, which -took away a number, and which will hereafter be more fully described -among the Dark Days. - -From the first there were a few additions to the church, but more of -them during the first few years were from among the whites, several of -them being children of the employees, than from among the Indians. When -the Indians began to join, all the accessions, with one exception, were -from among the school-children, and others connected with the work at -the agency until 1883. Gambling, horse-racing, betting, and tamahnous -had too strong a hold on them for them to easily give up these -practices. - -The following is from _The American Missionary_ for April, 1877:-- - -“Our hearts were gladdened last Sabbath by receiving into our church -three of the Indian school-boys, each of them supposed to be about -thirteen years old. We had kept them on virtual probation for nearly a -year, until I began to feel that to do so any longer would be an injury -both to themselves and others. Their conduct, especially toward their -school-teacher, although not perfect, has been so uniformly Christian -that those who were best acquainted with them felt the best satisfied -in regard to their change of heart. Said a member of our church of about -fifty years’ Christian experience: ‘I wish that some of the white -children whom we have received into the church had given half as good -evidence of being Christians as these boys give.’ On religious subjects -they have been most free in communicating both to their teacher and -myself by letter. I have thought that you might be interested in -extracts from some of them, and hence send you the following. - - “I am going to write to you this day. Please help me to get my - father to become a Christian” (his father is an Indian doctor) “and - I think I will get Andrew and Henry” (the other Christian boys) “to - say a word for my father. I want you to read it to my father.” - -He wrote to his father the following, which I read to him:-- - -“AUGUST 3, 1877. - - “MY DEAR BELOVED FATHER,--Your son is a Christian. I am going off - another road. I am going a road where it leadeth to heaven, and you - are going to a big road where it leadeth to hell. But now please - return back from hell. I was long time thinking what I shall do, - then my father would be saved from hell. I prayed to God. I asked - God to help my father to become a Christian.” - -The letter of another to his Indian friends:-- - - “You have not read the Bible, for you can not read, but you have - heard the minister read it to you. You seem not to pay good - attention, but you know how Jesus was crucified; how he was put on - the cross; how he was mocked and whipped, and they put a crown of - thorns, and he was put to death. - -The letter of the other to me:-- - - “Oh, how I love all the Indians! I wish they should all become - Christians. If you please, tell them about Jesus’ coming. It makes - me feel bad because the Indians are not ready.” - -To his Indian friends:-- - - “The first time I became a Christian, I found it a very hard thing - to do, but I kept asking Jesus to help me, and so he did, for I - grew stronger and stronger. So, my friends, if you will just accept - Jesus as your King, he will help you to the end of your journey. - You must trust wholly in Jesus’ strength, and yield your will, your - time, your talents, your reputation, your strength, your property, - your all, to be henceforth and forever subject to his divine - control--your hearts to love him; your tongues to speak for him; - your hands and feet to work for him, and your lives to serve him - when and where and as his Spirit may direct. Don’t be proud, but be - very good Christians; be brave and do what is right. - -“Your young friend, - -“---- ----” - - - -It is but just to say now that the first two of these have been -suspended from the church for misconduct, and still stand so on our -record. The other one has done a good work, and has been one of the -leaders of religion with the older people, sometimes holding one and two -meetings a week with them and teaching the Bible class of fifty on the -Sabbath. - -The Twanas and the Clallams were formerly at war with each other, and -even now the old hostile feeling, dwindled down to jealousy, will show -itself at times. A like unpleasant feeling has often been shown between -the whites and Indians, yet, on the first Sabbath in April, 1880, three -persons united with the church and received baptism, who belonged one to -each of these three classes. Another noticeable fact was the reason -which induced them to become Christians. In reply to my question on -this point, each one, unknown to the other, said that it was because -they had noticed that Christians were so much happier than other people. -Two of them had tried the wrong road with all their heart, and had found -to their sorrow that “the way of transgressors is hard.” - -The following table will show the state of the church during the ten -years:-- - -=======================+===================================================== - | Added by Letter. - | +----------------------------------------------- - | | Added on Profession of Faith. - | | +----------------------------------------- - | | | Of those Joining on Profession, - | | | these were Indians. - | | | +--------------------------------- - | | | | Dismissed by Letter. - | | | | +--------------------------- - | | | | | Died. - | | | | | +--------------------- - | | | | | | Excommunicated. - | | | | | | +---------------- - | | | | | | | Membership on - | | | | | | | Last Day of - | | | | | | | Fiscal Year. - | | | | | | | +---------- - | | | | | | | |Absentees. - | | | | | | | | +---- ------------------------+-----+-----+--------+-----+-----+-----+-----+-----+ - | | | | | | | | | -Organized with | 9 | 2 | 1 | | | | 11 | | -June, 1874-75 | 2 | | | | | | 13 | | -June, 1875-76 | 4 | 4 | 1 | | | | 21 | | -June, 1876-77 | 2 | 2 | 2 | 9 | | | 16 | 2 | -June, 1877-78 | | 3 | 3 | | | | 19 | 2 | -June, 1878-79 | | 6 | 4 | | 2 | 1 | 22 | 4 | -June, 1879-80 | 4 | 11 | 7 | 1 | | | 36 | 5 | -June, 1880-81 | 2 | 5 | 3 | | 3 | | 40 | 10 | -June, 1881-82 | 2 | 5 |4[A] 5 | 16 | | | 31 | 13 | -June, 1882-83 | 1 | 5 |6[A] 5 | 6 | | | 31 | 13 | -June, 1883-July, 1884 | 1 | 18 |7[3] 17 | 5 | 1 | 1 | 43 | 10 | - | | | | | | | | | ------------------------+-----+-----+--------+-----+-----+-----+-----+-----+ - | | | | | | | | | - Total | 27 | 61 | 64 | 37 | 6 | 2 | | | - | | | | | | | | | -=======================+=====+=====+========+=====+=====+=====+=====+=====+ - - -The large diminution in 1876-77 was caused by the removal of employees. -The same cause operated in 1881-82, for then the Indians were believed -to be so far advanced in civilization that the government thought it -wise to discharge all of the employees except the physician and those at -work in the school. During that year the church also granted letters to -seven of its members who lived at Jamestown, to assist in organizing a -church there. Thus when the reasons for the reduced membership of that -year were considered there was no particular cause for discouragement, -but rather for encouragement. One white man and one Indian have been -ex-communicated. - -The next year the agent moved away, and while he still retained his -membership in the church, and aided it financially almost as much as -when he resided here, still his absence has been felt, as from the -beginning he had been its clerk and treasurer, for a part of the time -its deacon, and his councils had always been of great value. - -The absentees grew in number mainly because white employees moved away, -and did not always unite with another church. - -On July 4, 1880, the first Indian infant was baptized. Some cases of -discipline have been necessary, four being now suspended. Most cases of -discipline have resulted favorably. - - - - -XXII. - -BIG BILL. - - -Among those who about thirty years previous had received Catholic -instruction and baptism was Big Bill. He was one of the better Indians. -When in 1875 I went to their logging-camps to hold meetings, as related -under the head of Prayer-meetings, he seemed to be a leading one in -favor of Christianity. When I offered to teach them how to pray, -sentence by sentence, the other Indians selected him, as one of the most -suitable, in their opinion, thus to pray. I never knew him to do any -thing which was especially objectionable, even in a Christian, except -that he clung to his tamahnous, and at times he seemed to be even trying -to throw that off. Quite often he would have nothing to do with an -Indian doctor when he was sick, although he was related to some of -them--then again he would call on them for their assistance. In time -consumption took hold of him, together with some other disease, and he -wasted away. He wanted to join the church and be baptized. One reason -given was that he had heard of another Indian far away who had been sick -somewhat as he was, who was baptized and recovered. Of course this -reason was good for nothing, and he was told so, yet because of his -previous life and his Christian profession this point was overlooked as -one of the things for which we should have to make allowance, and he was -received into the church May 9, 1880. I had made up my mind not to ask -him to unite with the church, notwithstanding his apparent fitness in -some respects, because of doubts which I had on other points, but when -he made the request it seemed to me as if a new aspect were put on the -affair, and I was hardly ready to refuse. - -He came to church as long as he was able, though he lived two miles -away, and always seemed glad to see me. But his sickness was long and -wore on his mind. His nervous system was affected. Before he died he saw -some strange visions when he was not asleep. His visions combined some -Protestant teaching, some of the Catholic, and some of their old native -superstitions, and had reference especially to heaven. He sent for me to -tell me about them, but I was not at home. When I returned three or -four days afterward I went to see him. I found that Billy Clams, the -leader of the Catholic set, was there, and I suspected that his weak -mind was turning to that religion of which he had been taught in his -younger days. It was so. I often went to see him, and he always received -me well, yet he kept up his intimacy with Billy Clams. He told me much -of his visions, and seemed hurt that I did not believe them to be as -valid as the Bible. Amongst other things in his visions he saw an old -friend of his who had died many years previous, and this friend taught -him four songs. They were mainly about heaven, and there was not much -objection to them, except that they said that Sandyalla, the name of -this friend, told him some things. This was a species of spiritualism -perpetuated in song. He taught these songs to his friends. When he could -no longer come to church he instituted church services at his house, -twice on each Sabbath and on Thursday evening, to correspond with ours. -Hence I could not attend them, and his brothers, who leaned toward the -Catholic religion, and Billy Clams had every thing their own way. When I -went to see him he was glad to have me sing and hold services in my way. -The whole affair became mixed. He died June, 1881, and his relations -asked me to attend the funeral. I did so. They also prepared a long -service of his own and Catholic song and prayers, of lighted candles and -ceremonies which they went through with after I was done. (It was the -first and last funeral in which they and I had a partnership.) - -He had two brothers and a brother-in-law, the head chief, who inclined -to the Catholic religion. They had always given as an excuse for not -coming to church that as Big Bill could not come they went to his house -for his benefit and held services. But after his death their services -did not cease. They kept them up as an opposition, partly professing -that they were Catholics, and partly saying that their brother’s last -words and songs were very precious to them, and they must get together, -talk about what he had said and sing his songs. In course of time this -proved a source of great trouble--one of the most severe trials which we -had. More will be told of this under the head of Dark Days. - -About the only good thing, as far as I knew, in connection with these -visions, was that they induced him to give up his tamahnous, or Indian -doctors, and he advised his relations to do the same. He said that in -his visions he had learned that God did not wish such things. - -After his death his brother told me that Big Bill had foretold events -which actually took place, as the sickness and death of several persons, -and so they believed his visions to have come from God. It may have been -so. I could not prove the contrary, but it was very hard for me to -believe it. Big Bill never told me those prophecies, nor did his brother -tell me of them until after each event occurred. Singly after each death -or sickness took place I was informed that he had foretold it. - - - - -XXIII. - -DARK DAYS. - - -February, 1883, covered about the darkest period I have seen during the -ten years. It was due to several causes. - -(1) _The Half-Catholic Movement._--Ever since I have been here some of -the Indians leaned toward the Catholic Church, when they leaned toward -any white man’s church, because of their instruction thirty years ago. -In 1875 some of them spoke to me quite earnestly about inviting Father -Chirouse, a prominent Catholic missionary, to come here and help me, a -partnership about which I cared nothing. The matter slumbered, only -slightly showing itself, until the time of the sickness and death of Big -Bill. For two or three years previous to this Billy Clams professed to -have reformed and become a Christian, but it was Catholic Christianity -he had embraced, and he often held some kind of service at his house, -occasionally coming to our church; but very few, if any, were attracted -to it. After Big Bill’s death the affair took definite shape, there -being a combination of Big Bill’s songs and prayers and those of Billy -Clams. The head chief was brother-in-law to Big Bill, and threw his -influence in favor of the opposition church, and a considerable number -were attracted to it. Religious affairs thus became divided and a number -lost interest in the subject and went nowhere to church. - -(2) _John Slocum._--Affairs went on this way from June, 1881, until -November, 1882; their efforts apparently losing interest for want of -life. At that time John Slocum, an Indian who had many years before -lived on the reservation, but who had for six or seven years lived -twelve or fourteen miles away, apparently died, or else pretended to -die, I can not determine which, though there is considerable evidence to -me and other whites that the latter was true. The Indians believed that -he really died. He remained in that state about six hours, when he -returned to life, and said that he had been to heaven and seen wonderful -visions of God and the future world. He said that he could not get into -heaven, because that God had work for him to do here, and had sent him -back to preach to the Indians. According to his order a church was built -for him, and he held services which attracted Indians from all around. -At first his teaching agreed partly with what he had learned from me, -partly with the Catholic religion, and partly with neither, but he was -soon captured by the Catholics, baptized, and made a priest. There was -much intercourse between him and Billy Clams and friends. Their waning -church was greatly revived and ours decreased. - -(3) _Mowitch Man._--Mainly through the influence of John Slocum, another -Indian on the reservation, Mowitch Man, who had two wives, but had some -influence, was roused to adopt some religion. His consisted partly in -following John Slocum, but largely in his own dreams. For a time he -affiliated somewhat with Billy Clams and his set, but not always, being -rather too dreamy for them, and at last there came a complete separation -and we had a third church. - -(4) _White Members._--Owing to orders from the government, the agent and -all of the white employees, except the school-teacher, the physician, -and an industrial teacher, were removed. The school-teacher and wife -were excellent people, and willing to do all that they could, but he had -taken charge about the first of February and every thing was new to him. -The government had promised an industrial teacher to aid him, but the -one procured had been drowned while coming on the steamer _Gem_, that -had been burned, and an old gentleman had to be taken in his place for a -time, who was good and willing, but unable to do what was required. This -threw additional work on the school-teacher, which almost crushed him, -and I dared not call on him for much help, but rather had to assist him. -He and his wife were the only white resident members the church had -except the pastor and his wife. - -(5) _The Government Physician._--Unfortunately the physician proved to -be the wrong man in the wrong place, but was retained for a time because -it was impossible to obtain any one else who was better. When the agent -left the previous fall, by orders from Washington, he was in charge of -the reservation until February. His moral and religious influence in -many points was at zero. The less said about him the better, but we had -to contend against his influence. - -(6) _Indian Church Members._--Previous to this time nineteen Indians had -been received into the church on the reservation. Of these four had -died, two had been suspended, and another ought to have been, but for -good reasons was suffered to remain for a time; two more were sisters -of Billy Clams, and had gone with his church, but were not suspended -because the church thought it best to be lenient with them for a time on -account of their ignorance and the strong influence brought to bear on -them; three had moved away, and there were seven left, three of whom -were school-girls. - -The previous summer there were two young men who had assisted -considerably in church work, and I was hoping much from them, but one of -them in getting married had done very badly, had been locked up in jail -and suspended from the church, and thus far, although I had kindly urged -him, and it had been kindly received as a general thing, yet he had -refused to make the public acknowledgment which the church required of -him. The other, with so many adverse influences to contend against as -there then were on the reservation, found it hard work to stand as a -Christian without doing much as a teacher. - -During the previous spring there had been considerable religious -interest, and four men with their families had taken a firm stand for -the right, but in August one of them for wrong-doing had been put in -jail, and in the fall two others had fallen into betting and gambling at -a great Indian wedding, and the remaining one, a sub-chief, whom I -thought a suitable candidate for church membership, had declined to -unite with the church when I suggested the subject to him. - -(7) _An Indian Inspector._--About the last of January, 1883, an -inspector visited the reservation. I would not speak evil of our rulers, -and personally he treated me with respect, and gave me all the -privileges for which I could ask: but he was a rough, profane man. I -have been much in the company of rough loggers and miners, but never, I -think, met a man who was so rough and impolite in the presence of ladies -as he was, nor have I ever had so many oaths repeated in my house, nor -have my children heard so many from dirty, despised, heathen Indians for -a long time, if ever. His intercourse with the Indians was more rough -and profane than with me, and any thing but a help to their morality. He -so offended Chehalis Jack, the only chief who remained on our side, that -he did not come to church for a month. The influence he left with the -school-children was also largely against religion. Through his influence -my interpreter either refused to interpret, or did the work in so poor a -manner that all were disgusted with him. - -This seemed to cap the climax, and during February hardly an Indian who -could not understand English came to church. There were present only the -school-children, a very few whites, and occasionally a very few of the -older Indians, nearly all of whom had previously been in school, so that -I did not have occasion to preach in Indian during the whole of that -month. - -I felt somewhat discouraged, and then thought more seriously of leaving -than at any other time during the ten years. I however determined to -wait until July, during which time I expected to have opportunities to -consult with several whose advice I valued, and in the meantime await -further developments. - - - - -XXIV. - -LIGHT BREAKING. - - -There was one good result from the whole excitement: it kept the subject -of religion prominently before the people. It did not die of stagnation, -as it had almost seemed to do during some previous years. In my visits I -was well treated and was asked many questions on the subject. I was -welcomed at two or three of the logging-camps during the winter for an -evening service, where I talked Bible to them as plainly as I could. -They at least asked me to go to them, although they would not come to -our church. A constant call, too, came for large Bible pictures. In -March a barrel came from the Pearl-street Church in Hartford, -Connecticut, full of clothes and substantial good things, the value of -which I estimated at about a hundred and twenty dollars. This came when -the whites were mostly gone, salary failing, and seemed to be a voice -from above, saying, “You go on with the work and I will take care of the -support.” - -During the month of March some of the older Indians came back again to -church, so that I could hold the service in Indian. There had been three -whom I had been willing to receive into the church for some time, and -during the latter part of the month I found two more. The sub-chief who -had declined joining in January was one of them and a policeman was -another--both men of influence. So, on the first Sabbath in April, the -five were received into the church, and we rejoiced with trembling. -These had seen the whole opposition; they had mingled with its followers -and had refused to join them, and hence were not likely to wander off -into those errors. This was more of the older Twana Indians who had -never been in school than had united with the church since its -organization. These gave up horse-racing, betting, gambling, and all of -tamahnous except that which had reference to the sick, to which they -held as a superstition but not a religion. I felt that on this point -they were as children, or persons with their heads and hearts in the -right direction but with their eyes only half-open. In July two Indian -women and a school-girl were added to the number and in October another -school-girl and a woman. These drew with them so many that we had a -respectable congregation. - - - - -XXV. - -THE FIRST BATTLE. - - -Affairs went on about the same until August. The report then was that -Billy Clams had been to John Slocum’s and that they had arranged to have -a great time. He came back and an invitation was extended to the whole -reservation to go to John Slocum’s, where it was said that four women -were to be turned into angels; they would receive revelations directly -from heaven, and many wonderful things would be done. Two logging-camps -out of four were induced to shut down completely for the time, and some -people went from one other. They were told that they would be lost if -they did not go; that the baptism of those whom I had baptized was good -for nothing, being done with common water, and that they must go and be -baptized again, and that the world was coming to an end in a few days. -About thirty-five Indians went from here and many others from other -places, and there was great excitement. Some Catholic ceremonies were -held, something similar to the old black tamahnous ceremonies being -added to them. These put the patient into a state somewhat like that of -mesmerism, baptizing it with the name of religion. Visions were -abundant; four people, it was said, died and were raised to life again; -women, professing to be angels, tried to fly around. People went around -brushing and striking others until some were made black for a week, the -professed intent being to brush off their sins. A shaking took hold of -some of them, on the same principle, I thought, that fifty years ago -nervous jerks took hold of some people at the South and West at their -exciting camp-meetings; and this continued with them afterward until -they gained the name of the shaking set. Some acted very much like crazy -people, and some indecent things were done. It was reported that they -saw myself, Mowitch Man, and others in hell; that I was kept on the -reservation to get the lands of the Indians away from them, and that I -told lies in church. Such reports came to the reservation after a few -days that the teacher here, who was in charge of the reservation, -thought that he had better go and see it and perhaps try to stop it. He -took two policemen and the interpreter with him and went there. He -stayed one night and talked to them so plainly that they returned a day -or two afterward; but their nervous excitement was not over. Some of -them, as they returned, went to their homes, and a little cooling off, -together with the talk of their friends, brought them to their senses; -but about half of the number kept on. They mainly consisted of those who -had been at work in the logging-camp of David, Dick & Co. Dick was head -chief, and David was a brother of Big Bill and, next to Billy Clams, was -the leader in the excitement. Their camp was eight miles from the -reservation; but for about two weeks they stayed on the reservation, -singing, brushing off sins, shaking, and professing to worship God in -their own way. The excitement and other things, however, made Ellen, the -wife of David, sick; in a few days her infant child died, and they -thought she was about to die. Chief Dick was sick for more than a week. -One of David’s oxen, worth about a hundred and fifty dollars, mired, and -for want of care died; and it seemed as if God were taking things into -his own hands. The shaking set now said that all tamahnous was bad and -that they would have no Indian doctor for their sick. Ellen had a sister -who lived at the Chehalis, a day and a half’s ride distant, and she was -sent for. When she came she was determined to have an Indian doctor, and -with considerable of a war of words she conquered Ellen’s husband and -the whole set, and took Ellen off to an Indian doctor. There were two or -three in the logging-camp who were tired of the affair, for they had -lost three weeks of the best of weather for work, so they reorganized -their shattered forces and moved to their camp. Ellen’s husband and son, -who also belonged to the set, now neglected her. They furnished her -almost nothing, neither food, clothes, nor bedding, and when she wished -to have her little boy, they would not allow it. If they could have had -control of her they would have taken her to their camp, taken care of -her, and held their ceremonies over her; they came twice to see her, but -the Indian doctors would not be partners with their shakings, and drove -them off. On the eighth of September she died, and her sister had -possession of the body. All of the members of our church, Indian -doctors, and all who were opposed to the shaking set, now joined company -with her sister. They asked me if the body might be brought to our -church and kept there until the coffin should be made, and if I would -hold the funeral services. This had often been done in previous -funerals, and I could not well have said no if I had wished so to do. I -consented, but saw plainly that it was more than an ordinary request. -They feared that her husband would come and claim the body. Before her -death she had requested her sister not to give her body to her husband -because he had neglected her so. The contest was to be over this, and -they thought that if the body was in my possession her husband would -probably not obtain it. A strange contest. But the body was brought to -the church and left there. About noon the next day I met her husband and -several friends about three miles from the agency, apparently coming to -it. They asked about the body, and I told them all about it. They said -that they were coming to the agency, and wanted to take the body, have -their services over it, and bury it. I was being drawn into the contest, -but with my eyes open. As a general thing, a man certainly had a right -to the body of his wife. But they left, as I thought, a place of escape, -by saying that they should go and see her sister. If she gave them the -body, they would take it and bury it in their way, but if not, they -wished me to hold funeral services over it and bury it in the best -manner possible. I was satisfied with that remark, for I wished, if -possible, to let them fight it out. I came home immediately, and told -our side these things, most of whom where gathered at the agency. After -this the coffin was finished; she was placed in it, a few words were -said, and I was requested to keep the body until the next day, when the -funeral was to take place. Three hours had now passed since I came home, -but David and company had not arrived. They had turned aside and held -their services during that time. All of our side started for their -homes. But they had not gone far, and I had only been at my house a few -minutes, when I was called to the door to meet Ellen’s husband and son, -Chief Dick, Billy Clams, and others. They asked me where the body was, -and I told them. They said that her son wished to see his mother. I had -no objections. Her son then said that he should take the body to his -house, keep it for three days with lights burning at her head and feet, -and then bury her with their ceremonies. He did not ask me for her, but -said he should take her. Had her husband said so, I should have been in -an awkward position. I asked if they had seen her sister and obtained -her consent, as they had said they would do. They replied that they had -not seen her. I told them that the body had been placed in my charge for -the night, and I should not give it up until her sister had consented; -that when any thing, be it a horse or a trunk, was left in my -possession, I expected to care for it until the one who placed it with -me called for it; that I had waited three hours for them to come, and -they had not done so, and that they had not been to see her sister, as -they had promised to do; that if they would go and see her sister, and -gain her consent, I would willingly give it up. I appealed to the -physician, then present, and temporarily in charge of the agency, for -protection. He had been here only about six weeks, and was at first a -little afraid that they would take it out during the night. But I was -not afraid of that. Such an act would kill their religion, and Billy -Clams had been in jail too much to dare to advise such an act. I told -them I should not unlock the church to let them see her unless they -promised to let her remain. They at last consented to all my -propositions. Had I yielded then I would have gained great enmity from -all of our side, who had been at much expense to put her propperly in -the coffin, and would have made no friends on the other side. They -promised to bring her sister down the next morning and settle it. The -next morning Billy Clams came alone, and when I asked if all were soon -coming, he replied that it was all settled; that they had talked with -her sister some the previous night, and also on that morning; that her -sister’s words had been very fierce, and that they had concluded, since -the body was in the church, it was not best to take it out, and that I -should have complete control of the funeral; that they would not come to -the church if I did not wish them to do so, but that they would wait on -the road to the grave until the services were done, for they would like -to go to the grave, if I had no objections. I replied that I was glad of -their decision, and that I would be very glad to have them all attend -the services in the church. They all came; were very cordial to our -side. Some of them took especial pains to cross themselves and shake -hands with my children and myself. We all went to the grave together; -her son made presents to all there: and the first battle was fought and -won by our Great Captain. - - - - -XXVI. - -THE VICTORY. - - -But although cast down, they were not destroyed. I was a little -surprised to see how strongly they still clung to their religion. They -returned to their camp, held their services often from six o’clock until -twelve at night, shook by the hour, lit candles and placed them on their -heads and danced around with them thus, sang loud enough to be heard for -miles away, acted much like Indian doctors, only they professed to try -to get rid of sins instead of sickness, and so acted that in the -physician’s opinion it was likely to make some of them crazy. When Ellen -was first taken sick I had more than half-expected that she would die, -for I believed that Providence would take away one of their number -before their eyes would be open enough to see the foolishness of it--but -I hoped that one death would be enough. In the meantime the agent made -us a flying visit, and made some threats of what he might do if the -foolishness was not stopped. As long as it was purely a Catholic church -he felt that he had no right to interfere, but now the Catholic -ceremonies were a very small part, merely like a thin spreading of -butter over something else, and he knew that if a Catholic priest had -charge he would have locked them up very quickly. He proposed to visit -us again about the middle of October, and spread a report that if they -did not stop he might depose the chiefs and banish Billy Clams. He had -the right to do the latter, because, when Billy Clams had returned to -the reservation a few years previous, after having resided at Port -Madison for quite a time, he was allowed to come only on promise of good -behavior. His misdeeds were not to be forgotten, but only laid on a -shelf for future reference, if required. But this threat apparently did -not frighten them. The chiefs did not care if they were deposed, were -about ready to resign, and did not wish to have any thing more to do -with the “Boston” religion or the agent. Billy Clams was ready, if need -be, to suffer as Christ did: he was willing to be a martyr. - -The agent came, as he had promised to do, and spent eight days with us. -He first took time to look over affairs quite thoroughly, and felt a -little afraid to begin the contest, fearing that it would do more injury -to fight them than to let them severely alone. But at last he decided -that when so many of the Indians who were trying to do right were -calling for help in the battle, and that since he would thus have quite -a strong Indian influence to support him, it was not right or wise for -him to refuse their appeal. He first sent for the two chiefs. They came, -putting on quite a show of courage. He talked to them quite strongly, -and they resigned. It was better for the agent that they should do so, -than that he should depose them, and they preferred to do so, in order -that they could say to the rest of the Indians that they did not care. -But the tide was turning. As soon as they had resigned the other Indians -did not spare them, but ridiculed them until they became very -crestfallen. On the Sabbath the agent told all the Indians that he -wished them to come to church. They did so, and he talked to them on the -religious aspect of the affair as far as was proper on that day. The -next day he held a council. He did not threaten Billy Clams, but told -him how there had always been trouble where Indians had tried to have -two religions at the same place; how in order to prevent this trouble -the government, eleven years previous, assigned different agencies to -different denominations, and he advised him to return to Port Madison, -from which he had come, where the Indians were all Catholics, if he -wished to be one. He made a long speech, as strong as he could, on the -subject, told them that the shaking part of the religion must be stopped -on the reservation, and appointed new chiefs, on whom he could depend, -to see that this order was enforced. They were conquered, and consulted -what was best to do. They all agreed to abandon the shaking part of the -so-called religion. A part were in favor of keeping up the purely -Catholic religion, but the tide had turned too much for this. Other -Indians had overcome their fears and talked strongly, and at last they -decided to abandon every thing in connection with their services. The -first that I knew of this decision was that Billy Clams came to me and -told me of this decision, and said that his set were now without any -religion, and that if I would go and teach them they would be glad to -have me do so, but if not, they should go without any services. I -replied that I would gladly teach them, and went that evening to hold a -service with them. There were two young men in the band who had long -been in school. These now took hold well, read to their friends from the -Bible, made and taught them new songs, and the victory was gained. - - - - -XXVII. - -RECONSTRUCTION. - - -Still the process of reconstruction was slow. The wounds which had been -made were deep, and distrust reigned between the two parties for a time. -Although conquered, all were not converted, and some of them at times -longed for the flesh-pots of Egypt. Two things gave much opportunity for -gossip during the following winter. The business of logging had gone -down and the Indians had little to do. Also, during the previous summer, -the chiefs had not attended to their proper business, and had let a -number of crimes go unpunished, especially drunkenness, and the new -board of chiefs had so many to punish that it created considerable -feeling. At first the shakers took hold well in our meetings, as well as -if they were one with us. But a child of one of them was taken fatally -sick, and while nothing could be proved, yet there was evidence enough -to convince most of the Indians and whites that there was a little -shaking among them, and then the other Indians lost confidence in their -sincerity and did not longer want them as leaders of religion, and so -they dropped into the common ranks. - -A slightly new element also kept affairs disturbed. It was Big John. At -the time of the big meeting in August he was present and was attacked -with the shaking as badly as any one. His wife belonged in that region, -and so he did not return to the reservation with the other Indians, and -was not here when the victory over them was obtained. He went to Mud Bay -and set up a party of his own, and he carried the shaking farther than -the originators had done. He even out-Heroded Herod. He claimed to be -Christ, a claim which was allowed him by his followers, and at the head -of about seventy-five of them he rode through the streets of Olympia -with his hands outstretched as Christ was when crucified. After the -conquest had been made at Skokomish, he was ordered by the agent to -return home, as he was creating so much trouble among other Indians -under Agent Eells. But he was slow to obey. He came once in November, -when he was so attacked in regard to his claims of being Christ by the -school-teacher and the Indians, that he gave up this claim and said he -was only a prophet. As he had not brought his wife with him, he returned -to her, and it was not until several orders had been given for him to -come home, and policemen had gone for him more than once, that he came. -His orders then were to remain on the reservation, and stop shaking. He -remained here for a time, but kept up a quiet kind of shaking more or -less of the time. At last he left the reservation and went back without -permission. He was again brought home and locked up for about four -weeks. This conquered him, and he made but little further trouble, and -this pretty effectually killed the return of any on the reservation to -shaking. - -Three of the shaking set have now been admitted to the church, after six -and nine months’ probation. - -Off of the reservation this shaking spread. It took almost entire -possession of the Indians on the Chehalis Reservation, and entered the -school in such a way that the agent and school-teacher there felt -obliged to stop it by force, or allow the school to be broken up. - -At Squaxon there were no government employees and it was not possible to -put a complete stop to it there, so it was allowed to have its own way -more. Their great prophecy has been that the world would come to an end -on the Fourth of July, 1884, but, although they assembled and held a big -meeting, and waited for the expected result, it did not come, and so -their faith has been somewhat shaken, although now they have extended -the time one year. Going to various places to obtain work has also -broken them into very small parties, and also occupied them, so that at -present it seems to be dying. - - - - -XXVIII. - -JOHN FOSTER PALMER. - - -He was born near Port Townsend, about 1847, and belonged to the now -extinct tribe of the Chemakums. His father died when he was very young, -through the effects of intemperance, and also many others of his -relations, and this made him a bitter opponent of drinking. - -When ten years old he went to live with the family of Mr. James Seavey, -of Port Townsend, and went with them in 1859 to San Francisco, where he -remained for a year or two. He then embarked on a sailing-vessel, and -spent most of the time until 1863 or 1864 near the mouth of the Amoor -River, in Asiatic Russia. Returning then to Puget Sound, he served under -the government at the Neah Bay Reservation for a time, but about 1868 he -came to the Skokomish Reservation, where he ever afterward made his -home, serving as interpreter a large share of the time, eight years -under Agent Eells. - -He understood four Indian languages: the - -[Illustration: JOHN F PALMER.] - -Twana, Nisqually, Clallam, and Chinook jargon, also the Russian and -English, and could read and write English quite well. He had a library -worth fifty dollars, and took several newspapers and magazines, both -Eastern and Western, although he only went to school two or three weeks -in his life. To Mr. Seavey’s family, and the captain’s wife on the -vessel when in Russian waters, he always felt grateful for his -education. - -When the church was organized at Skokomish, 1874, he united with it, -being the first Indian to do so. He lived to see twenty others unite -with it. On two points he was very firm: against intemperance and the -heathen superstitions: being far in advance of any member of the tribe -on the latter point, with the exception of M. F., soon to be -mentioned--in fact, it was truly said of him, that he was more of a -white man than an Indian. - -He loved the prayer-meeting, and while temporarily living at Seabeck, a -short time before his death, where he was at work, thirty miles from -home, he returned to Skokomish to spend the holidays, and remained an -additional week so that he might be present at the daily meetings of the -Week of Prayer. He constantly took part in the prayer-meetings, and with -the other older male members of the church took his turn in leading -them. - -He had no children of his own, but brought up his wife’s two sisters. -When he united with the church, he said: “Now I want my wife to become a -Christian,” and he lived to see her and her two sisters unite with the -church. The elder of them married, and her child, Leila Spar, was the -first Indian child who received the rite of infant baptism, July 4, -1880. He was killed instantly at Seabeck, February 2, 1881, while at -work at the saw-mill, having been accidentally knocked off from a -platform, and striking on his head among short sharp-cornered refuse -lumber and slabs about ten feet below. The side of his head was crushed -in, and after he was picked up he never spoke, and only breathed a few -times. He was far in advance of his tribe, and has left an influence -which will be felt for many years to come. It was a pleasure once for me -to hear a rough, swearing white man, in speaking of him, say: “John -Palmer is a gentleman!” - -[Illustration: MILTON FISHER.] - - - - -XXIX. - -M----F----. - - -He was a full-blooded Twana Indian, but from his earliest infancy lived -with his step-father, who was a white man. A part of the time he lived -very near to the reservation, and afterward about thirty miles from it. -The region where he lived was entirely destitute of schools and church -privileges. His step-father, however, when he realized that the -responsibility of the moral and Christian training of his children -rested wholly upon himself, took up the work quite well. His own early -religious training, which had been as seed long buried, now came back to -him, and he gave his children some good instruction which had excellent -effect on M. Still when he was twenty-two years of age he had never been -to church, school, Sabbath-school, or a prayer-meeting. He was a steady, -industrious young man, had learned to farm, log, build boats,--being of -a mechanical turn of mind,--and had built for himself a good sloop. When -he was twenty-one he had learned something of the value of an education -from his lack of it, for he could barely read and write in a very slow -way, and was tired of counting his fingers when he traded and attended -to business. Therefore he saved his money until he had about two hundred -dollars, and when he was twenty-two he requested the privilege of coming -to the reservation and going to school. It was granted, not like other -Indian children, for they were boarded and clothed at government -expense, but because his step-father was a white man he was required to -board and clothe himself, his tuition being free. He willingly did his -part. This was a little after New Year’s, 1877. He improved his time -better than any person who has ever been in school, oftentimes studying -very late. Thus he spent three winters at school, working at his home -during the summers. - -A few days before he left for home at the close of his first winter was -our communion season. On the Thursday evening previous was our -preparatory lecture and church-meeting, and the man and his wife where -he was boarding presented themselves as candidates for admission. -Nothing, however, was said him about it. Indeed it is doubtful whether -much had ever been said to him personally on the subject, for he was of -a quiet disposition. But a day or two afterward he spoke to the family -where he was boarding and said that he would like to join the church, -but had been almost afraid to ask. The word was soon passed to my -father, and the first I knew about it was that he came to me and said: -“See, here is water, what doth hinder me from being baptized?” I said: -“What do you mean by that?” His reply was: “I do not know but that we -have just such a case among us.” And then he explained about M. Another -church-meeting was held and he was received into the church on the -following Sabbath. Previous to this he had never witnessed a baptism or -the administration of the Lord’s Supper. - -When he had finished going to school, he received in 1879 the -appointment of government carpenter on the reservation, the first Indian -ever in that place, and the first Indian employee on the reservation -except the interpreter receiving the same wages as a white man. He -remained in this position a few years, when his health failed and he -resigned. No fault was found with his work, for he was very faithful and -steady, and could be depended on to work alone, or to be in charge of -apprentices and others with no fear that the work would be slighted. He -afterward, for a time, lived mainly with the whites, as the government -cut down the pay for all Indians so low that he could earn much better -wages elsewhere. He often lived with a very rough class of whites at -saw-mills and among loggers, but he held fast to his profession. In his -quiet way he spoke many an effectual word for Christ, and gained the -respect of those with whom he mingled by his consistent Christian life. -Lately, however, he has gone to the Puyallup Reservation, where he has -secured a good piece of land and has taken a leading part among those -Indians. - - - - -XXX. - -DISCOURAGING CASES AND DISAPPOINTMENTS. - - -F. A. was a Clallam, and one of the earlier school-boys. He had left the -reservation previous to 1874 and lived and worked with his friends at -Port Discovery. In April, 1875, he returned with three of his Port -Discovery friends on a visit in good style. He said that he had worked -steadily, earned hundreds of dollars, and he gave a brother of his in -school quite a sum; that he had taught a small Indian school; that he -was trying to have church services on the Sabbath; that the Indians at -Port Discovery were about to buy some land for one hundred and fifty -dollars; and that he had now come for advice, religious instruction, -school-books, and the like. The agent furnished him with school-books -and papers, and I gave him four written prayers, two Chinook-jargon -songs, and a Testament. This was only a week after Balch and some of the -Indians at Jamestown had visited us, who were making good progress. One -of the employees on seeing F. A. come, just after the other (Clallam) -Indians had visited us, said: “The agent is making his influence felt -far and wide for good.” But before F. A. left he wanted to be made head -chief of the tribe. The agent said that the present chief was doing -well, that he had no good reason for removing him, and that he would not -do so unless a majority of the tribe desired it, but that he would make -F. A. a policeman if he wished so to be. But he did not want this. He -said that after what he had told his friends before leaving home, he -would be ashamed to go back without his being made chief. His three -friends said also that they wished him to be chief. This showed that -something was wrong, and by the time all was ferreted out, it was found -that he had procured the horses for his party at Olympia at a high -price, which he had said the agent would pay, that his style was all put -on, and that in reality he was very worthless. It cost his friends more -than twenty dollars to pay for the use of the horses, which he had -afterward to work out, as he had no money. He tried to run away with one -of the girls not long afterward, and never said any thing more about his -school, church, and land. In 1883 he returned to the reservation to -live, but does not help the Indians much in regard to Christianity. - -L. was from Port Ludlow, fifty-five miles away, a half-breed, and was in -school for a year or two. In the fall of 1879 he took hold well in -prayer-meetings, and wished to join the church; but he was too desirous -for this, it seemed to me, and answered questions too readily. The -church deliberated long about him, for several were not fully satisfied, -yet, on the whole, it was thought best to receive him, and it was done -in January, 1880. The next summer he went home to remain, but while in -most respects he has been steady and industrious, having a good -reputation about not drinking or gambling, yet he does not honor a -Christian profession. - -M. was a half-breed school-boy, and was brought up in school. After the -first three school-boys began to think that they were Christians, he -joined them. After having been a year on probation, he was received into -the church in July, 1878, when he was thirteen or fourteen years old. He -did fairly until he left the reservation, three or four years afterward, -when he went to a white logging-camp where his brother and -brother-in-law were at work. Logging-camps are not noted for their -morals, and their influence on a young man can not be good in this -respect. He remained steadier than most whites around him, and his -instruction is not lost, but his Christian life is sadly dwarfed, if it -can be seen at all. - -W. was among the first three of the school-boys to join the church, -after a full year’s probation, at the age of about thirteen. He stood -well for about two years, while in school, as a Christian, endured -considerable persecution, and was especially conscientious. But as he -grew older he went the wrong way. His father was a medicine-man, and -this probably had something to do with his life, for when he went out -into the outer Indian world he seemed to grow peculiarly hardened, so -that he seldom came to church or Sabbath-school, and did not treat -religion with the respect which the older Indians did who made no -pretensions to Christianity. For immoral conduct we were at last obliged -to suspend him. - -As I look over the church-roll I find that nearly all the first Indian -members were from the school; then came the earlier uneducated Indians, -and then the later ones. It makes me sad when I see how many of the -first ones who have been educated have been suspended before they were -settled in life. Yet it must be said that those school children -prepared the way for the earlier uneducated Indians, and these likewise -prepared the way for the later ones. This second class watching the -failures of the first learned wisdom and stood firmer, and the last -class learning more wisdom by further observation have stood still -firmer. - -Simon Peter was one of the better Indian boys of the Twanas, and was in -school about as soon as he was old enough. A younger brother, Andrew, -was one of the first three of the school-boys to join us in January, -1877, and, like the brothers in the Bible, where Andrew first found -Christ and then led his brother Simon to him, so now Andrew evidently -led Simon along until, in January, 1878, he joined the church. He -belonged to a good family and was well respected and I hoped much from -him in the future, but in this I was doomed to disappointment, for -consumption had marked him as its own, and in June, 1879, he died. Just -before he died he took his brother’s hand, said he hoped this brother -would not turn back from Christianity as some boys had done, and thus -held him till he died. A young man of the Puyallup tribe, who is now an -Indian preacher, told me that he owed his conversion to a letter he -received from Simon Peter. Thus, “being dead, he yet speaketh.” - - - - -XXXI. - -THE CHURCH AT JAMESTOWN. - - -In the section about the Field and Work some account has been given of -the beginning of civilization at this place. The Indians there had at -first no help from the government, because they were not on a -reservation. They had, however, some worthy aspirations, and realized -that if they should rise at all they must do so largely through their -own efforts. This has been an advantage to them, for they have become -more self-reliant than those on the reservation, who have been too -willing to be carried. - -The agent, on some of his first visits to them, gave them some religious -instruction, and at times they gathered together on the Sabbath for some -kind of religious worship, which then consisted mainly in singing a song -or two and talking together. - -In March, 1875, their chief, Lord James Balch, while on a business visit -to the reservation, was very anxious to obtain religious instruction. -All was given to him that I could furnish, which consisted of -instruction, a Chinook song or two, and a few Bible pictures. He -returned with more earnestness to hold meetings at home. - -My first visit to them was the next fall, in a tour with the agent, and -then their village was named Jamestown, after their chief. Since then I -have generally been able to spend two Sabbaths, twice a year, with them. - -They continued their meetings, and usually met in one of their best -houses for church on the Sabbath. After a time they selected one of -their number, called Cook House Billy, to pray in their church services, -as he had lived for some time in a white family, could talk English, and -knew at least more about the external forms of worship than the rest. - -In 1877 the Indians began to think about erecting a church-building for -themselves. They originated the idea, but it was heartily seconded by -the agent and missionary. About the time of its dedication Balch said it -was no white man who suggested the idea of building it to him, but he -thought it must have been Jesus. It was so far completed by April, 1878, -as to be dedicated on the eighth of that month. - -About a hundred and twenty-five persons were seated in the house: ninety -Clallams, ten Makah Indians, and twenty-five whites. The house is small, -sixteen by twenty-four feet. It was made of upright boards, battened and -whitewashed. It was ceiled and painted overhead. It was not quite done, -for it was afterward clothed and papered and a belfry built in front, -but was so far finished as to be used. Although not large or quite -finished, yet there were three good things about it: it was built -according to their means, was paid for as far as it was finished, and -was the first church-building in the county. Its total cost at that -time, including their work, was about a hundred and sixty-six dollars. -Of this, thirty-seven dollars and fifty cents were given by white -persons, mostly on the reservation, four dollars were given by Twana -Indians, and some articles, as paint, lime, nails, windows, and door, -came from their government annuities, it being their desire that these -things should be given for this purpose rather than to themselves -personally. It was the first white building in the village, and had the -effect of making them whitewash other houses afterward. - -The evening before the dedication the first prayer-meeting ever among -them was held. Five Indians took part, most or all of whom were -accustomed to ask a blessing at their meals. This prayer-meeting has -never since been suffered to die. - -It was not, however, until the next December that any of them became -members of the church. Then two men joined. They really united with the -church at Skokomish, although they were received at Jamestown. For a -time this became a branch of the Skokomish church. The first communion -service was then held among them. Only five persons in all participated -in the communion. - -No more of those Indians joined until April, 1880, when four more became -members, two of whom were Indians, and the next December two more -joined. - -A rather singular incident happened a year later. Some of the older -Indians, including the chief, were not satisfied with the slow growth of -the church; but instead of remedying affairs by coming out boldly for -Christ, they chose three young men, who were believed to be moral at -least, and asked them to join and help the cause along. These consented, -although they had never taken any part in religious services or been -known as Christians. As I was not informed of the wish until Sabbath -morning, I did not think it wise to receive them then, but replied that -if they held out well until my next visit, in five months, I should have -no objection. They were hardly willing at first to wait so long, but at -last submitted. Before the five months had passed, one of them, the -least intelligent, had gone back to his old ways, where he still -remains, and the other two were received into the church, one of whom -has done especially well and has been superintendent of the -Sabbath-school. Yet it always seemed a singular way of becoming -Christians, more as if made so by others than of their own free will, -they simply consenting to the wishes of others. God works in various -ways. - -During the winter of 1880-81 a medicine-man made a feast on Sabbath -evening and invited all the Indians to it. It was to be, however, a bait -for a large amount of tamahnous, which was to take place. The Indians -went, the members of the church as well as the rest, leaving the evening -service in order to attend it. The school-teacher felt very badly and -wrote me immediately about it; but a little later he learned that on -that same evening the Christian Indians, feeling that they were doing -wrong, left the place before the feast was over, went to one of their -houses, where they held a prayer-meeting and confessed their sin, and on -the following Thursday evening, at the general prayer-meeting made a -public confession. We could ask for nothing more, but could thank the -Holy Spirit for inclining them thus to do before any white person had -spoken to them about it. - -Knowing of four new ones who wished to join the church in April, 1882, I -thought that the time had come to organize them into a church by -themselves. So letters were granted by the Skokomish church to seven who -lived at Jamestown, and the church was organized April 30, 1882, with -eleven members, nine of whom were Indians. The services were in such a -babel of languages that their order is here given: Singing in Clallam -and then in English; reading of the Scriptures in English; prayer by -Rev. H. C. Minckler, of the Methodist-Episcopal church, the -school-teacher; singing in Clallam; preaching in Chinook, translated -into Clallam; singing in Chinook; baptism of an infant son of a white -church member in English; prayer in English; singing in English; -propounding the articles of faith and covenant in English, translated -into Clallam, together with the baptism of four adults; giving of the -right hand of fellowship, in English, translated into Clallam; prayer in -Chinook; singing in Chinook; talk previous to the distribution of the -bread, in Chinook, translated into Clallam; prayer in English; -distribution of the bread; talk in English; prayer in Chinook, followed -by the distribution of the cup; singing in English a hymn in which -nearly all the Indians could join; benediction in Chinook. A number of -their white neighbors gathered in, to the encouragement of the Indians, -six of whom communed with us. - -The next fall three more joined, and seven more in 1883, one of whom was -a venerable white-haired white man, over seventy years old. In the fall -of that year five infants were baptized, the first belonging to the -Indians in the history of the church. - -In the fall of 1883 three of them accompanied me on a missionary tour to -Clallam Bay. They gave their time, a week, and the American Missionary -Association paid their expenses. It was the first work of the kind which -they had done, and I was pleased with their earnestness and zeal. The -previous spring I had been there, and there were some things which made -me feel as if such a trip might do good. Still it is a hard field -because a majority of the men are over fifty, and, being in the -majority, practise and sing tamahnous, and go to potlatches a good share -of the time during the winter. There is very little white religious -influence near them. - -When the day-school first began, in 1878, the teacher, Mr. J. W. -Blakeslee, began also a Sabbath-school. His successor, Rev. H. C. -Minckler, carried it on until he resigned in April, 1883, and no other -teacher was procured until early in 1884; but then they chose one of -their own church members, Mr. George D. Howell, who had been to school -some, and still carried on the school. He served until November, when he -temporarily left to obtain work, and Mr. Howard Chubbs was chosen as his -successor. - -In 1880 they procured a small church-bell, the first in the county, and -added a belfry to the church. - -Not all, however, of the people in the village can be called adherents -to Christianity. There is a plain division among them. Some are members -of the church, a few who are not attend church, and some hardly ever go, -but profess to belong to the anti-Christian party. - -It is worthy of note that while Clallam County had so many people in it -as to be organized into a county in 1854, and had in 1880 nearly six -hundred white people, yet these Indians have the only church building in -the county, the only church-bell, hold the only regular prayer-meeting, -and at their church and on the Neah Bay Indian Reservation are the only -Sabbath-schools which are kept up steadily summer and winter. One white -person, who lives not far from Jamestown, said to me on one Sabbath, in -1880, as we came away from the church: “It is a shame, _it is a shame!