Tour of Robert Tomlinson among the tribes of the Nass and Skeena Rivers
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[1] Tour of the Revd R. Tomlinson
[2] among the tribes on the Nass and Skeena rivers
[3] 1874
[4] About ten A.M. on the 15th of October left Kincolith
[5] in a canoe with the following crew of Indians
[6] Edward Morgan, owner of the canoe, Charles Woods, Arthur
[7] Gurney and Howisky. After we had crossed the mouth
[8] of the Nass River the wind turned against us and there
[9] were occasional showers, so we did not make much progress.
[10] We had only made about ten miles by the evening and
[11] as there was every prospect of its being a wild night
[12] we were obliged to travel about two miles farther to
[13] reach a safe camping ground. It was quite dark
[14] before we camped and we were obliged to make a
[15] fire of any loose sticks and driftwood we could find;
[16] After a hearty meal around the fire we sang a hymn
[17] and prayed and then retired for the night. Edward
[18] Arthur and Howisky remained on shore camping under
[19] a sail. Charles and I elected to sleep in the canoe. We
[20] spread a sail on a pole over our heads. Unfortunately
[21] by reason of the darkness we did not remark that the
[22] sail was torn just over where I was. The canoe was too
[23] loaded to make it possible for me to spread any sort of
[24] bed. so rolling myself in a shawl and sitting on my
[25] blankets still rolled up. I fell asleep. Before midnight
[26] our prognostications of the weather proved correct. It
[27] blew very hard and the wind was a accompanied by
[28] torrents of rain. A little before daylight we are awoke, to find
[29] it still blowing and raining very hard. A continuous
[30] drip through the tear in the sail had wet me through to
[31] the skin on my back otherwise I was comparatively dry.
[32] Those on sure fared much worse as the sale proved
[33] no defence against the heavy drops from the overhanging
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[1] boughs. In this grey light of dawn they look like a ship
[2] wrecked crew just emerged from the water. The fire was out
[3] and it was considered unwise to open the stores in such
[4] rain, we started without any breakfast in the hope of
[5] reaching a sheltered spot. We took the inside passage as
[6] it is called, and narrow passage dividing some large islands
[7] from the mainland. The wind though favourable was light
[8] and the rain continued all day. About noon we felt very
[9] hungry, but we were so wet that we thought it better to
[10] press forward. So having cut a smoked salmon into strips.
[11] each one got a strip. This is a favourite food of these
[12] tribes, it is prepared in this way. A salmon being caught
[13] is split down the middle and hung in the smoke to dry.
[14] When partially dry each half is again split. And it is
[15] again hung in the smoke until quite dry. Salmon thus
[16] dryed are packed in bundles until wanted for use. When
[17] one or more are taken and either boiled or roasted at the
[18] fire; as we had no fire we could do neither so eat it
[19] uncooked. As some people eat red herrings. About three
[20] P.M. we reached a log hut inhabited by an elderly
[21] Tchimshean, his wife, and an idiot nephew of his wife’s.
[22] Formerly this man was a very fierce character and one
[23] of the leaders of many tribal quarrels and wars. Laterally
[24] however he has settled down to the quiet occupation
[25] of gardening in which he has been very successful, he
[26] is almost quite deaf, and what little he can hear us by
[27] his wife shouting it into his ear. From some unaccountable
[28] reason he has conceived a very great friendship for me. and
[29] on this occasion no one could have been more kind, inviting
[30] us all into their little cabin he refused to let any of the
[31] crew cut wood but putting on his coat and hat took
[32] his axe and bidding his wife to put on all the wood left
[33] in the house and make us comfortable while he was
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[1] cutting sufficient wood to keep a fire alight all night.
[2] When he returned he chose from his little store of vegetables
[3] the nicest and with the help of his wife he cooked them
[4] for us. He then hung up rope so much to hang our
[5] wet blankets &c and cleared every available spot for us to
[6] sleep on, and all this for one from whom he had never
[7] received a dollar in his life. We had intended to push
[8] on we had when we had dried ourselves but he urged so strongly
[9] to stay that we consented and I was very glad we did so.