_ -that the Indians here are going ahead of the whites in religious -affairs. It is a wonder how they are advancing, considering the example -around them.” - - - - -XXXII. - -COOK HOUSE BILLY. - - -He will always be known by this name, probably, though on the church -roll his name is written as William House Cook. He is a Clallam Indian, -of Jamestown. His early life was wild and dissipated, he being, like all -the rest of his tribe, addicted to drunkenness. At one time, when he was -living at Port Discovery, he became quite drunk. He was on the opposite -side of the bay from the mill, and, wishing for more whiskey, he started -across in a canoe for it; but he was so drunk that he had not gone far -before he upset his canoe, and had it not been for his wife, who was on -shore and went to his rescue, he would have been drowned. - -In his early life he mingled much with the whites. He lived with a good -white family some of the time; worked in a cook-house at a saw-mill for -a time, where he gained his name; and once went to San Francisco in a -ship. Thus he learned to speak English quite well, and he knew more -about civilized ways, and even of religion, than any of the older -Indians at Jamestown. He entered willingly into the plan to buy land, -and soon after the people there first began to hold some kind of -services on the Sabbath, they selected him as the one to pray, hardly -because he was better than all the rest, though he was better than all -with two or three exceptions, but because he had been more with the -whites, and knew better how to pray. Soon after this, and long before he -joined the church, a report, which was probably true, was in circulation -that he had once or twice secretly drank some. Thereupon the chief took -him and talked strongly to him about it. The chief did not wish him to -be minister to his people if he was likely to do in that way, and at -last asked him if he thought he had a strong enough mind to be a -Christian for one year. The reply was, Yes. Then the questions were -successively asked if he was strong enough to last two years, five -years, ten years, all his life, and when he said Yes, he was allowed to -resume his duties as leader of religion. - -After this he remained so consistent that he was one of the first two in -Jamestown to unite with the church, in December, 1878, when he was -supposed to be about thirty-three years old. The road supervisor in his -district sent his receipt for road taxes to him one year, addressing it -to Rev. Cook House Billy. - -When the church was organized at Jamestown in 1882, he was unanimously -elected as deacon, and he has ever since filled that position. - -Once, five or six years ago, when in Seattle, he was asked by a Catholic -Indian of his own tribe, belonging to Port Gamble, to drink some -whiskey, but he declined. When urged time and again to do so he still -refused, giving as his excuse that he belonged to the church. “So do I,” -said his tempter “but we drink, and then we can easily get the priest to -pardon us by paying him a little money.” “That is not the way we do in -our church,” said Billy. - -But afterward, two years ago, he was very strongly tempted, and yielded, -while at Seattle. It was known, and soon after his return home he made -his acknowledgement to the church. On my next visit to them in the fall -he was reprimanded, and suspended as deacon for five weeks. He often -spoke of this fall of his, and seemed to be very sincere in his -repentance. In 1883, just before he and nearly all the Indians of his -village were going to Seattle again, either to fish or on their way to -pick hops, he sent me a letter in which was written: “One day I was -talking in meeting to them and said I hoped they would none of them -follow my example last summer about drinking, for I had never got over -it. I feel ashamed and feel bad every time I think about it, and hoped -none of them would have occasion to feel as I did.” - -He is of a bright, sunny disposition, always cheerful, and has done more -for school and church than any of the rest of his tribe, unless it may -be the head chief, Balch. Sometimes he has boarded three children free -of cost, so that they might go to school, whose parents, if alive, lived -far away. - -In 1881 two of his children died, a fact of which the opponents of -religion made use against Christianity, and he was severely tried, but -he stood firm. In 1883, with two others, he went to Clallam Bay with me -to preach the gospel to those Indians, the first actual missionary work -done by either Indian church. When he left his wife was sick but, as he -had promised to go, she would not keep him back, and he was willing to -trust her with God. When we returned she was well. - -His wife is a true helpmeet to him. She did not join the church for a -year and a half after he did; but he afterward said that she was really -ahead of him, and urged him to begin and to stand fast. When I examined -her for reception into the church, I noticed one expression of hers -which I shall always remember. In speaking of her sorrow for her sins, -she said that her “heart cried” about them. An expression was in use, -which I also often used, that our hearts should be sick because of our -sins; but I had never used her expression, which was deeper. She is the -foremost among the women to take part in meeting, often beseeching them -with tears to turn into the Christian path. - - - - -XXXIII. - -LORD JAMES BALCH. - - -A few years previous to the appointment of Agent Eells, in 1871, this -person was made head chief of the Clallams, although, until about 1873, -he could get drunk and fight as well as any Indian. At that time he took -the lead in the progress for civilization near Dunginess, as related in -Chapter V.; and, although once after that, on a Fourth of July, he was -drunk, yet he has steadily worked for the good of his tribe. He has had -a noted name, for an Indian, as an enemy to drunkenness, and his fines -and other punishments on his offending people have been heavy. He gave -more than any other one in the purchase of their land, and, in 1875, it -was named Jamestown in honor of him. He has taken a stand against -potlatches, not even going six miles to attend one when given by those -under him. For a long time he was firm against Indian doctors, though a -few times within about three years he has employed them when he has been -sick, and no white man’s remedies which he could obtain seemed to do -him any good. He was among the first three Indians to begin prayer, a -practice which he kept up several years. But when in 1878 the other two -united with the church, Balch declined to do so, although I had expected -him as much as I had the others. He gave as his excuse that as he was -chief, he would probably do something which would be used as an argument -against religion--an idea I have found quite common among the Indian -officers. In fact, a policeman once asked me if he could be a policeman -and a Christian at the same time. Balch said that whenever he should -cease being chief, he would “jump” into the church. He has continued as -chief until the present time, and his interest in religion has -diminished. At one time he seemed, in the opinion of the school-teacher, -to trust to his morality for salvation. Then he turned to the Indian -doctors, gave up prayer in his house, and now by no means attends church -regularly. Still he takes a kind of fatherly interest in seeing that the -church members walk straight; and the way in which he started and has -upheld civilization, morality, education, and temperance will long be -remembered both by whites and Indians, and its influence will continue -long after he shall die. - - - - -XXXIV. - -TOURING. - - -White people have almost universally been very kind to me, the Indians -generally so, but the elements have often been adverse. These have given -variety to my life--not always pleasant, but sufficient to form an item -here and there; and there is nearly always a comical side to most of -these experiences, if we can but see it. - -One day in February, 1878, I started from Port Gamble for home with -eight canoes, but a strong head-wind arose. The Indians worked hard for -five hours, but traveled only ten miles and nearly all gave out, and we -camped on the beach. It rained also, and the wind blew still stronger so -that the trees were constantly falling near us. I had only a pair of -blankets, an overcoat, and a mat with me, but having obtained another -mat of the Indians, I made a slight roof over me with it and went to -sleep. About two o’clock in the morning I was aroused by the Indians, -when I learned that a very high tide had come and drowned them out. My -bed was on higher ground than theirs, but in fifteen minutes that ground -was three or four inches under water. We waded around, wet and cold, put -our things in the canoes and soon started. There was still some rain and -wind, and it was only by taking turns in rowing that we could keep from -suffering. In four hours we were at Seabeck, where we were made -comfortable, but that was a cold, long, dark, wintry morning ride. - -I started from Jamestown for Elkwa, a distance of twenty-five miles, on -horseback, but, after going ten miles, the horse became so lame that he -could go no farther. I could not well procure another, so I proceeded on -foot. Soon I reached Morse Creek, but could find no way of crossing. The -stream was quite swift, having been swollen by recent rains. The best -way seemed to be to ford it. So, after taking off some of my clothes, I -started in. It was only about three feet deep, but so swift that it was -difficult to stand, and cold as a mountain stream in December naturally -is. But with a stick to feel my way, I crossed, and it only remained for -me to get warm, which I soon did by climbing a high hill. - -Coming from Elkwa on another trip on horseback, with a friend, we were -obliged to travel on the beach for eight miles, as there was no other -road. The tide was quite high, the wind blowing, and the waves came in -very roughly. There were many trees lying on the beach, around which we -were compelled to canter as fast as we could when the waves were out. -But one time my friend, who was just ahead, passed safely, while I was -caught by the wave which came up to my side, and a part of which went -over my head. It was very fortunate that my horse was not carried off -his feet. - -Once I was obliged to stay in one of their houses in the winter, a thing -I have seldom done, unless there is no white man’s house near, even in -the summer, when I have preferred to take my blankets and sleep outside. -The Indians have said that they are afraid the panthers will eat me; but -between the fleas, rats, and smoke (for they often keep their -old-fashioned houses full of smoke all night), sleep is not refreshing, -and the next morning I feel more like a piece of bacon than a minister. - -Traveling in February with about seventy-five Indians, it was necessary -that I should stay all night in an Indian house to protect them from -unprincipled white men. The Indians at the village where we stayed were -as kind as could be, assigning me to their best house, where there was -no smoke; giving me a feather-bed, white sheets, and all very good -except the fleas. Before I went to sleep I killed four, in two or three -hours I waked up and killed fourteen, at three o’clock eleven more, and -in the morning I left without looking to see how many there were -remaining. - -But Indian houses are not the only unpleasant ones. Here we are at a -hotel, the best in a saw-mill town of four or five hundred people; but -the bar-room is filled with tobacco-smoke, almost as thick as the smoke -from the fires which often fills an Indian house. Here about fifty men -spend a great portion of the night, and some of them all night, in -drinking, gambling, and smoking. The house is accustomed to it, for the -rooms directly over the bar-room are saturated with smoke, and I am -assigned to one of these rooms. Before I get to sleep the smoke has so -filled my nostrils that I can not breathe through them, and at midnight -I wake up with a headache so severe that I can scarcely hold up my head -for the next twenty-four hours. It is not so bad, however, but that I -can do a little thinking on this wise: Who are the lowest--the Indians, -or these whites? The smoke is of equal thickness: that of the Indians, -however, is clean smoke from wood; that of the whites, filthy from -tobacco. The Indian has sense enough to make holes in the roof where -some of it may escape; the white man does not even do that much. The -Indian sits or lies near the ground, underneath a great portion of it; -the white man puts a portion of his guests and his ladies’ parlor -directly over it. Sleeping in the Indian smoke I come out well, although -feeling like smoked bacon, and a thorough wash cures it; but sleeping in -that of the white man I come out sick, and the brain has to be washed. - -In August, 1879, with my wife and three babies, and three Indians, I was -coming home from a month’s tour among the Clallams, in a canoe. One -evening from five o’clock until nine the rain poured down, as it -sometimes does on Puget Sound. With all that we could do it was -impossible to keep dry. Oilcloth, umbrellas, and blankets would not keep -the rain out of the bottom of the canoe, or from reaching some of our -bedding. At nine o’clock we reached an old deserted house with half the -roof off, and we crawled into it. The roof was off where the fire-place -was situated, so we tried to dry ourselves, keep warm, and dry some -bedding, while holding umbrellas over us, in order that every thing -should not get wet as fast as it was dried. As soon as a few clothes -got dry, we rolled up a baby and he was soon asleep; and so on for three -hours we packed one after another away, until I was the only one left. -But the rest had all of the dry bedding. There was one pair of blankets -left, and they were soaked through. I knew that if I attempted to dry -them I might as well calculate to sit up until morning. So I warmed them -a little, got close to the warm places, pulled on two or three more wet -things, pulled up a box on one side to help keep warm, leaned up my head -slantingwise against a perpendicular wall for a pillow, and went to -sleep. Some writers say that a person must not sleep in one position all -night; if he does he will die. I did not suffer from that danger during -that night. The next morning we had to start about five o’clock because -of the tide, without any breakfast. When about eight o’clock we reached -a farm-house, and warmed up, where the people spent most of the forenoon -getting a good warm breakfast for us, free of all charges, we did wish -that they could receive the blessing forty times over mentioned in the -verse about the cup of cold water, for it was worth a hundred cups of -_cold_ water that morning. No one of us, however, took cold on that -night. - -Only once have I ever felt that there was much danger in traveling in a -canoe. I was coming from Clallam Bay to Jamestown in November, 1883, -with five Indians. We left Port Angeles on the afternoon of the last day -with a good wind, but when we had been out a short time and it was -almost dark, a low, black snow-squall struck us. There was no safe place -to land, and we went along safely until we reached the Dunginess Spit, -which is six miles long. There is a good harbor on the east side of it; -but we were on the west side, and the Indians said that it was not safe -to attempt to go around it, for those snow-squalls are the worst storms -there are, and the heavy waves at the point would upset us. It was -better to run the risk of breaking our canoe while landing than to run -the risk of capsizing in those boiling waters. So we made the attempt, -but could not see how the waves were coming in the darkness, and after -our canoe touched the beach, but before we could draw it up to a place -of safety, another wave struck it, and split it for nearly its whole -length. But we were all safe. Fortunately we were only seven miles from -Jamestown; so we took our things on our backs and walked the rest of the -way, all of us very thankful that we were not at the bottom of the sea. - - - - -XXXV. - -THE BIBLE AND OTHER BOOKS. - - -Naturally most of the Indians did not care to buy Bibles at first. They -were furnished free to the school-children, and, like many other things -that cost nothing, were not very highly prized, nor taken care of half -as well as they ought to have been. Still they learned that it was the -sacred Book and when one after another left school most of them -possessed a Bible. I had not been here long when an Indian bought one, -and, having had the family record of a white friend of his written in -it, he presented it to the man, who had none. It caused some comment -that an Indian should be giving a Bible to a white man. When the first -apprentices received their first pay, a good share of their earnings -were invested in much better Bibles than they had previously been able -to buy. - -The following item appeared in _The San Francisco Pacific_ in March, -1880:-- - - “LO, THE POOR INDIAN! - -“The following facts speak volumes. Let all read them.--[Chaplain -Stubbs, Oregon Editor.] - -“During 1879 I acted as agent of the Bible Society for this region. The -sales amounted to over twenty-two dollars to the Indians, out of a total -of thirty-two dollars. Of the seventy-five Bibles and Testaments sold, -thirty-nine were bought by them, varying in price from five cents to -three dollars and thirty cents. These facts, with other things, show -that there is some literary taste among them. Not many of the older ones -can read, hence do not wish for books; but many have adorned their -houses with Bible and other pictures, twenty of them having been counted -in one house, nearly all of which were bought with their money. In the -house of a newly married couple, both of whom have been in school, are -twenty-seven books, the largest being a royal octavo Bible, reference, -gilt. _The Council Fire_ is taken here. In a room where four boys stay, -part of whom are in school, and the rest of whom are apprentices,--none -of them being over seventeen years old,--will be found _The Port -Townsend Argus_ and _The Seattle Intelligencer_. On the table is an -octavo Bible, for the boys have prayers every evening by themselves, -and two of them have spent about five dollars each for other books, -“Christ in Literature” being among them. At another house are three -young men who have twenty volumes. One of them has paid twenty dollars -for what he has bought; Youmans’s Dictionary of Every-day Wants, -Webster’s Unabridged, Moody’s and Punshon’s Sermons being among them. He -was never in school until he was about twenty-two years old and nine -months will probably cover all the schooling he ever had. Here will be -found _The Pacific_. In another house the occupant has spent about fifty -dollars for books, and his library numbers thirty volumes. Among them -will be found an eighteen-dollar family Bible, Chambers’s Information -for the People, “Africa” by Stanley, Life of Lincoln, and Meacham’s -Wigwam and Warpath. Here also, is _The Pacific_, _The West Shore Olympia -Courier_, _The Council Fire_, and _The American Missionary_. This man -never went to school but two or three weeks, having picked up the rest -of his knowledge. When Indians spend their money thus, it shows that -there is an intellectual capacity in them that can be developed.” - -It has been, however, and still is, somewhat difficult to cultivate in -many of them a taste for reading, so as to continue to use it when -older. This is not because of a want of intellectual capacity, but for -three other reasons. First, as soon as they leave school and go back -among the uneducated Indians, there is no stimulus to induce them to -read. The natural influence is the other way, to cause them to drop -their books. Second, like white people who remain in one place -continually, they are but little interested in what is going on in the -outside world. Third, in most books and papers there are just enough -large difficult words which they do not understand to spoil the sense, -and thus the interest in the story is destroyed. Yet notwithstanding -these discouragements, the present success together with the prospect -that it will be much greater in the future, as more of them become -educated, is such as to make us feel that it pays. - - - - -XXXVI. - -BIBLE PICTURES. - - -It is very plain that Indians who can not read, and even some who can -read, but only a little, need something besides the Bible to help them -remember it. Were white people to hear the Bible explained once or twice -a week only, with no opportunity to read it, they would be very slow to -acquire its truths. It hence became very plain that some good Scripture -illustrations would be very valuable. I could not, however, afford to -give them to the Indians, nor did I think it best, as generally that -which costs nothing is good for nothing. But to live three thousand -miles from the publishing-houses and find what was wanted was difficult, -for it was necessary that they should be of good size, attractive, and -cheap. For eight years I failed to find what was a real success. -Fanciful Bible-texts are abundant, but they convey no Bible instruction -to older Indians. Small Bible pictures, three or four by four or six -inches are furnished by Nelson & Sons, and others, but they were too -small to hang over the walls of their houses and they did not care to -buy them. I often put them into my pocket, when visiting, and explained -them to the Indians, and so made them quite useful. The same company -furnished larger ones, about twelve by eighteen inches, which were good -pictures. The retail price was fifty cents. I obtained them by the -quantity at about thirty-seven cents and sold them for twenty-five, but -they were not very popular. It took too much money to make much of a -show. The Providence Lithograph Company publish large lithographs, -thirty by forty-four inches, for the International Sabbath-school -Lessons, which were somewhat useful. I obtained quite a number, -second-hand, at half-price, eight for a dollar, and often used them as -the text of my pulpit preaching, but when I was done with them I -generally had to give them away. They were colored and showy but too -indefinite to be attractive enough to the Indians to induce them to pay -even that small price for them. - -At last I came across some large charts, on rollers, highly colored, -published by Haasis & Lubrecht, of New York. They were twenty-eight by -thirty-five inches, and I could sell them for twenty-five cents each, -and they were very popular. They went like hot cakes--were often wanted -faster than I could get them, although I procured from twenty to forty -and sometimes more at once. Protestant and Catholic Indians, Christians -and medicine-men, those off the reservation and on other reservations as -well as at Skokomish, were equally pleased with them, so that I sold -four hundred and fifty in twenty-one months. They were large, showy, -cheap, and good, care being used not to obtain some purely Catholic -pictures which they publish. - -“The Story of the Bible,” “Story of the Gospel,” and “First Steps for -Little Feet in Gospel Paths,” also have proved very useful for those who -can read a little but can not understand all the hard words in the -Bible. Their numerous pictures are attractive, and the words are easy to -be understood. - - - - -XXXVII. - -THE SABBATH-SCHOOL. - - -From the first a Sabbath-school has been held on the reservation. -Previous to the time when Agent Eells took charge, while Mr. D. B. Ward -and Mr. W. C. Chattin were the school-teachers, they worked in this way. -But there was no Sabbath-school in the region which the Indians had -seen; the white influences on the reservation by no means ran parallel -with their efforts, and it was hard work to accomplish a little. In 1871 -Agent Eells threw all his influence in favor of it before there were any -ministers on the reservation or any other Sabbath service, with the -agent as superintendent. After ministers came, it was held soon after -the close of the morning service. The school-children and whites were -expected to be present, as far as was reasonable, and the older Indians -were invited and urged to remain. Sometimes they did and there was a -large Bible class, and sometimes none stayed. - -A striking feature of the school has been the effort made to induce the -children to learn the lesson. Sometimes they were merely urged to, and -sometimes the agent compelled them so to do, much as if they were his -own children. Six verses have usually been a lesson sometimes all of -them being new ones, and sometimes three being in advance and three in -review. Those who committed them all to memory were placed on the roll -of honor, and those who had them all perfectly received two -credit-marks; so that if there were no interruption on any Sabbath in -the school, 104 was the highest number that any one could obtain. During -1875 the record was kept for fifty Sabbaths, and the highest number of -marks obtained by any of the Indian children was forty-eight, by Andrew -Peterson. Eighty-eight were obtained by each of two white children, -Minnie Lansdale and Lizzie Ward. Twenty of the Indian children were on -the roll of honor some of the time. During 1876 Miss Martha Palmer, an -Indian girl, received eighty-six marks out of a possible hundred. The -next highest was a white girl, then a half-breed girl, then an Indian -boy, and then a white boy. During 1877 the same Martha Palmer received -ninety-six marks, the highest number possible that year, there having -been no school on four Sabbaths. In 1878 Martha Palmer and Emily Atkins -each committed the six verses to memory and recited them perfectly at -the school during forty-nine Sabbaths, there having been no school on -three Sabbaths. That was the best report during the ten years. The -highest number in 1883 was by Annie Sherwood, but the number of -credit-marks was only forty-eight. - -Sometimes we followed the simplest part of the Bible through by course -and sometimes used the International Lessons. The former plan was in -many respects better for the scholars, as the International Lessons -skipped about so much that the children often lost the connection; they -were sometimes not adapted for Indians, and the children would lose the -quarterlies or their lesson-papers. The latter plan was for some reasons -better for the teachers, as they could get helps in the quarterlies to -understand the lesson which they could not well get elsewhere. -Sabbath-school papers with a Bible picture in them and an explanation of -it were valuable. Such at last I found in _The Youth’s World_ for 1883. -Once a month, while I had them, I gave the papers to the teachers the -Sabbath previous and told the scholars to learn a few verses in the -Bible about the picture. Then every child received the paper on the -Sabbath, and the story was explained. - -At first nearly all the teachers were whites; but in time, as the whites -moved away and the young men and women became older and more competent, -they took up the work. About half of the teachers during the last two -years were Indians. Agent Eells was superintendent of the school from -its beginning in 1871 until 1882, when his head-quarters were removed to -another reservation, since which time I have had charge. When the agent -left he received from the school a copy of Ryle’s Commentary on John, in -three volumes, which present was accompanied by some very appropriate -remarks by Professor A. T. Burnell, then in charge of the school. - -“Sanctify them through thy truth: thy word is truth,” said Christ, and -we found this to be true; the committing to memory of so many verses -produced its natural effect. The seed sown grew. Eighteen Indian -children out of the Sabbath-school have united with the church. - -The average attendance on the school at Skokomish has varied. From June, -1875, to June, 1876, it was eighty-five, and that was the highest. From -June, 1881, to June, 1882, it was forty-seven, which was the lowest. The -dismissal of employees and their families and the “dark days,” of which -mention has been made, caused decrease for a time. - - - - -XXXVIII. - -PRAYER MEETINGS. - - -Another of the first meetings established on the reservation under the -new policy was the prayer-meeting along with the Sabbath-school. To -those white people near the reservation who cared but little for -religion, and who had known the previous history of the reservation, a -prayer-meeting on a reservation! ah, it was a strange thing, but they -afterward acknowledged that it was a very proper thing for such a place. -That regular church prayer-meeting has been kept up from 1871 until the -present time, varied a little at times to suit existing circumstances. -The employees and school-children were the principal attendants, as it -was too far away from most of the Indians for them to come in the -evening. But few of the children ever took part. Too many wise heads of -a superior race frightened them even if they had wished to do so. The -average attendance on it has varied from twenty-two in 1875 to -thirty-eight in 1880. Previous to 1880, it ranged below thirty--since -then above that number. - -To suit the wants of the children we had boys’ prayer-meetings and -girls’ prayer-meetings. Sometimes these were merely talks to them, and -sometimes they took part. In the summer of 1875 the white girls first -made a request to have one. I had been to our Association and on my -return I reported what I had heard of a children’s meeting at Bellingham -Bay. Two of the girls were impressed with the idea and made a request -for a similar one. Indian girls were soon invited to come and more or -less took part. It was not long before from its members some came into -the church. For a long time my mother had charge of this. She died in -1878, after which my wife took charge. The white girls at last all left -and only Indian girls remained in it. They have often taken their turn -in leading the meeting. - -Although for two or three years I had asked a few boys to come to my -house from time to time to teach them and try to induce them to pray, -yet they never did any thing more than to repeat the Lord’s Prayer, -until February, 1877. Then three boys came and asked for instruction on -this subject, and soon we had a prayer-meeting in which all took part. -Previous to that school-boys had seemed to be interested in religion, -but when they became older and mingled more with the older Indians they -went back again into their old ways; but none ever went as far as these -did then--none ever prayed where a white person heard them or asked to -have a prayer-meeting with their minister. During that summer the -interest increased and it grew gradually to be a meeting of twenty with -a dozen sometimes taking part, but all were not Christians. After a few -months of apparent Christian life, some found the way too hard for them -and turned back, yet a number of them came into the church. - -But all of these meetings did not reach the older Indians. They were too -far away to attend, and, had they been present, the meeting was in an -unknown tongue. So in the summer of 1875 I began holding meetings at -their logging-camps. They were welcomed by some, while with some, -especially those who leaned toward the Catholic religion and the old -native religion, it was hard work to do any thing. In these meetings I -was usually assisted by the interpreter John Palmer. At our church -services and Sabbath-school it was very difficult to induce them to sing -or to say any thing. There were enough white folks to carry them and -they were willing to be carried. At our first meetings with them they -sang and talked well, but preferred to wait a while before they should -pray in public. They did not know what to say, was the excuse they gave. -On reading I found that the natives at the Sandwich Islands were -troubled in the same way; and I remembered that the disciples said: -“Lord, teach us how to pray, as John also taught his disciples;” so we -offered to teach them how, for they professed to be Christians. One of -us would say a sentence and then ask one of the better ones to repeat it -afterward. I remember how something comical struck one of the Indians -during one of these prayers and he burst out laughing in the midst of -it. Feeling that a very short prayer would be the best probably for them -to begin with alone, I recommended that they ask a blessing at their -meals. This was acceptable to some of them. I taught them a form, and -they did so for that fall and a part of the winter. I once asked one -Indian if he ever prayed. His reply was that he asked a blessing on -Sabbath morning at his breakfast. That was all, and he seemed to think -that it was enough. - -When winter came the logging-camps closed and they went to their homes. -They were too far off to hold evening services with them, because of -the mud, rain, and darkness, and, as they had but little to do, I took -Tuesdays for meetings with them. About the first of December we induced -four of them to pray in a prayer-meeting without any assistance from us. -This meeting was three hours long. It seemed as if a good beginning had -been made, but Satan did not propose to let us have the victory quite so -easily. In less than a week after this the Indians were all drawn into a -tribal sing tamahnous, and all of these praying Indians took some part, -though only one seemed to be the leader of it. That was the end of his -praying for years. The agent told him that he had made a fool of himself -and he said that it was true. In 1883 he was among the first to join the -church and since then he has done an excellent work. Still I kept up the -meetings during the winter. The Indian, however, is very practical. His -ideas of spiritual things are exceedingly small. His heaven is sensual -and his prayers to his tamahnous are for life, food, clothes, and the -like. So when they began to pray to God, they prayed much for these -things, and when they did not obtain all for which they asked, they grew -tired. Others then laughed at them for their want of success. I talked -of perseverance in prayer. - -Not long after this the trouble with Billy Clams and his wife, as -already related under the head of marriage, occurred. He escaped at -first, but others were put in jail for aiding him. At one of the first -meetings after this trouble began, I asked one to pray, but he only -talked. I asked another and he said “No,” very quickly, and there was -only one left. Soon after this, they held a great meeting to petition -the agent to release the prisoners. The only praying one prayed -earnestly that this might be done. The petition was rightfully refused. -The other Indians laughed at him for his failure, and that stopped his -praying in public for a long time, with one exception. Once afterward we -held a meeting with them and after some urging a few took part, but it -was a dying affair. Notwithstanding all that they had said about being -Christians, the heart was not there, and until 1883 hardly any of the -older uneducated Indians prayed in public in our meetings. Of those -four, one left the reservation and became a zealous Catholic; one has -apparently improved some; one was nearly ruined by getting a wife with -whom he could not get along for a time, and at last became a leader in -the shaking religion; and one, as already stated, has done very well. - -The next summer, 1876, I visited their logging-camps considerably, and -was well received by some, while others treated me as coldly as they -dared, doing only what they could not help doing. But they did not take -as much part in the meetings as they had done the previous summer, -talking very little and praying none. Their outward progress toward -religion had received a severe check. As has been the case with some -other tribes, Satan would not give up without a hard struggle. Like some -of the disciples, they found the gospel a hard saying, could not bear -it, and went back and walked no more with Christ. - -The business of logging was overdone for several years, and during that -time I was not able to gather them together much for social meetings. I -worked mainly by pastoral visiting. In the winter of 1881-82 some of -them went to the Chehalis Reservation and attended some meetings held by -the Indians there and were considerably aroused. They again asked for -meetings and held them, but while they were free to talk and sing, they -were slow to pray. Logging revived, and I held meetings quite constantly -with them during the next two years. - -At that time four of them professed to take a stand for Christ. -Gambling was a besetting sin of some of them, but with some help from -the school-boys, who had now grown to be men, they passed through the -Fourth of July safely, although there was considerable of it on the -grounds, and two of them were strongly urged to indulge. The other two -were absent. But in the fall there was a big Indian wedding with -considerable gambling and horse-racing, and then two fell. Another did a -very wrong thing in another way and was put in jail for it, and that -stopped his praying for a time, though he has since begun it again. The -other was among the first of the older Indians to join the church in -1883, and he has done a firm good work for us since. - -In other camps I was welcomed also, but it has ever been difficult to -induce them, even the Christians, to pray or speak much in public. Those -prayer-meetings have usually been what I have had to say. Occasionally -they speak a little; but, not being able to read, their thoughts run in -a small circle, and they are apt to say the same things over again, and -they tire of it unless something special occurs to arouse them. “You -speak,” they often say to me, when I have asked them to say something. -“You know something and can teach us; we do not know any thing and we -will listen.” It is a fact that what we obtain from the Bible is the -great source of our instruction for others; still if we are Christians -and know only a little, the Spirit sometimes sanctifies that even in a -very ignorant person so that he may do some good with it. - -The Clallam prayer-meetings at Jamestown have been different. They began -them when I visited them only once in six months, hence they had to take -part or give them up. They were not willing to do the latter, therefore -they have had to do the former. Sometimes eight or ten take part. They -seem to expect that if a person join the church he will take part in the -prayer-meeting, and the children of thirteen or fourteen years of age do -so with the older ones. Thrown on their own resources in this respect, -as well as in others, it has had its advantages. - - - - -XXXIX. - -INDIAN HYMNS. - - -Our first singing was in English, as we knew of no hymns in the -languages which the Indians could understand. In the Sabbath-school -prayer-meeting and partly in church we have continued to use them, as -the children understand English, and it is best to train them to use the -language as much as possible. “Pure Gold” and the Gospel Hymns and -Sacred Songs, as used by Messrs. Moody and Sankey, have been in use -among the Indian children for the last twelve years. Two or three of the -simplest English songs which repeat considerably have also been learned -by many of the older Indians, who understand a little of our language, -as: “Come to Jesus!” and “Say, brothers, will you meet us?” Yet all -these did not reach the large share of the older Indians as we wished to -reach them. “What are you doing out here?” “Why do you not go to -Sabbath-school?” were questions which were asked one Sabbath by the wife -of the agent to an Indian who was wandering around outside during that -service. His reply was that as the first part of the exercises and the -singing were in English they were very dry and uninteresting to him. -Only when the time came for singing the Chinook song was he much -interested. That was in 1874, and there was only one such song, which -the agent had made previous to my coming; but the want of them, as -expressed by that Indian, compelled us to make more. The first efforts -were to translate some of our simpler hymns into the Chinook language, -but this we found to be impracticable, with one or two exceptions. The -expressions, syllables, words, and accent did not agree well enough for -it; so we made up some simple sentiment, repeated it two or three times, -fitted it to one of our tunes, and sang it. In the course of time we had -eight or ten Chinook songs. They repeated considerably, because the -older Indians could not read and had to learn them from hearing them, -somewhat after the principle of the negro songs. Major W. H. Boyle -visited us in 1876, and was much interested in this singing. He took -copies of the songs and said he would see if he could not have them -printed on the government press belonging to the War Department, at -Portland, free of expense; but I presume he was not able to have it -done, as I never heard of them again. - -In my visits among white people and in other Sabbath-schools I was often -called upon to sing them, and was then often asked for a copy; so often -was this done that I grew tired of copying them. Encouraged by this -demand and by Major Boyle’s interest in them, I thought I would see if I -could not have them published. I wrote to several other reservations, -asking for copies of any such hymns which they might have, hoping that -they also would bear a share of the expense of publishing them; but I -found that most of them had no such songs, and, to my surprise, some -seemed to have no desire for them. So I was compelled to carry on the -little affair alone. I was unable to bear the expense, but fortunately -then Mr. G. H. Himes, of Portland, consented to run all risks of -printing them, and so in 1878 a little pamphlet, entitled “Hymns in the -Chinook Jargon Language,” was printed, and it has been very useful. The -following, from its introductory note, may be of interest:-- - -“These hymns have grown out of Christian work among the Indians.... The -chief peculiarity which I have noticed in making hymns in this language -is that a large proportion of the words are of two syllables, and a -large majority of these have the accent on the second syllable, which -renders it almost impossible to compose any hymns in long, common, or -short metres.” - -The following remarks were made about it by the editor of _The American -Missionary_:-- - -“It is not a ponderous volume like those in use in our American -churches, with twelve or fifteen hundred hymns, but a modest pamphlet of -thirty pages, containing both the Indian originals and the English -translations. The tunes include, among others, ‘Bounding Billows,’ ‘John -Brown,’ and ‘The Hebrew Children.’ The hymns are very simple and often -repeat all but the first line. The translations show the poverty of the -language to convey religious ideas.... It is no little task to make -hymns out of such poor materials. Let it be understood that these are -only hymns for the transition state--for Indians who can remember a -little and who sing in English as soon as they have learned to read. -This little book is a monument of missionary labor and full of -suggestion as to the manifold difficulties to be encountered in the -attempt to Christianize the Indians of America.” - -Since then I have made a few others which have never been printed, one -of which is here given. The cause of it was as follows: One day I asked -an Indian what he thought of the Christian religion and the Bible. His -reply was that it was good, very good, for the white man, but that the -Indian’s religion was the best for him. Hence in this hymn I tried to -teach them that the Bible is not a book for the white people alone, but -for the whole world--an idea which is now quite generally accepted among -them. In all we now have sixteen hymns in Chinook, five in Twana, five -in Clallam, and two in Nisqually. - - _Tune_, “Hold the Fort.” - - (1) Sághalie Tyee, yáka pápeh, - Yáka Bible kloshe, - Kópa kónoway Bóston tíllikums - Yáka hías kloshe. - - CHORUS. - - Sághalie Tyee, yáka pápeh, - Yáka Bible kloshe, - Kópa kónoway tíllikums álta, - Yáka hías kloshe. - - (2) Sághalie Tyee, yáka pápeh, - Yáka Bible kloshe, - Kópa kónoway Síwash tíllikums - Yáka hías kloshe. - - CHORUS. - - Sághalie Tyee, etc. - - (3) Sághalie Tyee, yáka pápeh, - Yáka Bible kloshe, - Kópa kónoway King George tíllikums - Yáka hías kloshe.