[10] as it opened an opportunity for affording comfort and
[11] instruction to a man and his wife who happened to be
[12] stopping in the house at the time and were in low spirits
[13] on account of the changes which had recently taken place
[14] at Fort Simpson. Having set them right on some points
[15] on which they have been misinformed; I urged upon them
[16] the necessity for practical personal religion. Afterwords we
[17] considered the story of the Philippean jailor afterwards by
[18] the light of the fire they managed to learn both the English
[19] and Tchimshean. The question of the jailer and Paul’s answer
[20] to it. Then having sung a hymn and committed ourselves
[21] to the care of our Heavenly Father we retired to rest, warm,
[22] dry and happy. We left early next morning in pours of
[23] rain having bid adieu to our kind host. When we
[24] reached open water we found it very rough and in
[25] endeavouring to round a point had some difficulty to
[26] manage the canoe finally getting into a heavy swell we
[27] were obliged to turn back and seek some shelter. Hardly
[28] had we got back into the narrow channel when the wind
[29] which had been southerly all night suddenly veered round
[30] to the S.W. and a severe squall burst harmlessly over
[31] our heads. When the violence at the squall was past we
[32] started again and reached Fort Simpson about four P.M.
[33] I was anxious to reach Metlakatla this evening
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[1] but being urged by many at Fort Simpson to spend the
[2] Sunday with them I yielded.
[3] Sunday, Octr 18th Fort Simpson. Service at eleven A.M.
[4] and again at three P.M. about forty present on each
[5] occasion. At morning service I took as a text St Paul’s question
[6] “Lord what will thou have me do” and in the afternoon
[7] his triumphant exclamation. “I have finished my course,
[8] I have fought the fight, henceforth there is laid up for
[9] me a crown of righteousness” from these two discourses I
[10] endeavoured to shew them that we must ask God to direct
[11] us and if we would have the same glorious hope a St Paul
[12] had. We must follow the leading of our Father. In the evening
[13] we again held service. About sixty present. Edward (one of
[14] the crew) preached, from the first three verses of the fourteenth
[15] Chapter St John. It was the first time I had heard him and
[16] a thrill of pleasure and thankfulness ran through my heart
[17] as I listened. so simple – so suitable. so very stirring. After
[18] service we quietly retired to rest. After a quiet nights
[19] rest we awoke to find it raining and blowing from the
[20] south again. And it was not until near noon having
[21] discharged a considerable portion of our provisions that we
[22] could venture to start for Metlakatla which place we
[23] reached in the evening. We were detained by weather
[24] at Metlakatla until Saturday morning when we started in
[25] the hope of reaching Port Essington distant about twenty miles
[26] from Metlakatla . And spend the Sunday there. The day
[27] bright and frosty. Before leaving Metlakatla we parted
[28] with one of the crew (Arthur Gurney) who was to return to
[29] take charge of the store at Kincolith, owing to our absence,
[30] and we took on board Legaic (a nephew of the late Paul
[31] Legaic) who wanted to go up the Skeena river on some
[32] business of his own. We also took on board a Kispiyosk
[33] Indian who had been imprisoned for interfering with
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[1] some white Packers and had been liberated. On nearing
[2] the entrance of the Skeena river we camped to wait for the flood
[3] tide. After the moon had risen we start it again. It was a
[4] beautiful night. the wind which was high all day and might
[5] have prevented us from reaching Port Essington having subsided
[6] It happened to be the night of the total eclipse. We had a
[7] fine opportunity to view the eclipse and explain to those in the
[8] canoe the cause of it just before eclipse became total we
[9] reached Port Essington. One of those Mushroom {Sowies?} started at the
[10] time of the Gold excitement, some three years ago. and now
[11] almost deserted except for a few traders and Indians. From
[12] the traders I received a hearty welcome and an invitation to
[13] stop in one of their houses. The invitation I declined as I had
[14] determined to stop with the crew wherever we camped. At the
[15] same time I expressed a willing grace to hold a service for the
[16] whites if they wished it. This offer was gladly excepted, and
[17] when we had appointed a suitable home for the service to be held
[18] on the morrow, we separated for the night. Having lighted a
[19] fire and supped under the shade of some trees in front of an empty
[20] house we retired to rest in this house. Which had been kindly lent
[21] us to hold service in.