--_Cho._ - - TRANSLATION. - - (1) God, His paper-- - His Bible is good; - For all American people - It is very good. - - CHORUS. - - God, His paper-- - His Bible is good; - For all people now - It is very good. - - (2) God, His paper-- - His Bible is good; - For all Indian people - It is very good. - - (3) God, His paper-- - His Bible is good; - For all English people - It is very good. - -By changing a single word in the third line to Pa sai ooks (French), -China, Klale man (black men, or negroes), we had other verses. - -In time I, however, became satisfied that the Indians would be better -pleased if they could sing a few songs in their native languages; but it -was very difficult to make them, as I could not talk their languages, -and so could not revolve a sentence over until I could make it fit a -tune. The Indians, on the other hand, were too young or too ignorant of -music to adapt the words properly to it for many years. I had, however, -written down about eighteen hundred words and sentences in each of the -Twana, Clallam, and Squaxon dialects of the Nisqually language, for -Major J. W. Powell at Washington, and could understand the Twana -language a very little, and this knowledge helped me greatly. Some of -the older school-boys became interested in the subject, and so we worked -together. After some attempts, which were failures, we were able in 1882 -to make a few hymns which have become quite popular. Some the Indians -themselves made, and some they and I made. The following samples are -given of one in each language:-- - - TWANA. - - _Tune_, “Balerma.” - -(1) Se-seéd hah-háh kleets Badtl Sowul-lús! - Se-seed hah-háh sa-lay! - Se-seéd hah-háh kleets Badtl Sowul-lús! - Se-seed hah-háh sa-láy! - -(2) O kleets Badtl Wees Sowul-lús, - Bis e-lál last duh tse-du-ástl - A-hots ts-kai-lubs tay-tlía e-du-ástl; - Bis-ó-shub-dúh e du-wús! - - TRANSLATION. - - Great Holy Father God! - Great Holy Spirit! - Great Holy Father God! - Great Holy Spirit! - - O our Father God, - We cry in our hearts - For the sins of our hearts; - Have mercy on our hearts! - - - CLALLAM. - - _Tune_, “Come to Jesus!” - - (1) N ná a Jesus - A-chu-á-atl. - - (2) Tse-íds kwe nang un tun - A-chu-á-atl. - - (3) E-yum-tsa Jesus - A-chu-á-atl. - - (4) E-á-as hó-y - A-chu-á-atl. - - TRANSLATION. - - (1) Come to Jesus - Now. - - (2) He will help you - Now. - - (3) He is strong - Now. - - (4) He is ready - Now. - - - SQUAXON DIALECT OF THE NISQUALLY. - - _Tune_, “Jesus loves me.” - -The following is a translation of our hymn, “Jesus loves me, this I -know,” so literally that it can be sung in both languages at the same -time. The other two verses have also been likewise translated. - - (1) Jesus hatl tobsh, al kwus us hai-tuh, - Gwutl te Bible siats ub tobsh: - Way-so-buk as-tai-ad seetl, - Hwāk us wil luhs gwulluh seetl as wil luhl. - - CHORUS. - - A Jesus hatl tobsh, - Gwutl ti Bible siats ub tobsh. - - (2) Jesus hatl tobsh, tsātl to át-to-bud - Guk-ud shugkls ak hāk doh shuk, - Tsātl tloh tsa-gwud buk dzas dzuk - Be kwed kwus cha-chushs atl tu-us da. - -As an illustration of the difficulty I had, the following is given. I -wished to obtain the chorus to the hymn, “I’m going home,” and obtained -the expression, “I will go home,” in Clallam, in the following seven -different ways. The last one was the only one that would fit the music. - - O-is-si-ai-a tsa-an-tok^{hu}. - Ku-kwa-chin-is-hi-a tok^{hu}. - Ho-hi-a-tsan-u-tok-^{hu}. - Tsā-ā-ting-tsin-no-tok^{hu}. - U-tsā-it-tok^{hu}. - U-its-tla-hutl tok-^{hu}. - To-kó-tsa-un. - -As a literary curiosity I found that the old hymn, “Where, oh, where is -good old Noah?” to the tune of “The Hebrew Children,” could be sung in -four languages at the same time, and this was the only English hymn that -I was ever able to translate into Chinook jargon, thus:-- - - _Chinook Jargon._--Kah, O kah mit-lite Noah álta? - _Twana._--Di-chád, di chád ká-o way klits Noah? - _Clallam._--A-hín-kwa, a hín chees wi-á-a Noah? - Far off in the promised land. - - CHORUS. - - By-and-by we’ll go home to meet them. - _Chinook Jargon._--Alki nesika klatawa nánitch. - _Twana._--At-so-i-at-so-i hoi klis-há-dab sub-la-bad. - _Clallam._--I-á che hátl sche-túng-a-whun. - - LITERAL TRANSLATION. - - _Chinook Jargon._--Where, oh, where, is Noah now? - _Twana._--Where, oh, where, is Noah? - _Clallam._--Where, oh, where, is Noah now? - Far off in the promised land. - - CHORUS. - - By-and-by we’ll go home to meet them. - _Chinook._--Soon we will go and see [him]. - _Twana._--Soon we will go and see him. - _Clallam._--Far off in the good land. - -These sentences can be mixed up in these languages in any way, make good -sense, and mean almost precisely the same. I found no other hymn in -which I could do likewise, but the chorus to “I’m going home” can be -rendered similarly in the English, Twana, and Clallam. - -Clallams are much more natural singers than the Twanas. For this reason, -and also because there have never been enough whites in church to do the -singing for them, there has never been any difficulty in inducing them -to sing in church. But for very many years it was different with the -Twanas. When the services were first begun among them the singing was in -English and they were not expected to take part in it. When hymns were -first made in the Chinook jargon there were so many whites to sing in -church, that the Indians did not seem to take hold. They would sing well -enough at their camps, the boys would sing loud enough when alone at the -boarding-house or outdoors, but when they came to church they were -almost mum. The whites and the school-girls did most of it. It is only -within the past year or two that a perceptible change has been made for -the better. - - - - -XL. - -NATIVE MINISTRY AND SUPPORT. - - -But little has been done in these respects except to sow the seed, but -if the work shall continue another ten years I trust that more will be -accomplished. Since I have been here I have worked with the idea that in -time the Indians ought to furnish their own ministers and support them. -It will, however, naturally take more time to raise up a native ministry -than a native church, native Christian teachers than native Christian -scholars. These must come from our schools after long years of training. -Owing to a lack of early moral training among them,--the want of a -foundation,--the words of Paul on this subject have appeared to me to -have a striking significance, more so than among whites, although they -are true even among them: “Not a novice, lest being lifted up with pride -he fall into the condemnation of the devil.” - -All people are tempted to be proud, but owing to this lack of -foundation, Indians are peculiarly so. A little knowledge puffeth up, -and, to use a common expression, they soon get the “big-head.” That -spoils them for the ministry. My first hope of this kind was that John -Palmer would turn his attention to the subject, but he had a family -before I knew him, and I never could induce him to look much in that -direction. In the spring of 1882 two young men who had been in school -from childhood took hold well. They began to talk with the Indians, to -assist me in holding meetings, and to take charge of them in my absence. -I felt that they were too young,--less than twenty-one,--and yet at -times I could see no other way to do; but I had reason to fear that both -felt proud of their position. During the next summer one of them, in -getting married, fell so low that we had to suspend him from the church -for almost a year, and the other for a time went slowly backward. Both -have come up again considerably, and the latter has done quite well for -the last year in holding lay-meetings. I pray “the Lord of the harvest, -that he will send forth laborers into his harvest.” - -As to the support of the ministry, I always felt a delicacy in speaking -of the subject, because I was the minister. For several years, as long -as very few of the older Indians were members of the church, and the -ones who were members were scholars without money, it was difficult to -say much. As soon as some of the school-boys were put to work as -apprentices, I broached the subject to them, talked about it, and gave -them something to read on it. While they were apprentices and employees -most of them gave fairly. The agent urged them to do so, but compelled -none, and a few refused entirely. But when they left the government -employ and the agent moved away, they stopped doing what they had never -liked to do. - -The older Indians, when they did come into the church, were hardly -prepared for it. The Catholic set said that if the people joined them -they would have nothing to pay. One of the Catholics told me that the -only reason why I wanted to get him into the church was to obtain his -money. It had been revealed to them that it was wrong to sell God’s -truth. These arguments, somewhat similar to those used years ago by some -of the more ignorant people in the Southern and Western States, coupled -with the natural love of money, has made it very difficult to induce -even the members of the church to contribute for the support of their -pastor. One of them once almost found fault with me for taking the -money contributed at a collection by whites at Seabeck, where I often -preached, and he thought I ought not to do so. - -The Indians at Jamestown have done somewhat differently. In their -region, when there has been preaching by the whites, generally a -collection is taken. Noticing this, of their own accord, in 1882 when I -went to them, they passed around the hat and took up a collection of -three dollars and forty-five cents, and they have sometimes done so -since. - - - - -XLI. - -TOBACCO. - - -The use of tobacco is not as excessive among the Twanas as among many -Indians--not as much so as among the Clallams. Seldom is one seen -smoking or chewing, though a large share of the Indians use it a little. -Yet not much of a direct war has been waged against it. There have been -so many greater evils against which it seemed necessary to contend that -I hardly thought it wise to speak much in public against it. Still a -quiet influence has been exerted against it. The agent never uses it, -and very few of the employees have done so. This example has done -something. - -The following incident shows the ideas some of them have obtained. About -1876 the school-teacher heard something going on in the boys’ room. He -quietly went to the key-hole and listened to see if any mischief were -brewing. The result was different from what he had feared. The boys were -holding a court. They had their judge and jury, witnesses and lawyers. -The culprit was charged with the crime of being drunk. After the -prosecution had rested the case, the criminal arose and said about as -follows: “May it please your honor, I am a poor man and not able to pay -a lawyer, so I shall have to defend myself. There is a little mistake -about this case. My name is Captain Chase [a white man of the region]. I -came to church on Sunday; the minister did not know me. I was well -dressed, and the minister mistook me for another minister. So when he -was done, he asked me to say a few words to the Indians. I was in a fix, -for I had a large quid of tobacco in my mouth. I tried to excuse myself, -but the minister would not take no for an answer. So at last I quietly -and secretly took out the tobacco from my mouth [suiting his words with -a very apt illustration of how it was done], threw it behind the seat, -and went up on the platform to speak. But I was not sharp enough for the -Indians. Some of them saw me throw it away, _and they thought a minister -had no business with tobacco_, and that is why I am here; besides I was -a little tipsy.” I have enjoyed telling this story to one or two -tobacco-using ministers. - -Somewhat later a rather wild boy wrote me, asking me to allow him to -enter the praying band of Indian boys. He promised to give up his bad -habits; and among others he mentioned the use of tobacco, which he said -he would abandon. - -Within the past year a number of the older Indians have abandoned its -use. I have a cigar which was given me by one man. He said that when he -determined to stop its use, he had a small piece of tobacco and two -cigars, and that for months afterward they lay in his house where they -were at that time, and he gave me one of them. Most of those who stopped -using it belonged to the shaking set. It was one of the few good things -which resulted from that strange affair. But they have been earnestly -encouraged to continue as they have begun in this respect. - -A white man who has an Indian woman for a wife told me the following. -For years both he and his wife used tobacco, himself both chewing and -smoking. When she professed to become a Christian, she gave up her -tobacco and tried to induce him to do the same, and at last he did so -far yield as to stop smoking; but he continued to chew. All her talk did -not stop him. But he saw that when he had spit on the floor and stove, -she would get a paper or rag and wipe it up, and hence he grew ashamed -and stopped chewing in the house, using only a little--when he told -me--in the woods when at work. - - - - -XLII. - -SPICE. - - -An experience which is not very pleasant comes from the vermin, -especially the fleas--not a refined word; but the most refined society -gets accustomed to it here because they _have to do so_, and the more so -the nearer they get to the native land of these animals--the Indians. I -stood one evening and preached in one of their houses when I am -satisfied that I scratched every half-minute during the service; for, -although I stood them as long as I could, I could not help it. I would -quietly take up one foot and rub it against the other, put my hand -behind my back or in my pocket, and treat the creatures as gently as I -could, and the like, so as not to attract any more attention than -possible. - -But then Indian houses are not their only dwellings. At one place I once -stayed at a white man’s house, who was as kind as he knew how to be: but -backing for twenty years with very few neighbors except Indians is not -very elevating; it is one of the trials of the hardy frontiersman. I -tried to go to sleep--one bit; I kicked--he stopped; I shut my -eyes--another wanted his supper; I scratched; and so we kept up the -interminable warfare until three o’clock, when sleep conquered for two -hours. The next day, on the strength of it, I preached twice, held a -council, tramped five miles, and talked the rest of the time. That night -mine host, having suspected something, proposed that we take our -blankets and go to the barn. I was willing, and we all slept soundly; -but the hay was a year old, and in that region sometimes innumerable -small hay-lice get on it--a fact of which I was not aware. They did not -trouble us during the night; but when we arose the next morning our -clothes, which had lain on the hay, were covered with thousands of them. -Every seam, torn place, button-hole, and turned-over place was crowded -with the lilliputians. It took me three quarters of an hour to brush -them from my clothes. However, it did not hurt the clothes or me. My -better two-thirds would have said that they needed brushing. - -Twice while traveling to Jamestown have I been obliged, when within -twenty miles of the place, to stop all day Saturday because of heavy -head-winds, when I was exceedingly anxious to be at Jamestown over the -Sabbath. That day was consequently spent not where I wished to be. It -seemed to me to be a strange Providence; but I have since been inclined -to believe that my example in not traveling on the Sabbath, when the -Indians knew how anxious I was to reach the place, was worth more than -the sermons I would have preached. - -The following appeared in _The Child’s Paper_ in January, 1878:-- - -“In the school on the Indian reservation where I live twenty-five or -thirty Indian children are taught the English language. At one time a -new boy came who knew how to talk our language somewhat but not very -well. Soon after he came he was at work with the other boys and the -teacher, when, in pronouncing one English word, he did not pronounce it -aright. He was corrected but still did not say it right. Again he was -told how, but still it seemed as if his tongue were too thick; and -again, but he did not get the right twist to it. At last one of the -scholars thought that he was doing it only for fun and that he could -pronounce it correctly if he only would do so, so he said: ‘O boys, it -is not because his tongue is crooked but because his ears are -crooked!’” - -Query: Are there not some others who have crooked ears? - -What does Paul say? “Five times received I forty stripes save one.” -Well, I have never been treated so, for the people are as kind as can -be. “Shipwrecked”? No, only cast twice on the beach by winds from a -canoe. “A night and a day in the deep”? No, only a whole night and a -part of several others on the mud-flats, waiting for the tide to come. -No danger of drowning there. So I have determined to take more of such -spice if it shall come. - - - - -XLIII. - -CURRANT JELLY. - - -There is, however, another side to the picture, more like currant jelly. -The people generally are as kind as they can be. “We will give you the -best we have,” is what is often told me, and they do it. Here is a house -near Jamestown, where I have stopped a week at a time, or nearly that, -once in six months for about six years, and the people will take nothing -for it. For seventy-five miles west of Dunginess is a region where a -man’s company is supposed to pay for his lodgings at any house. I meet a -man, who offers to go home, a half a mile, and get me a dinner, if I -will only accept it. A girl, with whose family I was only slightly -acquainted, stood on the porch one day as I passed, and said: “Mister, -have you been to dinner? You had better stop and have some.” A -hotel-keeper, who had sold whiskey for fifteen years, put me in his best -room, one which he had fitted up for his own private use, and then would -take nothing for it. The Superintendent of the Seabeck Mills, Mr. R. -Holyoke, invited me to go to his house whenever I was in the place, and -would never take any thing for it. It amounted to about four weeks’ time -each year for five or six years, and yet he would hardly allow me to -thank him. Others, too, at the same place, have been very kind. The -steamer _St. Patrick_ for two years and a half always carried myself and -family free, whenever we wished to travel on it, and during that time it -gave us sixty or seventy-five dollars’ worth of fare. Captain J. G. -Baker, of the _Colfax_, said to me, six or seven years ago: “Whenever -you or your family, or an Indian whom you have with you to carry you, -wish to travel where I am going, I will take you free.” He has often -done it, sometimes making extra effort with his steamer in order to -accommodate me. The steamers _Gem_ and _McNaught_ also made a rule to -charge me no fare when I traveled on them. - -Indians, too, are not wholly devoid of gratitude. It is the time of a -funeral. They are often accustomed at such times to make presents to -their friends who attend and sympathize with them. “Take this money,” -they have often said to me at such times, as they have given me from one -to three dollars. “Do not refuse--it is our custom; for you have come -to comfort us with Christ’s words.” At a great festival, where I was -present to protect them from drunkenness, and other evils equally bad, -they handed me seven dollars and a half, saying, “You have come a long -distance to help us; we can not give you food as we do these Indians, as -you do not eat with us; take this money, it will help to pay your -board.” But when I offered to pay the gentleman with whom I was staying, -Mr. B. G. Hotchkiss, he too would take nothing for the board. The good -people of the Pearl Street Church in Hartford, Connecticut, sent us a -barrel of things in the early spring of 1883, whose money value I -estimated at considerably over a hundred dollars, and whose good cheer -was inestimable in money, because it came when our days were the -darkest. - -God has been very good to put it into the hearts of so many people to be -so kind, and not the least good thing that he has done is that he has -put that verse in the Bible about the giving a cup of cold water and the -reward that will follow. - - - - -XLIV. - -CONCLUSION. - - -Dr. H. J. Minthorne, superintendent of the Indian Training School at -Forest Grove, Oregon, once remarked to me, “that, in the civilization of -Indians, they often went forward and then backward; but that each time -they went backward it was not quite so far as the previous time, and -that each time they went forward it was an advance on any previous -effort.” I have found the same to be true. They seem to rise much as the -tide does when the waves are rolling--a surge upward and then back; but -careful observation shows that the tide is rising. - -There is much of human nature in them. In many respects--as in their -habits of neatness and industry, their visions, superstitions, and the -like--I have often been reminded of what I have read about ignorant -whites in the Southern and Western States fifty years ago, and of what I -have seen among the same class of people in Oregon thirty years ago. - -Soon after I came here, an old missionary said to me: “Keep on with the -work; the fruits of Christian labor among the Indians have been as great -or greater than among the whites.” I have found it to be in some measure -true. Something has, I trust, been done; but the Bible and experience -both agree in saying that “God has done it all.” I sometimes think I -have learned a little of the meaning of the verse, “Without me ye can do -nothing,” and I would also record that I have proved the truth of that -other one, “I am with you alway,"--for the work has paid. - -I went to Boise City, in Idaho, in 1871, with the intention of staying -indefinitely, perhaps a lifetime, but Providence indicated plainly that -I ought to leave in two and a half years. When I came here, it was only -with the intention of remaining two or three months on a visit. The same -Providence has kept me here ten years and I am now satisfied that his -plans were far wiser than mine. So “man proposes and God disposes.” The -Christians’ future and the Indians’ future are wisely in the same hands. - - -THE END - - -FOOTNOTES: - - [1] Among the Alaskans, pp. 271, 272. - - [2] It was not at that time, at this place. - - [3] Added to the Jamestown Church, and inserted here to give a view of - the whole work. - - - - - - - - -End of the Project Gutenberg EBook of Ten years of missionary work among the -Indians at Skokomish, Washington Terri, by Myron Eells - -*** END OF THIS PROJECT GUTENBERG EBOOK TEN YEARS OF MISSIONARY WORK *** - -***** This file should be named 56100-0.txt or 56100-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/6/1/0/56100/ - -Produced by Larry B. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Ten years of missionary work among the Indians at Skokomish, Washington Territory, 1874-1884 - -Author: Myron Eells - -Release Date: December 1, 2017 [EBook #56100] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK TEN YEARS OF MISSIONARY WORK *** - - - - -Produced by Larry B. Harrison, Bryan Ness, Chuck Greif and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/American -Libraries.) - - - - - - -</pre> - -<hr class="full" /> - -<div class="figcenter"> -<img src="images/cover.jpg" alt="" title="" /> -</div> - -<p class="cb">TEN YEARS AT SKOKOMISH.</p> - -<div class="figcenter" style="width: 363px;"> -<img src="images/i_frontis.jpg" width="363" height="500" alt="" /> -<div class="caption"><p class="c">SKOKOMISH AGENCY.</p></div> -</div> - -<p><span class="pagenum"><a name="page_001" id="page_001"></a>{1}</span></p> - -<h1>TEN YEARS<br /><br /> -<small><small>OF</small></small><br /><br /> -M I S S I O N A R Y W O R K<br /><br /> -<small>AMONG THE INDIANS<br /> -<small><small>AT</small></small><br /> -SKOKOMISH, WASHINGTON TERRITORY.<br /> -<small>1874-1884.</small></small></h1> - -<p class="cb"> -<span class="smcap">By Rev. M. Eells</span>,<br /> -<i>Missionary of the American Missionary Association</i>.<br /> -<br /> -BOSTON:<br /> -<span class="eng">Congregational Sunday-School and Publishing Society</span>,<br /> -<small>CONGREGATIONAL HOUSE,<br /> -<span class="smcap">Corner Beacon and Somerset Streets</span>.</small> -</p> - -<p><span class="pagenum"><a name="page_002" id="page_002"></a>{2}</span> </p> - -<p class="c"> -<small>COPYRIGHT, 1886, BY<br /> -CONGREGATIONAL SUNDAY-SCHOOL AND PUBLISHING SOCIETY<br /> -<br /> -<i>Electrotyped and printed by<br /> -Stanley & Usher, 171 Devonshire Street, Boston.</i></small> -</p> - -<p><span class="pagenum"><a name="page_003" id="page_003"></a>{3}</span></p> - -<h2><a name="PREFACE" id="PREFACE"></a>PREFACE.</h2> - -<p class="nind"><span class="letra">S</span>AYS Mrs. J. McNair Wright: “If the church can only be plainly shown the -need, amount, prospects, and methods of work in any given field, a vital -interest will at once arise in that field, and money for it will not be -lacking. The missionary columns in our religious papers do not supply -the information needed fully to set our missions before the church. Our -home-mission work needs to be ‘written up.’ The foreign field has found -a large increase of interest in its labors from the numerous books that -have been written,—<i>interestingly written</i>,—giving descriptions of the -work, the countries where the missionaries toil, and the lives of the -missionaries themselves. The Pueblo, the Mormon, and the American Indian -work should be similarly brought before the church. A book gives a -compact, united view of a subject; the same view given monthly or weekly -in the columns of periodicals loses much of its force and, moreover, is -much less likely to meet the notice of the young. A hearty missionary -spirit will be had in our church only when we furnish our youth with -more books on missionary themes.”<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p> - -<p>In accordance with these ideas the following pages have been written.</p> - -<p>It is surprising to find how few books can be obtained on missionary -work among the Indians. After ten years of effort the writer has only -been able to secure twenty-six<span class="pagenum"><a name="page_004" id="page_004"></a>{4}</span> books on such work in the United States, -and five of these are 18mo. volumes of less than forty pages each. Only -five of these have been published within the last fifteen years. Books -on the adventurous, scientific, and political departments of Indian life -are numerous and large; the reverse is true of the missionary -department. Hence it is not strange that such singular ideas predominate -among the American people in regard to the Indian problem.</p> - -<p class="r"> -M. E.<br /> -</p> - -<p class="nind"> -<span class="smcap">Skokomish, Washington Territory</span>, August, 1884.<br /> -</p> - -<p><span class="pagenum"><a name="page_005" id="page_005"></a>{5}</span></p> - -<h2>D E D I C A T I O N.</h2> - -<p class="c"> -TO MY WIFE,<br /><br /> -<big>S A R A H M. E E L L S,</big><br /> -</p> - -<p class="nind"><span class="smcap">Who</span> has been my companion during these ten years of labor; who has -cheered me, and made a Christian home for me to run into as into a safe -hiding-place, and who has been an example to the Indians,—these pages -are affectionately inscribed.<span class="pagenum"><a name="page_006" id="page_006"></a>{6}</span></p> - -<h2>NOTE.</h2> - -<p><span class="smcap">Much</span> of the information contained in the following pages has been -published, especially in <i>The American Missionary</i> of New York and <i>The -Pacific</i> of San Francisco. Yet, in writing these pages, so much of it -has been altered that it has been impracticable to give quotation-marks -and acknowledgment for each item. I therefore take this general way of -acknowledging my indebtedness to those publications.<span class="pagenum"><a name="page_007" id="page_007"></a>{7}</span></p> - -<h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS.</h2> - -<table border="0" cellpadding="2" cellspacing="0" summary=""> - -<tr><td valign="top"><a href="#INTRODUCTION"> -<span class="smcap">Introduction</span></a></td><td class="rt" valign="bottom"><a href="#page_011">11</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#I">I.</a> -</td></tr><tr><td valign="top"><a href="#I"> -<span class="smcap">Skokomish</span></a></td><td class="rt" valign="bottom"><a href="#page_015">15</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#II">II.</a> -</td></tr><tr><td valign="top"><a href="#II"> -<span class="smcap">Preliminary History</span></a></td><td class="rt" valign="bottom"><a href="#page_017">17</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#III">III.</a> -</td></tr><tr><td valign="top"><a href="#III"> -<span class="smcap">Early Religious Teaching</span></a></td><td class="rt" valign="bottom"><a href="#page_021">21</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#IV">IV.</a> -</td></tr><tr><td valign="top"><a href="#IV"> -<span class="smcap">Subsequent Political History</span></a></td><td class="rt" valign="bottom"><a href="#page_026">26</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#V">V.</a> -</td></tr><tr><td valign="top"><a href="#V"> -<span class="smcap">The Field and the Work</span></a></td><td class="rt" valign="bottom"><a href="#page_028">28</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#VI">VI.</a> -</td></tr><tr><td valign="top"><a href="#VI"> -<span class="smcap">Difficulties in the Way of Religious Work</span></a></td><td class="rt" valign="bottom"><a href="#page_033">33</a></td></tr> -<tr><td valign="top"><span style="margin-left: 1em;"><a href="#page_033">(<i>a</i>) <span class="smcap">Languages</span></a></span></td><td class="rt" valign="bottom"><a href="#page_033">33</a></td></tr> -<tr><td valign="top"><span style="margin-left: 1em;"><a href="#page_037">(<i>b</i>) <span class="smcap">Their Religion</span></a></span></td><td class="rt" valign="bottom"><a href="#page_037">37</a></td></tr> -<tr><td valign="top"><span style="margin-left: 1em;"><a href="#page_053">(<i>c</i>) <span class="smcap">Besetting Sins</span></a></span></td><td class="rt" valign="bottom"><a href="#page_053">53</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#VII">VII.</a> -</td></tr><tr><td valign="top"><a href="#VII"> -<span class="smcap">Temperance</span></a></td><td class="rt" valign="bottom"><a href="#page_060">60</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#VIII">VIII.</a> -</td></tr><tr><td valign="top"><a href="#VIII"> -<span class="smcap">Industries</span></a><span class="pagenum"><a name="page_008" id="page_008">{8}</a></span></td><td class="rt" valign="bottom"><a href="#page_069">69</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#IX">IX.</a> -</td></tr><tr><td valign="top"><a href="#IX"> -<span class="smcap">Titles to their Lands</span></a></td><td class="rt" valign="bottom"><a href="#page_074">74</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#X">X.</a> -</td></tr><tr><td valign="top"><a href="#X"> -<span class="smcap">Mode of Living</span></a></td><td class="rt" valign="bottom"><a href="#page_082">82</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XI">XI.</a> -</td></tr><tr><td valign="top"><a href="#XI"> -<span class="smcap">Names</span></a></td><td class="rt" valign="bottom"><a href="#page_085">85</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XII">XII.</a> -</td></tr><tr><td valign="top"><a href="#XII"> -<span class="smcap">Education</span></a></td><td class="rt" valign="bottom"><a href="#page_087">87</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XIII">XIII.</a> -</td></tr><tr><td valign="top"><a href="#XIII"> -<span class="smcap">Fourth of July</span></a></td><td class="rt" valign="bottom"><a href="#page_093">93</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XIV">XIV.</a> -</td></tr><tr><td valign="top"><a href="#XIV"> -<span class="smcap">Christmas</span></a></td><td class="rt" valign="bottom"><a href="#page_097">97</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XV">XV.</a> -</td></tr><tr><td valign="top"><a href="#XV"> -<span class="smcap">Variety</span></a></td><td class="rt" valign="bottom"><a href="#page_100">100</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XVI">XVI.</a> -</td></tr><tr><td valign="top"><a href="#XVI"> -<span class="smcap">Marriage and Divorce</span></a></td><td class="rt" valign="bottom"><a href="#page_105">105</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XVII">XVII.</a> -</td></tr><tr><td valign="top"><a href="#XVII"> -<span class="smcap">Sickness</span></a></td><td class="rt" valign="bottom"><a href="#page_118">118</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XVIII">XVIII.</a> -</td></tr><tr><td valign="top"><a href="#XVIII"> -<span class="smcap">Funerals</span></a></td><td class="rt" valign="bottom"><a href="#page_122">122</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XIX">XIX.</a> -</td></tr><tr><td valign="top"><a href="#XIX"> -<span class="smcap">The Census of 1880</span></a></td><td class="rt" valign="bottom"><a href="#page_132">132</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XX">XX.</a> -</td></tr><tr><td valign="top"><a href="#XX"> -<span class="smcap">The Influence of the Whites</span></a></td><td class="rt" valign="bottom"><a href="#page_144">144</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXI">XXI.</a> -</td></tr><tr><td valign="top"><a href="#XXI"> -<span class="smcap">The Church at Skokomish</span></a><span class="pagenum"><a name="page_009" id="page_009"></a>{9}</span></td><td class="rt" valign="bottom"><a href="#page_149">149</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXII">XXII.</a> -</td></tr><tr><td valign="top"><a href="#XXII"> -<span class="smcap">Big Bill</span></a></td><td class="rt" valign="bottom"><a href="#page_158">158</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXIII">XXIII.</a> -</td></tr><tr><td valign="top"><a href="#XXIII"> -<span class="smcap">Dark Days</span></a></td><td class="rt" valign="bottom"><a href="#page_163">163</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXIV">XXIV.</a> -</td></tr><tr><td valign="top"><a href="#XXIV"> -<span class="smcap">Light Breaking</span></a></td><td class="rt" valign="bottom"><a href="#page_170">170</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXV">XXV.</a> -</td></tr><tr><td valign="top"><a href="#XXV"> -<span class="smcap">The First Battle</span></a></td><td class="rt" valign="bottom"><a href="#page_172">172</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXVI">XXVI.</a> -</td></tr><tr><td valign="top"><a href="#XXVI"> -<span class="smcap">The Victory</span></a></td><td class="rt" valign="bottom"><a href="#page_180">180</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXVII">XXVII.</a> -</td></tr><tr><td valign="top"><a href="#XXVII"> -<span class="smcap">Reconstruction</span></a></td><td class="rt" valign="bottom"><a href="#page_184">184</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXVIII">XXVIII.</a> -</td></tr><tr><td valign="top"><a href="#XXVIII"> -<span class="smcap">John Foster Palmer</span></a></td><td class="rt" valign="bottom"><a href="#page_188">188</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXIX">XXIX.</a> -</td></tr><tr><td valign="top"><a href="#XXIX"> -M—— F——</a></td><td class="rt" valign="bottom"><a href="#page_191">191</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXX">XXX.</a> -</td></tr><tr><td valign="top"><a href="#XXX"> -<span class="smcap">Discouraging Cases and Disappointments</span></a></td><td class="rt" valign="bottom"><a href="#page_195">195</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXI">XXXI.</a> -</td></tr><tr><td valign="top"><a href="#XXXI"> -<span class="smcap">The Church at Jamestown</span></a></td><td class="rt" valign="bottom"><a href="#page_200">200</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXII">XXXII.</a> -</td></tr><tr><td valign="top"><a href="#XXXII"> -<span class="smcap">Cook House Billy</span></a></td><td class="rt" valign="bottom"><a href="#page_209">209</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXIII">XXXIII.</a> -</td></tr><tr><td valign="top"><a href="#XXXIII"> -<span class="smcap">Lord James Balch</span></a></td><td class="rt" valign="bottom"><a href="#page_214">214</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXIV">XXXIV.</a> -</td></tr><tr><td valign="top"><a href="#XXXIV"> -<span class="smcap">Touring</span></a><span class="pagenum"><a name="page_010" id="page_010"></a>{10}</span></td><td class="rt" valign="bottom"><a href="#page_216">216</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXV">XXXV.</a> -</td></tr><tr><td valign="top"><a href="#XXXV"> -<span class="smcap">The Bible and Other Books</span></a></td><td class="rt" valign="bottom"><a href="#page_223">223</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXVI">XXXVI.</a> -</td></tr><tr><td valign="top"><a href="#XXXVI"> -<span class="smcap">Bible Pictures</span></a></td><td class="rt" valign="bottom"><a href="#page_227">227</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXVII">XXXVII.</a> -</td></tr><tr><td valign="top"><a href="#XXXVII"> -<span class="smcap">The Sabbath-School</span></a></td><td class="rt" valign="bottom"><a href="#page_230">230</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXVIII">XXXVIII.</a> -</td></tr><tr><td valign="top"><a href="#XXXVIII"> -<span class="smcap">Prayer-Meetings</span></a></td><td class="rt" valign="bottom"><a href="#page_235">235</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XXXIX">XXXIX.</a> -</td></tr><tr><td valign="top"><a href="#XXXIX"> -<span class="smcap">Indian Hymns</span></a></td><td class="rt" valign="bottom"><a href="#page_244">244</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XL">XL.</a> -</td></tr><tr><td valign="top"><a href="#XL"> -<span class="smcap">Native Ministry and Support</span></a></td><td class="rt" valign="bottom"><a href="#page_256">256</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XLI">XLI.</a> -</td></tr><tr><td valign="top"><a href="#XLI"> -<span class="smcap">Tobacco</span></a></td><td class="rt" valign="bottom"><a href="#page_260">260</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XLII">XLII.</a> -</td></tr><tr><td valign="top"><a href="#XLII"> -<span class="smcap">Spice</span></a></td><td class="rt" valign="bottom"><a href="#page_263">263</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XLIII">XLIII.</a> -</td></tr><tr><td valign="top"><a href="#XLIII"> -<span class="smcap">Currant Jelly</span></a></td><td class="rt" valign="bottom"><a href="#page_267">267</a></td></tr> - -<tr><td class="c" colspan="2"><a href="#XLIV">XLIV.</a> -</td></tr><tr><td valign="top"><a href="#XLIV"> -<span class="smcap">Conclusion</span></a></td><td class="rt" valign="bottom"><a href="#page_270">270</a></td></tr> -</table> - -<p><span class="pagenum"><a name="page_011" id="page_011"></a>{11}</span></p> - -<h2><a name="INTRODUCTION" id="INTRODUCTION"></a>INTRODUCTION.</h2> - -<p class="nind"><span class="letra">T</span>HE Indians are in our midst. Different solutions of the problem have -been proposed. It is evident that we must either kill them, move them -away, or let them remain with us. The civilization and Christianity of -the United States, with all that is uncivilized and un-Christian, is not -yet ready to kill them. One writer has proposed to move them to some -good country which Americans do not want, and leave it to them. We have -been trying to find such a place for a century—have moved the Indians -from one reservation to another and from one State or Territory to -another; but have failed to find the desired haven of rest for them. It -is more difficult to find it now than it ever has been, as Americans -have settled in every part of the United States and built towns, -railroads, and telegraph-lines all over the country. Hence no such place -has been found, and it never will be.</p> - -<p>Therefore the Indians are with us to remain. They are to be our -neighbors. The remaining question is, Shall they be good or bad ones? -If<span class="pagenum"><a name="page_012" id="page_012"></a>{12}</span> we are willing that they shall be bad, all that is necessary is for -good people to neglect them; for were there no evil influences connected -with civilization(!), they would not rise from their degradation, -ignorance, and wickedness without help. When, however, we add to their -native heathenism all the vices of intemperance, immorality, hate, and -the like, which wicked men naturally carry to them, they will easily and -quickly become very bad neighbors. Weeds will grow where nothing is -cultivated.</p> - -<p>If we wish them to become good neighbors, something must be done. Good -seeds must be sown, watched, cultivated. People may call them savage, -ignorant, treacherous, superstitious, and the like. I will not deny it. -In the language of a popular writer of the day: “The remedy for -ignorance is education;” likewise for heathenism, superstition, and -treachery, it is the gospel. White people can not <i>keep</i> the -civilization which they already have without the school and the church; -and Indians are not so much abler and better that they can be raised to -become good neighbors without the same.</p> - -<p>Impressed with this belief, the writer has been engaged for the past ten -years in missionary work<span class="pagenum"><a name="page_013" id="page_013"></a>{13}</span> with a few of them in the region of Skokomish, -and here presents a record of some of the experiences. In the account he -has recorded failures as well as successes. In his earlier ministry, -both among whites and Indians, he read the accounts of other similar -workers, who often recorded only their success. It was good in its -place, for something was learned of the causes of the success. But too -much of this was discouraging. He was not always successful and -sometimes wondered if these writers were ever disappointed as much as he -was. Sometimes when he read the record of a failure it did him more good -than a record of a success. He took courage because he felt that he was -not the only one who sometimes failed. The Bible records failures as -well as successes.</p> - -<p><span class="pagenum"><a name="page_014" id="page_014"></a>{14}</span> </p> - -<p><span class="pagenum"><a name="page_015" id="page_015"></a>{15}</span> </p> - -<h2><a name="TEN_YEARS_AT_SKOKOMISH" id="TEN_YEARS_AT_SKOKOMISH"></a>TEN YEARS AT SKOKOMISH.</h2> - -<h2><a name="I" id="I"></a>I.<br /><br /> -SKOKOMISH.</h2> - -<p class="nind"><span class="letra">T</span>HE Skokomish Reservation is situated in the western part of Washington -Territory, near the head of Hood’s Canal, the western branch of Puget -Sound. It is at the mouth of the Skokomish River. The name means “the -river people,” from <i>kaw</i>, a river, in the Twana language, which in the -word has been changed to <i>ko</i>. It is the largest river which empties -into Hood’s Canal; hence, that band of the Twana tribe which originally -lived here were called <i>the river people</i>. The Twana tribe was formerly -composed of three bands: the Du-hlay-lips, who lived fourteen miles -farther up the canal, at its extreme head; the Skokomish band, who lived -about the mouth of the river, and the Kol-seeds, or Quilcenes, who lived -thirty or forty miles farther down the canal. The dialects of these -three bands vary slightly.<span class="pagenum"><a name="page_016" id="page_016"></a>{16}</span></p> - -<p>When the treaty was made by the United States in 1855, the land about -the mouth of the Skokomish River was selected as the reservation; the -other bands in time moved to it, and the post-office was given the same -name; hence, the tribe came to be known more as the Skokomish Indians -than by their original name of Tu-án-hu, a name which has been changed -by whites to Twana, and so appears in government reports.</p> - -<p>The reservation is small, hardly three miles square, comprising about -five thousand acres, nearly two thousand of which is excellent bottom -land. As much more is hilly and gravelly, and the rest is swamp land. -With the exception of the latter, it is covered with timber.<span class="pagenum"><a name="page_017" id="page_017"></a>{17}</span></p> - -<h2><a name="II" id="II"></a>II.<br /><br /> -PRELIMINARY HISTORY.</h2> - -<p class="nind"><span class="letra">E</span>VER since the Spanish traders and Vancouver in the latter part of the -last century, and the Northwest Fur Company and Hudson’s Bay Company in -the early part of the present century, came to Puget Sound, these -Indians have had some intercourse with the whites, and learned some -things about the white man’s ways, his Sabbath, his Bible, and his God. -Fort Nisqually, one of the posts of the Hudson’s Bay Company, was -situated about fifty miles from Skokomish, so that these Indians were -comparatively near to it.</p> - -<p>About 1850, Americans began to settle on Puget Sound. In 1853 Washington -was set off from Oregon and organized into a territory, and in 1855 the -treaty was made with these Indians. Governor I. I. Stevens and Colonel -M. C. Simmons represented the government, and the three tribes of the -Twanas, Chemakums, and S’klallams were the parties of the other part. -The Chemakums were a small tribe, lived near where Port Townsend<span class="pagenum"><a name="page_018" id="page_018"></a>{18}</span> now -is, and are now extinct. The S’klallams, or Clallams (as the name has -since become), lived on the south side of the Straits of Fuca, from Port -Townsend westward almost to Neah Bay, and were by far the largest and -strongest tribe of the three. It was expected that all the tribes would -be removed to the reservation. The government, however, was to furnish -the means for doing so, but it was never done, and as the Clallams and -Twanas were never on very friendly terms, there having been many murders -between them in early days, the Clallams have not come voluntarily to -it, but remain in different places in the region of their old homes. The -reservation, about three miles square, also was too small for all of the -tribes, it having been said that twenty-eight hundred Indians belonged -to them when the treaty was made. There were certainly no more.</p> - -<p>The treaty has been known as that of Point-No-Point, it having been made -at that place, a few miles north of the mouth of Hood’s Canal on the -main sound, in 1855. It was, however, four years later when it was -ratified, and another year before the machinery was put in motion, so -that government employees were sent to the reservation to teach the -Indians. In the meantime the Yakama<span class="pagenum"><a name="page_019" id="page_019"></a>{19}</span> War took place, the most -wide-spread Indian war which ever occurred on this north-west coast, it -having begun almost simultaneously in Southern Oregon, Eastern Oregon, -and Washington, and on Puget Sound. The Indians on the eastern side of -the sound were engaged in it, but the Clallams and Twanas as tribes did -not do so, and never have been engaged in any war with the whites. They -were related by marriage with some of the tribes who were hostile, and a -few individuals from one or both of these tribes went to the eastern -side of the sound and joined the hostiles, but as tribes they remained -peaceable.</p> - -<h3>A WAR INCIDENT.</h3> - -<p>The Clallams were a strong tribe, and large numbers of them lived at an -early day about Port Townsend. Here, too, was the Duke of York, who was -for many years their head chief and a noted friend of the Americans. -About 1850, he went to San Francisco on a sailing-vessel, and saw the -numbers, and realized something of the power, of the whites. After his -return the Indians became very much enraged at the residents of Port -Townsend, who were few in numbers, and the savages were almost all ready -to<span class="pagenum"><a name="page_020" id="page_020"></a>{20}</span> engage in war with them. Had they done so, they could easily have -wiped out the place, and the white people knew it. The Indians were -ready to do so, but the Duke of York stood between the Indians and the -whites. For hours the savage mass surged to and fro, hungry for blood, -the Duke of York’s brother being among the number. For as many hours the -Duke of York alone held them from going any farther, by his eloquence, -telling them of the numbers and power of the whites; and that if the -Indians should kill these whites, others would come and wipe them out. -At last they yielded to him. He saved Port Townsend and saved his tribe -from a war with the whites.</p> - -<p>In 1860 the first government employees were sent to Skokomish, and -civilizing influences of a kind were brought more closely to the -Indians. With one or two exceptions, very little religious influence was -brought to bear upon them. Of one of their agents, Mr. J. Knox, the -Indians speak in terms of gratitude and praise. He set out a large -orchard, and did considerable to improve them. In 1870, when all the -Indians were put under the military, these Indians were put under -Lieutenant Kelley. The Indians do not speak well of military rule. It -was too tyrannical.<span class="pagenum"><a name="page_021" id="page_021"></a>{21}</span></p> - -<h2><a name="III" id="III"></a>III.<br /><br /> -EARLY RELIGIOUS TEACHING.</h2> - -<p class="nind"><span class="letra">A</span>BOUT 1850 Father E. C. Chirouse, a Catholic priest, came to Puget -Sound, and for a time was on Hood’s Canal. He had two missions among the -Twanas, one among the Kolseed band, and the other among the Duhlaylips. -He baptized a large number of them; made two Indian priests, and left an -influence which was not soon forgotten. At a council held after a time -by various tribes, the Skokomish and other neighboring tribes of the -lower eastern sound were too strong for the Twanas and induced Father -Chirouse to leave them. Not long afterward the Indians relapsed into -their old style of religion, and on the surface it appeared as if all -were forgotten: but when Protestant teachers came among them, and their -old religion died, some of the Indians turned for a time to that -Catholic religion which they had first learned, as one easier for the -natural heart to follow than that of the Protestants.</p> - -<p>From 1860 to 1871 but little religious instruction<span class="pagenum"><a name="page_022" id="page_022"></a>{22}</span> was given to these -Indians. At different times Rev. W. C. Chattin, of the Methodist -Episcopal Church, and Mr. D. B. Ward, of the Protestant Methodist -Church, taught the school, and each endeavored to give some Christian -teaching on the Sabbath, but they found it hard work, for -Sabbath-breaking, house-building, trafficking, and gambling by the -whites and the Indians were allowed in sight and hearing of the place -where the services were held. “If it is wrong to break the Sabbath, why -does the agent do so?” “If it is wrong to play cards and gamble, why do -the whites do so?” These and similar questions were asked by the Indian -children of their Christian teachers. It was somewhat difficult to -answer them. It was more difficult to work against such influences. -Still the seed sown then was not wholly lost. It remained buried a long -time. I have seen that some of those children, however, although they -forgot how to read, and almost forgot how to talk English, yet received -influences which, fifteen or twenty years afterward, made them a -valuable help to their people in their march upward.</p> - -<p>In 1871, however, a decided change was made. In that year President -Grant adopted what has been known as the peace policy, in which he -assigned<span class="pagenum"><a name="page_023" id="page_023"></a>{23}</span> the different agencies to different missionary societies, -asking them to nominate agents, promising that these should be confirmed -by the Senate. While it was not expected that the government would -directly engage in missionary work, yet the President realized that -Christianity was necessary to the solution of the Indian problem, and he -hoped that the missionary societies who should nominate these agents -would become interested in the work, and encouraged them to send -missionaries to their several fields. These agents were expected to -coöperate with the missionaries in their special work.</p> - -<p>At that time the Skokomish Agency was assigned to the American -Missionary Association, a society supported by the Congregationalists. -In 1871 they nominated Mr. Edwin Eells as agent for this place, who was -confirmed by the Senate, and in May of that year he took charge of these -Indians.</p> - -<p>Mr. Eells was the oldest son of Rev. C. Eells, D.D., who came to the -coast in 1838 as a missionary to the Spokane Indians, where he remained -about ten years, until the Whitman Massacre and Cayuse War rendered it -unsafe for him to remain there any longer. The agent was born among -these Indians in July, 1841. Like most young<span class="pagenum"><a name="page_024" id="page_024"></a>{24}</span> men on this coast, he had -been engaged in various callings. He had been a farmer, school-teacher, -clerk in a store, teamster, had served as enrolling officer for -government at Walla-Walla during the war, and had studied law. At the -age of fifteen he had united with a Congregational church, and had -maintained a consistent Christian character. All of these things proved -to be of good service to him in his new position, where education, -farm-work, purchase of goods, law business, intercourse with government, -the ideas which he had received from his parents about the Indians and -Christianity, were all needed.</p> - -<p>In 1871, soon after he assumed his new duties, he began a Sabbath-school -and prayer-meeting. He selected Christian men as employees. These -consisted of a physician, school-teacher, and matron, carpenter, farmer, -and blacksmith. He also selected men with families as being those who -would be likely to have the best influence on the Indians. In 1872 Rev. -J. Casto, <small>M.D.</small>, was engaged as government physician, and Rev. C. Eells, -the father of the agent, went to live with his son, and both during the -winter preached at the agency and in the camps of the Indians. During -1874 a council-house was built, with the consent of government,<span class="pagenum"><a name="page_025" id="page_025"></a>{25}</span> at a -money-cost to the government of five hundred dollars—besides the work -which was done by the government carpenter. This has since been used as -a church, and sometimes as a school-house. During that spring it was -thought best to organize a church, for although at first it would be -composed chiefly of whites, yet it was hoped that it would have a -salutary influence on the Indians, and be a nucleus around which some of -the Indians would gather. This was done June 23, 1874, the day after the -writer arrived at the place. It was organized with eleven members, ten -of whom were whites, and one, John F. Palmer, was an Indian. He was at -that time government interpreter. The sermon was by Rev. G. H. Atkinson, -<small>D.D.</small>, of Portland, superintendent of Home Missions for Oregon and -Washington, and one of the vice-presidents of the American Missionary -Association; the prayer of consecration by Rev. E. Walker, who had been -the missionary associate of Rev. C. Eells during his work among the -Spokane Indians; the right hand of fellowship by Rev. A. H. Bradford, a -visitor on this coast from Montclair, New Jersey; and the charge to the -church by the writer. Thus affairs existed when I came to the place.<span class="pagenum"><a name="page_026" id="page_026"></a>{26}</span></p> - -<h2><a name="IV" id="IV"></a>IV.<br /><br /> -SUBSEQUENT POLITICAL HISTORY.</h2> - -<p class="nind"><span class="letra">A</span>S far as the government was concerned, affairs remained much the same -until 1880. Then the time agreed upon by the treaty for which -appropriations were to be made—twenty years—expired. By special -appropriation affairs were carried on for another year, however, as -usual. In July, 1881, the government ordered that the carpenter, -blacksmith, and farmer be discharged, and Indian employees be put in -their places. Some of these were afterward discharged. The next year the -three agencies on the sound, the Tulalip, Nisqually, and Skokomish, were -consolidated enough to put them under one agent, without, however, -moving the Indians in any way. The three agencies comprised ten -reservations, which were under the missionary instruction of the -Presbyterians, Congregationalists, and Catholics. By the consolidation -there was to be no interference with the religious affairs of the -Indians. Mr. E. Eells, the agent at Skokomish, was selected as the<span class="pagenum"><a name="page_027" id="page_027"></a>{27}</span> one -who was to have charge of all, but his head-quarters were moved to the -Tulalip Agency, which was under the religious control of the Catholics. -Thus, after more than eleven years of residence at Skokomish, he -departed from the place; after which he usually returned about once in -three months on business. A year later this large agency was divided; -the five Catholic reservations were set off into an agency, and the five -Protestant reservations were continued under the control of Mr. Eells, -whose head-quarters were moved to the Puyallup Reservation, near -Tacoma.<span class="pagenum"><a name="page_028" id="page_028"></a>{28}</span></p> - -<h2><a name="V" id="V"></a>V.<br /><br /> -THE FIELD AND WORK.</h2> - -<p class="nind"><span class="letra">T</span>HE work has been about as follows: At Skokomish there were about two -hundred Indians, including a boarding-school of about twenty-five -children. Services were held every Sabbath morning for them in Indian. -The Sabbath-school was kept up, immediately following the morning -service. English services were held once or twice a month, on Sabbath -evening, for the white families resident at the agency and the -school-children. On Thursday evening a prayer-meeting was held -regularly. It was in English, as very few of the non-English-speaking -Indians lived near enough to attend an evening service, had they been so -inclined. Various other meetings were held, adapted to the capacities -and localities of the people: as prayer-meetings for school-boys, those -for school-girls, and those at the different logging-camps.</p> - -<p>Thirty miles north of Skokomish is Seabeck, where about thirty Indians -live, most of whom<span class="pagenum"><a name="page_029" id="page_029"></a>{29}</span> gain a living by working in the saw-mill there. For -several years I preached to the whites at this place, about eight times -a year, and when there, also held a service with the Indians.</p> - -<p>Twenty miles farther north is Port Gamble, one of the largest saw-mill -towns on the sound. Near it were about a hundred Clallam Indians, most -of whom became Catholics, but who have generally received me cordially -when I have visited them two or three times a year. They, however, have -obtained whiskey very easily, and between this and the Catholic -influence comparatively little has been accomplished.</p> - -<p>Thirty-five miles farther on is Port Discovery, another saw-mill town, -where thirty or forty Indians have lived, whom I have often called to -see on my journeys; but so much whiskey has been sold near them and to -them, that it has been almost impossible to stop their drinking, and -hence, very difficult to make much permanent religious impression on -them. By death and removal for misconduct, their number has diminished -so that at one time there were only one or two families left. But the -opportunity for work at the mill has been so good that some of a fair -class have returned and bought land and settled down.<span class="pagenum"><a name="page_030" id="page_030"></a>{30}</span></p> - -<p>Forty miles from Port Gamble, and seventeen from Port Discovery, is -Jamestown, near Dunginess, on the Straits of Fuca. This is the center of -an Indian settlement of about a hundred and forty. Previous to 1873 -these Indians were very much addicted to drinking—so much so, that the -white residents near them petitioned to have them removed to the agency, -a punishment they dreaded nearly as much as any other that could be -inflicted on them. The threat of doing this had such an influence that -about fifteen of them combined and bought two hundred acres of land. It -has been laid off into a village; most of the Indians have reformed, and -they have settled down as peaceable, industrious, moral persons. I have -generally visited them once in six months, and they have become the most -advanced of the Clallam tribe. A school has been kept among them, a -church organized, and their progress has been quite interesting—so much -so, that considerable space will be devoted to them in the following -pages.</p> - -<p>Once a year I have calculated to go farther: and twenty miles beyond is -Port Angelos, with about thirty nominal Indian residents. But few of -them are settlers, and they are diminishing, only a few families being -left.<span class="pagenum"><a name="page_031" id="page_031"></a>{31}</span></p> - -<p>Seven miles further west is Elkwa, the home of about seventy Indians. It -was, in years past, the residence of one of the most influential bands -of the Clallam tribe, but they are diminishing, partly from the fact -that there have been but few white families among them from whom they -could obtain work, and, with a few exceptions, they themselves have done -but little about cultivating the soil. As they could easily go across -the straits to Victoria in British Columbia, about twenty miles distant, -where there is little restraint in regard to their procuring whiskey, -because they are American Indians, they have been steadily losing -influence and numbers. Four or five families have homesteaded land, but -as it was impossible for them to procure good land on the beach, they -have gone back some distance and are scattered. Hence they lose the -benefits of church and school. Still the old way of herding together is -broken up, and they obtain more of their living from civilized pursuits.</p> - -<p>Thirty-five miles farther is Clallam Bay, the home of about fifty more. -This is the limit of the Indians connected with the Skokomish Agency. -They are about a hundred and fifty miles from it, as we have to travel. -In 1880<span class="pagenum"><a name="page_032" id="page_032"></a>{32}</span> they bought a hundred and sixty acres of land on the -water-front, and are slowly following the example of the Jamestown -Indians. This is the nearest station of the tribe to the seal-fisheries -of the north-west coast of the Territory; by far the most lucrative -business, in its season, which the Indians follow.<span class="pagenum"><a name="page_033" id="page_033"></a>{33}</span></p> - -<h2><a name="VI" id="VI"></a>VI.<br /><br /> -DIFFICULTIES IN THE WAY OF RELIGIOUS WORK.</h2> - -<h3>(<i>a</i>) LANGUAGES.</h3> - -<p class="nind"><span class="letra">O</span>NE great difficulty in the missionary work is the number of languages -used by the people. The Clallams have one, the Twanas another; about one -sixth of the people on the reservation had originally come from Squaxin, -and spoke the Nisqually; the Chinook jargon is an inter-tribal language, -which is spoken by nearly all the Indians, except the very old and very -young, as far south as Northern California, north into Alaska, west to -the Pacific Ocean, and east to Western Idaho. It was made by the early -traders, especially the Hudson’s Bay Company, out of Chinook, French, -and English words, with a few from several other Indian languages, for -use in trade. It serves very well for this purpose, and is almost -universally used in intercourse between the whites and Indians. Very few -whites, even when married to Indian women, have learned to talk any<span class="pagenum"><a name="page_034" id="page_034"></a>{34}</span> -Indian language except this. But it is not very good for conveying -religious instruction. It is too meager. Yet so many different languages -were spoken by the seven or eight hundred Indians connected with the -agency that it seemed to be the only practicable one, and I learned it. -I have learned to preach in it quite easily, and so that the Indians say -they understand me quite well. The Twana language would have been quite -useful, but it is said to be so difficult to learn that no intelligent -Indian advised me to learn it. The Nisqually is said to be much easier, -and one educated Indian advised me to learn it, but it did not seem to -me to be wise, for while nearly all the Twana Indians understood it, as, -in fact, nearly all the Indians on the upper sound do, yet it was spoken -by very few on the reservation.</p> - -<p>Hence I have often used an interpreter while preaching on the Sabbath at -Skokomish, for then usually some whites, old Indians, and children were -present who could not understand Chinook. At other times and places I -constantly used the Chinook language. But a good interpreter is hard to -obtain. “It takes a minister to interpret for a minister,” was said when -Mr. Hallenback, the evangelist, went to the Sandwich Islands, and<span class="pagenum"><a name="page_035" id="page_035"></a>{35}</span> there -is much truth in it. The first interpreter I had was good at heart, but -he used the Nisqually language. While most of them understood it, yet -this person had learned it after he was grown, and spoke it, the Indians -said, much like a Dutchman does our language. Another one, a Twana, cut -the sentences short, so that one of the school-boys said he could have -hardly understood all that I said had he not understood English. A third -could do well when he tried, but too many times he felt out of sorts and -lazy, and would speak very low and without much life. Hence sometimes I -would feel like dismissing all interpreters, and talking in Chinook, but -then I was afraid that it would drive away the whites, who could not -understand it, but whose presence, for their examples’ sake, I much -desired. I feared also that it would drive away the very old ones, who -sometimes made much effort to come to church, and also that the -children, whose minds were the most susceptible to impressions, would -lose all that was said. So there were difficulties every way.</p> - -<p>The medley of services and babel of languages of one Sabbath are -described as follows: The opening exercises were in English, after -which<span class="pagenum"><a name="page_036" id="page_036"></a>{36}</span> was the sermon, which was delivered in English, but translated -into the Nisqually language, and a prayer was offered in the same -manner. At the close of the service two infants were baptized in -English, when followed the communion service in the same language. At -this there were present twelve white members of the Congregational -church here, and one Indian; two white members of the Protestant -Methodist church; one Cumberland Presbyterian, and one other -Congregationalist. There were also present about seventy-five Indians as -spectators. The Sabbath-school was held soon after, seventy-five persons -being present. First, there were four songs in the Chinook jargon; then -three in English, accompanied by an organ and violin. The prayer was in -Nisqually, and the lesson was read by all in English, after which the -lessons were recited by the scholars. Five classes of Indian children -and two of white children were taught in English, and one class partly -in English and partly in Chinook jargon. There was one Bible-class of -Indian men who understood English, and were taught in that language, a -part of whom could read and a part of whom could not, and another of -about forty Indians of both sexes whose teacher talked<span class="pagenum"><a name="page_037" id="page_037"></a>{37}</span> English, but an -interpreter translated it into Nisqually; and then they did not reach -some Clallam Indians. Next followed a meeting of the Temperance Society, -as six persons wished to join it. A white man who could do so, wrote his -name, and five Indians who could not, touched the pen while the -secretary made their mark. Three of these were sworn in English and two -in Chinook. The whole services were interspersed with singing in English -and Chinook jargon.</p> - -<p>This was soon after I came here. During the past year we have often sung -in English, Chinook jargon, Twana, and Nisqually, on the same Sabbath. -Another medley Sabbath is given under the head of the Jamestown Church, -in connection with its organization.</p> - -<h3>(<i>b</i>) THEIR RELIGION.</h3> - -<p>Another great difficulty in the way of their accepting Christianity is -their religion. The practical part of it goes by the name of -<i>ta-mah-no-us</i>, a Chinook word, and yet so much more expressive than any -single English word, or even phrase, that it has almost become -Anglicized. Like the <i>Wakan</i> of the Dakotas, it signifies the -supernatural in a very broad sense. There are three kinds of it.<span class="pagenum"><a name="page_038" id="page_038"></a>{38}</span></p> - -<p>First. The Black Tamahnous. This is a secret society. During the -performance of the ceremonies connected with it, all the members black -their faces more or less, and go through a number of rites more savage -than any thing else they do. They do not tell the meaning of these, but -they consist of starving, washing, cutting themselves, violent dancing, -and the like. It was introduced among the Twanas from the Clallams, who -practised it with much more savage rites than the former tribe. It is -still more thoroughly practised by the Makahs of Cape Flattery, who join -the Clallams on the west. It was never as popular among the Twanas as -among some other Indians, and is now practically dead among them. It -still retains its hold among a portion of the Clallams, being practised -at their greatest gatherings. It is believed that it was intended to be -purifical, sacrificial, propitiatory.</p> - -<div class="figcenter" style="width: 540px;"> -<img src="images/i_038.jpg" width="540" height="190" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Black Tamahnous Rattle.</span></p></div> -</div> - -<p><span class="pagenum"><a name="page_039" id="page_039"></a>{39}</span></p> - -<div class="figcenter" style="width: 578px;"> -<img src="images/i_039.jpg" width="578" height="322" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Bird Mask Used in the Black Tamahnous Ceremonies by the -Clallams.</span></p></div> -</div> - -<p>Second. The Red, or Sing, Tamahnous. During the performance of its -ceremonies, they generally painted their faces red. It was their main -ceremonial religion. During the fall and winter they assembled, had -feasts, and performed these rites, danced and sang their sacred songs; -it might be for one night, or it might be for a week or so.</p> - -<div class="figcenter" style="width: 500px;"> -<img src="images/i_040.jpg" width="500" height="280" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Swine Masks Used in the Black Tamahnous Ceremonies by the -Clallams.</span></p></div> -</div> - -<p>Sometimes this was done for the sake of purifying the soul from sin. -Sometimes in a vision a person professed to have seen the spirits of -living friends in the world of departed spirits, which was a sure sign -that they would die in a year or two, unless those spirits could be -brought back to this world. So they gathered together and with singing, -feasting, and many ceremonies, went in spirit<span class="pagenum"><a name="page_040" id="page_040"></a>{40}</span> to the other world and -brought these spirits back. This spirit-world is somewhere below, within -the earth. When they are ready to descend, with much ceremony a little -of the earth is broken, to open the way, as it were, for the descent. -Having traveled some distance below, they come to a stream which must be -crossed on a plank. Two planks are put up with one end on the ground and -the other on a beam in the house, about ten feet above the ground, in a -slanting direction, one on one side of the beam, and the other on the -other side, so that they can go up on one side and down on the other. To -do this is the outward form of crossing the spirit-river. If it is done -successfully, all is well, and they proceed on their<span class="pagenum"><a name="page_041" id="page_041"></a>{41}</span></p> - -<div class="figcenter" style="width: 385px;"> -<img src="images/i_041.jpg" width="385" height="500" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Mask Used in the Black Tamahnous Ceremonies by the -Clallams.</span></p> - -<p><small>[The markings are of different colors. The wearer sees through the -nostrils.</small>]</p></div> -</div> - -<p class="nind">journey. If, however, a person should actually fall from one of these -planks, it is a sure sign that he will die in a year or so. They -formerly believed this to be so, but about twelve years ago a man<span class="pagenum"><a name="page_042" id="page_042"></a>{42}</span></p> - -<div class="figcenter" style="width: 456px;"> -<img src="images/i_042.jpg" width="456" height="554" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Black Tamahnous Mask.</span></p></div> -</div> - -<p class="nind">did fall off, and did die within a year, so then they were certain of -it. Having come to the place of the departed spirits, they quietly hunt -for the spirits of their living friends, and when they find what other -spirits possess them, they begin battle and attempt to take them and are -generally successful. Only a few men descend to the spirit-world, but -during the fight the rest of the people present keep up a very great -noise by singing, pounding on sticks and drums, and in similar ways -encourage those engaged in battle. Having<span class="pagenum"><a name="page_043" id="page_043"></a>{43}</span> obtained the spirits which -they wish, they wrap them up or pretend to do so, so that they look like -a great doll, and bring them back to the world and deliver them to their -proper owners, who receive them with great joy and sometimes with tears -of gratitude.</p> - -<p>At other times they go through other ceremonies somewhat different. This -form has now mostly ceased among the Twanas, but retains its hold among -a large share of the Clallams. The Christian Indians profess wholly to -have given it up.</p> - -<p>Third. The Tamahnous for the sick. When a person is very sick, they -think that the spirit of some bad animal, as the crow, bluejay, wolf, -bear, or similar treacherous creature, has entered the individual and is -eating away the life. This has been sent by a bad medicine-man, and it -is the business of the good medicine-man to draw this out, and he -professes to do it with his incantations. With a few friends who sing -and pound on sticks, he works over the patient in various ways.</p> - -<p>This is the most difficult belief for the Indian to abandon, for, while -there is a religious idea in it, there is also much of superstition -connected with it. As the Indian Agent at Klamath, Oregon, once wrote: -“It requires some thing more<span class="pagenum"><a name="page_044" id="page_044"></a>{44}</span> than a mere resolution of the will to -overcome it.” “I do not believe in it now,” said a Spokane Indian, “but -if I should become very sick, I expect I should want an Indian doctor.” -It will take time and education to eradicate this idea. It is the only -part of tamahnous, which I think an Indian can hold and be a Christian, -because it is held partly as a superstition and not wholly as a -religion. Some white, ignorant persons are superstitious and, at the -same time, are Christians. The bad spirit which causes the sickness is -called a bad tamahnous. Soon after I first came here, we spent several -evenings in discussing the qualifications of church membership, the main -difference of opinion centering on this subject of tamahnous over the -sick. I took the same position then that I do now, and facts seem to -agree thereto; for, among the Yakamas, Spokanes, and Dakotas, who have -stood as Christians many years through strong trials, have been some who -have not wholly abandoned it, it remaining apparently as a superstition -and not a religion.</p> - -<h4>CHEHALIS JACK.</h4> - -<p>As an illustration of the reason why they still believe in it, the -following examples are given:—<span class="pagenum"><a name="page_045" id="page_045"></a>{45}</span></p> - -<p>Chehalis Jack is one of the most intelligent and civilized of the older -uneducated Twana Indians. He has been one of those most ready to adopt -the customs and beliefs of the whites; has stood by the agent and -missionary in their efforts to civilize and Christianize his people when -very few other Indians have done so, and was one of the first of the -older Indians to unite with the church. He was a sub-chief, and tried to -induce his people to adopt civilized customs, setting them an example in -building by far the best house erected by the Indians on the -reservation, and in various other ways. He was told by some who opposed -civilization that because of this some enemy would send a bad tamahnous -into him and make him sick. In July, 1881, he was taken sick, evidently -with the rheumatism, or some thing of the kind, and the threats which he -had heard began to prey upon his mind, as he afterward said. Yet for six -weeks he lived at his home a mile from the agency, and would have -nothing to do with an Indian doctor. The agency physician attended him, -and his rheumatism seemed to leave him, but he did not get well and -strong. At last the physician said that he did not believe that any -physician could find what was the matter with him. After<span class="pagenum"><a name="page_046" id="page_046"></a>{46}</span> six weeks thus -spent, by the advice of friends he tried some Indian doctors on the -reservation, but some in whom he had little confidence. He grew worse. -He left the reservation for other Indian doctors, twenty miles away, who -said they could cure him, but he did not recover. He came back home, and -imported another Indian doctor from a hundred miles distant, but was not -cured. We were afraid that he would die, and it was plain to several -whites that he was simply being frightened to death. I had long talks -with him on the subject, and told him so, but could not convince him of -the truth of it. He said: “Tamahnous is true! Tamahnous is true! You -have told us it is not, but now I have experienced it, and it keeps me -sick.” During the winter the agency physician resigned, and another one -took his place in March, 1882. Jack immediately sent for him, but failed -to recover. By the advice of white friends, who thought they knew what -was the matter with him, he gave up his Indian doctor and tried patent -medicines for a time, but to no purpose. He left his home, and moved -directly to the agency, being very near us, having no Indian doctor. -Thus the summer passed away and fall came. Intelligent persons had -sometimes said that if he could be<span class="pagenum"><a name="page_047" id="page_047"></a>{47}</span> made to do some thing his strength -would soon return to him, and he would find that he was not very sick. -He had had fourteen cords of wood cut on the banks of the Skokomish -River. There was no help that he could obtain to bring the wood to his -house except a boy and an old man. He was much afraid that the rains -would come, the river would rise, and carry off his wood. He left the -agency and returned to his home, and had to help in getting his wood. -About the same time he employed another Indian doctor in whom he seemed -to have considerable confidence, and between the fact of his being -obliged to work and his confidence in the Indian doctor, he recovered. -It was the effect of the influence of the mind over the body. The -principles of mental philosophy could account for it all, but he was not -versed in those principles, and so thoroughly believes that a bad -tamahnous was in him and that Old Cush, the Indian doctor, drew it out. -Since that time he has worked nobly for civilization and -Christianity—but his belief in tamahnous still remains in him. When the -question of his joining the church came up, as nothing else stood in the -way, I could not make up my mind that this superstition ought to do so, -and after two and a half years of church<span class="pagenum"><a name="page_048" id="page_048"></a>{48}</span> membership the results have -been such that I am satisfied that the decision was wise.</p> - -<h4>ELLEN GRAY.</h4> - -<p>She was a school-girl, about sixteen years of age, and had been in the -boarding-school for several years, nearly ever since she had been old -enough to attend, but her parents were quite superstitious. One Friday -evening she went home to remain until the Sabbath, but on Saturday, the -first of January, 1881, she was taken sick, and the nature of her -sickness was such that in a few days she became delirious. Her parents -and friends made her believe that a bad tamahnous had been put into her, -and no one but an Indian doctor could cure her. They tamahnoused over -her some. The agency physician, Dr. Givens, was not called until the -sixth, when he left some medicine for her, but it is said that it was -not given to her. Hence she got no better, and her friends declared that -the white doctor was killing her. The agent and teacher did not like the -way the affair was being manœuvered, took charge of her, moved her to a -decent house near by, and placed white watchers with her, so that the -proper medicine should be given, and no<span class="pagenum"><a name="page_049" id="page_049"></a>{49}</span> Indian doctor brought in. The -Indians were, however, determined, if possible, to tamahnous, and -declared that if it were not allowed, she would die at three o’clock -<small>A.M.</small> They kept talking to her about it and she apparently believed it, -and said she would have tamahnous. But it was prevented, and before the -time set for her death, she was cured of her real sickness. But she was -not well. Still the next day she was in such a condition that it was -thought safe to move her in a boat to the boarding-house, where she -could be more easily cared for. The Indians were enraged and said that -she would die before landing, but she did not. Watchers were kept by her -constantly, but the Indians were allowed to see her. They talked, -however, to her so much about her having a bad tamahnous, that all -except her parents were forbidden to see her. They also were forbidden -to talk on the subject, and evidently obeyed. But the effect on her -imagination had been so great that, for a time, she often acted -strangely. She seldom said any thing; she would often spurt out the -medicine, when given her, as far as she could; said she saw the -tamahnous; pulled her mother’s hair, bit her mother’s finger so that it -bled, seemed peculiarly vexed at her; moaned most of<span class="pagenum"><a name="page_050" id="page_050"></a>{50}</span> the time, but -sometimes screamed very loudly, and even bit a spoon off. Sometimes she -talked rationally and sometimes she did not. But by the fifteenth she -was considerably better, walked around with help, and sat up, when told -to do so, but did not seem to take any interest in any thing. Every -thing possible was done to interest her and occupy her attention, and -she continued to grow better for three or four days more, so that the -watchers were dispensed with, except that her parents slept in the room -with her. But one night she threw off the clothes, took cold, and would -not make any effort to cough and clear her throat; and on the -twenty-second, she died, actually choking to death. It was a tolerably -clear case of death from imagination, easily accounted for on the -principles of mental philosophy, but the Indians had never studied it, -and still believe that a bad tamahnous killed her. I was afraid that -this death would cause trouble, or, at least, that a strong influence -against Christianity would result from it, but the certificates of -allotment to their land came just at that time, which pleased them so -much that the affair was smoothed over.</p> - -<p>These and some other instances somewhat similar,<span class="pagenum"><a name="page_051" id="page_051"></a>{51}</span> though not quite so -marked, have led me to make some allowances for the older Indians, which -I would not make for whites. With small children, who were too young to -have any such belief in tamahnous, I know of not a single instance like -these mentioned. Indeed, the Indian doctors have been among the most -unfortunate in losing their children, several of them having lost from -five to ten infants each.</p> - -<p>Some of the older uneducated Indians with the most advanced ideas have -said lately that they were ready to give up all Indian doctors, and all -tamahnous for the sick; still they would not acknowledge but that there -was some spirit in the affair, but they said it was a bad spirit, of -which the devil was the ruler, and they wished to have nothing to do -with it.</p> - -<p>One woman, as she joined the church, wished to let me have her tamahnous -rattles, made of deer hoofs, for she said she was a Christian, had -stopped her tamahnous, and would not want them any more. Still she -thought that a spirit dwelt in them, only she thought it was a bad -spirit. Hence she was afraid to have them remain in her house, for fear -the spirit would injure her; for the same reason she was afraid to throw -them away; she<span class="pagenum"><a name="page_052" id="page_052"></a>{52}</span> was for the same reason afraid to give them to any of -her friends, even to those far away, and so she thought that the best -thing that could be done with them was to let me take them, for she -thought I could manage them. I was willing, and prize them highly -because of the reason through which I obtained them.</p> - -<p>Other points in their religious belief did not stand so much in the way -of Christianity. They believe in the existence of a Supreme Being, -though very different from that of the whites—so much so, that the -latter has not received the name of the former; in a Deity called -Do-ki-batl by the Twanas, and Nu-ki-matl by the Clallams, who became -incarnate and did many wonderful things; in man’s sinfulness and -immortality; in the creation, renovation, and government of the world by -their great Beings; in a flood, or deluge, the tradition of which has -enough similarity to that of the Bible to make me believe that it refers -to the same: while it has so much nonsense in it as to show that they -did not receive it from the whites; in thanksgiving, prayer, sacrifices, -and purification; in a place of happiness for the soul after death, -situated somewhere within the earth, and in a place of future -punishment,<span class="pagenum"><a name="page_053" id="page_053"></a>{53}</span> also situated within the earth. The Clallams believed that -the Sun was the Supreme Deity, or that he resided in the sun, but I have -never been able to discover any such belief among the Twanas. They -believe that the spirits dwell in sticks and stones at times, and I have -seen one rough idol among the Twanas.</p> - -<h3>(<i>c</i>) BESETTING SINS.</h3> - -<p>The more prominent of these are gambling, betting, horse-racing, -potlatches, and intemperance.</p> - -<p>Gambling is conducted in three different native ways, and many of the -Indians have also learned to play cards. The betting connected with -horse-racing belongs to the same sin. Horse-racing has not been much of -a temptation to the Clallams because they own very few horses, their -country being such that they have had but little use for them. Nearly -all of their travel is by water. The Twanas have had much more -temptation in this respect.</p> - -<p>One of the native ways of gambling belongs to the women, the other to -the men: but there is far less temptation for the women to gamble than -there is for the men, because summer and winter, day-time and evening, -there is always something<span class="pagenum"><a name="page_054" id="page_054"></a>{54}</span> for them to do. But with the men it is -different. The rainy season and the long winter evenings hang heavily on -their hands, for they have very little indoor work. They can not read, -and hence the temptation to gamble is great.</p> - -<div class="figleft" style="width: 346px;"> -<img src="images/i_054.jpg" width="346" height="326" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Gambling Bones.</span></p></div> -</div> - -<p>One mode of gambling by the men is with small round wooden disks about -two inches in diameter. There are ten in a set, one of which is marked. -Under cover they are divided, part of them under one hand and the rest -under the other, are shuffled around, concealed under cedar-bark, which -is beaten up fine, and the object of the other party is to guess under -which hand the marked disk is.</p> - -<p>The other game of the men is with small bones, two inches long and a -half an inch in diameter, or sometimes they are two and a half inches -long and an inch in diameter. Sometimes only one of the small ones is -used, and sometimes two, one of which is marked. They are passed very -quickly back and forth from one hand to the other, and the object is for -the opposite party to guess in which hand the marked one is. An -accompaniment<span class="pagenum"><a name="page_055" id="page_055"></a>{55}</span> is kept up by the side which is playing by singing and -pounding on a large stick with smaller ones. With both of these games -occasionally the large drum is brought in, and tamahnous songs are sung, -so as to invoke the aid of their guardian spirits.</p> - -<div class="figcenter" style="width: 376px;"> -<img src="images/i_055.jpg" width="376" height="220" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Beaver’s Teeth for Gambling of Women.</span></p></div> -</div> - -<p>In the women’s game usually four beaver’s teeth are used, which have -peculiar markings. They are rapidly thrown up, and the way in which they -fall determines the number of counts belonging to the party playing. The -principle is somewhat the same as with a game of dice. Formerly they bet -large sums, sometimes every thing they owned, even to all the clothes -they had, but it has not been the custom of late years. When Agent Eells -first came to Skokomish, under orders from the Superintendent of Indian -Affairs he tried to break up the gambling entirely, but there were -hardly any Indians to sustain him in the effort. They would conceal -themselves and gamble, do so by night, or go off from the reservation -where he had no control, and carry on the game—so for a<span class="pagenum"><a name="page_056" id="page_056"></a>{56}</span> time he had to -allow it, with some restrictions; that is, that the bets must be small, -the games not often, but generally only on the Fourth of July, at great -festivals, and the like. Occasionally they have had a grand time by -gathering about all the Indians on the reservation together, both men -and women, and perhaps for four days and nights, with very little sleep, -have kept up the game.</p> - -<p>On account of their want of employment in the winter and their inability -to read, probably the sinfulness of this sin is not so great with them -as with whites. Some good, prominent Indian workers have thought that it -was hardly right to proscribe a Christian Indian from gambling. I -learned of one Protestant church which admitted Indians without saying -any thing on this subject, but which tried to stop it after they were in -the church; but I could never bring myself to think that a church full -of gambling Indians was right, and this became one of the test questions -with the men in regard to admittance into the church.</p> - -<p>When I first saw the infatuation the game possessed for them I felt that -nothing but the gospel of Christ would ever stop it. Among the Clallams -off of the reservation none except the Christians have given it up. On -the reservation within the<span class="pagenum"><a name="page_057" id="page_057"></a>{57}</span></p> - -<div class="figcenter" style="width: 361px;"> -<img src="images/i_057.jpg" width="361" height="500" alt="" /> -<div class="caption"><p class="c">POTLATCH HOUSE, SKOKOMISH.</p> - -<p class="c">40 ft. x 200.</p></div> -</div> - -<p class="nind">last few years so many of the Indians have become Christians that public -opinion has frowned on it, and there is very little, if any, of it, -though some of the Indians who do not profess to be Christians, when -they visit other Indians, will gamble, although they do not when at -home.</p> - -<p>The <i>Potlatch</i> is the greatest festival that the Indian has. It is a -Chinook word, and means “to give,” and is bestowed as a name to the -festival because the central idea of it is a distribution of gifts by a -few persons to the many present whom they have invited. It is generally -intertribal, from four hundred to two thousand persons being present, -and from one to three, or even ten, thousand dollars in money, blankets, -guns, canoes, cloth, and the like are given away. There is no regularity -to the time when they are held. Three have been held at Skokomish within -fifteen years, each one being given by different persons, and during the -same time, as far as I know, a part or all of the tribe have been -invited to nine others, eight of which some of them have attended.</p> - -<p>The mere giving of a present by one person to another, or to several, is -not in itself sinful, but this is carried to such an extreme at these -times that the morality of that part of them becomes<span class="pagenum"><a name="page_058" id="page_058"></a>{58}</span> exceedingly -questionable. In order to obtain the money to give they deny themselves -so much for years, live in old houses and in so poor a way, that the -self-denial becomes an enemy to health, comfort, civilization, and -Christianity. If they would take the same money, buy and improve land, -build good houses, furnish them, and live decently, it would be far -better.</p> - -<p>But while two or three days of the time spent at them is occupied in -making presents, the rest of the time, from three days to two and a half -weeks, is spent in gambling, red and black tamahnous, and other wicked -practices, and the temptation to do wrong becomes so great that very few -Indians can resist it.</p> - -<p>When some of the Alaska Indians, coveting the prosperity which the -Christian Indians of that region had acquired, asked one of these -Christians what they must do in order to become Christians, the reply -was: “First give up your potlatches.” It was felt that there was so much -evil connected with them that they and Christianity could not flourish -together. Among the Twanas, while they are not dead, they are largely on -the wane. Among a large part of the Clallams they still flourish.<span class="pagenum"><a name="page_059" id="page_059"></a>{59}</span></p> - -<p>Intemperance is a besetting sin of Indians, and it is about as much a -besetting sin of some whites to furnish intoxicating liquors to the -Indians. The laws of the United States and of Washington Territory are -stringent against any body’s furnishing liquor to the Indians, but for a -time previous to 1871 they had by no means been strictly enforced. As -the intercourse of the Indians with the whites was often with a low -class, who were willing to furnish liquor to them, they grew to love it, -so that in 1871 the largest part of the Indians had learned to love -liquor. Its natural consequences, fighting, cutting, shooting, and -accidental deaths, were frequent.<span class="pagenum"><a name="page_060" id="page_060"></a>{60}</span></p> - -<h2><a name="VII" id="VII"></a>VII.<br /><br /> -TEMPERANCE.</h2> - -<p class="nind"><span class="letra">I</span>N 1871 the agent began to enforce the laws against the selling of -liquor to the Indians, and, according to a rule of the Indian -Department; he also punished the Indians for drinking. Missionary -influence went hand in hand with his work, and good results have -followed. For years very few Indians on the reservation have been known -to be drunk. Punishment upon the liquor-drinker as well as the -liquor-seller has had a good effect. Far more of the Clallams drink than -of the Twanas. They live so far from the agent that he can not know of -all their drinking, and, if he did, he could not go to arrest them all; -and many of them live so close to large towns where liquor is very -easily obtained, that it has been impossible to stop all of their -drinking. Still his occasional visits, the aid of a few white men near -them, and of the better Indians, together with what they see of the evil -effects of intemperance on themselves, have greatly checked the evil. -Very<span class="pagenum"><a name="page_061" id="page_061"></a>{61}</span> few complete reformations, however, have taken place among those -away from the reservation, except those who have become Christians. In -addition, a good share of the younger ones have grown up with so much -less temptation than their parents had, and so much more influence in -favor of temperance, that they have become teetotalers.</p> - -<p>For a long time, beginning with 1874, a temperance society flourished, -and nearly all the Indians of both tribes joined it. Each member signed -the pledge under oath, and took that pledge home to keep, but in time it -was found that the society had no penalty with which to punish offenders -sufficient to make them fear much to do so again. The agent alone had -that power—so the society died. But the law and gospel did not tire in -the work and something has been accomplished.</p> - -<p>The agent could tell many a story of prosecuting liquor-sellers; -sometimes before a packed jury, who, when the proof was positive, -declared the prisoner not guilty; of having Indian witnesses tampered -with, and bought either by money or threats, so that they would not -testify in court, although to him they had previously given direct -testimony as to who had furnished them with the<span class="pagenum"><a name="page_062" id="page_062"></a>{62}</span> liquor; of a time when -some of the Clallam Indians became so independent of his authority that -they defied him when he went to arrest them, and he was obliged to use -the revenue-cutter in order to take them, and when, in consequence, his -friends feared that his life was in danger from the white -liquor-sellers, because the latter feared the result of their -lawlessness; of a judge who, although a Christian man, so allowed his -sympathies to go out for the criminal that he would strain the law to -let him go; or, on the other hand, of another judge who would strain the -law to catch a rascal; of convicting eight white men at one time of -selling liquor to Indians, only to have some of them take their revenge -by burning the Indians’ houses and all of their contents. Still in a few -years he made it very unsafe for most permanent residents to sell -intoxicating liquors to the Indians, so that but few except transient -people, as sailors and travelers, dared to do so.</p> - -<p>“For ways that are dark and tricks that are vain” the Indian and the -liquor-seller can almost rival the “heathen Chinee.” A saloon is on the -beach, and so high that it is easy to go under it. A small hole is in -the floor under the counter.<span class="pagenum"><a name="page_063" id="page_063"></a>{63}</span> A hand comes up with some money in it: -after dark a bottle goes down, and some Indians are drunk, but nobody -can prove any thing wrong.</p> - -<p>An Indian takes a bucket of clams into a saloon and asks the bar-tender -if he wishes them. “I will see what my wife says,” is the reply, and he -takes them to a back room. Soon he comes back and says: “Here, take your -old clams, they are bad and rotten.” The Indian takes them, and soon a -company of Indians are “gloriously drunk,” a bottle having been put in -the bottom of the bucket. Sometimes a part of a sack of flour is made of -a bottle of whiskey.</p> - -<p>An Indian, having been taken up for drunkenness, was asked in court, in -Port Townsend, where he obtained his liquor. “If I tell, I can not get -any more,” was the blunt reply. Others have found theirs floating in the -river or lying by a tree, which may all have been true, yet some man who -understood it was the gainer of some money, which perhaps he found. Many -an Indian, when asked who let him have the liquor, has said: “I do not -know;” or, “I do not know his name.”</p> - -<p>Yet there are stories on the other side which make a brighter picture. -In 1875 the Twana and Nisqually Indians met as they had often done<span class="pagenum"><a name="page_064" id="page_064"></a>{64}</span> -during previous years for feasting, visiting, trading, and horse-racing. -The first agreement was to meet on the Skokomish Reservation, but -continued rains made the race-track on the reservation almost unfit for -use, it being bottom land. There was another track on gravelly land -about ten miles from Skokomish. On the Sabbath previous to the races the -sermon had reference to the subject, because of the betting and danger -of drunkenness connected with it. A Nisqually Indian came then and urged -the Skokomish Indians to go to the other race-track at Shelton’s -Prairie, because the one at Skokomish was so muddy. The Skokomish -Indians replied that they did not wish to go to the prairie for fear -there would be whiskey there, but that they would go to work and fix -their own track as well as they could. One sub-chief, the only one of -the chiefs who had a race-horse, said he would not go there. This word -was carried to the Nisqually Indians who were camped at the prairie, but -they refused to come to Skokomish, and sent their messenger to tell the -Skokomish Indians so. Several hours were occupied in discussing the -question. In talking with the agent, the head-chief asked him if he -would send one of the employees to guard<span class="pagenum"><a name="page_065" id="page_065"></a>{65}</span> them, should they decide to go -to the prairie. The head-chief then went to the prairie and induced the -Nisquallys to come to the reservation for the visit, trading, and -marriage, which was to take place, and for the races if the track should -be suitable. From Wednesday until Saturday was occupied by the Indians -as agreed upon, but the weather continued rainy and the track was unfit -for use. On Saturday the Nisqually Indians went back to the prairie and -invited the Skokomish Indians to go there for the races. On Monday -twenty-five or thirty of them went, but this number did not include a -chief or many of the better class, the great fear being that they would -be tempted to drink. According to the request of the chief, one white -man from the reservation went, together with the regular Indian -policemen. There were also present ten or twelve other white men from -different places, one of whom carried considerable liquor. The Indian -policemen on seeing this went to him and told him he must not sell or -give any of it to any of the Indians, and he promised that he would not. -He was afterward seen offering some to a Nisqually Indian, who refused. -When night came it was found that, with three or four exceptions, all of -the<span class="pagenum"><a name="page_066" id="page_066"></a>{66}</span> white men present had drank some, and a few were quite drunk, while -it was not known that any of the Indians present had taken any. That the -better class of Indians should not go to the races, and that all should -earnestly contend against going to that place for fear of temptation; -that they asked for a white man to guard them; that an Indian told a -white man not to give liquor to his fellow-Indians, and that, while most -of the white men drank some, it was not known that any Indian drank at -all, although it was not the better class of Indians who were present, -were facts which were encouraging.</p> - -<p>A sub-chief of the Clallam Indians, at Elkwa, one hundred and twenty -miles from the reservation, in 1878, found that an Indian from British -Columbia had brought a keg of liquor among his people. He immediately -complained before a justice of the peace, who arrested the guilty man, -emptied his liquor on the ground, and fined him sixty-four dollars.</p> - -<p>The head-chief of the Clallams, Lord James Balch, has for nine years so -steadily opposed drinking, and imprisoned and fined the offenders so -much, that he excited the enmity of the Indians, and even of their -doctors, and also of some<span class="pagenum"><a name="page_067" id="page_067"></a>{67}</span> white men, much as a good Indian agent does. -Although he is not perfect, he still continues the good work. Fifteen -years ago he was among the worst Indians about, drinking, cutting, and -fighting.</p> - -<p>In January, 1878, I was asked to go ninety miles, by both Clallams and -Twanas, to a potlatch, to protect them from worthless whites and -Indians, who were ready to take liquor to the place. The potlatch was at -Dunginess, given by some Clallams. I went, in company with about -seventy-five Twanas, and it was not known that more than eight of them -had tasted liquor within four years, although none of them professed to -be Christians. During that festival, which continued nine days, and -where more than five hundred Indians were present, only one Indian was -drunk.</p> - -<p>More than once a whiskey-bottle has been captured from an Indian, set -out in view of all on a stump or box, a temperance speech made and a -temperance hymn sung, the bottle broken into many pieces, and the -contents spilled on the ground.</p> - -<p>The Indians say that the Hudson’s Bay Company first brought it to them, -but dealt it out very sparingly, but when the Americans came they<span class="pagenum"><a name="page_068" id="page_068"></a>{68}</span> -brought barrels of it. They seem to be proud that it is not the Indians -who manufacture it, for if it were they would soon put a stop to it; nor -is it the believer in God, but wicked white men who wish to clear them -away as trees are cleared from the ground.</p> - -<p>Thus, when we take into consideration the condition of these Indians -fifteen years ago, and the present condition of some other Indians in -the region who lie beastly drunk in open sight, and compare it with the -present status of those now here, there is reason for continued faith in -the God of the law and gospel of temperance.<span class="pagenum"><a name="page_069" id="page_069"></a>{69}</span></p> - -<h2><a name="VIII" id="VIII"></a>VIII.<br /><br /> -INDUSTRIES.</h2> - -<p class="nind"><span class="letra">L</span>OGGING, farming in a small way, and work as day-laborers, have been the -chief means of civilized labor among the men on the reservation. A large -share of their land is first-class, rich bottom land, though all was -covered originally with timber. It had been surveyed, assigned to the -different heads of families, and certificates of allotment from the -government issued to them. Nearly all of them have from one to ten acres -cleared, most of which is in hay.</p> - -<p>Still when there has been a market for logs at the neighboring -saw-mills, they have preferred that work, not because there is more -money in it, for actually there is less, but because they get the money -quicker. It comes when the logs are sold, generally within three months -after they begin a boom. But in regard to their land, they must work -some time after they begin to clear it, before it is done; then a year -or two longer, before they can obtain much of a crop of hay from it. -Hence<span class="pagenum"><a name="page_070" id="page_070"></a>{70}</span> it has been up-hill work to induce most of them to do much work -at clearing land. For several years before their annuities ceased, in -1881, the government made a rule that no able-bodied man should receive -any annuities until he had performed labor on his land equal in value to -the amount he should receive. From the example of the few adjoining -settlers, some are beginning to see that farming is more profitable than -logging. The largest share of good timber on the reservation has been -taken off during the past twenty years, so that now a number have bought -timber off the reservation for logging. They own their own teams, keep -their own time-books, and at present attend to all their own business in -connection with these camps. In one respect they differ from white -folks—in their mode of conducting the business. Instead of one or two -men owning every thing, hiring the men, paying all expenses, and taking -all the profits, they combine together and unitedly share the profits or -losses. When the boom is sold, and all necessary expenses which have -been incurred are paid, they divide the money among themselves according -to the amount of work each has done. A few have tried to carry on camps -as white people do, but have always failed.<span class="pagenum"><a name="page_071" id="page_071"></a>{71}</span></p> - -<p>Very few now pursue the old avocations of fishing and hunting, except -the old ones. Nearly all the able-bodied men work at some civilized -pursuit. Take a ride over the reservation on almost any pleasant day, -and nearly all the men will be found to be busy at something.</p> - -<p>In the winter, however, it is different. They have very little work for -rainy days, and so there is more temptation to gamble and tamahnous. -“Satan finds some mischief still for idle hands to do.”</p> - -<p>The women have less temptation than the men in winter. When they have no -outdoor work, or it is stormy, they can sew, do housework, make mats and -baskets, and all, even the very old ones, are commonly busy at some of -these things. Some of them are good washerwomen and some are cooks in -the logging-camps. They are by no means so near in a state of slavery as -some Indian women in the interior, but are treated with considerable -propriety by their husbands.</p> - -<p>A few of the young men, after having been in school for a time, have -been apprenticed to the trades of carpenter, blacksmith, and farmer, and -have done so fairly, that they were employed by the government after the -white employees were discharged.<span class="pagenum"><a name="page_072" id="page_072"></a>{72}</span></p> - -<p>The Clallams have done very little logging or farming. A number have -obtained land at Port Discovery, Jamestown, Elkwa, and Clallam Bay, but -only a little of it is first-class land, and they have used it for -gardens and as a place for a permanent home, so that they should not be -driven from one place to another, more than for farming. At Seabeck, -Port Gamble, Port Townsend, and Port Discovery, they work quite -constantly in the saw-mills; at Jamestown, for the surrounding farmers; -at Port Angeles, Elkwa, and Clallam Bay, more of them hunt and fish than -elsewhere. A number earn considerable money taking freight and -passengers in their canoes. The obtaining of dog-fish oil is something -of a business, as logging-camps use a large amount of it. In September -there is employment at the Puyallup and surrounding region, about ninety -miles from Skokomish, in picking hops. Hop-raising has grown to be a -large business among the whites, and Indians have been preferred for -picking the hops, thousands of whom flock there every year for the -purpose, from every part of the Sound, and even from British Columbia -and the Yakama country. Old people, women, and children do as well at -this as able-bodied men. It has not, however, always<span class="pagenum"><a name="page_073" id="page_073"></a>{73}</span> been a healthy -place for their morals, as on Sundays and evenings gambling, betting, -and horse-racing have been largely carried on. At one time “The Devil’s -Playground,” in the Puyallup Valley was noted as the place where Indians -and low whites gathered on the Sabbath for horse-racing and gambling, -but it became such a nuisance to the hop-growers, as well as to the -agents, that they combined and closed it.</p> - -<p>A part of the Clallams earn considerable money by sealing, off the -north-west coast of the Territory, a very profitable business generally -from January to May. In 1883 the taxes of those Clallams who live in -Clallam County were $168.30.<span class="pagenum"><a name="page_074" id="page_074"></a>{74}</span></p> - -<h2><a name="IX" id="IX"></a>IX.<br /><br /> -TITLES TO THEIR LAND.</h2> - -<p class="nind"><span class="letra">“T</span>HE plow and the Bible go together in civilizing Indians,” is the -remark of Rev. J. H. Wilbur, who for more than twenty years was one of -the most successful workers among them: but neither Indians nor whites -feel much like clearing land and plowing it unless they feel sure that -the land is theirs.</p> - -<p>When the treaty was made in 1855 it was the understanding that whenever -the Indians should settle down on the reservation, adopt civilized -habits, and clear a few acres of land, good titles would be given to -them by the government. With this understanding, not long after Agent -Eells took charge, he had the reservation surveyed and divided, so that -each head of a family whose home was on the reservation should have a -fair portion. He gave them papers, signed by himself, in 1874, -describing the land, with the expectation that the government in a short -time would give them good titles, he having been thus assured by his -superiors<span class="pagenum"><a name="page_075" id="page_075"></a>{75}</span> in office. Other agents did the same. But new movements by -the government with reference to the Indians are usually very slow, as -they have no votes, and this was no exception. Agent Eells, as well as -others, plead and plead time and again, to have this stipulation in the -treaty fulfilled, but for a long time to no purpose. Often he had no -reply to his letters. People of both political parties put this as a -plank into their platform; those of all religions and no religion; those -who opposed the peace policy as well as those who favored it, signed -petitions to this effect, but in vain. This delay was the source of much -uneasiness to the Indians, more, I think, than any other cause, for men -were not wanting who told them that they would be moved away; there were -plenty of people who coveted their land, and examples were not wanting -of Indians who had been moved from place to place by the government. It -has been the only thing which has ever caused them to talk about war. -Some Indians left the reservation because they feared they would be -moved away. “I am not going to clear land and fence it for the whites to -use,” was what one said and others felt.</p> - -<p>When the treaty was made it was believed by<span class="pagenum"><a name="page_076" id="page_076"></a>{76}</span> the Indians that they -possessed all the land, and that they sold all except the reservation, -to which they supposed they had a good title, at least as good as the -United States had, and white people believed the same; but a decision of -the Supreme Court of the United States in 1873 reversed this idea, and -they learned that they had sold all the land, and that government -graciously allowed them to stay on the reservation according to its -will. In the spring of 1875 they were forbidden to cut a log and sell it -off of the reservation, and found that they had no rights to the land -which the government was bound to respect, but if she wished to remove -them at any time she could do so.</p> - -<p>The question came up early in missionary work. The Indians said: “You -profess to be Christians, and you have promised us titles to our land. -If these titles come we will believe your religion to be true, but if -not it will be evidence that you are deceiving us.”</p> - -<p>The agent worked nobly for the object, but receiving no reply for a long -time he grew almost discouraged. He could work in only one way, by -writing to his first superior officer, hoping that he would successfully -press the subject upon those more influential.<span class="pagenum"><a name="page_077" id="page_077"></a>{77}</span></p> - -<p>About this time, in 1878, I determined to see what I could do through -another channel: through the Board of Indian Commissioners, where -missionaries would naturally look. Accordingly, in May, a long letter -was written to the secretary of the American Missionary Association, and -his influence was invoked to work upon the Board. He gladly did so. At -the annual meeting of the Congregational Association of Oregon and -Washington, in June of the same year, I plead strongly for the same -object, whereupon a committee of five of the influential men of the -denomination was appointed, who drafted strong resolutions, which were -passed and sent to the Board of Commissioners. The fact that the Bannack -Indians of Eastern Oregon were then engaged in a war with the whites, -and that they had attempted to induce the Indians of Puget Sound to -assist in it, was an argument used, and of no small weight. I intended -to urge the passage of similar resolutions through the Presbytery of -Puget Sound, and the Methodist Episcopal Conference of Oregon, both of -whom had missions among the Indians, and were asking for similar favors -from the government; but before those bodies met I received a letter -from Hon. D. H. Jerome, of the Board of<span class="pagenum"><a name="page_078" id="page_078"></a>{78}</span> Commissioners, who had been -appointed a committee by that Board in regard to titles of Indians to -their lands, promising to press the matter upon the department until -titles should be issued, or a good reason given for not doing so, and -requesting a description of the lands for which titles were asked. I -gave the letter to the agent, who had the desired information, and who -quickly gave it. The Board nobly fulfilled its promise, and in March, -1881, certificates of allotment were sent to the Indians. They were not -wholly satisfactory. The title to the land still remained in the United -States. They said that each Indian is entitled to take possession of his -land, “and the United States guarantees such possession, and will hold -the title thereto in trust for the exclusive use and benefit of himself -and his heirs so long as such occupancy shall continue.” It prohibited -them from selling the land to any one except other members of the same -tribe.</p> - -<p>These certificates, however, proved to be better than was at first -feared. It was decided that under them the Indians had a right to sell -the timber from the land. The Indians were satisfied that they would not -be removed, and were quieted.</p> - -<p>Efforts are still being made to obtain the patents,<span class="pagenum"><a name="page_079" id="page_079"></a>{79}</span> and with -considerable hope of success, as they have been granted to Indians on -three other reservations on Puget Sound through the efforts of Agent -Eells, but owing to various causes they have not been obtained as yet -for the Skokomish Indians.</p> - -<p>The Clallam Indians have bought their land or taken it by homestead, and -so have not had the same difficulty in regard to titles. One incident, -however, occurred which was rather discouraging. Four of the Clallam Bay -Indians, in 1879, determined to secure, if possible, the land on which -their houses stood. They were sent to the clerk of the Probate Court, -who knew nothing about the land, but told them that it belonged to the -government, and offered to get it for the usual fee, nineteen dollars -each. They paid him the seventy-six dollars, and he promised to send it -to the land-office and have their papers for them in two weeks. They -waited the two weeks but no papers came. In the meantime they learned -that the man was not to be trusted, although he could lawfully attend to -the business, and that the land had been owned by private individuals -for fifteen years. He, too, on writing to the land-office, found the -same to be true. But the difficulty was<span class="pagenum"><a name="page_080" id="page_080"></a>{80}</span> to get the money back. This man -was an inveterate gambler, and the evidence was quite plain that he had -gambled the money off very soon after he received it. I saw him soon -afterward, and he told me that it had been stolen, that he would soon -get it, and the like. One Indian spent three weeks, and two others two -weeks each, in trying to recover it, but failed to do so. Then the agent -took it into court, but through an unjust ruling of the judge, or a -catch in the law, he was neither compelled to pay it nor punished for -his deed. The Indians received about the amount they lost, as witness -fees and mileage for their attendance on court. Yet that man, at that -time, was also postmaster, United States commissioner, and deputy -sheriff, and had offered fifty dollars to the county treasurer, to be -appointed his deputy.</p> - -<p>This was a strange contrast to the action of the Indians. I felt very -sorry for them. For four years we had been advising them to obtain land, -and they were swindled in their first attempt. When I saw them, before -the case was taken to the court, I was fearful lest they should become -discouraged, and offered them ten dollars, saying, “If you never get -your money, I will lose<span class="pagenum"><a name="page_081" id="page_081"></a>{81}</span> this with you: but if you do obtain it, you can -then repay me.” One tenth of my income has long been given to the Lord, -and I felt that thus much would do as much good here as anywhere. When I -first mentioned this to them, they refused to take it, saying that they -did not wish me to lose my money, if they did theirs; but two weeks -later, when I left the last one of them, he reluctantly took it.<span class="pagenum"><a name="page_082" id="page_082"></a>{82}</span></p> - -<h2><a name="X" id="X"></a>X.<br /><br /> -MODE OF LIVING.</h2> - -<p class="nind"><span class="letra">I</span>N 1874 most of the Indians of both tribes lived on the ground, in the -smoke, in their large houses, where several families resided. That year -the agent induced those on the reservation to receive lumber as a part -of their annuity goods, and the government carpenter erected small -frame-houses for most of them, but left them to cover and batten the -houses. They were slow to do so. At first they used them to live in -during the summer, but during the winter they found these houses too -open and cold and returned to their smoke-houses. It was two or three -years before they made them warm enough to winter in them, but since -that time nearly all, except a few of the very old ones, have lived off -of the ground and out of the smoke. Although the government gave no aid -to those living off of the reservation to build them homes, yet about -three fourths of them have built for themselves similar or better -houses. Many of them have lived near saw-mills where they could easily -get lumber for their houses.<span class="pagenum"><a name="page_083" id="page_083"></a>{83}</span></p> - -<p>All of them dress in citizen’s clothes, and they obtain about three -quarters of their living from civilized labor, and the rest by fishing -and hunting, supposing that hunting and fishing are not civilized -pursuits. Many of them have sewing-machines, bureaus, and lace curtains, -while clocks and watches, chairs, bedsteads, and dishes, tables, knives -and forks are very common.</p> - -<p><i>Neatness.</i>—It is easier to induce them to have good houses, with board -floors, than to keep them clean. Grease is spilled on the floor, and, -mingling with the dirt, sometimes makes the air very impure. The men are -careless, bring in dirt, and spit on the floor; the women are sometimes -lazy, or else, after trying, become discouraged about keeping the house -clean.