[22] Sunday, Oct 25th. Port Ess[ington]. Having cleared away are blankets &c
[23] and arrange the seats, we rang our little handbell and in
[24] a short time the room was filled with Indians to the number
[25] of between forty and fifty. After service aided by Edward I had
[26] school nearly thirty present. At the conclusion of the school I
[27] left them and repaired to the room lent for this occasion for
[28] service with the whites. I found some ten or twelve whites assembled.
[29] The service was taken from the book of Common Prayer with
[30] a lesson from the Old Testament and a sermon. When
[31] the service was ended we had the bell rung and about the same
[32] number of Indians again assembled. After service we had school
[33] as before. When school was over we dined and after dinner
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[1] I had a second service with the whites. While the Indians
[2] again assembled and were addressed by Edward. The evening
[3] closed in quietly and we again spread our blankets on the floor
[4] and laid us down to {???} the needful rest.
[5] With daylight we were action again, and when we had completed
[6] some necessary arrangements we commenced to ascend the
[7] Skeena River. We had the tide in our favor nearly all the day
[8] so that it seemed more like travelling down than up the river
[9] before evening we had travelled 30 miles. Next day the difficulties
[10] of the ascent began. The course of the river is very torturous and its
[11] depth very variable. Stretches of deep water – almost like a lake
[12] ¼ to 3 miles in extent succeeded by shoal water. sandbars and
[13] in some places rapids. To pilot canoe over these obstructions
[14] requires not only the united strength of all on board but also skill
[15] and a knowledge of the river as it is not always found possible
[16] to follow the same channel at all seasons of the year. The
[17] difficulties must always prove a formidable barrier to making this
[18] river a route for the inland trade. During the gold excitement
[19] some three years ago nearly twenty persons were drowned in the
[20] river, and a large amount of property either lost altogether
[21] or much damaged by the upsetting of canoes and boats. Our
[22] mode of travelling was as follows. Rising with the break of day
[23] we would partake of a light breakfast and then start. About 10
[24] when we had found a place where wood was conceived we
[25] lighted a fire and lunched after a meal. I expounded a
[26] short passage of Scripture and when we had committed ourselves
[27] in prayer in our Heavenly Father’s care we started again and
[28] continued our journey, until the falling shades of night
[29] warned us to seek a camping ground. Immediately on finding
[30] a suitable place, all of us were fully employed cutting firewood
[31] carrying up the blankets, lighting the fire, and preparing the
[32] food. At the close of the evening repast we spread our mats on
[33] the ground on these our blankets and when we had sung a hymn
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[1] and prayed, quietly lay down to rest. We averaged about 11 or
[2] 12 miles a day. We passed several canoes on their way down the
[3] river. They all reported that the ice was forming rapidly on the
[4] head waters and that we would not be able to reach the upper
[5] villages. Notwithstanding these warnings we determined to press on
[6] until we were stopped by the ice and then decide whether we would
[7] return or leaving the canoe endeavour to reach the villages overland. On
[8] the evening of the fourth day we reach the Kitzimgaynock
[9] a village situated between 60 and 70 miles from the mouth of the river.
[10] Very few at the village. About a dozen accepted our invitation and
[11] listened with attention to the word spoken. They wished us to remain
[12] with them over the Sunday. But as it was was advisable to push on as
[13] fast as possible and there was a reasonable hope of reaching the next village
[14] by Saturday evening. I did not comply with their request but promised
[15] to spend a day or two with them on my return should I come
[16] that way. Leaving the village next morning we reach the
[17] Kitsilass village a little before sunset on Saturday. This village
[18] is situated on the rocks which form a deep and dangerous canyon
[19] here. And it is this canyon (a word used throughout Canada for those
[20] rapids formed by the narrowing of rivers by projecting rocks) which gives
[21] the village its name. This village contains about twice as many inhabitants
[22] as the Kitzingaynock. It is about 80 miles from the mouth of
[23] the river and is the last village on the river where the Tchimshean
[24] language is spoken. During the winter months it is almost deserted.
[25] The inhabitants betaking themselves to the sea coast so as to proceed
[26] to the Nass Fishery in the spring which they could not do except with
[27] great risk and difficulty caused by the ice in the river. If they
[28] remained at their village. They are still sunk in Heathenism
[29] and though they have had many opportunities of hearing the
[30] truth men from Met{lakahtla], trading at their village, they appear
[31] for the most part quite indifferent to their souls’ welfare. There
[32] are however some exceptions, a few have left to reside at Metla[kathla]
[33] and othrs willingly assemble to hear God‘s word whenever an
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[1] opportunity is offered. This greater number had left before we arrived.
[2] We spent the Sunday here. We held service twice about 12 of the villagers
[3] attended each service and 7 or 7 remained for Sunday school. After
[4] morning service, they were attentive and earnest in their endeavors.
[5] Monday, Nov 2 It is week today since we
[6] left Port Essington. The weather which had been clear and cold since
[7] we started broke yesterday and it was raining and blowing from
[8] the south when we left this morning. The warmer weather
[9] lasted until Thursday evening when we arrived at Kitwingah.
[10] During these four days Journey we found that travelling in rain
[11] sleet and snow was not so pleasant as is in clear and frosty
[12] weather. Moreover ^at one time^ we were in imminent danger from falling
[13] stones and broken pieces of rock loosened by the thaw, but
[14] we never suffered any real inconvenience. and we had the
[15] feeling that God was with us prospering our way, for had the
[16] front continued we must needs have turned back. Whereas
[17] the thaw opened and clear road for our advance. We reach
[18] Kitwingah as I have said on Thursday evening. This is the
[19] first village on the river where the Nishkah language is spoken
[20] and as we have arrived at the border of a large district inhabited
[21] by seven tribes all speaking the Nishkah language but differing
[22] from the coast tribes in disposition habits, and pursuits, and
[23] yet very much under their influence on some points. I think
[24] it right to digress a little and give some account of an event
[25] which happened last spring and has to speak changed the
[26] face of affairs. There is a custom prevalent among all the North
[27] West American Indians. I refer to the custom of giving away
[28] property. It is true that among many tribes the mode of acquiring
[29] and distributing and the occasions for giving away the property
[30] may and often do differ but the principle is the same everywhere
[31] in pride. Ambition and self exultation. Among the Nishkah
[32] speaking tribes this custom prevails to ^a^ greater degree
[33] Among the Nishkahs every man even those of the lowest grade
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[1] has practised it and so long as the practice is indulged
[2] in there can be no real improvement either socially,
[3] morally, or religiously. That this may be apparent, let
[4] me instance a case and it will not be an exceptional
[5] case which occurs once or twice a year. but such a case
[6] as is frequently recurring. An active man who has
[7] had a run of success both in his fur hunting and
[8] fishing operations and has thereby become possessor of
[9] property of the value of one or two hundred dollars,
[10] determines to have a giving away of property. Having
[11] formed this determination he first seeks for some circum-
[12] =stance, the death of a relation, the naming of his child,
[13] or to take another name himself ,which he can make
[14] the ostensible cause for his doing so; next he counts
[15] up the amount of property last given by a man in
[16] his own station, this amount he feels bound to exceed;
[17] to accomplish this he often exchanges his canoe, guns,
[18] clothes, &c, for blankets, cotton, food; Elk and Marmot
[19] skins in addition he borrows all he can from his
[20] relations and others. Next he calls in the aid of the
[21] medicine men, who perform their various incantations,
[22] and invocations, and translatings of spirits. These Devil
[23] rites are interspersed with dancing and other revelries.