</p> - -<p>This impure air has been the cause of the death of many of their -children. They breathe the poison, and at last waste away. The older -ones are strong and can endure some of it, and, moreover, are in the -pure air outdoors much of the time. But the little ones are kept in the -house, are so weak that they can not endure such air, and they die. The -old Indian houses on the ground had, at least, two advantages over the -board floors, although they had more disadvantages. The<span class="pagenum"><a name="page_084" id="page_084"></a>{84}</span> ground absorbed -the grease, as boards can not; and, if the houses became too bad, they -could easily be torn down and moved a few yards away to a better place. -But good houses are too costly for this.</p> - -<p>Time, teaching, and example have, however, worked some changes for the -better. There are many of the Indian women who wash, at least, the -floors of their front rooms every week. Still the bedrooms, which are -not likely to be seen, are often topsy-turvy, and the kitchens often -have a bad smell, and the back door needs lime and ammonia. -Occasionally, however, a house is found where there is a fair degree of -neatness all the way through.<span class="pagenum"><a name="page_085" id="page_085"></a>{85}</span></p> - -<h2><a name="XI" id="XI"></a>XI.<br /><br /> -NAMES.</h2> - -<p class="nind"><span class="letra">W</span>HITE people do not usually take kindly to the jaw-breaking Indian -names, hence a “Boston” name has generally been given them. But the -white men who lived around Skokomish were mostly loggers, who among -themselves went by the name of Tom, Jack, Jim, and the like, and seldom -put Mr. to any body’s name. As the Indians mingled with them they -received similar names, and as there soon came to be several of the same -name, they were distinguished by some prefix, usually derived from some -characteristic—their size, or the place from which they came. So we had -Squaxon Bill, Chehalis Jack, Dr. Bob, Big John, Little Billy, and the -like. These were bad enough, but when their children came to take these -as their surnames, they sometimes became comical, for we had Sally Bob, -Dick Charley, and Sam Pete. Therefore, we soon found that it was best to -give every school-child a decent name, and Bill’s son George became -George Williams,<span class="pagenum"><a name="page_086" id="page_086"></a>{86}</span> and John’s boy became Henry Johnson, and Billy’s -daughter was Minnie Williamson, and so on. At first, when the older ones -were married, it was done with the old Indian nickname, but I soon -thought that if in time they were to become Americans they might as well -have decent names. So, at their first legal recognition, as at their -marriage, baptism, or on entering school, they received names of which -they had no need to be ashamed in after years.<span class="pagenum"><a name="page_087" id="page_087"></a>{87}</span></p> - -<h2><a name="XII" id="XII"></a>XII.<br /><br /> -EDUCATION.</h2> - -<p class="nind"><span class="letra">T</span>HIS has been conducted entirely by the government, but generally in -such a way as to be a handmaid to religion. On the reservation a -boarding-school has been kept up during the ten years of missionary -labor, as well as many years before, for about ten months in the year. -About half of the time, including the winter, the school has been kept -six hours in the day, and during the rest of the time for three hours; -the scholars being required to work the other half of the day—the boys -in the garden getting wood and the like, and the girls in the house -sewing, cooking, house-keeping, and doing similar things.</p> - -<p>The position of the one in charge has been a difficult one to fill, for -it has been necessary that the man be a teacher, disciplinarian, handy -at various kinds of work, a Christian, and, during the last year and a -half after the agent left, he had charge of the reservation; while it -was almost as necessary that his wife be matron, with all the<span class="pagenum"><a name="page_088" id="page_088"></a>{88}</span> -qualifications of taking care of a family of from twenty to forty. It -has been difficult to find all these qualifications in one man and his -wife, who were willing to take the position for the pay which the -government was willing to give, for during the later years the pay was -cut down to the minimum. It has not been strange that with all the -burdens frequent changes have taken place. There have been seven -teachers in the ten years, but most of them were faithful, some of them -serving until their health failed. Yet the school has been carried on -generally in as Christian a way as if the Missionary Society had had -charge of it. All of the teachers and their wives have been -Christians—not all Congregationalists; for it has been often impossible -to obtain such; in fact, only three have been; but there has been a -plain understanding with the others that they should teach nothing in -regard to religion which conflicted with the teachings from the -pulpit—an understanding which has been faithfully kept, with one -exception. In 1874 the school numbered about twenty-four scholars, but -it gradually increased until it numbered about forty, which was more -than all the children of school age on the reservation, though it did -not include many of the Clallams. They<span class="pagenum"><a name="page_089" id="page_089"></a>{89}</span> were so far away that it was not -thought wise to compel them to remain so steadily so far away from their -parents year after year.</p> - -<p>The school has been a boarding-school, for nearly all the children lived -from one to three miles away, and it has been impossible to secure any -thing like regular attendance if they lived at home, while some have -come from ten to seventy miles distant.</p> - -<p>Attendance on school has been compulsory—the proper way among Indians. -While the parents speak well about the school, and say that they wish to -have their children educated, yet, when the children beg hard to stay at -home, parental government is not strong enough to enforce attendance, -especially as long as the parents do not <i>realize</i> the value of -education. The children have not all liked to go to school, and at first -some of them ran away. The agent and his subordinates could tell some -stories of getting runaway children, by pulling them out of their beds, -taking them home in the middle of the night, and the like. In this -respect the government had the advantage of a missionary society, which -could not have compelled the children to attend school.<span class="pagenum"><a name="page_090" id="page_090"></a>{90}</span></p> - -<p>There was no provision in the treaty for more than one school, and that -on the reservation. But after the Clallams at Jamestown had bought their -land, laid out their village, built their church, and become somewhat -civilized, they plead so hard for a school, offering the use of the -church-building for the purpose, that the government listened to them, -and in 1878 sent them a teacher. This was a day-school, because funds -enough were furnished to pay only a teacher, and nearly all the children -lived in the village within less than a half-mile from the school. A -very few of the children walked daily five or six miles to school, and -some of the better families of the village did nobly in making -sacrifices to board their relations, when the parents would not furnish -even the food for their children. This school has varied in numbers from -fifteen to thirty children, and has been conducted in other respects -mainly on the same principles as the one on the reservation. It has been -of great advantage to the settlement.</p> - -<p>A few of the rest of the Clallam children, whose parents were Catholics, -have sent their children to a boarding-school at Tulalip, a Catholic -agency, and others have not gone to school, there being difficulties in -the way which it has been almost or quite impossible to overcome.<span class="pagenum"><a name="page_091" id="page_091"></a>{91}</span></p> - -<p>The schools have been conducted entirely in English. This is the only -practicable plan, for the tribes connected with the school speak three -different languages, and it is impossible to have books and newspapers -in their languages, while teachers can not be found who are willing to -acquire any one of these languages sufficiently well to teach it. It is -also the only wise plan. If the Indian in time is to become an American -citizen,—and that is the goal to be reached,—he must speak the English -language, and it is best to teach it to him while young. In large tribes -like the Sioux, where the children will speak their native language -almost wholly after they leave school, and where there are enough of -them to make it pay to publish books and papers in their own tongue, it -is probably best to have the schools in their native language, as a -transition from one language to the other. This transition will -necessarily take a long time among so large a number of Indians, and -needs the stepping-stone of native schools and a native literature to -aid it. But where the Indian tribes are small, as is the case on Puget -Sound, and surrounded by whites with whom they mingle almost daily, who -are constantly speaking English to them, this stepping-stone<span class="pagenum"><a name="page_092" id="page_092"></a>{92}</span> is not -needed. It is possible for the next generation to be mainly -English-speaking in this region; in fact, most of them will understand -it whether they go to school or not, and it is not wise, were it -possible, to retard it by schools in the native language.</p> - -<h3>CORRECTING THOMSON’S PRACTICAL ARITHMETIC.</h3> - -<p>An incident occurred in the school, in 1878, worthy of note. One of the -scholars in arithmetic found four examples which he could not do, and -after a time took them to his teacher, Mr. G. F. Boynton, for -assistance. After the teacher (who was a good scholar) had tried them to -his satisfaction, he found that there was a mistake about the answers in -the book and told the boy so, and then, in a half-joking way, said to -him: “You had better write Dr. Thomson and tell him about it.” The boy -did so, telling also who he was. In due time he received a reply from -Dr. Thomson, who said that two of the mistakes had been discovered and -corrected in later editions, but that the other two had not before been -found; and then he wondered how an Indian boy out in Washington -Territory should be able to correct his arithmetic. He invited the boy -to continue the correspondence, but I believe he never did.<span class="pagenum"><a name="page_093" id="page_093"></a>{93}</span></p> - -<h2><a name="XIII" id="XIII"></a>XIII.<br /><br /> -THE FOURTH OF JULY.</h2> - -<p class="nind"><span class="letra">T</span>HIS day has always been celebrated in some way, at least by a dinner. -During the first few years the agent furnished the beef and most of the -provisions at government expense. On the Fourth of July, 1874, among -other exercises, I married seven couples; on the next Fourth, three -couples, and in 1878 four more. Speech-making by some of the whites, -explaining the day, and music were interspersed. Long tables have -usually been made, on which were dishes, knives, and forks, while beef, -bread, tea, coffee, sugar, cake, pie, rice, beans, doughnuts, and such -things were the principal food.</p> - -<p>It was not until 1878 that they took upon themselves the main burden of -the day, both of expense and labor, and since that time they have -furnished both. The following, from the <i>Tacoma Herald</i> of July, 1879, -will answer for</p> - -<div class="blockquot"><h3>THE FOURTH OF JULY ON SKOKOMISH RESERVATION.</h3> - -<p>“Among the Indians, from all appearances, the Fourth of July will -probably in time take the<span class="pagenum"><a name="page_094" id="page_094"></a>{94}</span> place of the potlatch. The latter is -spoken of by their white neighbors as being so foolish, while the -former is held in such high esteem; and as Indians, like others, -enjoy holidays and festivals, it now seems as if the potlatch would -be merged into the Fourth, changed a little to suit circumstances -and civilization. The potlatch has always been given by a few -individuals to invited guests and tribes, presents of money and -other things being made to those who came, while in return a great -name and honorable character was received. It lasts several days or -weeks and is accompanied by gambling, feasting, tamahnous, and the -like.</p> - -<p>“The Fourth of July on the Skokomish Reservation began about a week -beforehand and so lasted as long as a short potlatch. The Nisqually -and Puyallup Indians, having resolved to have celebrations of their -own, the attendance was smaller than it otherwise would have been. -The Chehalis Indians came a full week before the Fourth in wagons -and on horseback, while those from Squaxon, Mud Bay, and Seabeck -came between that time and the Fourth. A few of the Skokomish -Indians were at the head of the celebration, bore most of the -expense, and received most of the honor. Other Indians besides -these<span class="pagenum"><a name="page_095" id="page_095"></a>{95}</span> few, however, occasionally invited all the visitors to a -feast. The guests, on arriving at Skokomish, brought more or less -food with them,—much as at a potlatch, only on a smaller -scale,—and they were received with less ceremony. A table a -hundred feet long was made in a pleasant shady grove, and here for -more than a week—when the guests were not invited to the house of -some friend to a meal—they feasted on beef, beans, rice, sugar, -tea, coffee, and the like: sitting on benches, eating with knives, -forks, and dishes, and cooking the food on two large stoves brought -to the grounds for the purpose; visiting, horse-racing, and other -sports filled up the rest of the time.</p> - -<p>“The Fourth was the central day of the festival and was celebrated -in much the same style with the other days, only on a larger scale, -there being more Indians present, more flags flying, more firing of -guns, and more whites on the grounds. By invitation the whites on -the reservation were present and were assigned to a very pleasant -place on the grounds, where they might have had tables if they had -done as the Indians did: made them for themselves; but, as it was, -they picnicked on the ground, while their colored brethren sat at -the tables. A few white men, rather the worse for<span class="pagenum"><a name="page_096" id="page_096"></a>{96}</span> liquor, visited -the horse-races after the dinner; but not an Indian is known to -have tasted liquor during the week.”</p></div> - -<p>The Clallam Indians seldom have celebrations of their own. They usually -attend those of the whites near them, often being invited to take part -in canoe-races. There has always been much drunkenness among the whites -at these times; the Indians have often been sorely tempted to do the -same, and many of them have fallen then who seldom have done so at other -times.</p> - -<p>The Fourth of July, 1884, in many respects has the best record at the -reservation. It was indeed not the greatest, most expensive, or most -numerously attended. As the leading ones had decided not to have any -horse-racing or betting, the younger ones thought that they could have -no celebration, and it was only the day before that they decided to have -one. It consisted of a feast, after which they went to the race-track. I -felt fearful that some professing Christians would fall, but thought it -not best for me to go near that place, but leave them and await the -result. When the report came, it was that, while they had some fun with -their horses, hardly any of which was regular racing, not a cent had -been bet by any one.<span class="pagenum"><a name="page_097" id="page_097"></a>{97}</span></p> - -<h2><a name="XIV" id="XIV"></a>XIV.<br /><br /> -CHRISTMAS.</h2> - -<p class="nind"><span class="letra">T</span>HIS day has been celebrated with as much regularity as the Fourth of -July, but the former remains yet as our affair, while the latter has -passed into their hands. They have no building large enough to contain -much of a celebration of the day. The church is at the agency, and is -the most suitable building for the purpose, and the exercises naturally -center around the school, so the older Indians come to us on Christmas, -and we go to them on the Fourth.</p> - -<p>Usually there have been some speeches made, and presents from the -government, school-supplies to the Indian school-children. Private -presents have been made among the whites, but it has only been during -the last two or three years that the outside Indians have taken much -interest in this custom of ours. Indeed, during the first few years -generally but few of them were present. It was far from their homes, the -nights were dark, the roads muddy, so that they did not take<span class="pagenum"><a name="page_098" id="page_098"></a>{98}</span> much -interest in it, but as the first school-children have grown up they have -kept up the idea they received in school, and imparted it to others, and -of late years a good share of them have been present. On Christmas 1882 -and 1883 they made quite a number of private presents; more on the last -one than ever before. Usually nuts and candy have been provided from -contributions by the whites, and apples which are raised at the agency -for the older Indians. A Santa Claus Christmas-tree, or something of the -kind, has been the usual way for distributing the presents. The report -of the Sabbath-school for the year has been a central item in the -exercises, showing the attendance, the number of times each has been on -the roll of honor, with the distribution of some extra present to those -who have been highest on this roll.</p> - -<p>In 1878 quite an exhibition was made by the school, consisting of pieces -spoken, dialogues, compositions, tableaux, and the like. In 1879 I -arranged so that about twenty of the aged Indians, who had neither land -nor good houses, came to the agency and had a dinner of rice, beans, -bread, and tea. This was new to them, they generally being the neglected -ones, but I thought it to be according to the principles of the New -Testament.<span class="pagenum"><a name="page_099" id="page_099"></a>{99}</span></p> - -<p>The celebration for 1883 suited me better than any previous one in many -respects. The first part of the exercises were more of a religious -service than usual—more of a celebration of Christ’s birth. This idea -suited also the minds of the Indians better than to have it mainly -consist of sport. The Indian girls did nearly all the singing and -playing, six of them playing each one piece on the organ. The year -before three of them had done so, but this year it was still better. -Then five of the older Indians made speeches, including two of the -chiefs and two of the young men who had been in school. This was new for -them on this day. More of the Indians also made private presents than -ever before. Thus they took up the work, as the whites who previously -had done it had been discharged, and it is better for them to do so.</p> - -<p>The people at Jamestown for several years have had a celebration of -their own, consisting often of a Christmas-tree, and they have borne the -whole expense. I have never been present, but they have always been -spoken of as enjoyable affairs, a good number of the surrounding whites -feeling that it was a pleasant place for them to spend the evening.<span class="pagenum"><a name="page_100" id="page_100"></a>{100}</span></p> - -<h2><a name="XV" id="XV"></a>XV.<br /><br /> -VARIETY.</h2> - -<p class="nind"><span class="letra">“J</span>ACK-AT-ALL-TRADES and good at some” was the pleasant way in which Dr. -Philip Schaff put it, when some of the students in the Theological -Seminary at Hartford, Connecticut, had done up some furniture for him, -to send to New Haven. I have often been reminded of this, as I have had, -at times, to take up a variety of work. Missionaries among the Indians -have to be the first part of the sentence and console themselves with -the hope that the latter part may sometimes prove true.</p> - -<p>On one tour among the Clallams, I find the following: When three miles -from home, the first duty was to stop and attend the funeral of a white -man. Forty-five miles on, the evening of the next day until late at -night, was spent in assisting one of the government employees in holding -court over four Indians, who had been drunk; a fifth had escaped to -British Columbia and was safe from trial. This kind of business -occasionally<span class="pagenum"><a name="page_101" id="page_101"></a>{101}</span> comes in as an aid to the agent. I seldom have any thing -to do with it on the reservation, as the agent can attend to it; but -when off from the reservation, where neither of us can be more than once -in six months or thereabouts it sometimes saves him much trouble and -expense, and seems to do as much good as a sermon. It is of but little -use to preach to drunken Indians, and a little law sometimes helps the -gospel. The agent reciprocates by talking gospel to them on the Sabbath -on his trips.</p> - -<p>On reaching Jamestown, the afternoon was spent in introducing an Indian -from British Columbia, who had taken me there in his canoe, to the -Clallam Indians and the school; and in comforting two parents, Christian -Indians, whose youngest child lay at the point of death. The next day -she died, and, as no minister had ever been among these Indians at any -previous funeral, they needed some instruction. So it was my duty to -assist in digging the grave and making the coffin, comfort them, and -attend the funeral in a snow-storm.</p> - -<p>The Sabbath was spent in holding two services with them, one of them -being mainly a service of song; and, as there was a part of the day -unoccupied,<span class="pagenum"><a name="page_102" id="page_102"></a>{102}</span> at the request of the whites near by I gave them a sermon. -The next day I found that “Blue Monday” must be adjourned. Years ago the -Indians purchased their land, but owing to a mistake of the surveyor, it -was necessary that the deeds should be made out again. So, in order to -get all the Indians together who were needed, with the proper officer, I -walked fourteen miles, rode six in a canoe, and then, after half-past -three o’clock, saw that nineteen deeds were properly signed, which -required sixty-two signatures, besides the witnessing, acknowledging, -and filing of them, which required seventy-six more signatures. The plat -of their town—Jamestown—was also filed and recorded. When this was -done, I assisted the Indians to obtain two marriage-licenses, after -which we went to the church, where I addressed them on two different -subjects, and then the two weddings took place, and by nine o’clock we -were done.</p> - -<p>The monotony of the next day was varied by a visit to the school; -helping the chief to select a burying-ground (for their dead had been -buried in various places); a walk of ten miles and a wedding of a white -couple, who have been very kind to me in my work there, one of them -being a member of the Jamestown church.<span class="pagenum"><a name="page_103" id="page_103"></a>{103}</span></p> - -<p>On my way home, while waiting for the steamers to connect at Port -Gamble, I took a trip of about fifty miles, to Port Madison and back, to -help in finishing the Indian census of 1880 for General F. A. Walker and -Major J. W. Powell; and then on my way home, by the kindness of the -captain of the steamer, who waited half an hour for me, I was able to -assist the chief in capturing and taking to the reservation the fifth -Indian at Port Gamble who had been drunk, and had, by that time, -returned from the British side.</p> - -<p>The variety of another trip in 1878 is thus recorded: As to food, I have -done my own cooking, eaten dry crackers only for meals, been boarded -several days for nothing, and bought meals. As to sleeping, I have -stayed in as good a bed as could be given me for nothing, and slept in -my own blankets in an Indian canoe, because the houses of the whites -were too far away and the fleas were too thick in the Indian houses. -They were bad enough in the canoe, but the Indians would not allow me to -go farther away, for fear that the panthers would catch me. As to work, -I have preached, held prayer-meetings, done pastoral work, helped clean -up the streets of<span class="pagenum"><a name="page_104" id="page_104"></a>{104}</span> Jamestown, been carpenter and painter, dedicated a -church, performing all the parts, been church organist, studied science, -acted for the agent, and taken hold of law in a case where whiskey had -been sold to an Indian, and also in making a will. As to traveling, I -have been carried ninety miles in a canoe by Indians, free, paid an -Indian four dollars for carrying me twenty miles, have been carried -twenty more by a steamer at half-fare, and twenty more on another for -nothing, have rode on horseback, walked fifty miles, and “paddled my own -canoe” for forty-five more.</p> - -<p>I have never had a vacation since I have been here, unless such things -as these may be called vacation. They are recreation, work, and -vacation, all at once. They are variety, and that is rest, the vacation -a person needs, with the satisfaction that a person is doing something -at the same time.<span class="pagenum"><a name="page_105" id="page_105"></a>{105}</span></p> - -<h2><a name="XVI" id="XVI"></a>XVI.<br /><br /> -MARRIAGE AND DIVORCE.</h2> - -<p class="nind"><span class="letra">T</span>HE Indian idea of the marriage bond is that it is not very strong. They -have been accustomed to get married young, often at fourteen or sixteen -years of age, to pay for their wives in money and articles to the value -of several hundred dollars, and the men have had, oftentimes, two or -three wives.</p> - -<p>When they married young, in order that two young fools should not be -married together, often a boy was married to an elderly woman, and a -young girl to an elderly man, so that the older one could take care of -the younger, with the expectation that when the younger one should grow -older if they did not like each other they should be divorced.</p> - -<p>Such ideas naturally did not suit the government, the agent, or the -Bible. The agent has had about all the children of school age in school, -and thus had control of them, so that they could not get married as -young as formerly. In 1883 the<span class="pagenum"><a name="page_106" id="page_106"></a>{106}</span> government sent word to prevent the -purchase of any more wives, and this has been generally acquiesced in by -the Skokomish Indians. Some of the Clallam Indians, however, are so far -from the agent, and are so backward in civilization, that it has not -been possible to enforce these two points among them as thoroughly as -among the Twanas.</p> - -<p>The Commissioner of Indian Affairs, in his report for 1878, recommended -the passage of a law compelling all Indians who were living together as -man and wife to be married. The law has not been made, but the agent -worked on the same principles long before 1878—indeed ever after he -first took charge in 1871. He urged them to be married, making for a -time special presents from government annuities to those who should -consent, as a shawl or ladies’ hat, and some consented. Only two couples -had been thus married when I went there. It seemed rather comical on the -Fourth of July, 1874, when I had been on the reservation only about two -weeks, to be asked to join in marriage seven couples, some of whom had -children. One Sabbath in 1883 a couple stood up to be married, the bride -having a baby in her arms, and she would probably have held it during -the ceremony had not my wife whispered<span class="pagenum"><a name="page_107" id="page_107"></a>{107}</span> to a sister of the bride to go -and get it. During the ten years I have married twenty-six couples among -the Twanas, and twenty-nine couples among the Clallams, and a number of -other Clallams have been married by other persons. Some very comical -incidents have occurred in connection with some of these ceremonies. In -1876 I was called upon to marry eleven couples at Jamestown. All went -well with the first ten, the head chief being married first, so that the -others might see how it was done, and then nine couples stood up and -were married with the same set of words. But the wife of the other man -was sick with the measles. She had taken cold and they had been driven -in, but had come out again, so that she was as red as a beet. Still they -were afraid that she would die, and as I was not to be there again for -several months they were very anxious to be married so as to legalize -the children. She was so near death that they had moved her from their -good house to a mat-house, which was filled with smoke. The fire was -thrown out, and soon it became less smoky. She was too sick to stand, -and only barely able to sit up. This, however, she managed to do in her -bed, which was on the ground. Her husband sat beside her and took<span class="pagenum"><a name="page_108" id="page_108"></a>{108}</span> her -hand, and I married them, measles and all. She afterward recovered.</p> - -<p>At another time I married a couple who had homesteaded some land, and -who had been married in Indian style long before. As they had never seen -such a ceremony I took the man aside and explained it to him as well as -I was able. After I had begun the ceremony proper, and had said the -words: “You promise to take this woman to be your wife,” and was ready -to say: “You promise to love and take care of her,” he broke out, -saying, “Of course I do! You do not suppose that I have been living with -her for the last fifteen years and am going to put her away now, do you? -See, there is my boy, fourteen years old. Of course I do!” As it was no -use to try to stop him, I did not try, but waited until he was through, -when I said: “All right,” and went on with the ceremony, but laughed -very hard in my sleeve all the time.</p> - -<p>A girl in the boarding-school was to be married, and her schoolmates -thought that it ought to be done in extra style. Thanks to the teacher -and matron, the supper and their share of the duties passed off in an -excellent manner. But five of the girls thought that they would act as -bridesmaids,<span class="pagenum"><a name="page_109" id="page_109"></a>{109}</span> and they were left to manage that part among themselves. -Each one chose a young man who had previously been in school to act as -her escort. Thinking that they would hardly know how to act with so much -ceremony, I invited them to my house fifteen minutes before the marriage -was to take place in church, so that I could instruct them. They came on -time, but what was my surprise to see the bride and groom and the five -girls march into my house, but not a single groomsman, and they thought -that it was all right, even if their partners did not come. Those whom -they had expected were off in the woods, or at home, or if near by, were -far from being dressed for the occasion, while the bridesmaids had spent -a long time in getting themselves ready, and were in full dress. What a -time I had hunting up partners for them! I had to borrow clothes for -those who were on the ground, others whom I wished felt that they had -been slighted so long that they did not care to step into such a place -then, and the ceremony was delayed some before it could all be arranged. -But how I was surprised to see five bridesmaids march in without a -single partner!</p> - -<p>At another time, as a sub-chief, well dressed, came forward to be -married, he began to pull off<span class="pagenum"><a name="page_110" id="page_110"></a>{110}</span> his coat as if ready for a fight, -although his intentions were most peaceable. I told him that it was just -as well to let his coat remain on, and he obeyed.</p> - -<p>The following is from <i>The Port Townsend Argus</i> of December 2, 1881:—</p> - -<p>“<i>Married.</i>—Clallam Bay is alive! One of the sensations of the season -occurred at that place on the sixteenth of November, and is news, though -not published till this late day. Five of the citizens having complied -with the laws of the Territory in regard to licenses were married by -Rev. M. Eells to their respective partners. Nearly all the inhabitants -of the place assembled, without regard to race or color, some of whom -had come from miles distant. First came a short address by Mr. Eells on -the history of marriage, beginning with the days of Adam and Eve, and -setting forth some of the reasons against polygamy and divorce, after -which Mr. Charles Hock-a-too and Mrs. Tau-a-yi stood up. Mr. H. has been -the only Mormon of the place, having had two whom he called wives, but -being more progressive than the Mormons, he boldly resolved to choose -only one of them, and cleave only to her so long as they both should -live. When the marriage ceremony was over, and he<span class="pagenum"><a name="page_111" id="page_111"></a>{111}</span> was asked if thus he -promised to do, he replied in a neat little speech, fully as long as the -marriage ceremony, very different from the consent of some persons whom -the public presume to have said yes, simply because silence gives -consent. It is impossible to reproduce the speech. It will live in the -memories of those who heard it, however, as coming from an earnest heart -and being all that could be desired. The bride did not blush or faint, -but also made her speech, showing that she knew what was said to her. -After this the four other couples stood up, Mr. Long John Smittain and -Kwash-tun, alias E-ni-so-ut; Mr. Tom Jim-myak and Wal-lis-mo; Captain -Jack Chats-oo-uk and Nancy Hwa-tsoo-ut; also Mr. Old Jack Klo-tasy, -father of the Captain, and Mary Cheenith. In regard to the ages of the -last two, from what we learn, the familiar lines would apply:—</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i2">‘How old is she, Billy boy, Billy boy,<br /></span> -<span class="i2"> How old is she, charming Billy?’<br /></span> -<span class="i2">‘She’s three times six, four times seven,<br /></span> -<span class="i2"> Twenty-eight and eleven.<br /></span> -<span class="i0">She’s a young thing and can not leave her mother.’<span class="lftspc">”</span><br /></span> -</div></div> -</div> - -<p class="nind">While she probably is not eighty-five, yet she was old enough to obtain -a license and leave her<span class="pagenum"><a name="page_112" id="page_112"></a>{112}</span> mother. He was about seventy years old. These -were all married with one set of words, when congratulations -followed—regular hand-shaking, none of those present so far forgetting -themselves as to indulge in the (im)propriety of kissing the brides. The -ceremony having been concluded, a part of those present, the invited -guests (but here there was a distinction as to race and color) sat down -to the marriage-feast. It was none of your light, frosted, airy cake (in -fact, there was not any cake in sight), but substantial <i>solid</i> bread -and the like. [Here the line went down, and the meager accounts we could -gather about the elegant and varied costumes worn by the charming -brides, the number and appearance of the bridesmaids, etc., had better -be supplied from the vivid imaginations of the readers.] All of the high -contracting parties, we may say, however, are tax-payers of Clallam -County and land-owners. <i>Kloshe hahkwa</i> (“good so”).</p> - -<p>Not much of a direct war was waged on plural marriages. They were simply -fenced in and allowed to die out. In 1874 there were only five Twana men -who had more than one wife, and there were about as many more among the -Clallams. Those who had one wife were never allowed to obtain another as -long as they were living with<span class="pagenum"><a name="page_113" id="page_113"></a>{113}</span> the first. When one of the wives died of -those who had more than one, or was willingly put away, they were not -allowed to take another in her place. On some reservations where plural -marriages have been numerous, the plan has been adopted of having the -man choose one of his wives as the one to whom he should be legally -married; and then, in order to save the others and their children from -suffering, they have been told to provide for them until the women -should be married to some other man. Among these Indians it has now come -to be practically the same. One is the real wife, and the others are so -old that they are simply taken care of by their husbands, except when -they take care of themselves, until they shall get married again; only -they do not get married to any one else, being willing to be thus cared -for.</p> - -<p>They soon learned that a legal marriage meant more than an old-fashioned -Indian one and that a divorce was difficult to obtain. The agent took -the position that he had no legal right to grant a divorce even on the -reservation, and that if the parties obtained one they must apply to the -courts. This involved too much expense, and so not a divorce has been -obtained by those legally<span class="pagenum"><a name="page_114" id="page_114"></a>{114}</span> married. But it has taken a long, strong, -firm hand to compel some of the parties to live together, and this made -others of them somewhat slow to be legally married. One day I asked a -man who had then recently obtained a wife, Indian fashion, if he wished -to be married in white style. “I am a little afraid,” he said, “that we -shall not get along well together. I think we will live together six -months; and then, if we like each other well enough, we will have you -perform the ceremony.” It was never done, for they soon separated.</p> - -<p>The most severe contest the agent ever had with the Indians on the -reservation was to prevent divorce. In 1876 one man, whose name was -Billy Clams, had considerable trouble with his wife and wanted a -divorce, but the agent would not allow it. He tried every plan he could -think of to make them live peaceably together, and consulted with the -chiefs and the relations of the parties; but they would still quarrel. -At one time he put him in charge of his brother-in-law, a policeman, -with handcuffs on; but with a stone he knocked them off and went to the -house of his uncle, a quarter of a mile from the agency. To this place -the agent went with two Indians and<span class="pagenum"><a name="page_115" id="page_115"></a>{115}</span> told him to go with him. With an -oath Billy Clams said he would not. The agent then struck him with a -stick quite severely. Billy got a larger stick, which the agent wrenched -from him. Then Billy grabbed the agent around the waist, and, with the -help of his uncle, threw him down. The other Indians who went with the -agent took them off. Then the agent locked the door and sent the -friendly Indians to the agency for two white men, the carpenter and the -blacksmith, for help. Twice Billy and his uncle tried to take the key -away from the agent, but failed; three times Billy tried to get out of -the window, but the agent stopped him. Then they made an excuse that a -very old man must go out; and while the agent was letting him go, Billy -ran across the room, struck the middle of the window with his head, and -went through it; and the agent went so quickly out in the same way, that -he lit on Billy’s neck with one foot, after which the window fell on -him, and, as he was knocking that off, Billy got away and ran through -the woods. Being swift of foot, he escaped; but there had been a fresh -fall of snow, and the agent and two white men, with a number of Indians, -followed him all day. They, however, could not take him. The agent at -night offered a reward of thirty dollars if any of the Indians would -bring<span class="pagenum"><a name="page_116" id="page_116"></a>{116}</span> him in; but their sympathies were too much with him, and at night -one sub-chief and his son, with a cousin of Billy Clams, helped him off, -and he went to some relations of his at Port Madison, sixty or seventy -miles away. The next day Billy’s uncle was put in irons in the jail, and -not long after those who had furnished Billy with a canoe, blankets, and -provisions also went into the jail, while the sub-chief was deposed. The -Indians worked in every way possible to have them released, but the -agent said that he would only do so on condition that Billy Clams should -be brought in. They had said that they did not know where he was; but in -a short time after the agent said this, he came in and delivered himself -up and was confined in the jail for six months. But a number of the -Indians, including the head chief and a sub-chief, encouraged by some -white men near by, had been to a justice of the peace and made out -several charges against the agent for various things done during all his -residence among them, and had them sent to the Commissioner of Indian -Affairs at Washington. The principal charges were for shooting at an -Indian (or ordering an employee to do so), burning ten Indian houses, -selling annuity goods, collecting large fines for small offences, and -having the employees<span class="pagenum"><a name="page_117" id="page_117"></a>{117}</span> work for him. The real cause of their sending -these was the trouble with Billy Clams and his friends. The commissioner -sent to General O. O. Howard, in charge of the military department of -the Columbia, and requested him to investigate the charges. The -commissioner said that on the face of the letter, it bore evidence of -being untrue; but still he desired General Howard’s opinion. Accordingly -Major W. H. Boyle was detailed for this purpose. He examined six Indians -and three white men, as witnesses against the agent, and one white -employee in his favor,—giving the agent an opportunity to defend -himself,—and found that the charges amounted to so nearly nothing that -he went no further.</p> - -<p>After Billy Clams had served out his term of six months in jail, he -secretly abandoned his wife and took another, and then they ran away to -Port Madison. The agent quietly bided his time, found out the -whereabouts of the offending party, and, with a little help from the -military, had him arrested and conveyed to Fort Townsend, where he -worked six months more, with a soldier and musket to watch him. This -showed the Indians that they could not easily run away from the agent, -or break the laws against divorce, and greatly strengthened his -authority among them.<span class="pagenum"><a name="page_118" id="page_118"></a>{118}</span></p> - -<h2><a name="XVII" id="XVII"></a>XVII.<br /><br /> -SICKNESS.</h2> - -<p class="nind"><span class="letra">T</span>HE department of the physician has always been a discouraging one. The -government, for twenty-five years, has furnished a physician free, and -yet it is difficult to induce the Indians to rely on him. There are -three reasons for this: (1) The natural superstition an Indian has about -sickness. This has been quite fully discussed under the head of native -religion. (2) The Indian doctor does not like to have his business -interfered with by any one. It is a source of money and influence to -him, and he often uses his influence, which is great among the Indians, -to prevent the use of medical remedies. (3) If a medicine given by the -physician does not cure in a few doses, or, at least, in two or three -days, they think it is not strong, or it is good for nothing—so often -when medicine is given, with directions how to use it, it is left -untouched or thrown away. When using medicine they often employ an -Indian doctor, and his practices often kill all the<span class="pagenum"><a name="page_119" id="page_119"></a>{119}</span> good effects of -medicine, so that sometimes the physicians have felt that, when Indian -doctors were employed, it was almost useless for them to do any thing.</p> - -<p>At the same time there have been some things which have aided our -methods very materially. Under the head of native religion, two cases -have been given, where it seemed to the Indians as if their mode was -true. This has occasionally been the effect with older people. But with -young children, too young to go to school, the opposite has been true. -Infants have continually died. Their mortality has been very great, when -they lived at home, where they could have all the Indian doctors they -wanted with no one to interfere. The medicine-men have been especially -unfortunate in losing their own children. One Indian doctor has buried -twelve and has only three left. Another has buried four and has one -left. And others have lost theirs in like proportion. On the other hand, -in the school, where we could have more control over them, both as to -observing the laws of health and the use of medicine, when they were -sick there have been very few deaths. Only five children in ten years -have died in school, or been taken fatally sick while<span class="pagenum"><a name="page_120" id="page_120"></a>{120}</span> there, while the -attendance has been from twenty-five to forty.</p> - -<p>During November and December, 1881, we passed through a terrible -sickness. It seemed to be a combination of scarlet fever, diphtheria, -measles, and chicken-pox, about which the physician knew almost nothing. -It was a new hybrid disease, as we afterward learned. The cases were -mostly in the school and in the white families, there being -comparatively few among the outside Indians. There were sixty cases in -five weeks, an average of two new ones every day. At one time every -responsible person in the school was down with it. A number of the -children, while all the physician’s family, himself included, had it, -and one of them lay dead. Five persons died with it, but not one of them -was a scholar. There were then twenty-four scholars, and all but three -had it. Nineteen outside Indians had it, of whom three died. The rest, -who were sick and died, belonged to the white families and the Indian -apprentices and employees. The favor which was shown to the school in -saving their lives was of great value to it.</p> - -<p>And now the older Indians are gaining more and more confidence in the -physician, slowly but<span class="pagenum"><a name="page_121" id="page_121"></a>{121}</span> steadily, some within a year having said that -they will never have an Indian doctor again. In the winter of 1883-84, -four Indian children died, and not an Indian doctor was called. In one -case the parents had just buried one, and another was fatally sick. The -parents came to me and said: “If you can tell us what medicine will cure -the child, we will go to Olympia and get it (thirty miles distant). We -do not care for the expense, we do not care if it shall cost fifty -dollars, if you will only tell us what will cure it.” The child died, -but they had no Indian doctor, although its grandfather strongly urged -the calling of one. After the death of these two children, the family -went to live with an aunt of the mother’s, where they remained about -five months. At that time a child of this aunt was sick, and an Indian -doctor was called, whereupon the bereaved family left the house, because -they did not wish to remain in a house where such practices were -countenanced, even if those doing so were kind relations.<span class="pagenum"><a name="page_122" id="page_122"></a>{122}</span></p> - -<h2><a name="XVIII" id="XVIII"></a>XVIII.<br /><br /> -FUNERALS.</h2> - -<p class="nind"><span class="letra">T</span>HE oldest style of burial was to wrap the body in mats, place it in one -canoe, cover it with another, elevate it in a tree or on a frame erected -for the purpose, and leave it there, burying with it valuable things, as -bows, arrows, canoes, haiqua shells (their money), stone implements, -clothes, and the like. After the whites came to this region, the dead -were placed in trunks, and cloth, dishes, money, and the like were added -to the valuables which were buried with them.</p> - -<p>But one such burial has taken place within ten years, and that was the -daughter of an old man. The next step toward civilization was to bury -all the dead in one place, instead of leaving them scattered anywhere -they might chance to die, make a long box instead of using a trunk and -canoe, and elevate it on a frame made for the purpose only a few feet -high, or, perhaps, simply lay it on the ground, erecting a small house -over<span class="pagenum"><a name="page_123" id="page_123"></a>{123}</span> it. This was frequently done during the first few years after I -was here.</p> - -<div class="figcenter" style="width: 500px;"> -<img src="images/i_123.jpg" width="500" height="308" alt="" /> -<div class="caption"><p class="c"><span class="smcap">Clallam Graves at Port Gamble.</span></p> - -<p><small>These are painted, with no cloth on them. (<i>a</i>) Looking-glass.</small></p> - -<p><small>(<i>b</i>) A shelf, on which is a bowl, teapot, etc., with rubber toys -floating in them, such as ducks, fish, etc.</small></p></div> -</div> - -<p>On the opening of a new burying-ground, in August, 1878, the head chief -of the Twanas said to me: “To-day we become white people. At this -burying-ground all will be buried in the ground, and no cloth or other -articles will be left around, at least, above ground.” At that place -this promise has been faithfully kept, as far as I know, though since -that time, at other places, they have left some cloth above ground. They -often yet fill the coffin, now generally made like those of white -people, with much cloth and some other things.<span class="pagenum"><a name="page_124" id="page_124"></a>{124}</span> A grave-stone, which -cost thirty dollars, marks the last resting-place of one man, put there -by his wife.</p> - -<div class="figcenter" style="width: 500px;"> -<img src="images/i_124.jpg" width="500" height="367" alt="" /> - -<p><small>These are grave-enclosures at the burying-ground at the Skokomish -Reservation. In Figures 1 and 3 they are covered altogether with -cloth, and that which is not colored is white. Figure 3 is chiefly -covered with a red blanket; <i>a</i> in Figure 1 is a glass window, -through which a red shawl covers the coffin, which is placed a foot -or so above the ground. In all grave-enclosures which I have seen -where glass windows are placed the coffin is above ground. -Sometimes more than one is placed in an enclosure. Figure 2 is -almost entirely after the American fashion, and was made last -year.—(December, 1877.)</small></p></div> - -<p>Most of them had a superstitious fear of going near a dead body, for -they were afraid that the evil spirit, which killed the deceased was -still around and would kill others who might be near. This, together -with the fact that they cared but little<span class="pagenum"><a name="page_125" id="page_125"></a>{125}</span> for Christianity, made them -have no desire to have Christian services at their funerals at first. -Before I came, only one such service had been held. And, for the first -few years after I came, notwithstanding the efforts of both agent and -missionary, there were but few such services. Sometimes they would hurry -off a deceased person to the grave, and I would not hear of the death -until after the burial, much less have a chance to ask whether they -wished for such services.</p> - -<p>But steady effort, together with the example of the surrounding whites, -who, previous to my arrival, had had no minister to hold such services, -in time produced a change, so that they wished for them at the funerals -of all persons whom they considered of much importance. At the funeral -of one poor vagabond, who had almost no friends, I had my own way, and -many thought it very strange that I should hold such a service. It was -well enough, they said, with persons of consequence, but with such a -person they thought it useless.</p> - -<p>Not long after they opened their new burying-ground, already spoken of, -I was absent from home when one person died. When I returned, a<span class="pagenum"><a name="page_126" id="page_126"></a>{126}</span> -sub-chief said to me: “We felt badly when we buried a person and no -white man was present to say a Christian word. We wish that when you are -away, you would make arrangements with some of the whites at the agency -to attend our funerals, for we want such services.” Since then, I have -almost constantly held them, except when they preferred to have the -Indian Catholic priest to attend them.</p> - -<p>But now a new error arose at the other extreme. This was that such -services helped the soul of the deceased to reach heaven. It came from -Catholic teaching. I have had to combat it constantly, but some believe -it still.</p> - -<p>Most of the Clallams now put their dead in the ground. Those who are -Catholics have a funeral service by their own priest. In February, 1881, -I was at Jamestown, when a child of Cook House Billy died. I went -through with the services—the first Christian ones that had ever been -held there. They soon asked how they should do if I were absent, and I -instructed them as best I could. Since then the Christian part of the -community have obtained a minister of any Protestant denomination, if -there was one to be obtained, to hold services at their funerals.<span class="pagenum"><a name="page_127" id="page_127"></a>{127}</span></p> - -<h3>THE DEATH OF SKAGIT BILL.</h3> - -<p>Skagit Bill was in early days an Indian Catholic priest, but afterward -went back to his gambling, drinking, and tamahnous. He died in August, -1875, of consumption. When he was sick, he came to the agency, where he -remained for five weeks for Christian instruction. He seemed to think -the old Indian religion of no value, and wished for something better. -Sometimes I thought that he leaned on his Catholic baptism for -salvation, and sometimes I thought not. His dying request was for a -Christian funeral and burial, with nothing but a plain fence around his -grave. The following, from the pen of Mrs. J. M. Walker, and taken from -the <i>Pacific Christian Advocate</i>, gives the opinions of one other than -myself:—</p> - -<p>“Yesterday came to us fraught with solemn interest. Our flag hung at -half-mast, reminding us that death had been in our midst and chosen -another victim. This time he has not selected one rich in the treasures -of this world, of high birth or noble blood, or boasting much culture or -refinement. The lowly mien and dusky complexion of the deceased might -not have attracted much attention from me or you, kind reader. But<span class="pagenum"><a name="page_128" id="page_128"></a>{128}</span> such -are they whom our blessed Lord delights to honor; and, while we turn -wearily from one to another, looking vainly for suitable soil in which -to plant the seeds of true righteousness and true holiness, the Holy -Spirit descends on some lonely, barren spot, and lo! before our -astonished gaze springs into luxuriant growth a plant of rare holiness, -meet even to be transplanted into the garden of paradise.</p> - -<p>“I think it is not a common thing for a dying Indian to request a -strictly Christian burial;<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> brought up as they are in the midst of -superstition, with no religion but misty traditions and mysterious -necromancy, the very fabulousness of which seems strangely adapted to -their nomadic existence—surely no influence less potent than that of -God’s Holy Spirit could induce one of them, while surrounded by friends -who cling tenaciously to their heathenism and bitterly resent any -innovations of Christian faith, to renounce the whole system with its -weird ceremonies, and demand for himself the simple burial service used -ordinarily by Christians.</p> - -<p>“At eleven o’clock <small>A.M.</small> the coffin was brought into the church, and the -funeral discourse<span class="pagenum"><a name="page_129" id="page_129"></a>{129}</span> preached; and we all felt that the occasion was one -of deep solemnity. Probably every one present had seen dear friends -lying, as this man now lay, in the icy embrace of death, and the keen -pain in our own hearts, at the remembrance of our unhealed wounds, made -us sympathize deeply with the afflicted mourners in their present -bereavement. What is so potent to bind human hearts together in purest -sympathy and kindest charity as common woe!</p> - -<p>“A beautiful wreath lay upon the coffin, formed and given, I suspect, by -the agent’s wife, a lady possessing rare nobility of mind and heart, and -eminently fitted for the position she occupies. This delicate token I -deemed emblematic; for as each bud, blossom, and sprig fitted its -respective place, giving beauty and symmetry to the whole, so all of -God’s creatures fit their respective places, and the absence of one -would leave a void: and so also in heaven’s economy the diadem of the -Prince of Light is set with redeemed souls of nationalities varied and -diverse, each so essential to its perfection, that the highest ransom of -which even Omniscience could conceive has been paid for it.</p> - -<p>“Quite a number of Indians were present, and<span class="pagenum"><a name="page_130" id="page_130"></a>{130}</span> as the deceased had been -with them and they had seen him die happy in his faith in Christ and his -atonement, a rare opportunity offered for bringing the truth home to -their hearts.</p> - -<p>“The Indians here are, for the most part, shrewd and intelligent, -capable of reasoning on any subject, where their judgment is not -darkened by superstition; but, alas! most of them are in the gall of -bitterness and bond of iniquity.... The body was taken for interment to -a grave-yard some three miles from here. Our esteemed pastor, Rev. M. -Eells, preached the funeral discourse, and also officiated at the grave, -aided on each occasion by the usual interpreter [Mr. John F. Palmer], a -man of considerable intellectual culture, of gentlemanly bearing, and -pleasant address. This man, though greatly superior to any of his race -whom I have met, is yet humble and strives to do his fellows good in a -quiet, unostentatious manner, worthy the true disciple of the meek and -lowly Jesus, which can not fail of great results, whether he live to -enjoy them or not.</p> - -<p>“What is so refining in its influences as true religion? It expands the -mind, ennobles the thought, corrects the taste, refines the manners by -the application of the golden rule, and works<span class="pagenum"><a name="page_131" id="page_131"></a>{131}</span> marvelous transformations -in character. May a glorious revival of this pure religion sweep over -our land, carrying away the bulwarks of Satan and leaving in their stead -the ‘peaceable fruits of righteousness,’ until every creature shall -exclaim: ‘Behold, what hath God wrought! Sing, O ye heavens, for the -Lord hath done it!’</p> - -<p class="r"> -<small>A.</small>”<br /> -</p> - -<p><span class="pagenum"><a name="page_132" id="page_132"></a>{132}</span></p> - -<h2><a name="XIX" id="XIX"></a>XIX.<br /><br /> -THE CENSUS OF 1880.</h2> - -<p class="nind"><span class="letra">I</span>N the fall of 1880 the government sent orders to the agent to take the -census of all the Indians under him for the United States decennial -census. To do so among the Clallams was the most difficult task, as they -were scattered for a hundred and fifty miles, and the season of the year -made it disagreeable, with a probability of its being dangerous on the -waters of the lower sound in a canoe. I was then almost ready to start -on a tour amongst a part of them and the agent offered to pay my -expenses if I would combine this with my missionary work. He said that -it was almost impossible for him to go; that none of the employees were -acquainted either with the country or the large share of the Indians; -that he should have to pay the expenses of some one; and that it would -be a favor if I could do it. I consented, for it was a favor to me to -have my expenses paid, while I should have an opportunity to visit all -of the Indians; but it was December before I was<span class="pagenum"><a name="page_133" id="page_133"></a>{133}</span> fairly able to begin -the work and it required four weeks.</p> - -<p>In early life I had read a story about taking the census among some of -the ignorant people of the Southern States and the superstitious fear -that they had of it, and I thought that it would not be strange if the -Indians should have the same fear. My previous acquaintance with them -and especially the intimacy I had had with a few from nearly every -settlement who had been brought to the reservation for drinking and had -been with us some time and whose confidence I seemed to have gained, I -found to be of great advantage in the work. Had it not been for these, I -would have found it a very difficult task.</p> - -<p>The questions to be asked were many—forty-eight in number, including -their Indian as well as “Boston” names, the meaning of these, the age, -and occupation; whether or not a full blood of the tribe; how long since -they had habitually worn citizen’s dress; whether they had been -vaccinated or not; whether or not they could read and write; the number -of horses, cattle, sheep, swine, dogs, and fire-arms owned; the amount -of land owned or occupied; the number of years they had been -self-supporting, and the per cent. of support<span class="pagenum"><a name="page_134" id="page_134"></a>{134}</span> obtained from civilized -industries and in other ways.</p> - -<p>I began the work at Port Gamble one evening, and after much talk secured -nineteen names, but the next forenoon I only obtained six. The men were -at work in the mill, and the women, afraid, were not to be found. I then -hired an interpreter, a boy who had been in school, and after talking a -while had no more difficulty there. The best argument I could use why it -was required was that some people said they were nothing but worthless -Indians, and that it was useless to try to civilize them; that some of -us thought differently and wished for facts to prove it, and when found, -that they would be published to the world. And this I did in the <i>Port -Townsend Argus</i> and <i>American Antiquarian</i>. One man refused to give me -any information because that, years before, a census had been taken and -soon after there had been much sickness, and he was afraid that if his -name were written down he would die. But I easily obtained the -information most needed from others. I was almost through, and was at -Seabeck, the last town before reaching home, when I found the only one -who was at all saucy. He gave me false names and false information -generally,<span class="pagenum"><a name="page_135" id="page_135"></a>{135}</span> as I soon learned from another Indian present and it was -afterward corrected. The ages of the older ones were all unknown, but -the treaty with the tribe was made twenty-five years previous, and every -man, woman, and child was present who possibly could be, and I could -generally find out about how large they were then. When I asked the age -of one man he said two years, but he said he had two hundred guns. He -was about forty-three years old and had only one gun. To obtain the -information about vaccination was the most difficult, as the -instructions were that they should show me the scars on the arm if they -had been vaccinated, and many of them were ashamed to do this. As far as -I knew, none of them made a false statement. When about half-way through -I met Mr. H. W. Henshaw, who had been sent from Washington to give -general information about the work, and he absolved them from the -requirement of showing the scar. He said that all that was needed was to -satisfy myself on the point. On this coast, a dime is called a bit, -although in reality a bit is half a quarter, and the Indians so -understand it. In finding how nearly a pure Clallam one man was, I was -informed that he was partly Clallam and partly of another<span class="pagenum"><a name="page_136" id="page_136"></a>{136}</span> tribe. But -when I tried to find out how much of the other tribe I was told: “Not -much; <i>a bit</i>, I guess.”</p> - -<p>I was instructed to take the names of not only those who were at home, -but of a number who were across the straits on the British side, whose -residence might properly be said to be on this side. In asking about one -man I was told that he had moved away a long time ago, very long, <i>two -thousand years</i>, probably, and so was not a member of the tribe.</p> - -<p>It struck me that some pictures of myself, with descriptions of them -would have adorned <i>Harper’s Monthly</i> as well as any of Porte Crayon’s -sketches. With an old Indian man and his wife I sat on the beach in Port -Discovery Bay all day waiting for the wind to die down, because it was -unsafe to proceed in a canoe with the snow coming down constantly on one -of the coldest days of the year, with a mat up on one side to keep a -little of the wind off, and a small fire on the other side; and, at -last, we had to give up and return to Port Discovery, as the wind would -not die. I waked up one morning on the steamer <i>Dispatch</i> to have a drop -of water come directly into my eye, for there was a hard rain, and the -steamer overhead (not<span class="pagenum"><a name="page_137" id="page_137"></a>{137}</span> underneath) was leaky. I got up to find my shirt -so wet that I dared not put it on, while the water in the state-room -above me was half an inch deep and was shoveled out with a dust-pan. I -walked from the west to the east end of Clallam Bay, only two miles, but -while trying to find a log across the Clallam River I wandered about a -long time in the woods and brush, wet with a heavy rain, and when I did -find it it reached just <i>not</i> across the river, but within a few feet of -the bank, and I stood deliberating whether it was safe or not to make -the jump; trying to jump and not quite daring to run the risk of falling -into the river, sticking my toes and fingers into the bank, and the -like, but at last made the crossing safely. It took half a day to travel -those two miles. I ate a Sunday dinner at Elkwa, between -church-services, of some crumbs of sweet cake out of a fifty-pound -flour-sack, so fine that I had to squeeze them up in my hands in order -to get them into my mouth. An apple and a little jelly finished the -repast—the last food I had. At Port Angeles I rode along the beach on -horseback at high tide, and at one time in trying to ford a slough I -found we were swimming in the water. I partly dried out at an Indian -house near by, taking the<span class="pagenum"><a name="page_138" id="page_138"></a>{138}</span> census at the same time. Again, the steamer -<i>Dispatch</i> rolled in a gale, while the water came over the gunwales, the -food and plates slid off the tables, the milk spilt into gum boots, the -wash-dish of water upset into a bed, and ten minutes after I left her at -Dunginess the wind blew her ashore, dragging her anchors. But there were -also some <i>special providences</i> on the trip. “He who will notice -providences will have providences to notice,” some one has said, and I -was reminded of this several times. I came in a canoe from Clallam Bay -to Elkwa, the most dangerous part of the route, with the water so smooth -that a small skiff would have safely rode the whole distance, -thirty-five miles, to have a heavy storm come the next day, and a heavy -gale, when I again went on the water, but then a steamer was ready to -carry me. The last week, on coming from Jamestown home, in a canoe, I -had pleasant weather and a fair north wind to blow me home the whole -time, only to have it begin to rain an hour after I reached home, the -commencement of a storm which lasted a week. Strange that a week’s north -wind should bring a week’s rain. I have never noticed the fact at any -other time.</p> - -<p>But the most noticeable providence of all was<span class="pagenum"><a name="page_139" id="page_139"></a>{139}</span> as follows: On my way -down, the good, kind people of Seabeck, where I occasionally preached, -made me a present of forty dollars, and it was very acceptable, for my -finances were low. At Port Gamble I spent it all and more, too, for our -winter supplies, as I did not wish to carry the money all around with -me, and, also, so that I might get at Port Townsend those things which I -could not find at Port Gamble. I often did so, and ordered them to be -kept there until my return. About three days later I heard that the -store at Port Gamble was burned with about every thing in it, the loss -being estimated at seventy-five thousand dollars. The thought came into -my mind, Why was that money given to me to be lost so quickly? On my -return I went to Port Gamble to see about the things and to my great -surprise I found that only about two wheelbarrow loads of goods had been -saved, and that mine were among them. They had been packed and placed at -the back door. The fire began in the front part, so they broke open the -back door, and took the first things of which they could lay hold, and -they were mine, and but little else was saved.</p> - -<p>When I arrived at Seabeck the kind ladies of the place presented my wife -with a box containing<span class="pagenum"><a name="page_140" id="page_140"></a>{140}</span> over thirty dollars’ worth of things as a -Christmas present. <i>Among these was a cloak.</i> During my absence she had -been trying to make herself one, supposing that she had cloth enough, -but when she began to cut it out to her dismay she found that with all -the twisting, turning, and piecing that she could do, there was not -cloth enough, so she had given it up and made a cloak for our little boy -out of it. She naturally felt badly, as she did not know how she should -then get one. “All these things are against me,” said Jacob, but he -found that they were all for him. Others besides Jacob have found the -same to be true.</p> - -<p>The statistical information obtained in this census is as follows:—</p> - -<p>In the Clallam tribe there were then 158 men, 172 women, 86 boys, and 69 -girls; a total of 485 persons. Six were on or near the reservation, 10 -near Seabeck, 96 at Port Gamble, 6 at Port Ludlow, 22 at Port Discovery, -12 at Port Townsend, 18 at Sequim, 86 at Jamestown, 36 at or near -Dunginess. (Those at Sequim and near Dunginess were all within six miles -of Jamestown.) Fifty-seven at Port Angeles (but a large share of them -were across the straits on the British side), 67 at Elkwa, 24 at Pyscht, -and 49 at or near Clallam<span class="pagenum"><a name="page_141" id="page_141"></a>{141}</span> Bay. There were 290 full-blooded Clallams -among them, and the rest were intermingled with 18 other tribes. Fifteen -were part white. During the year previous to October 1, 1880, there had -been 11 births and 9 deaths. Forty-one had been in school during the -previous year, 49 could read and 42 write; 135 could talk English so as -to be understood, of whom 69 were adults; 65 had no Indian name; 33 out -of 123 couples had been legally married.</p> - -<p>They owned 10 horses, 31 cattle, 5 sheep, 97 swine, 584 domestic fowls, -and 137 guns and pistols, most of them being shot-guns. Thirty-four were -laborers in saw-mills; 22 were farmers. There were 80 fishermen, 23 -laborers, 17 sealers, 15 canoe-men, 6 canoe-makers, 6 hunters, 3 -policemen, 11 medicine-men, 4 medicine-women, 1 carpenter, 2 -wood-choppers, 1 blacksmith, and 40 of the women were mat and basket -makers. Twenty-eight persons owned 576 acres of land with a patented -title, four more owned 475 acres by homestead, and twenty-two persons, -representing 104 persons in their families, cultivated 46 acres.</p> - -<p>During the year they raised 2,036 bushels of potatoes, 14 tons of hay, -26 bushels of oats, 258 bushels of turnips, 148 bushels of wheat, 20<span class="pagenum"><a name="page_142" id="page_142"></a>{142}</span> -bushels of apples, 5 of plums, and 4 of small fruit. They had 113 -frame-houses, valued by estimate at $5,650, four log-houses, worth $100, -twenty-nine out-houses, as barns, chicken-houses, and canoe-houses, two -jails, and two churches. They cut 250 cords of wood; received $1,994 for -sealing, $646 for salmon, and $1,000 for work in the Port Discovery -mill. I was not able to learn what they had earned at the Seabeck and -Port Gamble saw-mills. Two hundred and eleven of them were out of the -smoke when at home. I estimated that on an average they obtained -seventy-two per cent. of their living from civilized food, the extremes -being fifty and one hundred per cent.</p> - -<p><i>Twana Indians.</i>—This census was taken by government employees mainly, -and some of the estimates differed considerably from what I should have -made. Probably hardly two persons could be found who would estimate -alike on some points. They numbered 245 persons, of whom there were 70 -men, 84 women, 41 boys, and 47 girls. The residence of 49 was in the -region of Seabeck, and of the rest on the Skokomish Reservation. There -were only 20 full-blooded Twanas, the rest being intermingled with 15 -other tribes; 24 were partly white. During the year there were 8 births<span class="pagenum"><a name="page_143" id="page_143"></a>{143}</span> -and 3 deaths. Twenty-nine had been in school during the previous year; -35 could read, and 30 could write; 68 could talk English; 37 had no -Indian name. Out of 67 couples 23 had been legally married. They owned -80 horses, 88 cattle, 44 domestic fowls, and 36 guns. There were 42 -farmers, 4 carpenters, 2 blacksmiths, 4 laborers, 7 hunters, 20 -fishermen, 21 lumbermen and loggers, 1 interpreter, 1 policeman, 6 -medicine-men, 7 washer-women, 6 mat and basket makers, and 1 assistant -matron. Forty-seven of them, representing all except about 40 of the -tribe, held 2,599 acres of unpatented land, all but 40 of which was on -the reservation. They raised 80 tons of hay and 450 bushels of potatoes -during the year. They owned 60 frame-houses valued at $3,000. All but 25 -were off of the ground and out of the smoke. It was estimated that on an -average they obtained 78 per cent. of their subsistence from civilized -food, the extremes being 25 and 100 per cent., but these estimates were -made by two different persons who differed widely in their -calculations.<span class="pagenum"><a name="page_144" id="page_144"></a>{144}</span></p> - -<h2><a name="XX" id="XX"></a>XX.<br /><br /> -THE INFLUENCE OF THE WHITES.</h2> - -<p class="nind"><span class="letra">S</span>OME of this has been good and some very bad. Wherever there is whiskey -a bad influence goes forth, and there is whiskey not far from nearly all -the Indian settlements. Still it must be acknowledged that the influence -of all classes of whites has been in favor of industry, Christian -services at funerals, and the like, and against tamahnous and -potlatches. Around Skokomish—with a few exceptions of those whose -influence has been very good—there are not many who keep the Sabbath -and do not swear, drink whiskey, and gamble; but this influence has been -partially counteracted by the employees on the reservation. It has not -been possible to secure Christian men who could fill the places, but -moral men have at least generally been obtained. It has been one of the -happy items of this missionary work, that a good share of those who have -come to the reservation as government employees, who have not at the -time of their<span class="pagenum"><a name="page_145" id="page_145"></a>{145}</span> coming been Christians, have joined the church on -profession of their faith before they have left. The Christian -atmosphere at the agency has been very different from that of a large -share of the outside world. The church is within a few hundred yards of -the houses of all the employees, and thus it is very convenient to -attend church, prayer-meetings, and Sabbath-school. Thus those persons -who were not Christians when they came, found themselves in a different -place from what they had ever been. There are many persons who often -think of the subject of religion; wish at heart that they were -Christians, and intend at some time to become such, but the cares of -this world, and the deceitfulness of riches, and the people with whom -they associate, choke the good thoughts. But let such people be placed -in a Christian community, where these influences are small, and breathe -a Christian atmosphere, and the good seed comes up. So it has been among -the happy incidents of these ten years to receive into the church some -of these individuals.</p> - -<p>Two brothers, neither of whom were Christians, but whose mother was one, -were talking together on the subject of religion, at Seattle, when one -of them said that he believed it to be the best way.<span class="pagenum"><a name="page_146" id="page_146"></a>{146}</span> Not long after -that the other brother came to the reservation, where he became a -Christian. He then wrote to his brother, saying, “I have now found by -experience that it is the best way.”</p> - -<p>Another man and his wife had for years been skeptical, but were like -“the troubled sea which can not rest,” and were sincere inquirers after -truth. In the course of time, after thorough investigation, they became -satisfied of the truth of the Bible, as most people do who sincerely -seek for light, and became Christians. A year afterward the gentleman -said: “This has been by far the happiest year of my life;” and many -times in prayer-meetings and conversation did they speak in pity of -their old companions who were still in darkness and had not the means of -obtaining the light which they had found.</p> - -<p>Several of the children of the employees also came into the church; one -of them, eleven years old, being the youngest person whom I ever -received into church membership. Such events as these had a silent but -strong influence upon the Indians, as strong I think as if these persons -had been Christians before they came to the reservation. Thirteen white -persons in all united with the Skokomish church, on profession of faith, -and twenty-three by letter.<span class="pagenum"><a name="page_147" id="page_147"></a>{147}</span></p> - -<p>At Jamestown it was different. There was only a school-teacher as a -government employee, and he was not sent there until 1878. There are -only a few church privileges or Christians in the county, but -fortunately a good share of the Christians have lived near to the Indian -village, the Indians have worked largely for them, and I have sometimes -thought that their influence has had as much to do in elevating the -Jamestown people as that of the missionary and agent.</p> - -<p>“Hungry for preaching” was the way I felt about one old lady in 1880, -who was seventy-six years old. With her son she walked two and a half -miles to Jamestown to church to the Indian service in the morning, then -a mile further to a school-house where I preached to the whites in the -afternoon, and then home again—seven miles in all; and she has done it -several times since, although now nearly eighty. She often walks to the -Indian services when there is no white person to take charge of it.</p> - -<p>On one communion Sabbath a lady too weak from ill-health to walk the -three quarters of a mile between her house and the Indian church was -taken by her husband on a wheelbarrow a good share of the way. In 1883 -an old gentleman<span class="pagenum"><a name="page_148" id="page_148"></a>{148}</span> seventy-three years of age stood up with four Indians -to unite with the church—the oldest person I ever saw join a church on -profession of faith. As we went home he said: “This is what I ought to -have done forty years ago.” Such influences as these have done much to -encourage these Indians.<span class="pagenum"><a name="page_149" id="page_149"></a>{149}</span></p> - -<h2><a name="XXI" id="XXI"></a>XXI.<br /><br /> -THE CHURCH AT SKOKOMISH.</h2> - -<p class="nind"><span class="letra">T</span>HE church was organized June 23, 1874, the day after I arrived, with -eleven members, only one of whom was an Indian, John F. Palmer, who was -government interpreter. I did not come with the expectation of -remaining, but only for a visit. I had just come from Boise City, Idaho, -and more than half-expected to go to Mexico, but that and some other -plans failed, when the agent said that he thought I might do as much -good here as anywhere, and the sentiment was confirmed by others. Rev. -C. Eells had been here nearly two years, had been with the church -through all its preliminary plans, and it was proper that he should be -its pastor, and he was so chosen at the first church meeting after the -organization. He almost immediately left for a two months’ tour in -Eastern Washington, and wished me to fill his place while I was -visiting. The next summer he spent in the same way, only wintering with -us. His heart was mainly set on work in that region, where he had spent<span class="pagenum"><a name="page_150" id="page_150"></a>{150}</span> -a good share of his previous life. He felt too old, at the age of -sixty-four, to learn a new Indian language, and so from the first the -work fell into my hands, but he remained as pastor. When it was decided -that I should remain, the American Missionary Association gave me a -commission as its missionary, and I served as assistant pastor for -nearly two years. In the spring of 1876 the pastor left for several -months’ work in the region of Fort Colville, hardly expecting to make -this his residence any longer; hence he resigned, and in April, 1876, I -was chosen as his successor.</p> - -<p>During most of this time the congregations continued good, though once -in a while the Indians would get very angry at some actions about the -agency, and almost all would stay away from church, but the average -attendance until the spring of 1876 was ninety. At that time the -disaffection resulting from the trouble with Billy Clams, as spoken of -under the subject of Marriage and Divorce, caused a considerable falling -off, so that the average attendance for the next two years was only -seventy. Although the people got over that disaffection in a measure, -yet one thing or another came up, so that while in 1879 and 1880 the -average attendance was better, the congregation never wholly returned -until the fall<span class="pagenum"><a name="page_151" id="page_151"></a>{151}</span> of 1883. A Catholic service sprang up in 1881, which -took away a number, and which will hereafter be more fully described -among the Dark Days.</p> - -<p>From the first there were a few additions to the church, but more of -them during the first few years were from among the whites, several of -them being children of the employees, than from among the Indians. When -the Indians began to join, all the accessions, with one exception, were -from among the school-children, and others connected with the work at -the agency until 1883. Gambling, horse-racing, betting, and tamahnous -had too strong a hold on them for them to easily give up these -practices.</p> - -<p>The following is from <i>The American Missionary</i> for April, 1877:—</p> - -<p>“Our hearts were gladdened last Sabbath by receiving into our church -three of the Indian school-boys, each of them supposed to be about -thirteen years old. We had kept them on virtual probation for nearly a -year, until I began to feel that to do so any longer would be an injury -both to themselves and others. Their conduct, especially toward their -school-teacher, although not perfect, has been so uniformly Christian -that those who were best acquainted with them felt<span class="pagenum"><a name="page_152" id="page_152"></a>{152}</span> the best satisfied -in regard to their change of heart. Said a member of our church of about -fifty years’ Christian experience: ‘I wish that some of the white -children whom we have received into the church had given half as good -evidence of being Christians as these boys give.’ On religious subjects -they have been most free in communicating both to their teacher and -myself by letter. I have thought that you might be interested in -extracts from some of them, and hence send you the following.</p> - -<div class="blockquot"><p>“I am going to write to you this day. Please help me to get my -father to become a Christian” (his father is an Indian doctor) “and -I think I will get Andrew and Henry” (the other Christian boys) “to -say a word for my father. I want you to read it to my father.”</p></div> - -<p>He wrote to his father the following, which I read to him:—</p> - -<div class="blockquot"><p class="r"> -“<span class="smcap">August</span> 3, 1877.<br /> -</p> - -<p>“<span class="smcap">My Dear Beloved Father</span>,—Your son is a Christian. I am going off -another road. I am going a road where it leadeth to heaven, and you -are going to a big road where it leadeth to hell. But now please -return back from hell. I was long time thinking what I shall do, -then my<span class="pagenum"><a name="page_153" id="page_153"></a>{153}</span> father would be saved from hell. I prayed to God. I asked -God to help my father to become a Christian.”</p></div> - -<p>The letter of another to his Indian friends:—</p> - -<div class="blockquot"><p>“You have not read the Bible, for you can not read, but you have -heard the minister read it to you. You seem not to pay good -attention, but you know how Jesus was crucified; how he was put on -the cross; how he was mocked and whipped, and they put a crown of -thorns, and he was put to death.</p></div> - -<p>The letter of the other to me:—</p> - -<div class="blockquot"><p>“Oh, how I love all the Indians! I wish they should all become -Christians. If you please, tell them about Jesus’ coming. It makes -me feel bad because the Indians are not ready.”</p></div> - -<p>To his Indian friends:—</p> - -<div class="blockquot"><p>“The first time I became a Christian, I found it a very hard thing -to do, but I kept asking Jesus to help me, and so he did, for I -grew stronger and stronger. So, my friends, if you will just accept -Jesus as your King, he will help you to the end of your journey. -You must trust wholly in Jesus’ strength, and yield your will, your -time, your talents, your reputation, your strength, your<span class="pagenum"><a name="page_154" id="page_154"></a>{154}</span> property, -your all, to be henceforth and forever subject to his divine -control—your hearts to love him; your tongues to speak for him; -your hands and feet to work for him, and your lives to serve him -when and where and as his Spirit may direct. Don’t be proud, but be -very good Christians; be brave and do what is right.</p> - -<p class="r"> -“Your young friend,<br /> -<br /> -“—— ——”<br /> -</p></div> - -<p>It is but just to say now that the first two of these have been -suspended from the church for misconduct, and still stand so on our -record. The other one has done a good work, and has been one of the -leaders of religion with the older people, sometimes holding one and two -meetings a week with them and teaching the Bible class of fifty on the -Sabbath.</p> - -<p>The Twanas and the Clallams were formerly at war with each other, and -even now the old hostile feeling, dwindled down to jealousy, will show -itself at times. A like unpleasant feeling has often been shown between -the whites and Indians, yet, on the first Sabbath in April, 1880, three -persons united with the church and received baptism, who belonged one to -each of these three classes. Another noticeable fact was the reason -which<span class="pagenum"><a name="page_155" id="page_155"></a>{155}</span> induced them to become Christians. In reply to my question on -this point, each one, unknown to the other, said that it was because -they had noticed that Christians were so much happier than other people. -Two of them had tried the wrong road with all their heart, and had found -to their sorrow that “the way of transgressors is hard.”</p> - -<p>The following table will show the state of the church during the ten -years:—</p> - -<table border="1" cellpadding="0" cellspacing="0" summary="" -style="font-size:80%;"> - -<tr class="c"><td> -</td><td> -Added by Letter. -</td><td> -Added on Profession of Faith. -</td><td> -Of those Joining on Profession, these were Indians. -</td><td> -Dismissed by Letter. -</td><td> -Died. -</td><td> -Excommunicated. -</td><td> -Membership on Last Day of Fiscal Year. -</td><td> -Absentees.</td></tr> - -<tr><td>Organized with </td><td class="c"> 9 </td><td class="c"> 2 </td><td class="c"> 1 </td><td class="c"> </td><td class="c"> </td><td class="c"> </td><td class="c"> 11 </td><td class="c"> </td></tr> -<tr><td>June, 1874-75 </td><td class="c"> 2 </td><td class="c"> </td><td class="c"> </td><td class="c"> </td><td class="c"> </td><td class="c"> </td><td class="c"> 13 </td><td class="c"> </td></tr> -<tr><td>June, 1875-76 </td><td class="c"> 4 </td><td class="c"> 4 </td><td class="c"> 1 </td><td class="c"> </td><td class="c"> </td><td class="c"> </td><td class="c"> 21 </td><td class="c"> </td></tr> -<tr><td>June, 1876-77 </td><td class="c"> 2 </td><td class="c"> 2 </td><td class="c"> 2 </td><td class="c"> 9 </td><td class="c"> </td><td class="c"> </td><td class="c"> 16 </td><td class="c"> 2</td></tr> -<tr><td>June, 1877-78 </td><td class="c"> </td><td class="c"> 3 </td><td class="c"> 3 </td><td class="c"> </td><td class="c"> </td><td class="c"> </td><td class="c"> 19 </td><td class="c"> 2</td></tr> -<tr><td>June, 1878-79 </td><td class="c"> </td><td class="c"> 6 </td><td class="c"> 4 </td><td class="c"> </td><td class="c"> 2 </td><td class="c"> 1 </td><td class="c"> 22 </td><td class="c"> 4</td></tr> -<tr><td>June, 1879-80 </td><td class="c"> 4 </td><td class="c"> 11 </td><td class="c"> 7 </td><td class="c"> 1 </td><td class="c"> </td><td class="c"> </td><td class="c"> 36 </td><td class="c"> 5</td></tr> -<tr><td>June, 1880-81 </td><td class="c"> 2 </td><td class="c"> 5 </td><td class="c"> 3 </td><td class="c"> </td><td class="c"> 3 </td><td class="c"> </td><td class="c"> 40 </td><td class="c"> 10</td></tr> -<tr><td>June, 1881-82 </td><td class="c"> 2 </td><td class="c"> 5 </td><td class="c"><small>4</small><a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> 5 </td><td class="c"> 16 </td><td class="c"> </td><td class="c"> </td><td class="c"> 31 </td><td class="c"> 13</td></tr> -<tr><td>June, 1882-83 </td><td class="c"> 1 </td><td class="c"> 5 </td><td class="c"><small>6</small><a name="FNanchor_3a_3" id="FNanchor_3a_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> 5 </td><td class="c"> 6 </td><td class="c"> </td><td class="c"> </td><td class="c"> 31 </td><td class="c"> 13</td></tr> -<tr><td>June, 1883-July, 1884 </td><td class="c"> 1 </td><td class="c"> 18 </td><td class="c"><small>7</small><a name="FNanchor_3b_3" id="FNanchor_3b_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> 17 </td><td class="c"> 5 </td><td class="c"> 1 </td><td class="c"> 1 </td><td class="c"> 43 </td><td class="c"> 10</td></tr> -<tr><td> Total </td><td class="c"> 27 </td><td class="c"> 61 </td><td class="c"> 64 </td><td class="c"> 37 </td><td class="c"> 6 </td><td class="c"> 2 </td><td class="c"> </td><td class="c"> </td></tr> -</table> - -<p><span class="pagenum"><a name="page_156" id="page_156"></a>{156}</span></p> - -<p>The large diminution in 1876-77 was caused by the removal of employees. -The same cause operated in 1881-82, for then the Indians were believed -to be so far advanced in civilization that the government thought it -wise to discharge all of the employees except the physician and those at -work in the school. During that year the church also granted letters to -seven of its members who lived at Jamestown, to assist in organizing a -church there. Thus when the reasons for the reduced membership of that -year were considered there was no particular cause for discouragement, -but rather for encouragement. One white man and one Indian have been -ex-communicated.</p> - -<p>The next year the agent moved away, and while he still retained his -membership in the church, and aided it financially almost as much as -when he resided here, still his absence has been felt, as from the -beginning he had been its clerk and treasurer, for a part of the time -its deacon, and his councils had always been of great value.</p> - -<p>The absentees grew in number mainly because white employees moved away, -and did not always unite with another church.<span class="pagenum"><a name="page_157" id="page_157"></a>{157}</span></p> - -<p>On July 4, 1880, the first Indian infant was baptized. Some cases of -discipline have been necessary, four being now suspended. Most cases of -discipline have resulted favorably.<span class="pagenum"><a name="page_158" id="page_158"></a>{158}</span></p> - -<h2><a name="XXII" id="XXII"></a>XXII.<br /><br /> -BIG BILL.</h2> - -<p class="nind"><span class="letra">A</span>MONG those who about thirty years previous had received Catholic -instruction and baptism was Big Bill. He was one of the better Indians. -When in 1875 I went to their logging-camps to hold meetings, as related -under the head of Prayer-meetings, he seemed to be a leading one in -favor of Christianity. When I offered to teach them how to pray, -sentence by sentence, the other Indians selected him, as one of the most -suitable, in their opinion, thus to pray. I never knew him to do any -thing which was especially objectionable, even in a Christian, except -that he clung to his tamahnous, and at times he seemed to be even trying -to throw that off. Quite often he would have nothing to do with an -Indian doctor when he was sick, although he was related to some of -them—then again he would call on them for their assistance. In time -consumption took hold of him, together with some other disease, and he -wasted away. He wanted to join the church and be baptized.<span class="pagenum"><a name="page_159" id="page_159"></a>{159}</span> One reason -given was that he had heard of another Indian far away who had been sick -somewhat as he was, who was baptized and recovered. Of course this -reason was good for nothing, and he was told so, yet because of his -previous life and his Christian profession this point was overlooked as -one of the things for which we should have to make allowance, and he was -received into the church May 9, 1880. I had made up my mind not to ask -him to unite with the church, notwithstanding his apparent fitness in -some respects, because of doubts which I had on other points, but when -he made the request it seemed to me as if a new aspect were put on the -affair, and I was hardly ready to refuse.</p> - -<p>He came to church as long as he was able, though he lived two miles -away, and always seemed glad to see me. But his sickness was long and -wore on his mind. His nervous system was affected. Before he died he saw -some strange visions when he was not asleep. His visions combined some -Protestant teaching, some of the Catholic, and some of their old native -superstitions, and had reference especially to heaven. He sent for me to -tell me about them, but I was not at home. When I returned three or -four<span class="pagenum"><a name="page_160" id="page_160"></a>{160}</span> days afterward I went to see him. I found that Billy Clams, the -leader of the Catholic set, was there, and I suspected that his weak -mind was turning to that religion of which he had been taught in his -younger days. It was so. I often went to see him, and he always received -me well, yet he kept up his intimacy with Billy Clams. He told me much -of his visions, and seemed hurt that I did not believe them to be as -valid as the Bible. Amongst other things in his visions he saw an old -friend of his who had died many years previous, and this friend taught -him four songs. They were mainly about heaven, and there was not much -objection to them, except that they said that Sandyalla, the name of -this friend, told him some things. This was a species of spiritualism -perpetuated in song. He taught these songs to his friends. When he could -no longer come to church he instituted church services at his house, -twice on each Sabbath and on Thursday evening, to correspond with ours. -Hence I could not attend them, and his brothers, who leaned toward the -Catholic religion, and Billy Clams had every thing their own way. When I -went to see him he was glad to have me sing and hold services in my way. -The whole affair became mixed. He died<span class="pagenum"><a name="page_161" id="page_161"></a>{161}</span> June, 1881, and his relations -asked me to attend the funeral. I did so. They also prepared a long -service of his own and Catholic song and prayers, of lighted candles and -ceremonies which they went through with after I was done. (It was the -first and last funeral in which they and I had a partnership.)</p> - -<p>He had two brothers and a brother-in-law, the head chief, who inclined -to the Catholic religion. They had always given as an excuse for not -coming to church that as Big Bill could not come they went to his house -for his benefit and held services. But after his death their services -did not cease. They kept them up as an opposition, partly professing -that they were Catholics, and partly saying that their brother’s last -words and songs were very precious to them, and they must get together, -talk about what he had said and sing his songs. In course of time this -proved a source of great trouble—one of the most severe trials which we -had. More will be told of this under the head of Dark Days.</p> - -<p>About the only good thing, as far as I knew, in connection with these -visions, was that they induced him to give up his tamahnous, or Indian -doctors, and he advised his relations to do the<span class="pagenum"><a name="page_162" id="page_162"></a>{162}</span> same. He said that in -his visions he had learned that God did not wish such things.</p> - -<p>After his death his brother told me that Big Bill had foretold events -which actually took place, as the sickness and death of several persons, -and so they believed his visions to have come from God. It may have been -so. I could not prove the contrary, but it was very hard for me to -believe it. Big Bill never told me those prophecies, nor did his brother -tell me of them until after each event occurred. Singly after each death -or sickness took place I was informed that he had foretold it.<span class="pagenum"><a name="page_163" id="page_163"></a>{163}</span></p> - -<h2><a name="XXIII" id="XXIII"></a>XXIII.<br /><br /> -DARK DAYS.</h2> - -<p class="nind"><span class="letra">F</span>EBRUARY, 1883, covered about the darkest period I have seen during the -ten years. It was due to several causes.</p> - -<p>(1) <i>The Half-Catholic Movement.</i>—Ever since I have been here some of -the Indians leaned toward the Catholic Church, when they leaned toward -any white man’s church, because of their instruction thirty years ago. -In 1875 some of them spoke to me quite earnestly about inviting Father -Chirouse, a prominent Catholic missionary, to come here and help me, a -partnership about which I cared nothing. The matter slumbered, only -slightly showing itself, until the time of the sickness and death of Big -Bill. For two or three years previous to this Billy Clams professed to -have reformed and become a Christian, but it was Catholic Christianity -he had embraced, and he often held some kind of service at his house, -occasionally coming to our church; but very few, if any, were attracted -to it. After Big Bill’s death the<span class="pagenum"><a name="page_164" id="page_164"></a>{164}</span> affair took definite shape, there -being a combination of Big Bill’s songs and prayers and those of Billy -Clams. The head chief was brother-in-law to Big Bill, and threw his -influence in favor of the opposition church, and a considerable number -were attracted to it. Religious affairs thus became divided and a number -lost interest in the subject and went nowhere to church.</p> - -<p>(2) <i>John Slocum.</i>—Affairs went on this way from June, 1881, until -November, 1882; their efforts apparently losing interest for want of -life. At that time John Slocum, an Indian who had many years before -lived on the reservation, but who had for six or seven years lived -twelve or fourteen miles away, apparently died, or else pretended to -die, I can not determine which, though there is considerable evidence to -me and other whites that the latter was true. The Indians believed that -he really died. He remained in that state about six hours, when he -returned to life, and said that he had been to heaven and seen wonderful -visions of God and the future world. He said that he could not get into -heaven, because that God had work for him to do here, and had sent him -back to preach to the Indians. According to his order a church was built -for him, and he held<span class="pagenum"><a name="page_165" id="page_165"></a>{165}</span> services which attracted Indians from all around. -At first his teaching agreed partly with what he had learned from me, -partly with the Catholic religion, and partly with neither, but he was -soon captured by the Catholics, baptized, and made a priest. There was -much intercourse between him and Billy Clams and friends. Their waning -church was greatly revived and ours decreased.</p> - -<p>(3) <i>Mowitch Man.</i>—Mainly through the influence of John Slocum, another -Indian on the reservation, Mowitch Man, who had two wives, but had some -influence, was roused to adopt some religion. His consisted partly in -following John Slocum, but largely in his own dreams. For a time he -affiliated somewhat with Billy Clams and his set, but not always, being -rather too dreamy for them, and at last there came a complete separation -and we had a third church.</p> - -<p>(4) <i>White Members.</i>—Owing to orders from the government, the agent and -all of the white employees, except the school-teacher, the physician, -and an industrial teacher, were removed. The school-teacher and wife -were excellent people, and willing to do all that they could, but he had -taken charge about the first of February and every thing was new to him. -The government had promised<span class="pagenum"><a name="page_166" id="page_166"></a>{166}</span> an industrial teacher to aid him, but the -one procured had been drowned while coming on the steamer <i>Gem</i>, that -had been burned, and an old gentleman had to be taken in his place for a -time, who was good and willing, but unable to do what was required. This -threw additional work on the school-teacher, which almost crushed him, -and I dared not call on him for much help, but rather had to assist him. -He and his wife were the only white resident members the church had -except the pastor and his wife.</p> - -<p>(5) <i>The Government Physician.</i>—Unfortunately the physician proved to -be the wrong man in the wrong place, but was retained for a time because -it was impossible to obtain any one else who was better. When the agent -left the previous fall, by orders from Washington, he was in charge of -the reservation until February. His moral and religious influence in -many points was at zero. The less said about him the better, but we had -to contend against his influence.</p> - -<p>(6) <i>Indian Church Members.</i>—Previous to this time nineteen Indians had -been received into the church on the reservation. Of these four had -died, two had been suspended, and another ought to have been, but for -good reasons was suffered to<span class="pagenum"><a name="page_167" id="page_167"></a>{167}</span> remain for a time; two more were sisters -of Billy Clams, and had gone with his church, but were not suspended -because the church thought it best to be lenient with them for a time on -account of their ignorance and the strong influence brought to bear on -them; three had moved away, and there were seven left, three of whom -were school-girls.</p> - -<p>The previous summer there were two young men who had assisted -considerably in church work, and I was hoping much from them, but one of -them in getting married had done very badly, had been locked up in jail -and suspended from the church, and thus far, although I had kindly urged -him, and it had been kindly received as a general thing, yet he had -refused to make the public acknowledgment which the church required of -him. The other, with so many adverse influences to contend against as -there then were on the reservation, found it hard work to stand as a -Christian without doing much as a teacher.</p> - -<p>During the previous spring there had been considerable religious -interest, and four men with their families had taken a firm stand for -the right, but in August one of them for wrong-doing had been put in -jail, and in the fall two others had fallen into betting and gambling at -a great Indian<span class="pagenum"><a name="page_168" id="page_168"></a>{168}</span> wedding, and the remaining one, a sub-chief, whom I -thought a suitable candidate for church membership, had declined to -unite with the church when I suggested the subject to him.</p> - -<p>(7) <i>An Indian Inspector.</i>—About the last of January, 1883, an -inspector visited the reservation. I would not speak evil of our rulers, -and personally he treated me with respect, and gave me all the -privileges for which I could ask: but he was a rough, profane man. I -have been much in the company of rough loggers and miners, but never, I -think, met a man who was so rough and impolite in the presence of ladies -as he was, nor have I ever had so many oaths repeated in my house, nor -have my children heard so many from dirty, despised, heathen Indians for -a long time, if ever. His intercourse with the Indians was more rough -and profane than with me, and any thing but a help to their morality. He -so offended Chehalis Jack, the only chief who remained on our side, that -he did not come to church for a month. The influence he left with the -school-children was also largely against religion. Through his influence -my interpreter either refused to interpret, or did the work in so poor a -manner that all were disgusted with him.<span class="pagenum"><a name="page_169" id="page_169"></a>{169}</span></p> - -<p>This seemed to cap the climax, and during February hardly an Indian who -could not understand English came to church. There were present only the -school-children, a very few whites, and occasionally a very few of the -older Indians, nearly all of whom had previously been in school, so that -I did not have occasion to preach in Indian during the whole of that -month.</p> - -<p>I felt somewhat discouraged, and then thought more seriously of leaving -than at any other time during the ten years. I however determined to -wait until July, during which time I expected to have opportunities to -consult with several whose advice I valued, and in the meantime await -further developments.<span class="pagenum"><a name="page_170" id="page_170"></a>{170}</span></p> - -<h2><a name="XXIV" id="XXIV"></a>XXIV.<br /><br /> -LIGHT BREAKING.</h2> - -<p class="nind"><span class="letra">T</span>HERE was one good result from the whole excitement: it kept the subject -of religion prominently before the people. It did not die of stagnation, -as it had almost seemed to do during some previous years. In my visits I -was well treated and was asked many questions on the subject. I was -welcomed at two or three of the logging-camps during the winter for an -evening service, where I talked Bible to them as plainly as I could. -They at least asked me to go to them, although they would not come to -our church. A constant call, too, came for large Bible pictures. In -March a barrel came from the Pearl-street Church in Hartford, -Connecticut, full of clothes and substantial good things, the value of -which I estimated at about a hundred and twenty dollars. This came when -the whites were mostly gone, salary failing, and seemed to be a voice -from above, saying, “You go on with the work and I will take care of the -support.”</p> - -<p>During the month of March some of the older<span class="pagenum"><a name="page_171" id="page_171"></a>{171}</span> Indians came back again to -church, so that I could hold the service in Indian. There had been three -whom I had been willing to receive into the church for some time, and -during the latter part of the month I found two more. The sub-chief who -had declined joining in January was one of them and a policeman was -another—both men of influence. So, on the first Sabbath in April, the -five were received into the church, and we rejoiced with trembling. -These had seen the whole opposition; they had mingled with its followers -and had refused to join them, and hence were not likely to wander off -into those errors. This was more of the older Twana Indians who had -never been in school than had united with the church since its -organization. These gave up horse-racing, betting, gambling, and all of -tamahnous except that which had reference to the sick, to which they -held as a superstition but not a religion. I felt that on this point -they were as children, or persons with their heads and hearts in the -right direction but with their eyes only half-open. In July two Indian -women and a school-girl were added to the number and in October another -school-girl and a woman. These drew with them so many that we had a -respectable congregation.<span class="pagenum"><a name="page_172" id="page_172"></a>{172}</span></p> - -<h2><a name="XXV" id="XXV"></a>XXV.<br /><br /> -THE FIRST BATTLE.</h2> - -<p class="nind"><span class="letra">A</span>FFAIRS went on about the same until August. The report then was that -Billy Clams had been to John Slocum’s and that they had arranged to have -a great time. He came back and an invitation was extended to the whole -reservation to go to John Slocum’s, where it was said that four women -were to be turned into angels; they would receive revelations directly -from heaven, and many wonderful things would be done. Two logging-camps -out of four were induced to shut down completely for the time, and some -people went from one other. They were told that they would be lost if -they did not go; that the baptism of those whom I had baptized was good -for nothing, being done with common water, and that they must go and be -baptized again, and that the world was coming to an end in a few days. -About thirty-five Indians went from here and many others from other -places, and there was great excitement. Some Catholic ceremonies<span class="pagenum"><a name="page_173" id="page_173"></a>{173}</span> were -held, something similar to the old black tamahnous ceremonies being -added to them. These put the patient into a state somewhat like that of -mesmerism, baptizing it with the name of religion. Visions were -abundant; four people, it was said, died and were raised to life again; -women, professing to be angels, tried to fly around. People went around -brushing and striking others until some were made black for a week, the -professed intent being to brush off their sins. A shaking took hold of -some of them, on the same principle, I thought, that fifty years ago -nervous jerks took hold of some people at the South and West at their -exciting camp-meetings; and this continued with them afterward until -they gained the name of the shaking set. Some acted very much like crazy -people, and some indecent things were done. It was reported that they -saw myself, Mowitch Man, and others in hell; that I was kept on the -reservation to get the lands of the Indians away from them, and that I -told lies in church. Such reports came to the reservation after a few -days that the teacher here, who was in charge of the reservation, -thought that he had better go and see it and perhaps try to stop it. He -took two policemen and the interpreter with him and went<span class="pagenum"><a name="page_174" id="page_174"></a>{174}</span> there. He -stayed one night and talked to them so plainly that they returned a day -or two afterward; but their nervous excitement was not over. Some of -them, as they returned, went to their homes, and a little cooling off, -together with the talk of their friends, brought them to their senses; -but about half of the number kept on. They mainly consisted of those who -had been at work in the logging-camp of David, Dick & Co. Dick was head -chief, and David was a brother of Big Bill and, next to Billy Clams, was -the leader in the excitement. Their camp was eight miles from the -reservation; but for about two weeks they stayed on the reservation, -singing, brushing off sins, shaking, and professing to worship God in -their own way. The excitement and other things, however, made Ellen, the -wife of David, sick; in a few days her infant child died, and they -thought she was about to die. Chief Dick was sick for more than a week. -One of David’s oxen, worth about a hundred and fifty dollars, mired, and -for want of care died; and it seemed as if God were taking things into -his own hands. The shaking set now said that all tamahnous was bad and -that they would have no Indian doctor for their sick. Ellen had a sister -who lived at the<span class="pagenum"><a name="page_175" id="page_175"></a>{175}</span> Chehalis, a day and a half’s ride distant, and she was -sent for. When she came she was determined to have an Indian doctor, and -with considerable of a war of words she conquered Ellen’s husband and -the whole set, and took Ellen off to an Indian doctor. There were two or -three in the logging-camp who were tired of the affair, for they had -lost three weeks of the best of weather for work, so they reorganized -their shattered forces and moved to their camp. Ellen’s husband and son, -who also belonged to the set, now neglected her. They furnished her -almost nothing, neither food, clothes, nor bedding, and when she wished -to have her little boy, they would not allow it. If they could have had -control of her they would have taken her to their camp, taken care of -her, and held their ceremonies over her; they came twice to see her, but -the Indian doctors would not be partners with their shakings, and drove -them off. On the eighth of September she died, and her sister had -possession of the body. All of the members of our church, Indian -doctors, and all who were opposed to the shaking set, now joined company -with her sister. They asked me if the body might be brought to our -church and kept there until the coffin should be<span class="pagenum"><a name="page_176" id="page_176"></a>{176}</span> made, and if I would -hold the funeral services. This had often been done in previous -funerals, and I could not well have said no if I had wished so to do. I -consented, but saw plainly that it was more than an ordinary request. -They feared that her husband would come and claim the body. Before her -death she had requested her sister not to give her body to her husband -because he had neglected her so. The contest was to be over this, and -they thought that if the body was in my possession her husband would -probably not obtain it. A strange contest. But the body was brought to -the church and left there. About noon the next day I met her husband and -several friends about three miles from the agency, apparently coming to -it. They asked about the body, and I told them all about it. They said -that they were coming to the agency, and wanted to take the body, have -their services over it, and bury it. I was being drawn into the contest, -but with my eyes open. As a general thing, a man certainly had a right -to the body of his wife. But they left, as I thought, a place of escape, -by saying that they should go and see her sister. If she gave them the -body, they would take it and bury it in their way, but if not, they -wished me to hold<span class="pagenum"><a name="page_177" id="page_177"></a>{177}</span> funeral services over it and bury it in the best -manner possible. I was satisfied with that remark, for I wished, if -possible, to let them fight it out. I came home immediately, and told -our side these things, most of whom where gathered at the agency. After -this the coffin was finished; she was placed in it, a few words were -said, and I was requested to keep the body until the next day, when the -funeral was to take place. Three hours had now passed since I came home, -but David and company had not arrived. They had turned aside and held -their services during that time. All of our side started for their -homes. But they had not gone far, and I had only been at my house a few -minutes, when I was called to the door to meet Ellen’s husband and son, -Chief Dick, Billy Clams, and others. They asked me where the body was, -and I told them. They said that her son wished to see his mother. I had -no objections. Her son then said that he should take the body to his -house, keep it for three days with lights burning at her head and feet, -and then bury her with their ceremonies. He did not ask me for her, but -said he should take her. Had her husband said so, I should have been in -an awkward position. I asked if they had seen her sister and<span class="pagenum"><a name="page_178" id="page_178"></a>{178}</span> obtained -her consent, as they had said they would do. They replied that they had -not seen her. I told them that the body had been placed in my charge for -the night, and I should not give it up until her sister had consented; -that when any thing, be it a horse or a trunk, was left in my -possession, I expected to care for it until the one who placed it with -me called for it; that I had waited three hours for them to come, and -they had not done so, and that they had not been to see her sister, as -they had promised to do; that if they would go and see her sister, and -gain her consent, I would willingly give it up. I appealed to the -physician, then present, and temporarily in charge of the agency, for -protection. He had been here only about six weeks, and was at first a -little afraid that they would take it out during the night. But I was -not afraid of that. Such an act would kill their religion, and Billy -Clams had been in jail too much to dare to advise such an act. I told -them I should not unlock the church to let them see her unless they -promised to let her remain. They at last consented to all my -propositions. Had I yielded then I would have gained great enmity from -all of our side, who had been at much expense to put her propperly<span class="pagenum"><a name="page_179" id="page_179"></a>{179}</span> in -the coffin, and would have made no friends on the other side. They -promised to bring her sister down the next morning and settle it. The -next morning Billy Clams came alone, and when I asked if all were soon -coming, he replied that it was all settled; that they had talked with -her sister some the previous night, and also on that morning; that her -sister’s words had been very fierce, and that they had concluded, since -the body was in the church, it was not best to take it out, and that I -should have complete control of the funeral; that they would not come to -the church if I did not wish them to do so, but that they would wait on -the road to the grave until the services were done, for they would like -to go to the grave, if I had no objections. I replied that I was glad of -their decision, and that I would be very glad to have them all attend -the services in the church. They all came; were very cordial to our -side. Some of them took especial pains to cross themselves and shake -hands with my children and myself. We all went to the grave together; -her son made presents to all there: and the first battle was fought and -won by our Great Captain.