[24] At the conclusion of these orgies a feast is given and
[25] after the feast the property is distributed. Some few of
[26] the blankets &c are all given away whole but the majority
[27] are torn into strips and distributed and thus giving
[28] away of property ends. The immediate results of such a step
[29] are that, whereas the man and his family were comparatively
[30] comfortable before. now they are obliged to go about wrapped
[31] in dirty blankets. Moreover they are sure to be ill natured
[32] persons to sneer at him because he did not do this or that
[33] which somebody else did and thus the pleasure what he
[34] expected to derive from the gratification of his pride is destroyed.
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[1] Moreover as soon as he has succeeded in making a few dollars
[2] again those from whom he borrowed begin dunning for
[3] payment of what he borrowed, and though by Indian law
[4] he is entitled to receive back all that he gave away, still as
[5] there is no set time for this he is obliged to keep account of
[6] it and be continuously asking for it. If you feel sick he is
[7] sure to be pestered by application from those from whom he
[8] received property at various times, for repayment. and
[9] those who owe him property endeavour to keep out of the
[10] way. When he dies there is sure to be quarrelling, disputing
[11] and sometimes fighting among those who succ[e]ed him.
[12] Such a custom, it is clear strikes out the root of any real
[13] improvement and it is needless to say that we have always
[14] considered it an essential step for anyone who wishes to live
[15] at either of the Christian villages of Metlakatla or Kincolith
[16] that he should entirely relinquish it. You have been no
[17] doubt informed by brother Duncan that the Tchimshean
[18] at Fort Simpson some two years ago had decided to do away
[19] with the custom. This step class considerable stir at Nass
[20] and a feeling was rife that the custom among them was
[21] doomed. This point was discussed at all their meetings.
[22] The majority seem to think that by a sort of compromise
[23] they might retain the custom in its essentials, while they
[24] would not appear as hindering the progress of civilization
[25] or religion. They were prepared to rest on the Sabbath.
[26] To omit those baser rights practised by the medicine men
[27] which disgraces the custom while at the same time they
[28] tenaciously cling to the custom itself. For several months
[29] I was aware of the turn matters had taken but it was not
[30] until last spring when some from all the Kitikshean tribes
[31] were congregated at the Nass Fishery that from
[32] information derived from various sources I felt it to be my
[33] duty to call all the chiefs together at Nass and address
[34] them on the subject. contradicting many such statements
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[1] as; that forbidding the giving away of property at Metla-
[2] =katla and Kincolith was merely a local rule and it did
[3] not necessarily affect a man wishing to become a Christian
[4] elsewhere. I pointed out the one way through Jesus and
[5] how impossible it was for anyone who would walk
[6] in his footsteps to continue a custom so directly opposed
[7] to his teaching. That there was no ground for the statement
[8] that Mr. Duncan and I wished to bind them by rules
[9] of our own forming. That we ourselves endeavoured to
[10] follow the rules of the word of God which I held in my
[11] hand and which we wish them to be guided by the
[12] teaching of that blessed word, but that we dare not hide
[13] or change any part of that teaching even were we assured
[14] that such a step would lead many to join the Christians.
[15] Such a meeting was sure to have its results. The
[16] majority of chiefs and principal men and medicine men
[17] at once threw off the mask and declared there intention
[18] to preserve their old customs intact. They used every
[19] effort to prevent any from attending school and even
[20] went so far as to forbid the boys playing at soldiers, for
[21] it we said they said from such beginnings that those at
[22] Fort Simpson learned to wish for the ways of the white
[23] man. I mentioned before that the Nishkahs exercise a
[24] considerable influence over the The whole weight
[25] of this influence was brought to bear to prevent them
[26] attending services or school or in any other way encouraging
[27] the spread of Christianity among them. While it is not to
[28] be wondered at that many of the Nishkahs could afford
[29] to disregard this move on the part of so many of their
[30] chiefs it is truly wonderful considering the pressure
[31] brought to bear the fact that their own chiefs were one
[32] with the Nishkah chiefs on the point and necessity
[33] for them to keep on amicable terms with the coast tribes
[34] that any of the Kitikisheans were found willing to
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[1] disregard it. Such then is a brief sketch of a move
[2] which was intended to hinder the progress of God‘s Kingdom.