<span class="pagenum"><a name="page_180" id="page_180"></a>{180}</span></p> - -<h2><a name="XXVI" id="XXVI"></a>XXVI.<br /><br /> -THE VICTORY.</h2> - -<p class="nind"><span class="letra">B</span>UT although cast down, they were not destroyed. I was a little -surprised to see how strongly they still clung to their religion. They -returned to their camp, held their services often from six o’clock until -twelve at night, shook by the hour, lit candles and placed them on their -heads and danced around with them thus, sang loud enough to be heard for -miles away, acted much like Indian doctors, only they professed to try -to get rid of sins instead of sickness, and so acted that in the -physician’s opinion it was likely to make some of them crazy. When Ellen -was first taken sick I had more than half-expected that she would die, -for I believed that Providence would take away one of their number -before their eyes would be open enough to see the foolishness of it—but -I hoped that one death would be enough. In the meantime the agent made -us a flying visit, and made some threats of what he might do if the -foolishness was not stopped. As long as it was<span class="pagenum"><a name="page_181" id="page_181"></a>{181}</span> purely a Catholic church -he felt that he had no right to interfere, but now the Catholic -ceremonies were a very small part, merely like a thin spreading of -butter over something else, and he knew that if a Catholic priest had -charge he would have locked them up very quickly. He proposed to visit -us again about the middle of October, and spread a report that if they -did not stop he might depose the chiefs and banish Billy Clams. He had -the right to do the latter, because, when Billy Clams had returned to -the reservation a few years previous, after having resided at Port -Madison for quite a time, he was allowed to come only on promise of good -behavior. His misdeeds were not to be forgotten, but only laid on a -shelf for future reference, if required. But this threat apparently did -not frighten them. The chiefs did not care if they were deposed, were -about ready to resign, and did not wish to have any thing more to do -with the “Boston” religion or the agent. Billy Clams was ready, if need -be, to suffer as Christ did: he was willing to be a martyr.</p> - -<p>The agent came, as he had promised to do, and spent eight days with us. -He first took time to look over affairs quite thoroughly, and felt a -little afraid to begin the contest, fearing that it would do more injury -to fight them than to let them<span class="pagenum"><a name="page_182" id="page_182"></a>{182}</span> severely alone. But at last he decided -that when so many of the Indians who were trying to do right were -calling for help in the battle, and that since he would thus have quite -a strong Indian influence to support him, it was not right or wise for -him to refuse their appeal. He first sent for the two chiefs. They came, -putting on quite a show of courage. He talked to them quite strongly, -and they resigned. It was better for the agent that they should do so, -than that he should depose them, and they preferred to do so, in order -that they could say to the rest of the Indians that they did not care. -But the tide was turning. As soon as they had resigned the other Indians -did not spare them, but ridiculed them until they became very -crestfallen. On the Sabbath the agent told all the Indians that he -wished them to come to church. They did so, and he talked to them on the -religious aspect of the affair as far as was proper on that day. The -next day he held a council. He did not threaten Billy Clams, but told -him how there had always been trouble where Indians had tried to have -two religions at the same place; how in order to prevent this trouble -the government, eleven years previous, assigned different agencies to -different denominations, and he advised him to return to Port Madison, -from<span class="pagenum"><a name="page_183" id="page_183"></a>{183}</span> which he had come, where the Indians were all Catholics, if he -wished to be one. He made a long speech, as strong as he could, on the -subject, told them that the shaking part of the religion must be stopped -on the reservation, and appointed new chiefs, on whom he could depend, -to see that this order was enforced. They were conquered, and consulted -what was best to do. They all agreed to abandon the shaking part of the -so-called religion. A part were in favor of keeping up the purely -Catholic religion, but the tide had turned too much for this. Other -Indians had overcome their fears and talked strongly, and at last they -decided to abandon every thing in connection with their services. The -first that I knew of this decision was that Billy Clams came to me and -told me of this decision, and said that his set were now without any -religion, and that if I would go and teach them they would be glad to -have me do so, but if not, they should go without any services. I -replied that I would gladly teach them, and went that evening to hold a -service with them. There were two young men in the band who had long -been in school. These now took hold well, read to their friends from the -Bible, made and taught them new songs, and the victory was gained.<span class="pagenum"><a name="page_184" id="page_184"></a>{184}</span></p> - -<h2><a name="XXVII" id="XXVII"></a>XXVII.<br /><br /> -RECONSTRUCTION.</h2> - -<p class="nind"><span class="letra">S</span>TILL the process of reconstruction was slow. The wounds which had been -made were deep, and distrust reigned between the two parties for a time. -Although conquered, all were not converted, and some of them at times -longed for the flesh-pots of Egypt. Two things gave much opportunity for -gossip during the following winter. The business of logging had gone -down and the Indians had little to do. Also, during the previous summer, -the chiefs had not attended to their proper business, and had let a -number of crimes go unpunished, especially drunkenness, and the new -board of chiefs had so many to punish that it created considerable -feeling. At first the shakers took hold well in our meetings, as well as -if they were one with us. But a child of one of them was taken fatally -sick, and while nothing could be proved, yet there was evidence enough -to convince most of the Indians and whites that there was a little -shaking among them, and then<span class="pagenum"><a name="page_185" id="page_185"></a>{185}</span> the other Indians lost confidence in their -sincerity and did not longer want them as leaders of religion, and so -they dropped into the common ranks.</p> - -<p>A slightly new element also kept affairs disturbed. It was Big John. At -the time of the big meeting in August he was present and was attacked -with the shaking as badly as any one. His wife belonged in that region, -and so he did not return to the reservation with the other Indians, and -was not here when the victory over them was obtained. He went to Mud Bay -and set up a party of his own, and he carried the shaking farther than -the originators had done. He even out-Heroded Herod. He claimed to be -Christ, a claim which was allowed him by his followers, and at the head -of about seventy-five of them he rode through the streets of Olympia -with his hands outstretched as Christ was when crucified. After the -conquest had been made at Skokomish, he was ordered by the agent to -return home, as he was creating so much trouble among other Indians -under Agent Eells. But he was slow to obey. He came once in November, -when he was so attacked in regard to his claims of being Christ by the -school-teacher and<span class="pagenum"><a name="page_186" id="page_186"></a>{186}</span> the Indians, that he gave up this claim and said he -was only a prophet. As he had not brought his wife with him, he returned -to her, and it was not until several orders had been given for him to -come home, and policemen had gone for him more than once, that he came. -His orders then were to remain on the reservation, and stop shaking. He -remained here for a time, but kept up a quiet kind of shaking more or -less of the time. At last he left the reservation and went back without -permission. He was again brought home and locked up for about four -weeks. This conquered him, and he made but little further trouble, and -this pretty effectually killed the return of any on the reservation to -shaking.</p> - -<p>Three of the shaking set have now been admitted to the church, after six -and nine months’ probation.</p> - -<p>Off of the reservation this shaking spread. It took almost entire -possession of the Indians on the Chehalis Reservation, and entered the -school in such a way that the agent and school-teacher there felt -obliged to stop it by force, or allow the school to be broken up.</p> - -<p>At Squaxon there were no government employees and it was not possible to -put a complete<span class="pagenum"><a name="page_187" id="page_187"></a>{187}</span> stop to it there, so it was allowed to have its own way -more. Their great prophecy has been that the world would come to an end -on the Fourth of July, 1884, but, although they assembled and held a big -meeting, and waited for the expected result, it did not come, and so -their faith has been somewhat shaken, although now they have extended -the time one year. Going to various places to obtain work has also -broken them into very small parties, and also occupied them, so that at -present it seems to be dying.<span class="pagenum"><a name="page_188" id="page_188"></a>{188}</span></p> - -<h2><a name="XXVIII" id="XXVIII"></a>XXVIII.<br /><br /> -JOHN FOSTER PALMER.</h2> - -<p class="nind"><span class="letra">H</span>E was born near Port Townsend, about 1847, and belonged to the now -extinct tribe of the Chemakums. His father died when he was very young, -through the effects of intemperance, and also many others of his -relations, and this made him a bitter opponent of drinking.</p> - -<p>When ten years old he went to live with the family of Mr. James Seavey, -of Port Townsend, and went with them in 1859 to San Francisco, where he -remained for a year or two. He then embarked on a sailing-vessel, and -spent most of the time until 1863 or 1864 near the mouth of the Amoor -River, in Asiatic Russia. Returning then to Puget Sound, he served under -the government at the Neah Bay Reservation for a time, but about 1868 he -came to the Skokomish Reservation, where he ever afterward made his -home, serving as interpreter a large share of the time, eight years -under Agent Eells.</p> - -<p>He understood four Indian languages: the<span class="pagenum"><a name="page_189" id="page_189"></a>{189}</span></p> - -<div class="figcenter" style="width: 494px;"> -<img src="images/i_188.jpg" width="494" height="576" alt="" /> -<div class="caption"><p class="c">JOHN F PALMER.</p></div> -</div> - -<p>Twana, Nisqually, Clallam, and Chinook jargon, also the Russian and -English, and could read and write English quite well. He had a library -worth fifty dollars, and took several newspapers and magazines, both -Eastern and Western, although he only went to school two or three weeks -in his life. To Mr. Seavey’s family, and the captain’s wife on the -vessel when in Russian waters, he always felt grateful for his -education.</p> - -<p>When the church was organized at Skokomish, 1874, he united with it, -being the first Indian to do so. He lived to see twenty others unite -with it. On two points he was very firm: against intemperance and the -heathen superstitions: being far in advance of any member of the tribe -on the latter point, with the exception of M. F., soon to be -mentioned—in fact, it was truly said of him, that he was more of a -white man than an Indian.</p> - -<p>He loved the prayer-meeting, and while temporarily living at Seabeck, a -short time before his death, where he was at work, thirty miles from -home, he returned to Skokomish to spend the holidays, and remained an -additional week so that he might be present at the daily meetings of the -Week of Prayer. He constantly took part in the prayer-meetings, and with -the other older male<span class="pagenum"><a name="page_190" id="page_190"></a>{190}</span> members of the church took his turn in leading -them.</p> - -<p>He had no children of his own, but brought up his wife’s two sisters. -When he united with the church, he said: “Now I want my wife to become a -Christian,” and he lived to see her and her two sisters unite with the -church. The elder of them married, and her child, Leila Spar, was the -first Indian child who received the rite of infant baptism, July 4, -1880. He was killed instantly at Seabeck, February 2, 1881, while at -work at the saw-mill, having been accidentally knocked off from a -platform, and striking on his head among short sharp-cornered refuse -lumber and slabs about ten feet below. The side of his head was crushed -in, and after he was picked up he never spoke, and only breathed a few -times. He was far in advance of his tribe, and has left an influence -which will be felt for many years to come. It was a pleasure once for me -to hear a rough, swearing white man, in speaking of him, say: “John -Palmer is a gentleman!”<span class="pagenum"><a name="page_191" id="page_191"></a>{191}</span></p> - -<div class="figcenter" style="width: 474px;"> -<img src="images/i_191.jpg" width="474" height="639" alt="" /> -<div class="caption"><p class="c">MILTON FISHER.</p></div> -</div> - -<h2><a name="XXIX" id="XXIX"></a>XXIX.<br /><br /> -M——F——.</h2> - -<p class="nind"><span class="letra">H</span>E was a full-blooded Twana Indian, but from his earliest infancy lived -with his step-father, who was a white man. A part of the time he lived -very near to the reservation, and afterward about thirty miles from it. -The region where he lived was entirely destitute of schools and church -privileges. His step-father, however, when he realized that the -responsibility of the moral and Christian training of his children -rested wholly upon himself, took up the work quite well. His own early -religious training, which had been as seed long buried, now came back to -him, and he gave his children some good instruction which had excellent -effect on M. Still when he was twenty-two years of age he had never been -to church, school, Sabbath-school, or a prayer-meeting. He was a steady, -industrious young man, had learned to farm, log, build boats,—being of -a mechanical turn of mind,—and had built for himself a good sloop. When -he was twenty-one<span class="pagenum"><a name="page_192" id="page_192"></a>{192}</span> he had learned something of the value of an education -from his lack of it, for he could barely read and write in a very slow -way, and was tired of counting his fingers when he traded and attended -to business. Therefore he saved his money until he had about two hundred -dollars, and when he was twenty-two he requested the privilege of coming -to the reservation and going to school. It was granted, not like other -Indian children, for they were boarded and clothed at government -expense, but because his step-father was a white man he was required to -board and clothe himself, his tuition being free. He willingly did his -part. This was a little after New Year’s, 1877. He improved his time -better than any person who has ever been in school, oftentimes studying -very late. Thus he spent three winters at school, working at his home -during the summers.</p> - -<p>A few days before he left for home at the close of his first winter was -our communion season. On the Thursday evening previous was our -preparatory lecture and church-meeting, and the man and his wife where -he was boarding presented themselves as candidates for admission. -Nothing, however, was said him about it. Indeed it is doubtful whether -much had ever been said to him<span class="pagenum"><a name="page_193" id="page_193"></a>{193}</span> personally on the subject, for he was of -a quiet disposition. But a day or two afterward he spoke to the family -where he was boarding and said that he would like to join the church, -but had been almost afraid to ask. The word was soon passed to my -father, and the first I knew about it was that he came to me and said: -“See, here is water, what doth hinder me from being baptized?” I said: -“What do you mean by that?” His reply was: “I do not know but that we -have just such a case among us.” And then he explained about M. Another -church-meeting was held and he was received into the church on the -following Sabbath. Previous to this he had never witnessed a baptism or -the administration of the Lord’s Supper.</p> - -<p>When he had finished going to school, he received in 1879 the -appointment of government carpenter on the reservation, the first Indian -ever in that place, and the first Indian employee on the reservation -except the interpreter receiving the same wages as a white man. He -remained in this position a few years, when his health failed and he -resigned. No fault was found with his work, for he was very faithful and -steady, and could be depended on to work alone, or to be in<span class="pagenum"><a name="page_194" id="page_194"></a>{194}</span> charge of -apprentices and others with no fear that the work would be slighted. He -afterward, for a time, lived mainly with the whites, as the government -cut down the pay for all Indians so low that he could earn much better -wages elsewhere. He often lived with a very rough class of whites at -saw-mills and among loggers, but he held fast to his profession. In his -quiet way he spoke many an effectual word for Christ, and gained the -respect of those with whom he mingled by his consistent Christian life. -Lately, however, he has gone to the Puyallup Reservation, where he has -secured a good piece of land and has taken a leading part among those -Indians.<span class="pagenum"><a name="page_195" id="page_195"></a>{195}</span></p> - -<h2><a name="XXX" id="XXX"></a>XXX.<br /><br /> -DISCOURAGING CASES AND DISAPPOINTMENTS.</h2> - -<p class="nind"><span class="letra">F.</span> A. was a Clallam, and one of the earlier school-boys. He had left the -reservation previous to 1874 and lived and worked with his friends at -Port Discovery. In April, 1875, he returned with three of his Port -Discovery friends on a visit in good style. He said that he had worked -steadily, earned hundreds of dollars, and he gave a brother of his in -school quite a sum; that he had taught a small Indian school; that he -was trying to have church services on the Sabbath; that the Indians at -Port Discovery were about to buy some land for one hundred and fifty -dollars; and that he had now come for advice, religious instruction, -school-books, and the like. The agent furnished him with school-books -and papers, and I gave him four written prayers, two Chinook-jargon -songs, and a Testament. This was only a week after Balch and some of the -Indians at Jamestown had visited us, who were<span class="pagenum"><a name="page_196" id="page_196"></a>{196}</span> making good progress. One -of the employees on seeing F. A. come, just after the other (Clallam) -Indians had visited us, said: “The agent is making his influence felt -far and wide for good.” But before F. A. left he wanted to be made head -chief of the tribe. The agent said that the present chief was doing -well, that he had no good reason for removing him, and that he would not -do so unless a majority of the tribe desired it, but that he would make -F. A. a policeman if he wished so to be. But he did not want this. He -said that after what he had told his friends before leaving home, he -would be ashamed to go back without his being made chief. His three -friends said also that they wished him to be chief. This showed that -something was wrong, and by the time all was ferreted out, it was found -that he had procured the horses for his party at Olympia at a high -price, which he had said the agent would pay, that his style was all put -on, and that in reality he was very worthless. It cost his friends more -than twenty dollars to pay for the use of the horses, which he had -afterward to work out, as he had no money. He tried to run away with one -of the girls not long afterward, and never said any thing more about his -school, church, and land.<span class="pagenum"><a name="page_197" id="page_197"></a>{197}</span> In 1883 he returned to the reservation to -live, but does not help the Indians much in regard to Christianity.</p> - -<p>L. was from Port Ludlow, fifty-five miles away, a half-breed, and was in -school for a year or two. In the fall of 1879 he took hold well in -prayer-meetings, and wished to join the church; but he was too desirous -for this, it seemed to me, and answered questions too readily. The -church deliberated long about him, for several were not fully satisfied, -yet, on the whole, it was thought best to receive him, and it was done -in January, 1880. The next summer he went home to remain, but while in -most respects he has been steady and industrious, having a good -reputation about not drinking or gambling, yet he does not honor a -Christian profession.</p> - -<p>M. was a half-breed school-boy, and was brought up in school. After the -first three school-boys began to think that they were Christians, he -joined them. After having been a year on probation, he was received into -the church in July, 1878, when he was thirteen or fourteen years old. He -did fairly until he left the reservation, three or four years afterward, -when he went to a white logging-camp where his brother and -brother-in-law were at work. Logging-camps are not<span class="pagenum"><a name="page_198" id="page_198"></a>{198}</span> noted for their -morals, and their influence on a young man can not be good in this -respect. He remained steadier than most whites around him, and his -instruction is not lost, but his Christian life is sadly dwarfed, if it -can be seen at all.</p> - -<p>W. was among the first three of the school-boys to join the church, -after a full year’s probation, at the age of about thirteen. He stood -well for about two years, while in school, as a Christian, endured -considerable persecution, and was especially conscientious. But as he -grew older he went the wrong way. His father was a medicine-man, and -this probably had something to do with his life, for when he went out -into the outer Indian world he seemed to grow peculiarly hardened, so -that he seldom came to church or Sabbath-school, and did not treat -religion with the respect which the older Indians did who made no -pretensions to Christianity. For immoral conduct we were at last obliged -to suspend him.</p> - -<p>As I look over the church-roll I find that nearly all the first Indian -members were from the school; then came the earlier uneducated Indians, -and then the later ones. It makes me sad when I see how many of the -first ones who have been educated have been suspended before they were -settled in life. Yet it must be said that those school children<span class="pagenum"><a name="page_199" id="page_199"></a>{199}</span> -prepared the way for the earlier uneducated Indians, and these likewise -prepared the way for the later ones. This second class watching the -failures of the first learned wisdom and stood firmer, and the last -class learning more wisdom by further observation have stood still -firmer.</p> - -<p>Simon Peter was one of the better Indian boys of the Twanas, and was in -school about as soon as he was old enough. A younger brother, Andrew, -was one of the first three of the school-boys to join us in January, -1877, and, like the brothers in the Bible, where Andrew first found -Christ and then led his brother Simon to him, so now Andrew evidently -led Simon along until, in January, 1878, he joined the church. He -belonged to a good family and was well respected and I hoped much from -him in the future, but in this I was doomed to disappointment, for -consumption had marked him as its own, and in June, 1879, he died. Just -before he died he took his brother’s hand, said he hoped this brother -would not turn back from Christianity as some boys had done, and thus -held him till he died. A young man of the Puyallup tribe, who is now an -Indian preacher, told me that he owed his conversion to a letter he -received from Simon Peter. Thus, “being dead, he yet speaketh.”<span class="pagenum"><a name="page_200" id="page_200"></a>{200}</span></p> - -<h2><a name="XXXI" id="XXXI"></a>XXXI.<br /><br /> -THE CHURCH AT JAMESTOWN.</h2> - -<p class="nind"><span class="letra">I</span>N the section about the Field and Work some account has been given of -the beginning of civilization at this place. The Indians there had at -first no help from the government, because they were not on a -reservation. They had, however, some worthy aspirations, and realized -that if they should rise at all they must do so largely through their -own efforts. This has been an advantage to them, for they have become -more self-reliant than those on the reservation, who have been too -willing to be carried.</p> - -<p>The agent, on some of his first visits to them, gave them some religious -instruction, and at times they gathered together on the Sabbath for some -kind of religious worship, which then consisted mainly in singing a song -or two and talking together.</p> - -<p>In March, 1875, their chief, Lord James Balch, while on a business visit -to the reservation, was very anxious to obtain religious instruction. -All<span class="pagenum"><a name="page_201" id="page_201"></a>{201}</span> was given to him that I could furnish, which consisted of -instruction, a Chinook song or two, and a few Bible pictures. He -returned with more earnestness to hold meetings at home.</p> - -<p>My first visit to them was the next fall, in a tour with the agent, and -then their village was named Jamestown, after their chief. Since then I -have generally been able to spend two Sabbaths, twice a year, with them.</p> - -<p>They continued their meetings, and usually met in one of their best -houses for church on the Sabbath. After a time they selected one of -their number, called Cook House Billy, to pray in their church services, -as he had lived for some time in a white family, could talk English, and -knew at least more about the external forms of worship than the rest.</p> - -<p>In 1877 the Indians began to think about erecting a church-building for -themselves. They originated the idea, but it was heartily seconded by -the agent and missionary. About the time of its dedication Balch said it -was no white man who suggested the idea of building it to him, but he -thought it must have been Jesus. It was so far completed by April, 1878, -as to be dedicated on the eighth of that month.<span class="pagenum"><a name="page_202" id="page_202"></a>{202}</span></p> - -<p>About a hundred and twenty-five persons were seated in the house: ninety -Clallams, ten Makah Indians, and twenty-five whites. The house is small, -sixteen by twenty-four feet. It was made of upright boards, battened and -whitewashed. It was ceiled and painted overhead. It was not quite done, -for it was afterward clothed and papered and a belfry built in front, -but was so far finished as to be used. Although not large or quite -finished, yet there were three good things about it: it was built -according to their means, was paid for as far as it was finished, and -was the first church-building in the county. Its total cost at that -time, including their work, was about a hundred and sixty-six dollars. -Of this, thirty-seven dollars and fifty cents were given by white -persons, mostly on the reservation, four dollars were given by Twana -Indians, and some articles, as paint, lime, nails, windows, and door, -came from their government annuities, it being their desire that these -things should be given for this purpose rather than to themselves -personally. It was the first white building in the village, and had the -effect of making them whitewash other houses afterward.</p> - -<p>The evening before the dedication the first<span class="pagenum"><a name="page_203" id="page_203"></a>{203}</span> prayer-meeting ever among -them was held. Five Indians took part, most or all of whom were -accustomed to ask a blessing at their meals. This prayer-meeting has -never since been suffered to die.</p> - -<p>It was not, however, until the next December that any of them became -members of the church. Then two men joined. They really united with the -church at Skokomish, although they were received at Jamestown. For a -time this became a branch of the Skokomish church. The first communion -service was then held among them. Only five persons in all participated -in the communion.</p> - -<p>No more of those Indians joined until April, 1880, when four more became -members, two of whom were Indians, and the next December two more -joined.</p> - -<p>A rather singular incident happened a year later. Some of the older -Indians, including the chief, were not satisfied with the slow growth of -the church; but instead of remedying affairs by coming out boldly for -Christ, they chose three young men, who were believed to be moral at -least, and asked them to join and help the cause along. These consented, -although they had never taken any part in religious services or been -known<span class="pagenum"><a name="page_204" id="page_204"></a>{204}</span> as Christians. As I was not informed of the wish until Sabbath -morning, I did not think it wise to receive them then, but replied that -if they held out well until my next visit, in five months, I should have -no objection. They were hardly willing at first to wait so long, but at -last submitted. Before the five months had passed, one of them, the -least intelligent, had gone back to his old ways, where he still -remains, and the other two were received into the church, one of whom -has done especially well and has been superintendent of the -Sabbath-school. Yet it always seemed a singular way of becoming -Christians, more as if made so by others than of their own free will, -they simply consenting to the wishes of others. God works in various -ways.</p> - -<p>During the winter of 1880-81 a medicine-man made a feast on Sabbath -evening and invited all the Indians to it. It was to be, however, a bait -for a large amount of tamahnous, which was to take place. The Indians -went, the members of the church as well as the rest, leaving the evening -service in order to attend it. The school-teacher felt very badly and -wrote me immediately about it; but a little later he learned that on -that same evening the Christian Indians, feeling that they<span class="pagenum"><a name="page_205" id="page_205"></a>{205}</span> were doing -wrong, left the place before the feast was over, went to one of their -houses, where they held a prayer-meeting and confessed their sin, and on -the following Thursday evening, at the general prayer-meeting made a -public confession. We could ask for nothing more, but could thank the -Holy Spirit for inclining them thus to do before any white person had -spoken to them about it.</p> - -<p>Knowing of four new ones who wished to join the church in April, 1882, I -thought that the time had come to organize them into a church by -themselves. So letters were granted by the Skokomish church to seven who -lived at Jamestown, and the church was organized April 30, 1882, with -eleven members, nine of whom were Indians. The services were in such a -babel of languages that their order is here given: Singing in Clallam -and then in English; reading of the Scriptures in English; prayer by -Rev. H. C. Minckler, of the Methodist-Episcopal church, the -school-teacher; singing in Clallam; preaching in Chinook, translated -into Clallam; singing in Chinook; baptism of an infant son of a white -church member in English; prayer in English; singing in English; -propounding the articles of faith and covenant in English, translated -into Clallam, together with the baptism<span class="pagenum"><a name="page_206" id="page_206"></a>{206}</span> of four adults; giving of the -right hand of fellowship, in English, translated into Clallam; prayer in -Chinook; singing in Chinook; talk previous to the distribution of the -bread, in Chinook, translated into Clallam; prayer in English; -distribution of the bread; talk in English; prayer in Chinook, followed -by the distribution of the cup; singing in English a hymn in which -nearly all the Indians could join; benediction in Chinook. A number of -their white neighbors gathered in, to the encouragement of the Indians, -six of whom communed with us.</p> - -<p>The next fall three more joined, and seven more in 1883, one of whom was -a venerable white-haired white man, over seventy years old. In the fall -of that year five infants were baptized, the first belonging to the -Indians in the history of the church.</p> - -<p>In the fall of 1883 three of them accompanied me on a missionary tour to -Clallam Bay. They gave their time, a week, and the American Missionary -Association paid their expenses. It was the first work of the kind which -they had done, and I was pleased with their earnestness and zeal. The -previous spring I had been there, and there were some things which made -me feel as if such a<span class="pagenum"><a name="page_207" id="page_207"></a>{207}</span> trip might do good. Still it is a hard field -because a majority of the men are over fifty, and, being in the -majority, practise and sing tamahnous, and go to potlatches a good share -of the time during the winter. There is very little white religious -influence near them.</p> - -<p>When the day-school first began, in 1878, the teacher, Mr. J. W. -Blakeslee, began also a Sabbath-school. His successor, Rev. H. C. -Minckler, carried it on until he resigned in April, 1883, and no other -teacher was procured until early in 1884; but then they chose one of -their own church members, Mr. George D. Howell, who had been to school -some, and still carried on the school. He served until November, when he -temporarily left to obtain work, and Mr. Howard Chubbs was chosen as his -successor.</p> - -<p>In 1880 they procured a small church-bell, the first in the county, and -added a belfry to the church.</p> - -<p>Not all, however, of the people in the village can be called adherents -to Christianity. There is a plain division among them. Some are members -of the church, a few who are not attend church, and some hardly ever go, -but profess to belong to the anti-Christian party.<span class="pagenum"><a name="page_208" id="page_208"></a>{208}</span></p> - -<p>It is worthy of note that while Clallam County had so many people in it -as to be organized into a county in 1854, and had in 1880 nearly six -hundred white people, yet these Indians have the only church building in -the county, the only church-bell, hold the only regular prayer-meeting, -and at their church and on the Neah Bay Indian Reservation are the only -Sabbath-schools which are kept up steadily summer and winter. One white -person, who lives not far from Jamestown, said to me on one Sabbath, in -1880, as we came away from the church: “It is a shame, <i>it is a shame!</i> -that the Indians here are going ahead of the whites in religious -affairs. It is a wonder how they are advancing, considering the example -around them.”<span class="pagenum"><a name="page_209" id="page_209"></a>{209}</span></p> - -<h2><a name="XXXII" id="XXXII"></a>XXXII.<br /><br /> -COOK HOUSE BILLY.</h2> - -<p class="nind"><span class="letra">H</span>E will always be known by this name, probably, though on the church -roll his name is written as William House Cook. He is a Clallam Indian, -of Jamestown. His early life was wild and dissipated, he being, like all -the rest of his tribe, addicted to drunkenness. At one time, when he was -living at Port Discovery, he became quite drunk. He was on the opposite -side of the bay from the mill, and, wishing for more whiskey, he started -across in a canoe for it; but he was so drunk that he had not gone far -before he upset his canoe, and had it not been for his wife, who was on -shore and went to his rescue, he would have been drowned.</p> - -<p>In his early life he mingled much with the whites. He lived with a good -white family some of the time; worked in a cook-house at a saw-mill for -a time, where he gained his name; and once went to San Francisco in a -ship. Thus he learned to speak English quite well, and he knew more -about<span class="pagenum"><a name="page_210" id="page_210"></a>{210}</span> civilized ways, and even of religion, than any of the older -Indians at Jamestown. He entered willingly into the plan to buy land, -and soon after the people there first began to hold some kind of -services on the Sabbath, they selected him as the one to pray, hardly -because he was better than all the rest, though he was better than all -with two or three exceptions, but because he had been more with the -whites, and knew better how to pray. Soon after this, and long before he -joined the church, a report, which was probably true, was in circulation -that he had once or twice secretly drank some. Thereupon the chief took -him and talked strongly to him about it. The chief did not wish him to -be minister to his people if he was likely to do in that way, and at -last asked him if he thought he had a strong enough mind to be a -Christian for one year. The reply was, Yes. Then the questions were -successively asked if he was strong enough to last two years, five -years, ten years, all his life, and when he said Yes, he was allowed to -resume his duties as leader of religion.</p> - -<p>After this he remained so consistent that he was one of the first two in -Jamestown to unite with the church, in December, 1878, when he was<span class="pagenum"><a name="page_211" id="page_211"></a>{211}</span> -supposed to be about thirty-three years old. The road supervisor in his -district sent his receipt for road taxes to him one year, addressing it -to Rev. Cook House Billy.</p> - -<p>When the church was organized at Jamestown in 1882, he was unanimously -elected as deacon, and he has ever since filled that position.</p> - -<p>Once, five or six years ago, when in Seattle, he was asked by a Catholic -Indian of his own tribe, belonging to Port Gamble, to drink some -whiskey, but he declined. When urged time and again to do so he still -refused, giving as his excuse that he belonged to the church. “So do I,” -said his tempter “but we drink, and then we can easily get the priest to -pardon us by paying him a little money.” “That is not the way we do in -our church,” said Billy.</p> - -<p>But afterward, two years ago, he was very strongly tempted, and yielded, -while at Seattle. It was known, and soon after his return home he made -his acknowledgement to the church. On my next visit to them in the fall -he was reprimanded, and suspended as deacon for five weeks. He often -spoke of this fall of his, and seemed to be very sincere in his -repentance. In 1883, just before he and nearly all the Indians of his -village<span class="pagenum"><a name="page_212" id="page_212"></a>{212}</span> were going to Seattle again, either to fish or on their way to -pick hops, he sent me a letter in which was written: “One day I was -talking in meeting to them and said I hoped they would none of them -follow my example last summer about drinking, for I had never got over -it. I feel ashamed and feel bad every time I think about it, and hoped -none of them would have occasion to feel as I did.”</p> - -<p>He is of a bright, sunny disposition, always cheerful, and has done more -for school and church than any of the rest of his tribe, unless it may -be the head chief, Balch. Sometimes he has boarded three children free -of cost, so that they might go to school, whose parents, if alive, lived -far away.</p> - -<p>In 1881 two of his children died, a fact of which the opponents of -religion made use against Christianity, and he was severely tried, but -he stood firm. In 1883, with two others, he went to Clallam Bay with me -to preach the gospel to those Indians, the first actual missionary work -done by either Indian church. When he left his wife was sick but, as he -had promised to go, she would not keep him back, and he was willing to -trust her with God. When we returned she was well.</p> - -<p>His wife is a true helpmeet to him. She did<span class="pagenum"><a name="page_213" id="page_213"></a>{213}</span> not join the church for a -year and a half after he did; but he afterward said that she was really -ahead of him, and urged him to begin and to stand fast. When I examined -her for reception into the church, I noticed one expression of hers -which I shall always remember. In speaking of her sorrow for her sins, -she said that her “heart cried” about them. An expression was in use, -which I also often used, that our hearts should be sick because of our -sins; but I had never used her expression, which was deeper. She is the -foremost among the women to take part in meeting, often beseeching them -with tears to turn into the Christian path.<span class="pagenum"><a name="page_214" id="page_214"></a>{214}</span></p> - -<h2><a name="XXXIII" id="XXXIII"></a>XXXIII.<br /><br /> -LORD JAMES BALCH.</h2> - -<p class="nind"><span class="letra">A</span> FEW years previous to the appointment of Agent Eells, in 1871, this -person was made head chief of the Clallams, although, until about 1873, -he could get drunk and fight as well as any Indian. At that time he took -the lead in the progress for civilization near Dunginess, as related in -Chapter V.; and, although once after that, on a Fourth of July, he was -drunk, yet he has steadily worked for the good of his tribe. He has had -a noted name, for an Indian, as an enemy to drunkenness, and his fines -and other punishments on his offending people have been heavy. He gave -more than any other one in the purchase of their land, and, in 1875, it -was named Jamestown in honor of him. He has taken a stand against -potlatches, not even going six miles to attend one when given by those -under him. For a long time he was firm against Indian doctors, though a -few times within about three years he has employed them when he has been -sick, and no white man’s<span class="pagenum"><a name="page_215" id="page_215"></a>{215}</span> remedies which he could obtain seemed to do -him any good. He was among the first three Indians to begin prayer, a -practice which he kept up several years. But when in 1878 the other two -united with the church, Balch declined to do so, although I had expected -him as much as I had the others. He gave as his excuse that as he was -chief, he would probably do something which would be used as an argument -against religion—an idea I have found quite common among the Indian -officers. In fact, a policeman once asked me if he could be a policeman -and a Christian at the same time. Balch said that whenever he should -cease being chief, he would “jump” into the church. He has continued as -chief until the present time, and his interest in religion has -diminished. At one time he seemed, in the opinion of the school-teacher, -to trust to his morality for salvation. Then he turned to the Indian -doctors, gave up prayer in his house, and now by no means attends church -regularly. Still he takes a kind of fatherly interest in seeing that the -church members walk straight; and the way in which he started and has -upheld civilization, morality, education, and temperance will long be -remembered both by whites and Indians, and its influence will continue -long after he shall die.<span class="pagenum"><a name="page_216" id="page_216"></a>{216}</span></p> - -<h2><a name="XXXIV" id="XXXIV"></a>XXXIV.<br /><br /> -TOURING.</h2> - -<p class="nind"><span class="letra">W</span>HITE people have almost universally been very kind to me, the Indians -generally so, but the elements have often been adverse. These have given -variety to my life—not always pleasant, but sufficient to form an item -here and there; and there is nearly always a comical side to most of -these experiences, if we can but see it.</p> - -<p>One day in February, 1878, I started from Port Gamble for home with -eight canoes, but a strong head-wind arose. The Indians worked hard for -five hours, but traveled only ten miles and nearly all gave out, and we -camped on the beach. It rained also, and the wind blew still stronger so -that the trees were constantly falling near us. I had only a pair of -blankets, an overcoat, and a mat with me, but having obtained another -mat of the Indians, I made a slight roof over me with it and went to -sleep. About two o’clock in the morning I was aroused by the Indians, -when I learned that a very high tide had come and<span class="pagenum"><a name="page_217" id="page_217"></a>{217}</span> drowned them out. My -bed was on higher ground than theirs, but in fifteen minutes that ground -was three or four inches under water. We waded around, wet and cold, put -our things in the canoes and soon started. There was still some rain and -wind, and it was only by taking turns in rowing that we could keep from -suffering. In four hours we were at Seabeck, where we were made -comfortable, but that was a cold, long, dark, wintry morning ride.</p> - -<p>I started from Jamestown for Elkwa, a distance of twenty-five miles, on -horseback, but, after going ten miles, the horse became so lame that he -could go no farther. I could not well procure another, so I proceeded on -foot. Soon I reached Morse Creek, but could find no way of crossing. The -stream was quite swift, having been swollen by recent rains. The best -way seemed to be to ford it. So, after taking off some of my clothes, I -started in. It was only about three feet deep, but so swift that it was -difficult to stand, and cold as a mountain stream in December naturally -is. But with a stick to feel my way, I crossed, and it only remained for -me to get warm, which I soon did by climbing a high hill.</p> - -<p>Coming from Elkwa on another trip on horseback,<span class="pagenum"><a name="page_218" id="page_218"></a>{218}</span> with a friend, we were -obliged to travel on the beach for eight miles, as there was no other -road. The tide was quite high, the wind blowing, and the waves came in -very roughly. There were many trees lying on the beach, around which we -were compelled to canter as fast as we could when the waves were out. -But one time my friend, who was just ahead, passed safely, while I was -caught by the wave which came up to my side, and a part of which went -over my head. It was very fortunate that my horse was not carried off -his feet.</p> - -<p>Once I was obliged to stay in one of their houses in the winter, a thing -I have seldom done, unless there is no white man’s house near, even in -the summer, when I have preferred to take my blankets and sleep outside. -The Indians have said that they are afraid the panthers will eat me; but -between the fleas, rats, and smoke (for they often keep their -old-fashioned houses full of smoke all night), sleep is not refreshing, -and the next morning I feel more like a piece of bacon than a minister.</p> - -<p>Traveling in February with about seventy-five Indians, it was necessary -that I should stay all night in an Indian house to protect them from -unprincipled white men. The Indians at the village<span class="pagenum"><a name="page_219" id="page_219"></a>{219}</span> where we stayed were -as kind as could be, assigning me to their best house, where there was -no smoke; giving me a feather-bed, white sheets, and all very good -except the fleas. Before I went to sleep I killed four, in two or three -hours I waked up and killed fourteen, at three o’clock eleven more, and -in the morning I left without looking to see how many there were -remaining.</p> - -<p>But Indian houses are not the only unpleasant ones. Here we are at a -hotel, the best in a saw-mill town of four or five hundred people; but -the bar-room is filled with tobacco-smoke, almost as thick as the smoke -from the fires which often fills an Indian house. Here about fifty men -spend a great portion of the night, and some of them all night, in -drinking, gambling, and smoking. The house is accustomed to it, for the -rooms directly over the bar-room are saturated with smoke, and I am -assigned to one of these rooms. Before I get to sleep the smoke has so -filled my nostrils that I can not breathe through them, and at midnight -I wake up with a headache so severe that I can scarcely hold up my head -for the next twenty-four hours. It is not so bad, however, but that I -can do a little thinking on this wise: Who are the lowest—the Indians, -or these whites? The smoke is of equal thickness: that of the Indians, -however,<span class="pagenum"><a name="page_220" id="page_220"></a>{220}</span> is clean smoke from wood; that of the whites, filthy from -tobacco. The Indian has sense enough to make holes in the roof where -some of it may escape; the white man does not even do that much. The -Indian sits or lies near the ground, underneath a great portion of it; -the white man puts a portion of his guests and his ladies’ parlor -directly over it. Sleeping in the Indian smoke I come out well, although -feeling like smoked bacon, and a thorough wash cures it; but sleeping in -that of the white man I come out sick, and the brain has to be washed.</p> - -<p>In August, 1879, with my wife and three babies, and three Indians, I was -coming home from a month’s tour among the Clallams, in a canoe. One -evening from five o’clock until nine the rain poured down, as it -sometimes does on Puget Sound. With all that we could do it was -impossible to keep dry. Oilcloth, umbrellas, and blankets would not keep -the rain out of the bottom of the canoe, or from reaching some of our -bedding. At nine o’clock we reached an old deserted house with half the -roof off, and we crawled into it. The roof was off where the fire-place -was situated, so we tried to dry ourselves, keep warm, and dry some -bedding, while holding umbrellas over us, in order that every thing -should not get wet as fast<span class="pagenum"><a name="page_221" id="page_221"></a>{221}</span> as it was dried. As soon as a few clothes -got dry, we rolled up a baby and he was soon asleep; and so on for three -hours we packed one after another away, until I was the only one left. -But the rest had all of the dry bedding. There was one pair of blankets -left, and they were soaked through. I knew that if I attempted to dry -them I might as well calculate to sit up until morning. So I warmed them -a little, got close to the warm places, pulled on two or three more wet -things, pulled up a box on one side to help keep warm, leaned up my head -slantingwise against a perpendicular wall for a pillow, and went to -sleep. Some writers say that a person must not sleep in one position all -night; if he does he will die. I did not suffer from that danger during -that night. The next morning we had to start about five o’clock because -of the tide, without any breakfast. When about eight o’clock we reached -a farm-house, and warmed up, where the people spent most of the forenoon -getting a good warm breakfast for us, free of all charges, we did wish -that they could receive the blessing forty times over mentioned in the -verse about the cup of cold water, for it was worth a hundred cups of -<i>cold</i> water that morning. No one of us, however, took cold on that -night.<span class="pagenum"><a name="page_222" id="page_222"></a>{222}</span></p> - -<p>Only once have I ever felt that there was much danger in traveling in a -canoe. I was coming from Clallam Bay to Jamestown in November, 1883, -with five Indians. We left Port Angeles on the afternoon of the last day -with a good wind, but when we had been out a short time and it was -almost dark, a low, black snow-squall struck us. There was no safe place -to land, and we went along safely until we reached the Dunginess Spit, -which is six miles long. There is a good harbor on the east side of it; -but we were on the west side, and the Indians said that it was not safe -to attempt to go around it, for those snow-squalls are the worst storms -there are, and the heavy waves at the point would upset us. It was -better to run the risk of breaking our canoe while landing than to run -the risk of capsizing in those boiling waters. So we made the attempt, -but could not see how the waves were coming in the darkness, and after -our canoe touched the beach, but before we could draw it up to a place -of safety, another wave struck it, and split it for nearly its whole -length. But we were all safe. Fortunately we were only seven miles from -Jamestown; so we took our things on our backs and walked the rest of the -way, all of us very thankful that we were not at the bottom of the sea.<span class="pagenum"><a name="page_223" id="page_223"></a>{223}</span></p> - -<h2><a name="XXXV" id="XXXV"></a>XXXV.<br /><br /> -THE BIBLE AND OTHER BOOKS.</h2> - -<p class="nind"><span class="letra">N</span>ATURALLY most of the Indians did not care to buy Bibles at first. They -were furnished free to the school-children, and, like many other things -that cost nothing, were not very highly prized, nor taken care of half -as well as they ought to have been. Still they learned that it was the -sacred Book and when one after another left school most of them -possessed a Bible. I had not been here long when an Indian bought one, -and, having had the family record of a white friend of his written in -it, he presented it to the man, who had none. It caused some comment -that an Indian should be giving a Bible to a white man. When the first -apprentices received their first pay, a good share of their earnings -were invested in much better Bibles than they had previously been able -to buy.</p> - -<p>The following item appeared in <i>The San Francisco Pacific</i> in March, -1880:—<span class="pagenum"><a name="page_224" id="page_224"></a>{224}</span></p> - -<p class="c"> -“LO, THE POOR INDIAN!<br /> -</p> - -<p>“The following facts speak volumes. Let all read them.—[Chaplain -Stubbs, Oregon Editor.]</p> - -<p>“During 1879 I acted as agent of the Bible Society for this region. The -sales amounted to over twenty-two dollars to the Indians, out of a total -of thirty-two dollars. Of the seventy-five Bibles and Testaments sold, -thirty-nine were bought by them, varying in price from five cents to -three dollars and thirty cents. These facts, with other things, show -that there is some literary taste among them. Not many of the older ones -can read, hence do not wish for books; but many have adorned their -houses with Bible and other pictures, twenty of them having been counted -in one house, nearly all of which were bought with their money. In the -house of a newly married couple, both of whom have been in school, are -twenty-seven books, the largest being a royal octavo Bible, reference, -gilt. <i>The Council Fire</i> is taken here. In a room where four boys stay, -part of whom are in school, and the rest of whom are apprentices,—none -of them being over seventeen years old,—will be found <i>The Port -Townsend Argus</i> and <i>The Seattle Intelligencer</i>. On the table is an -octavo Bible, for the boys have prayers every evening by themselves,<span class="pagenum"><a name="page_225" id="page_225"></a>{225}</span> -and two of them have spent about five dollars each for other books, -“Christ in Literature” being among them. At another house are three -young men who have twenty volumes. One of them has paid twenty dollars -for what he has bought; Youmans’s Dictionary of Every-day Wants, -Webster’s Unabridged, Moody’s and Punshon’s Sermons being among them. He -was never in school until he was about twenty-two years old and nine -months will probably cover all the schooling he ever had. Here will be -found <i>The Pacific</i>. In another house the occupant has spent about fifty -dollars for books, and his library numbers thirty volumes. Among them -will be found an eighteen-dollar family Bible, Chambers’s Information -for the People, “Africa” by Stanley, Life of Lincoln, and Meacham’s -Wigwam and Warpath. Here also, is <i>The Pacific</i>, <i>The West Shore Olympia -Courier</i>, <i>The Council Fire</i>, and <i>The American Missionary</i>. This man -never went to school but two or three weeks, having picked up the rest -of his knowledge. When Indians spend their money thus, it shows that -there is an intellectual capacity in them that can be developed.”</p> - -<p>It has been, however, and still is, somewhat difficult to cultivate in -many of them a taste for<span class="pagenum"><a name="page_226" id="page_226"></a>{226}</span> reading, so as to continue to use it when -older. This is not because of a want of intellectual capacity, but for -three other reasons. First, as soon as they leave school and go back -among the uneducated Indians, there is no stimulus to induce them to -read. The natural influence is the other way, to cause them to drop -their books. Second, like white people who remain in one place -continually, they are but little interested in what is going on in the -outside world. Third, in most books and papers there are just enough -large difficult words which they do not understand to spoil the sense, -and thus the interest in the story is destroyed. Yet notwithstanding -these discouragements, the present success together with the prospect -that it will be much greater in the future, as more of them become -educated, is such as to make us feel that it pays.<span class="pagenum"><a name="page_227" id="page_227"></a>{227}</span></p> - -<h2><a name="XXXVI" id="XXXVI"></a>XXXVI.<br /><br /> -BIBLE PICTURES.</h2> - -<p class="nind"><span class="letra">I</span>T is very plain that Indians who can not read, and even some who can -read, but only a little, need something besides the Bible to help them -remember it. Were white people to hear the Bible explained once or twice -a week only, with no opportunity to read it, they would be very slow to -acquire its truths. It hence became very plain that some good Scripture -illustrations would be very valuable. I could not, however, afford to -give them to the Indians, nor did I think it best, as generally that -which costs nothing is good for nothing. But to live three thousand -miles from the publishing-houses and find what was wanted was difficult, -for it was necessary that they should be of good size, attractive, and -cheap. For eight years I failed to find what was a real success. -Fanciful Bible-texts are abundant, but they convey no Bible instruction -to older Indians. Small Bible pictures, three or four by four or six -inches are furnished by Nelson & Sons, and others, but<span class="pagenum"><a name="page_228" id="page_228"></a>{228}</span> they were too -small to hang over the walls of their houses and they did not care to -buy them. I often put them into my pocket, when visiting, and explained -them to the Indians, and so made them quite useful. The same company -furnished larger ones, about twelve by eighteen inches, which were good -pictures. The retail price was fifty cents. I obtained them by the -quantity at about thirty-seven cents and sold them for twenty-five, but -they were not very popular. It took too much money to make much of a -show. The Providence Lithograph Company publish large lithographs, -thirty by forty-four inches, for the International Sabbath-school -Lessons, which were somewhat useful. I obtained quite a number, -second-hand, at half-price, eight for a dollar, and often used them as -the text of my pulpit preaching, but when I was done with them I -generally had to give them away. They were colored and showy but too -indefinite to be attractive enough to the Indians to induce them to pay -even that small price for them.</p> - -<p>At last I came across some large charts, on rollers, highly colored, -published by Haasis & Lubrecht, of New York. They were twenty-eight by -thirty-five inches, and I could sell them for<span class="pagenum"><a name="page_229" id="page_229"></a>{229}</span> twenty-five cents each, -and they were very popular. They went like hot cakes—were often wanted -faster than I could get them, although I procured from twenty to forty -and sometimes more at once. Protestant and Catholic Indians, Christians -and medicine-men, those off the reservation and on other reservations as -well as at Skokomish, were equally pleased with them, so that I sold -four hundred and fifty in twenty-one months. They were large, showy, -cheap, and good, care being used not to obtain some purely Catholic -pictures which they publish.</p> - -<p>“The Story of the Bible,” “Story of the Gospel,” and “First Steps for -Little Feet in Gospel Paths,” also have proved very useful for those who -can read a little but can not understand all the hard words in the -Bible. Their numerous pictures are attractive, and the words are easy to -be understood.<span class="pagenum"><a name="page_230" id="page_230"></a>{230}</span></p> - -<h2><a name="XXXVII" id="XXXVII"></a>XXXVII.<br /><br /> -THE SABBATH-SCHOOL.</h2> - -<p class="nind"><span class="letra">F</span>ROM the first a Sabbath-school has been held on the reservation. -Previous to the time when Agent Eells took charge, while Mr. D. B. Ward -and Mr. W. C. Chattin were the school-teachers, they worked in this way. -But there was no Sabbath-school in the region which the Indians had -seen; the white influences on the reservation by no means ran parallel -with their efforts, and it was hard work to accomplish a little. In 1871 -Agent Eells threw all his influence in favor of it before there were any -ministers on the reservation or any other Sabbath service, with the -agent as superintendent. After ministers came, it was held soon after -the close of the morning service. The school-children and whites were -expected to be present, as far as was reasonable, and the older Indians -were invited and urged to remain. Sometimes they did and there was a -large Bible class, and sometimes none stayed.</p> - -<p>A striking feature of the school has been the<span class="pagenum"><a name="page_231" id="page_231"></a>{231}</span> effort made to induce the -children to learn the lesson. Sometimes they were merely urged to, and -sometimes the agent compelled them so to do, much as if they were his -own children. Six verses have usually been a lesson sometimes all of -them being new ones, and sometimes three being in advance and three in -review. Those who committed them all to memory were placed on the roll -of honor, and those who had them all perfectly received two -credit-marks; so that if there were no interruption on any Sabbath in -the school, 104 was the highest number that any one could obtain. During -1875 the record was kept for fifty Sabbaths, and the highest number of -marks obtained by any of the Indian children was forty-eight, by Andrew -Peterson. Eighty-eight were obtained by each of two white children, -Minnie Lansdale and Lizzie Ward. Twenty of the Indian children were on -the roll of honor some of the time. During 1876 Miss Martha Palmer, an -Indian girl, received eighty-six marks out of a possible hundred. The -next highest was a white girl, then a half-breed girl, then an Indian -boy, and then a white boy. During 1877 the same Martha Palmer received -ninety-six marks, the highest number possible that year, there having<span class="pagenum"><a name="page_232" id="page_232"></a>{232}</span> -been no school on four Sabbaths. In 1878 Martha Palmer and Emily Atkins -each committed the six verses to memory and recited them perfectly at -the school during forty-nine Sabbaths, there having been no school on -three Sabbaths. That was the best report during the ten years. The -highest number in 1883 was by Annie Sherwood, but the number of -credit-marks was only forty-eight.</p> - -<p>Sometimes we followed the simplest part of the Bible through by course -and sometimes used the International Lessons. The former plan was in -many respects better for the scholars, as the International Lessons -skipped about so much that the children often lost the connection; they -were sometimes not adapted for Indians, and the children would lose the -quarterlies or their lesson-papers. The latter plan was for some reasons -better for the teachers, as they could get helps in the quarterlies to -understand the lesson which they could not well get elsewhere. -Sabbath-school papers with a Bible picture in them and an explanation of -it were valuable. Such at last I found in <i>The Youth’s World</i> for 1883. -Once a month, while I had them, I gave the papers to the teachers the -Sabbath previous and told the scholars<span class="pagenum"><a name="page_233" id="page_233"></a>{233}</span> to learn a few verses in the -Bible about the picture. Then every child received the paper on the -Sabbath, and the story was explained.</p> - -<p>At first nearly all the teachers were whites; but in time, as the whites -moved away and the young men and women became older and more competent, -they took up the work. About half of the teachers during the last two -years were Indians. Agent Eells was superintendent of the school from -its beginning in 1871 until 1882, when his head-quarters were removed to -another reservation, since which time I have had charge. When the agent -left he received from the school a copy of Ryle’s Commentary on John, in -three volumes, which present was accompanied by some very appropriate -remarks by Professor A. T. Burnell, then in charge of the school.</p> - -<p>“Sanctify them through thy truth: thy word is truth,” said Christ, and -we found this to be true; the committing to memory of so many verses -produced its natural effect. The seed sown grew. Eighteen Indian -children out of the Sabbath-school have united with the church.</p> - -<p>The average attendance on the school at Skokomish has varied. From June, -1875, to June, 1876, it was eighty-five, and that was the highest.<span class="pagenum"><a name="page_234" id="page_234"></a>{234}</span> From -June, 1881, to June, 1882, it was forty-seven, which was the lowest. The -dismissal of employees and their families and the “dark days,” of which -mention has been made, caused decrease for a time.<span class="pagenum"><a name="page_235" id="page_235"></a>{235}</span></p> - -<h2><a name="XXXVIII" id="XXXVIII"></a>XXXVIII.<br /><br /> -PRAYER MEETINGS.</h2> - -<p class="nind"><span class="letra">A</span>NOTHER of the first meetings established on the reservation under the -new policy was the prayer-meeting along with the Sabbath-school. To -those white people near the reservation who cared but little for -religion, and who had known the previous history of the reservation, a -prayer-meeting on a reservation! ah, it was a strange thing, but they -afterward acknowledged that it was a very proper thing for such a place. -That regular church prayer-meeting has been kept up from 1871 until the -present time, varied a little at times to suit existing circumstances. -The employees and school-children were the principal attendants, as it -was too far away from most of the Indians for them to come in the -evening. But few of the children ever took part. Too many wise heads of -a superior race frightened them even if they had wished to do so. The -average attendance on it has varied from twenty-two in 1875 to -thirty-eight in 1880. Previous to 1880, it ranged below thirty—since -then above that number.<span class="pagenum"><a name="page_236" id="page_236"></a>{236}</span></p> - -<p>To suit the wants of the children we had boys’ prayer-meetings and -girls’ prayer-meetings. Sometimes these were merely talks to them, and -sometimes they took part. In the summer of 1875 the white girls first -made a request to have one. I had been to our Association and on my -return I reported what I had heard of a children’s meeting at Bellingham -Bay. Two of the girls were impressed with the idea and made a request -for a similar one. Indian girls were soon invited to come and more or -less took part. It was not long before from its members some came into -the church. For a long time my mother had charge of this. She died in -1878, after which my wife took charge. The white girls at last all left -and only Indian girls remained in it. They have often taken their turn -in leading the meeting.</p> - -<p>Although for two or three years I had asked a few boys to come to my -house from time to time to teach them and try to induce them to pray, -yet they never did any thing more than to repeat the Lord’s Prayer, -until February, 1877. Then three boys came and asked for instruction on -this subject, and soon we had a prayer-meeting in which all took part. -Previous to that school-boys had seemed to be interested in religion, -but when they<span class="pagenum"><a name="page_237" id="page_237"></a>{237}</span> became older and mingled more with the older Indians they -went back again into their old ways; but none ever went as far as these -did then—none ever prayed where a white person heard them or asked to -have a prayer-meeting with their minister. During that summer the -interest increased and it grew gradually to be a meeting of twenty with -a dozen sometimes taking part, but all were not Christians. After a few -months of apparent Christian life, some found the way too hard for them -and turned back, yet a number of them came into the church.</p> - -<p>But all of these meetings did not reach the older Indians. They were too -far away to attend, and, had they been present, the meeting was in an -unknown tongue. So in the summer of 1875 I began holding meetings at -their logging-camps. They were welcomed by some, while with some, -especially those who leaned toward the Catholic religion and the old -native religion, it was hard work to do any thing. In these meetings I -was usually assisted by the interpreter John Palmer. At our church -services and Sabbath-school it was very difficult to induce them to sing -or to say any thing. There were enough white folks to carry them and -they were willing to be carried. At our first meetings<span class="pagenum"><a name="page_238" id="page_238"></a>{238}</span> with them they -sang and talked well, but preferred to wait a while before they should -pray in public. They did not know what to say, was the excuse they gave. -On reading I found that the natives at the Sandwich Islands were -troubled in the same way; and I remembered that the disciples said: -“Lord, teach us how to pray, as John also taught his disciples;” so we -offered to teach them how, for they professed to be Christians. One of -us would say a sentence and then ask one of the better ones to repeat it -afterward. I remember how something comical struck one of the Indians -during one of these prayers and he burst out laughing in the midst of -it. Feeling that a very short prayer would be the best probably for them -to begin with alone, I recommended that they ask a blessing at their -meals. This was acceptable to some of them. I taught them a form, and -they did so for that fall and a part of the winter. I once asked one -Indian if he ever prayed. His reply was that he asked a blessing on -Sabbath morning at his breakfast. That was all, and he seemed to think -that it was enough.</p> - -<p>When winter came the logging-camps closed and they went to their homes. -They were too far off to hold evening services with them, because of<span class="pagenum"><a name="page_239" id="page_239"></a>{239}</span> -the mud, rain, and darkness, and, as they had but little to do, I took -Tuesdays for meetings with them. About the first of December we induced -four of them to pray in a prayer-meeting without any assistance from us. -This meeting was three hours long. It seemed as if a good beginning had -been made, but Satan did not propose to let us have the victory quite so -easily. In less than a week after this the Indians were all drawn into a -tribal sing tamahnous, and all of these praying Indians took some part, -though only one seemed to be the leader of it. That was the end of his -praying for years. The agent told him that he had made a fool of himself -and he said that it was true. In 1883 he was among the first to join the -church and since then he has done an excellent work. Still I kept up the -meetings during the winter. The Indian, however, is very practical. His -ideas of spiritual things are exceedingly small. His heaven is sensual -and his prayers to his tamahnous are for life, food, clothes, and the -like. So when they began to pray to God, they prayed much for these -things, and when they did not obtain all for which they asked, they grew -tired. Others then laughed at them for their want of success. I talked -of perseverance in prayer.<span class="pagenum"><a name="page_240" id="page_240"></a>{240}</span></p> - -<p>Not long after this the trouble with Billy Clams and his wife, as -already related under the head of marriage, occurred. He escaped at -first, but others were put in jail for aiding him. At one of the first -meetings after this trouble began, I asked one to pray, but he only -talked. I asked another and he said “No,” very quickly, and there was -only one left. Soon after this, they held a great meeting to petition -the agent to release the prisoners. The only praying one prayed -earnestly that this might be done. The petition was rightfully refused. -The other Indians laughed at him for his failure, and that stopped his -praying in public for a long time, with one exception. Once afterward we -held a meeting with them and after some urging a few took part, but it -was a dying affair. Notwithstanding all that they had said about being -Christians, the heart was not there, and until 1883 hardly any of the -older uneducated Indians prayed in public in our meetings. Of those -four, one left the reservation and became a zealous Catholic; one has -apparently improved some; one was nearly ruined by getting a wife with -whom he could not get along for a time, and at last became a leader in -the shaking religion; and one, as already stated, has done very well.<span class="pagenum"><a name="page_241" id="page_241"></a>{241}</span></p> - -<p>The next summer, 1876, I visited their logging-camps considerably, and -was well received by some, while others treated me as coldly as they -dared, doing only what they could not help doing. But they did not take -as much part in the meetings as they had done the previous summer, -talking very little and praying none. Their outward progress toward -religion had received a severe check. As has been the case with some -other tribes, Satan would not give up without a hard struggle. Like some -of the disciples, they found the gospel a hard saying, could not bear -it, and went back and walked no more with Christ.</p> - -<p>The business of logging was overdone for several years, and during that -time I was not able to gather them together much for social meetings. I -worked mainly by pastoral visiting. In the winter of 1881-82 some of -them went to the Chehalis Reservation and attended some meetings held by -the Indians there and were considerably aroused. They again asked for -meetings and held them, but while they were free to talk and sing, they -were slow to pray. Logging revived, and I held meetings quite constantly -with them during the next two years.</p> - -<p>At that time four of them professed to take a<span class="pagenum"><a name="page_242" id="page_242"></a>{242}</span> stand for Christ. -Gambling was a besetting sin of some of them, but with some help from -the school-boys, who had now grown to be men, they passed through the -Fourth of July safely, although there was considerable of it on the -grounds, and two of them were strongly urged to indulge. The other two -were absent. But in the fall there was a big Indian wedding with -considerable gambling and horse-racing, and then two fell. Another did a -very wrong thing in another way and was put in jail for it, and that -stopped his praying for a time, though he has since begun it again. The -other was among the first of the older Indians to join the church in -1883, and he has done a firm good work for us since.</p> - -<p>In other camps I was welcomed also, but it has ever been difficult to -induce them, even the Christians, to pray or speak much in public. Those -prayer-meetings have usually been what I have had to say. Occasionally -they speak a little; but, not being able to read, their thoughts run in -a small circle, and they are apt to say the same things over again, and -they tire of it unless something special occurs to arouse them. “You -speak,” they often say to me, when I have asked them to say something. -“You know something<span class="pagenum"><a name="page_243" id="page_243"></a>{243}</span> and can teach us; we do not know any thing and we -will listen.” It is a fact that what we obtain from the Bible is the -great source of our instruction for others; still if we are Christians -and know only a little, the Spirit sometimes sanctifies that even in a -very ignorant person so that he may do some good with it.</p> - -<p>The Clallam prayer-meetings at Jamestown have been different. They began -them when I visited them only once in six months, hence they had to take -part or give them up. They were not willing to do the latter, therefore -they have had to do the former. Sometimes eight or ten take part. They -seem to expect that if a person join the church he will take part in the -prayer-meeting, and the children of thirteen or fourteen years of age do -so with the older ones. Thrown on their own resources in this respect, -as well as in others, it has had its advantages.<span class="pagenum"><a name="page_244" id="page_244"></a>{244}</span></p> - -<h2><a name="XXXIX" id="XXXIX"></a>XXXIX.<br /><br /> -INDIAN HYMNS.</h2> - -<p class="nind"><span class="letra">O</span>UR first singing was in English, as we knew of no hymns in the -languages which the Indians could understand. In the Sabbath-school -prayer-meeting and partly in church we have continued to use them, as -the children understand English, and it is best to train them to use the -language as much as possible. “Pure Gold” and the Gospel Hymns and -Sacred Songs, as used by Messrs. Moody and Sankey, have been in use -among the Indian children for the last twelve years. Two or three of the -simplest English songs which repeat considerably have also been learned -by many of the older Indians, who understand a little of our language, -as: “Come to Jesus!” and “Say, brothers, will you meet us?” Yet all -these did not reach the large share of the older Indians as we wished to -reach them. “What are you doing out here?” “Why do you not go to -Sabbath-school?” were questions which were asked one Sabbath by the wife -of the agent<span class="pagenum"><a name="page_245" id="page_245"></a>{245}</span> to an Indian who was wandering around outside during that -service. His reply was that as the first part of the exercises and the -singing were in English they were very dry and uninteresting to him. -Only when the time came for singing the Chinook song was he much -interested. That was in 1874, and there was only one such song, which -the agent had made previous to my coming; but the want of them, as -expressed by that Indian, compelled us to make more. The first efforts -were to translate some of our simpler hymns into the Chinook language, -but this we found to be impracticable, with one or two exceptions. The -expressions, syllables, words, and accent did not agree well enough for -it; so we made up some simple sentiment, repeated it two or three times, -fitted it to one of our tunes, and sang it. In the course of time we had -eight or ten Chinook songs. They repeated considerably, because the -older Indians could not read and had to learn them from hearing them, -somewhat after the principle of the negro songs. Major W. H. Boyle -visited us in 1876, and was much interested in this singing. He took -copies of the songs and said he would see if he could not have them -printed on the government press belonging to the War<span class="pagenum"><a name="page_246" id="page_246"></a>{246}</span> Department, at -Portland, free of expense; but I presume he was not able to have it -done, as I never heard of them again.</p> - -<p>In my visits among white people and in other Sabbath-schools I was often -called upon to sing them, and was then often asked for a copy; so often -was this done that I grew tired of copying them. Encouraged by this -demand and by Major Boyle’s interest in them, I thought I would see if I -could not have them published. I wrote to several other reservations, -asking for copies of any such hymns which they might have, hoping that -they also would bear a share of the expense of publishing them; but I -found that most of them had no such songs, and, to my surprise, some -seemed to have no desire for them. So I was compelled to carry on the -little affair alone. I was unable to bear the expense, but fortunately -then Mr. G. H. Himes, of Portland, consented to run all risks of -printing them, and so in 1878 a little pamphlet, entitled “Hymns in the -Chinook Jargon Language,” was printed, and it has been very useful. The -following, from its introductory note, may be of interest:—</p> - -<p>“These hymns have grown out of Christian work among the Indians.... The -chief peculiarity<span class="pagenum"><a name="page_247" id="page_247"></a>{247}</span> which I have noticed in making hymns in this language -is that a large proportion of the words are of two syllables, and a -large majority of these have the accent on the second syllable, which -renders it almost impossible to compose any hymns in long, common, or -short metres.”</p> - -<p>The following remarks were made about it by the editor of <i>The American -Missionary</i>:—</p> - -<p>“It is not a ponderous volume like those in use in our American -churches, with twelve or fifteen hundred hymns, but a modest pamphlet of -thirty pages, containing both the Indian originals and the English -translations. The tunes include, among others, ‘Bounding Billows,’ ‘John -Brown,’ and ‘The Hebrew Children.’ The hymns are very simple and often -repeat all but the first line. The translations show the poverty of the -language to convey religious ideas.... It is no little task to make -hymns out of such poor materials. Let it be understood that these are -only hymns for the transition state—for Indians who can remember a -little and who sing in English as soon as they have learned to read. -This little book is a monument of missionary labor and full of -suggestion as to the manifold difficulties to be encountered in the -attempt to Christianize the Indians of America.”<span class="pagenum"><a name="page_248" id="page_248"></a>{248}</span></p> - -<p>Since then I have made a few others which have never been printed, one -of which is here given. The cause of it was as follows: One day I asked -an Indian what he thought of the Christian religion and the Bible. His -reply was that it was good, very good, for the white man, but that the -Indian’s religion was the best for him. Hence in this hymn I tried to -teach them that the Bible is not a book for the white people alone, but -for the whole world—an idea which is now quite generally accepted among -them. In all we now have sixteen hymns in Chinook, five in Twana, five -in Clallam, and two in Nisqually.</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i4"><i>Tune</i>, “Hold the Fort.”<br /></span> -</div><div class="stanza"> -<span class="i0">(1) Sághalie Tyee, yáka pápeh,<br /></span> -<span class="i3">Yáka Bible kloshe,<br /></span> -<span class="i2"> Kópa kónoway Bóston tíllikums<br /></span> -<span class="i3">Yáka hías kloshe.<br /></span> -</div><div class="stanza"> -<span class="i4">CHORUS.<br /></span> -</div><div class="stanza"> -<span class="i2">Sághalie Tyee, yáka pápeh,<br /></span> -<span class="i3">Yáka Bible kloshe,<br /></span> -<span class="i2">Kópa kónoway tíllikums álta,<br /></span> -<span class="i3">Yáka hías kloshe.<br /></span> -</div><div class="stanza"> -<span class="i0">(2) Sághalie Tyee, yáka pápeh,<br /></span> -<span class="i3">Yáka Bible kloshe,<br /></span> -<span class="i2"> Kópa kónoway Síwash tíllikums<br /></span> -<span class="i3">Yáka hías kloshe.<span class="pagenum"><a name="page_249" id="page_249"></a>{249}</span><br /></span> -</div><div class="stanza"> -<span class="i4">CHORUS.<br /></span> -</div><div class="stanza"> -<span class="i3">Sághalie Tyee, etc.<br /></span> -</div><div class="stanza"> -<span class="i0">(3) Sághalie Tyee, yáka pápeh,<br /></span> -<span class="i3">Yáka Bible kloshe,<br /></span> -<span class="i2"> Kópa kónoway King George tíllikums<br /></span> -<span class="i3">Yáka hías kloshe.—<i>Cho.</i><br /></span> -</div><div class="stanza"> -<span class="i5">TRANSLATION.<br /></span> -</div><div class="stanza"> -<span class="i0">(1) God, His paper—<br /></span> -<span class="i3">His Bible is good;<br /></span> -<span class="i2"> For all American people<br /></span> -<span class="i3">It is very good.<br /></span> -</div><div class="stanza"> -<span class="i4">CHORUS.<br /></span> -</div><div class="stanza"> -<span class="i2">God, His paper—<br /></span> -<span class="i3">His Bible is good;<br /></span> -<span class="i2">For all people now<br /></span> -<span class="i3">It is very good.<br /></span> -</div><div class="stanza"> -<span class="i0">(2) God, His paper—<br /></span> -<span class="i3">His Bible is good;<br /></span> -<span class="i2"> For all Indian people<br /></span> -<span class="i3">It is very good.<br /></span> -</div><div class="stanza"> -<span class="i0">(3) God, His paper—<br /></span> -<span class="i3">His Bible is good;<br /></span> -<span class="i2"> For all English people<br /></span> -<span class="i3">It is very good.<br /></span> -</div></div> -</div> - -<p>By changing a single word in the third line to Pa sai ooks (French), -China, Klale man (black men, or negroes), we had other verses.<span class="pagenum"><a name="page_250" id="page_250"></a>{250}</span></p> - -<p>In time I, however, became satisfied that the Indians would be better -pleased if they could sing a few songs in their native languages; but it -was very difficult to make them, as I could not talk their languages, -and so could not revolve a sentence over until I could make it fit a -tune. The Indians, on the other hand, were too young or too ignorant of -music to adapt the words properly to it for many years. I had, however, -written down about eighteen hundred words and sentences in each of the -Twana, Clallam, and Squaxon dialects of the Nisqually language, for -Major J. W. Powell at Washington, and could understand the Twana -language a very little, and this knowledge helped me greatly. Some of -the older school-boys became interested in the subject, and so we worked -together. After some attempts, which were failures, we were able in 1882 -to make a few hymns which have become quite popular. Some the Indians -themselves made, and some they and I made. The following samples are -given of one in each language:—</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i7">TWANA.<br /></span> -</div><div class="stanza"> -<span class="i1"><i>Tune</i>, “Balerma.”<br /></span> -</div><div class="stanza"> -<span class="i0">(1) Se-seéd hah-háh kleets Badtl Sowul-lús!<br /></span> -<span class="i3">Se-seed hah-háh sa-lay!<span class="pagenum"><a name="page_251" id="page_251"></a>{251}</span><br /></span> -<span class="i1"> Se-seéd hah-háh kleets Badtl Sowul-lús!<br /></span> -<span class="i3">Se-seed hah-háh sa-láy!<br /></span> -</div><div class="stanza"> -<span class="i0">(2) O kleets Badtl Wees Sowul-lús,<br /></span> -<span class="i3">Bis e-lál last duh tse-du-ástl<br /></span> -<span class="i1"> A-hots ts-kai-lubs tay-tlía e-du-ástl;<br /></span> -<span class="i3">Bis-ó-shub-dúh e du-wús!<br /></span> -</div><div class="stanza"> -<span class="i2">TRANSLATION.<br /></span> -</div><div class="stanza"> -<span class="i1">Great Holy Father God!<br /></span> -<span class="i3">Great Holy Spirit!<br /></span> -<span class="i1">Great Holy Father God!<br /></span> -<span class="i3">Great Holy Spirit!<br /></span> -</div><div class="stanza"> -<span class="i1">O our Father God,<br /></span> -<span class="i3">We cry in our hearts<br /></span> -<span class="i1">For the sins of our hearts;<br /></span> -<span class="i3">Have mercy on our hearts!<br /></span> -</div></div> -</div> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i2">CLALLAM.<br /></span> -</div><div class="stanza"> -<span class="i0"><i>Tune</i>, “Come to Jesus!”<br /></span> -</div><div class="stanza"> -<span class="i0">(1) N ná a Jesus<br /></span> -<span class="i3">A-chu-á-atl.<br /></span> -</div><div class="stanza"> -<span class="i0">(2) Tse-íds kwe nang un tun<br /></span> -<span class="i3">A-chu-á-atl.<br /></span> -</div><div class="stanza"> -<span class="i0">(3) E-yum-tsa Jesus<br /></span> -<span class="i3">A-chu-á-atl.<br /></span> -</div><div class="stanza"> -<span class="i0">(4) E-á-as hó-y<br /></span> -<span class="i3">A-chu-á-atl.<span class="pagenum"><a name="page_252" id="page_252"></a>{252}</span><br /></span> -</div><div class="stanza"> -<span class="i0">TRANSLATION.<br /></span> -</div><div class="stanza"> -<span class="i0">(1) Come to Jesus<br /></span> -<span class="i5">Now.<br /></span> -</div><div class="stanza"> -<span class="i0">(2) He will help you<br /></span> -<span class="i5">Now.<br /></span> -</div><div class="stanza"> -<span class="i0">(3) He is strong<br /></span> -<span class="i5">Now.<br /></span> -</div><div class="stanza"> -<span class="i0">(4) He is ready<br /></span> -<span class="i5">Now.<br /></span> -</div></div> -</div> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">SQUAXON DIALECT OF THE NISQUALLY.<br /></span> -</div><div class="stanza"> -<span class="i4"><i>Tune</i>, “Jesus loves me.”<br /></span> -</div></div> -</div> - -<p>The following is a translation of our hymn, “Jesus loves me, this I -know,” so literally that it can be sung in both languages at the same -time. The other two verses have also been likewise translated.</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">(1) Jesus hatl tobsh, al kwus us hai-tuh,<br /></span> -<span class="i3">Gwutl te Bible siats ub tobsh:<br /></span> -<span class="i1"> Way-so-buk as-tai-ad seetl,<br /></span> -<span class="i3">Hwāk us wil luhs gwulluh seetl as wil luhl.<br /></span> -</div><div class="stanza"> -<span class="i8">CHORUS.<br /></span> -</div><div class="stanza"> -<span class="i4">A Jesus hatl tobsh,<br /></span> -<span class="i4">Gwutl ti Bible siats ub tobsh.<br /></span> -</div><div class="stanza"> -<span class="i0">(2) Jesus hatl tobsh, tsātl to át-to-bud<br /></span> -<span class="i3">Guk-ud shugkls ak hāk doh shuk,<br /></span> -<span class="i1"> Tsātl tloh tsa-gwud buk dzas dzuk<br /></span> -<span class="i3">Be kwed kwus cha-chushs atl tu-us da.<br /></span> -</div></div> -</div> - -<p><span class="pagenum"><a name="page_253" id="page_253"></a>{253}</span></p> - -<p>As an illustration of the difficulty I had, the following is given. I -wished to obtain the chorus to the hymn, “I’m going home,” and obtained -the expression, “I will go home,” in Clallam, in the following seven -different ways. The last one was the only one that would fit the music.</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">O-is-si-ai-a tsa-an-tok<sup>hu</sup>.<br /></span> -<span class="i0">Ku-kwa-chin-is-hi-a tok<sup>hu</sup>.<br /></span> -<span class="i0">Ho-hi-a-tsan-u-tok-<sup>hu</sup>.<br /></span> -<span class="i0">Tsā-ā-ting-tsin-no-tok<sup>hu</sup>.<br /></span> -<span class="i0">U-tsā-it-tok<sup>hu</sup>.<br /></span> -<span class="i0">U-its-tla-hutl tok-<sup>hu</sup>.<br /></span> -<span class="i0">To-kó-tsa-un.<br /></span> -</div></div> -</div> - -<p>As a literary curiosity I found that the old hymn, “Where, oh, where is -good old Noah?” to the tune of “The Hebrew Children,” could be sung in -four languages at the same time, and this was the only English hymn that -I was ever able to translate into Chinook jargon, thus:—</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0"><i>Chinook Jargon.</i>—Kah, O kah mit-lite Noah álta?<br /></span> -<span class="i0"><i>Twana.</i>—Di-chád, di chád ká-o way klits Noah?<br /></span> -<span class="i0"><i>Clallam.</i>—A-hín-kwa, a hín chees wi-á-a Noah?<br /></span> -<span class="i0">Far off in the promised land.<br /></span> -</div><div class="stanza"> -<span class="i5">CHORUS.<br /></span> -</div><div class="stanza"> -<span class="i0">By-and-by we’ll go home to meet them.<span class="pagenum"><a name="page_254" id="page_254"></a>{254}</span><br /></span> -<span class="i0"><i>Chinook Jargon.</i>—Alki nesika klatawa nánitch.<br /></span> -<span class="i0"><i>Twana.</i>—At-so-i-at-so-i hoi klis-há-dab sub-la-bad.<br /></span> -<span class="i0"><i>Clallam.</i>—I-á che hátl sche-túng-a-whun.<br /></span> -</div></div> -</div> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i6">LITERAL TRANSLATION.<br /></span> -</div><div class="stanza"> -<span class="i0"><i>Chinook Jargon.</i>—Where, oh, where, is Noah now?<br /></span> -<span class="i0"><i>Twana.</i>—Where, oh, where, is Noah?<br /></span> -<span class="i0"><i>Clallam.</i>—Where, oh, where, is Noah now?<br /></span> -<span class="i0">Far off in the promised land.<br /></span> -</div><div class="stanza"> -<span class="i5">CHORUS.<br /></span> -</div><div class="stanza"> -<span class="i0">By-and-by we’ll go home to meet them.<br /></span> -<span class="i0"><i>Chinook.</i>—Soon we will go and see [him].<br /></span> -<span class="i0"><i>Twana.</i>—Soon we will go and see him.<br /></span> -<span class="i0"><i>Clallam.</i>—Far off in the good land.<br /></span> -</div></div> -</div> - -<p>These sentences can be mixed up in these languages in any way, make good -sense, and mean almost precisely the same. I found no other hymn in -which I could do likewise, but the chorus to “I’m going home” can be -rendered similarly in the English, Twana, and Clallam.</p> - -<p>Clallams are much more natural singers than the Twanas. For this reason, -and also because there have never been enough whites in church to do the -singing for them, there has never been any difficulty in inducing them -to sing in church. But for very many years it was different with the<span class="pagenum"><a name="page_255" id="page_255"></a>{255}</span> -Twanas. When the services were first begun among them the singing was in -English and they were not expected to take part in it. When hymns were -first made in the Chinook jargon there were so many whites to sing in -church, that the Indians did not seem to take hold. They would sing well -enough at their camps, the boys would sing loud enough when alone at the -boarding-house or outdoors, but when they came to church they were -almost mum. The whites and the school-girls did most of it. It is only -within the past year or two that a perceptible change has been made for -the better.<span class="pagenum"><a name="page_256" id="page_256"></a>{256}</span></p> - -<h2><a name="XL" id="XL"></a>XL.<br /><br /> -NATIVE MINISTRY AND SUPPORT.</h2> - -<p class="nind"><span class="letra">B</span>UT little has been done in these respects except to sow the seed, but -if the work shall continue another ten years I trust that more will be -accomplished. Since I have been here I have worked with the idea that in -time the Indians ought to furnish their own ministers and support them. -It will, however, naturally take more time to raise up a native ministry -than a native church, native Christian teachers than native Christian -scholars. These must come from our schools after long years of training. -Owing to a lack of early moral training among them,—the want of a -foundation,—the words of Paul on this subject have appeared to me to -have a striking significance, more so than among whites, although they -are true even among them: “Not a novice, lest being lifted up with pride -he fall into the condemnation of the devil.”</p> - -<p>All people are tempted to be proud, but owing to this lack of -foundation, Indians are peculiarly<span class="pagenum"><a name="page_257" id="page_257"></a>{257}</span> so. A little knowledge puffeth up, -and, to use a common expression, they soon get the “big-head.” That -spoils them for the ministry. My first hope of this kind was that John -Palmer would turn his attention to the subject, but he had a family -before I knew him, and I never could induce him to look much in that -direction. In the spring of 1882 two young men who had been in school -from childhood took hold well. They began to talk with the Indians, to -assist me in holding meetings, and to take charge of them in my absence. -I felt that they were too young,—less than twenty-one,—and yet at -times I could see no other way to do; but I had reason to fear that both -felt proud of their position. During the next summer one of them, in -getting married, fell so low that we had to suspend him from the church -for almost a year, and the other for a time went slowly backward. Both -have come up again considerably, and the latter has done quite well for -the last year in holding lay-meetings. I pray “the Lord of the harvest, -that he will send forth laborers into his harvest.”</p> - -<p>As to the support of the ministry, I always felt a delicacy in speaking -of the subject, because I was the minister. For several years, as long -as<span class="pagenum"><a name="page_258" id="page_258"></a>{258}</span> very few of the older Indians were members of the church, and the -ones who were members were scholars without money, it was difficult to -say much. As soon as some of the school-boys were put to work as -apprentices, I broached the subject to them, talked about it, and gave -them something to read on it. While they were apprentices and employees -most of them gave fairly. The agent urged them to do so, but compelled -none, and a few refused entirely. But when they left the government -employ and the agent moved away, they stopped doing what they had never -liked to do.</p> - -<p>The older Indians, when they did come into the church, were hardly -prepared for it. The Catholic set said that if the people joined them -they would have nothing to pay. One of the Catholics told me that the -only reason why I wanted to get him into the church was to obtain his -money. It had been revealed to them that it was wrong to sell God’s -truth. These arguments, somewhat similar to those used years ago by some -of the more ignorant people in the Southern and Western States, coupled -with the natural love of money, has made it very difficult to induce -even the members of the church to contribute for the support of their -pastor. One of them once almost found fault<span class="pagenum"><a name="page_259" id="page_259"></a>{259}</span> with me for taking the -money contributed at a collection by whites at Seabeck, where I often -preached, and he thought I ought not to do so.</p> - -<p>The Indians at Jamestown have done somewhat differently. In their -region, when there has been preaching by the whites, generally a -collection is taken. Noticing this, of their own accord, in 1882 when I -went to them, they passed around the hat and took up a collection of -three dollars and forty-five cents, and they have sometimes done so -since.<span class="pagenum"><a name="page_260" id="page_260"></a>{260}</span></p> - -<h2><a name="XLI" id="XLI"></a>XLI.<br /><br /> -TOBACCO.</h2> - -<p class="nind"><span class="letra">T</span>HE use of tobacco is not as excessive among the Twanas as among many -Indians—not as much so as among the Clallams. Seldom is one seen -smoking or chewing, though a large share of the Indians use it a little. -Yet not much of a direct war has been waged against it. There have been -so many greater evils against which it seemed necessary to contend that -I hardly thought it wise to speak much in public against it. Still a -quiet influence has been exerted against it. The agent never uses it, -and very few of the employees have done so. This example has done -something.</p> - -<p>The following incident shows the ideas some of them have obtained. About -1876 the school-teacher heard something going on in the boys’ room. He -quietly went to the key-hole and listened to see if any mischief were -brewing. The result was different from what he had feared. The boys were -holding a court. They had their judge and jury, witnesses and lawyers. -The culprit was<span class="pagenum"><a name="page_261" id="page_261"></a>{261}</span> charged with the crime of being drunk. After the -prosecution had rested the case, the criminal arose and said about as -follows: “May it please your honor, I am a poor man and not able to pay -a lawyer, so I shall have to defend myself. There is a little mistake -about this case. My name is Captain Chase [a white man of the region]. I -came to church on Sunday; the minister did not know me. I was well -dressed, and the minister mistook me for another minister. So when he -was done, he asked me to say a few words to the Indians. I was in a fix, -for I had a large quid of tobacco in my mouth. I tried to excuse myself, -but the minister would not take no for an answer. So at last I quietly -and secretly took out the tobacco from my mouth [suiting his words with -a very apt illustration of how it was done], threw it behind the seat, -and went up on the platform to speak. But I was not sharp enough for the -Indians. Some of them saw me throw it away, <i>and they thought a minister -had no business with tobacco</i>, and that is why I am here; besides I was -a little tipsy.” I have enjoyed telling this story to one or two -tobacco-using ministers.</p> - -<p>Somewhat later a rather wild boy wrote me, asking me to allow him to -enter the praying band of Indian boys. He promised to give up his bad<span class="pagenum"><a name="page_262" id="page_262"></a>{262}</span> -habits; and among others he mentioned the use of tobacco, which he said -he would abandon.</p> - -<p>Within the past year a number of the older Indians have abandoned its -use. I have a cigar which was given me by one man. He said that when he -determined to stop its use, he had a small piece of tobacco and two -cigars, and that for months afterward they lay in his house where they -were at that time, and he gave me one of them. Most of those who stopped -using it belonged to the shaking set. It was one of the few good things -which resulted from that strange affair. But they have been earnestly -encouraged to continue as they have begun in this respect.</p> - -<p>A white man who has an Indian woman for a wife told me the following. -For years both he and his wife used tobacco, himself both chewing and -smoking. When she professed to become a Christian, she gave up her -tobacco and tried to induce him to do the same, and at last he did so -far yield as to stop smoking; but he continued to chew. All her talk did -not stop him. But he saw that when he had spit on the floor and stove, -she would get a paper or rag and wipe it up, and hence he grew ashamed -and stopped chewing in the house, using only a little—when he told -me—in the woods when at work.<span class="pagenum"><a name="page_263" id="page_263"></a>{263}</span></p> - -<h2><a name="XLII" id="XLII"></a>XLII.<br /><br /> -SPICE.</h2> - -<p class="nind"><span class="letra">A</span>N experience which is not very pleasant comes from the vermin, -especially the fleas—not a refined word; but the most refined society -gets accustomed to it here because they <i>have to do so</i>, and the more so -the nearer they get to the native land of these animals—the Indians. I -stood one evening and preached in one of their houses when I am -satisfied that I scratched every half-minute during the service; for, -although I stood them as long as I could, I could not help it. I would -quietly take up one foot and rub it against the other, put my hand -behind my back or in my pocket, and treat the creatures as gently as I -could, and the like, so as not to attract any more attention than -possible.</p> - -<p>But then Indian houses are not their only dwellings. At one place I once -stayed at a white man’s house, who was as kind as he knew how to be: but -backing for twenty years with very few neighbors except Indians is not -very elevating; it is one of<span class="pagenum"><a name="page_264" id="page_264"></a>{264}</span> the trials of the hardy frontiersman. I -tried to go to sleep—one bit; I kicked—he stopped; I shut my -eyes—another wanted his supper; I scratched; and so we kept up the -interminable warfare until three o’clock, when sleep conquered for two -hours. The next day, on the strength of it, I preached twice, held a -council, tramped five miles, and talked the rest of the time. That night -mine host, having suspected something, proposed that we take our -blankets and go to the barn. I was willing, and we all slept soundly; -but the hay was a year old, and in that region sometimes innumerable -small hay-lice get on it—a fact of which I was not aware. They did not -trouble us during the night; but when we arose the next morning our -clothes, which had lain on the hay, were covered with thousands of them. -Every seam, torn place, button-hole, and turned-over place was crowded -with the lilliputians. It took me three quarters of an hour to brush -them from my clothes. However, it did not hurt the clothes or me. My -better two-thirds would have said that they needed brushing.</p> - -<p>Twice while traveling to Jamestown have I been obliged, when within -twenty miles of the place, to stop all day Saturday because of heavy<span class="pagenum"><a name="page_265" id="page_265"></a>{265}</span> -head-winds, when I was exceedingly anxious to be at Jamestown over the -Sabbath. That day was consequently spent not where I wished to be. It -seemed to me to be a strange Providence; but I have since been inclined -to believe that my example in not traveling on the Sabbath, when the -Indians knew how anxious I was to reach the place, was worth more than -the sermons I would have preached.</p> - -<p>The following appeared in <i>The Child’s Paper</i> in January, 1878:—</p> - -<p>“In the school on the Indian reservation where I live twenty-five or -thirty Indian children are taught the English language. At one time a -new boy came who knew how to talk our language somewhat but not very -well. Soon after he came he was at work with the other boys and the -teacher, when, in pronouncing one English word, he did not pronounce it -aright. He was corrected but still did not say it right. Again he was -told how, but still it seemed as if his tongue were too thick; and -again, but he did not get the right twist to it. At last one of the -scholars thought that he was doing it only for fun and that he could -pronounce it correctly if he only would do so, so he said: ‘O boys, it -is not because his tongue is crooked but because his ears are -crooked!’<span class="pagenum"><a name="page_266" id="page_266"></a>{266}</span><span class="lftspc">”</span></p> - -<p>Query: Are there not some others who have crooked ears?</p> - -<p>What does Paul say? “Five times received I forty stripes save one.” -Well, I have never been treated so, for the people are as kind as can -be. “Shipwrecked”? No, only cast twice on the beach by winds from a -canoe. “A night and a day in the deep”? No, only a whole night and a -part of several others on the mud-flats, waiting for the tide to come. -No danger of drowning there. So I have determined to take more of such -spice if it shall come.<span class="pagenum"><a name="page_267" id="page_267"></a>{267}</span></p> - -<h2><a name="XLIII" id="XLIII"></a>XLIII.<br /><br /> -CURRANT JELLY.</h2> - -<p class="nind"><span class="letra">T</span>HERE is, however, another side to the picture, more like currant jelly. -The people generally are as kind as they can be. “We will give you the -best we have,” is what is often told me, and they do it. Here is a house -near Jamestown, where I have stopped a week at a time, or nearly that, -once in six months for about six years, and the people will take nothing -for it. For seventy-five miles west of Dunginess is a region where a -man’s company is supposed to pay for his lodgings at any house. I meet a -man, who offers to go home, a half a mile, and get me a dinner, if I -will only accept it. A girl, with whose family I was only slightly -acquainted, stood on the porch one day as I passed, and said: “Mister, -have you been to dinner? You had better stop and have some.” A -hotel-keeper, who had sold whiskey for fifteen years, put me in his best -room, one which he had fitted up for his own private use, and then would -take nothing for it. The Superintendent<span class="pagenum"><a name="page_268" id="page_268"></a>{268}</span> of the Seabeck Mills, Mr. R. -Holyoke, invited me to go to his house whenever I was in the place, and -would never take any thing for it. It amounted to about four weeks’ time -each year for five or six years, and yet he would hardly allow me to -thank him. Others, too, at the same place, have been very kind. The -steamer <i>St. Patrick</i> for two years and a half always carried myself and -family free, whenever we wished to travel on it, and during that time it -gave us sixty or seventy-five dollars’ worth of fare. Captain J. G. -Baker, of the <i>Colfax</i>, said to me, six or seven years ago: “Whenever -you or your family, or an Indian whom you have with you to carry you, -wish to travel where I am going, I will take you free.” He has often -done it, sometimes making extra effort with his steamer in order to -accommodate me. The steamers <i>Gem</i> and <i>McNaught</i> also made a rule to -charge me no fare when I traveled on them.</p> - -<p>Indians, too, are not wholly devoid of gratitude. It is the time of a -funeral. They are often accustomed at such times to make presents to -their friends who attend and sympathize with them. “Take this money,” -they have often said to me at such times, as they have given me from one -to three dollars. “Do not refuse—it is our custom;<span class="pagenum"><a name="page_269" id="page_269"></a>{269}</span> for you have come -to comfort us with Christ’s words.” At a great festival, where I was -present to protect them from drunkenness, and other evils equally bad, -they handed me seven dollars and a half, saying, “You have come a long -distance to help us; we can not give you food as we do these Indians, as -you do not eat with us; take this money, it will help to pay your -board.” But when I offered to pay the gentleman with whom I was staying, -Mr. B. G. Hotchkiss, he too would take nothing for the board. The good -people of the Pearl Street Church in Hartford, Connecticut, sent us a -barrel of things in the early spring of 1883, whose money value I -estimated at considerably over a hundred dollars, and whose good cheer -was inestimable in money, because it came when our days were the -darkest.</p> - -<p>God has been very good to put it into the hearts of so many people to be -so kind, and not the least good thing that he has done is that he has -put that verse in the Bible about the giving a cup of cold water and the -reward that will follow.<span class="pagenum"><a name="page_270" id="page_270"></a>{270}</span></p> - -<h2><a name="XLIV" id="XLIV"></a>XLIV.<br /><br /> -CONCLUSION.</h2> - -<p class="nind"><span class="letra">D</span>R. H. J. MINTHORNE, superintendent of the Indian Training School at -Forest Grove, Oregon, once remarked to me, “that, in the civilization of -Indians, they often went forward and then backward; but that each time -they went backward it was not quite so far as the previous time, and -that each time they went forward it was an advance on any previous -effort.” I have found the same to be true. They seem to rise much as the -tide does when the waves are rolling—a surge upward and then back; but -careful observation shows that the tide is rising.</p> - -<p>There is much of human nature in them. In many respects—as in their -habits of neatness and industry, their visions, superstitions, and the -like—I have often been reminded of what I have read about ignorant -whites in the Southern and Western States fifty years ago, and of what I -have seen among the same class of people in Oregon thirty years ago.<span class="pagenum"><a name="page_271" id="page_271"></a>{271}</span></p> - -<p>Soon after I came here, an old missionary said to me: “Keep on with the -work; the fruits of Christian labor among the Indians have been as great -or greater than among the whites.” I have found it to be in some measure -true. Something has, I trust, been done; but the Bible and experience -both agree in saying that “God has done it all.” I sometimes think I -have learned a little of the meaning of the verse, “Without me ye can do -nothing,” and I would also record that I have proved the truth of that -other one, “I am with you alway,"—for the work has paid.</p> - -<p>I went to Boise City, in Idaho, in 1871, with the intention of staying -indefinitely, perhaps a lifetime, but Providence indicated plainly that -I ought to leave in two and a half years. When I came here, it was only -with the intention of remaining two or three months on a visit. The same -Providence has kept me here ten years and I am now satisfied that his -plans were far wiser than mine. So “man proposes and God disposes.” The -Christians’ future and the Indians’ future are wisely in the same hands.</p> - -<p class="c">THE END</p> - -<div class="footnotes"><p class="cb">FOOTNOTES:</p> - -<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Among the Alaskans, pp. 271, 272.</p></div> - -<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> It was not at that time, at this place.</p></div> - -<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Added to the Jamestown Church, and inserted here to give a -view of the whole work.</p></div> -</div> - -<hr class="full" /> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Ten years of missionary work among the -Indians at Skokomish, Washington Terri, by Myron Eells - -*** END OF THIS PROJECT GUTENBERG EBOOK TEN YEARS OF MISSIONARY WORK *** - -***** This file should be named 56100-h.htm or 56100-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/6/1/0/56100/ - -Produced by Larry B. 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