[3] How far GOD has over-ruled this will be seen by resuming
[4] an account of our tour.
[5] It was as I have before said, late in the evening on
[6] Thursday when we reach Kitwingack we were received
[7] into the house of one of the chiefs. It was the same
[8] to which I was invited when I visited the village two
[9] years ago. Then all was bustle and stir in addition to
[10] the people of the village many from the neighbouring
[11] tribes were on a visit, moreover I had a {myic?} {lawthorn?}
[12] with me, and there was no hinderence to any coming
[13] to see and hear. Now all was calm and quietness. About
[14] half the villagers were absent and the others felt that a sort
[15] of ban was laid upon their attending, moreover I brought
[16] nothing but the simple good news of salvation even the chief
[17] in whose house we were, evidently acted under a feeling of
[18] restraint, lest he should be thought to be adding the dispersion
[19] of teaching which they feel will one day prove the overthrow of
[20] their customs. To me personally he is friendly so where he
[21] has spread a mat and on the set a box he invited me
[22] to be seated while he gave orders to prepare us some food.
[23] As you may not of heard how these tribes receive a guest
[24] a brief sketch may be interesting. We all sit around the fire
[25] which is built on an open fireplace in the middle of the
[26] house. A smoked salmon or two is toasted at the fire
[27] and then torn into pieces and the pieces laid out on a wooden
[28] dish and the dish set on the ground in front of the prin-
[29] cipal person of the party invited. In another small wooden
[30] dish is set some fish grease and each person taking a
[31] piece of the salmon in his hand, and dipping it in the
[32] grease passes it to his mouth. The grease is made from
[33] a small species of fish somewhat like a smelt, which abound
[34] in Nass River in the end of March and the grease is obtained
Page 13
[1] by boiling the special in wooden boxes by means of red hot
[2] stones Thousands of gallons are made every year. The
[3] odour of the grease is so strong and the taste so peculiar
[4] that few white men care to eat it, for myself I seldom
[5] touch it except when travelling or when exposed to cold
[6] when I find it very palatable and nutritious. The person
[7] who gives the invitation never eats with his guests but
[8] either himself serves up food or oversees or directs those who are
[9] doing so. When the salmon is consumed a vessel full of water
[10] is handed round, to each of the guests in turn immediately
[11] on recovering back this vessel the preparation of another dish
[12] is begun. This is generally dried herring spawn or seaweed
[13] sometimes fresh or dried meat into which when boiled a large
[14] lump of Greece is melted. Wooden spoons are then handed
[15] round and when the pot has been removed from the fire and
[16] placed in a convenient place in front of the guests each dips
[17] in his spoon, when this is finished a vessel of water is again
[18] borne round, and then, the preparation of a third dish is
[19] begun. This dish is generally some kind of dried berries
[20] mixed by hand with a little water and afterwords a few
[21] spoonfuls of grease added. It is eaten from spoons made from
[22] the black horns of mountain sheep; water is again served to
[23] the guests and this closes an ordinary Indian meal. The
[24] meal occupies from one to two hours. There is no hurry or
[25] haste, all is quiet and orderly, no business or other matters
[26] of importance or discussed during the meal. When we had
[27] partaken of such a meal as that described above, and
[28] cleared away the pots &c, and spread a few mats we rang a
[29] handbell. About twelve answer the summons. These I
[30] addressed in a few words urging them not to shut their ears
[31] to the gracious message of forgiveness and life throug[h] Jesus
[32] which GOD had sent them. These remarks gained force
[33] from the fact in a house only a few doors away, a woman lay
[34] dying on her death bed who had once come with her husband to
Page 14
[1] Metlakatla, but having loved the present world had left
[2] her husband and returned to her heathenism and now in the
[3] midst of life when she least expected it, was suddenly laid low by
[4] disease.
[5] Next morning we decided that as the ice had disappeared
[6] and there was some probability that we would be able to
[7] return by the river. To save time I decided to send on the
[8] canoe with Edward and Legaic to the Forks of Skeena about
[9] twenty miles higher up the river directing them to try and reach
[10] there by Saturday evening so that they could hold service with
[11] the Indians there on on Sunday. Accompanied by Charles
[12] and Howisky I would strike across country to the Kitwinskole
[13] some fifteen or twenty miles distant, spend the Tuesday with
[14] them and endeavour to join Edward at the Forks on Tuesday
[15] evening. As I had been asked to visit some sick people it
[16] was not till near noon we started. The canoe left about the
[17] same time. The trail being good we travelled rapidly till
[18] five P.M. when not wishing to enter the village in the
[19] dark as we were not sure that the chief at whose house we
[20] were to stop was there at the village; we camped.
[21] Leaving about nine A.M. next morning, we reached the
[22] Kitwiniskole before noon. This village is situated on a rising
[23] ground on the banks of a small river which empties into
[24] the Skeena about a half a mile below Kitwingack. The
[25] inhabitants are estimated at about three hundred. The
[26] chief at his house we had proposed stopping was away
[27] hunting, but we were received into another house, on this
[28] and several other occasions. I thought our Lords directions
[29] to the seventy, when he was sending them forth among
[30] strangers. By eating and drinking such things as are
[31] before us, and endeavouring to raise them by our words
[32] and actions from their habits of faith and disorder to
[33] cleanliness and order. Not with sneers or looks of disgust
[34] because in the preparation of their food and their mode
Page 15
[1] living they do many things which are revolting to those
[2] reared under a civilized regime we would follow the directions
[3] of our Lord by coming among them, not as beings of a higher
[4] mould whose very bodies would be polluted by partaking of
[5] their food, but is brethren who by GOD’s good mercy have
[6] enjoyed the blessings of being brought up in the knowledge and
[7] fear of God, and whose wish it is to spread that same knowledge
[8] that they may be raised from the darkness to the light. Thus it is
[9] that while we avoid the expence and bustle which other
[10] white other men while travelling among these tribes are subjected to.
[11] We receive an amount of respect and kindness not vouch=
[12] =safed to them. At the close of the meal to which we
[13] had been invited, I cut off a few small pieces of soap from
[14] a bar we had with us and distributing them among those
[15] in the house ask them to wash themselves their children
[16] and their clothes then having inquired the path to the bush
[17] we shouldered our axes and cut a supply of wood for the
[18] morrow. Before retiring to rest I called a meeting to impress the
[19] obligation we were under two keep the Sabbath holy, and t
[20] he advantages which followed from keeping that command;
[21] About fifty attended, they said that since my last visit,
[22] two years ago, they had given up working on the Sunday.
[23] But how far their idea of resting falls short of the
[24] proper observance of the Christian sabbath may be gathered
[25] from what follows. At the close of the meeting I invited
[26] them all not only to attend service next day but also to
[27] remain for school after service. We rang the bell for service
[28] next day about ten A.M. some sixty persons assembled in
[29] the house. Just as I was about to begin my address an
[30] old chief and head of the medicine men, addressed me,
[31] saying that he objected to their giving up their medicine
[32] work and giving away of property. His interruption seemed
[33] to cause general dissatisfaction. I assured him that
[34] we were not assembled to discuss the advisability or
Page 16
[1] otherwise such a step I do hear a portion of that word
[2] which GOD had sent to teach us what was right. I preached
[3] from St Matthew XXII 37-39. At the close of the service I invited
[4] any who wish to remain for Sunday school. But instead
[5] a chief came forward saying that he highly approved what
[6] I had said about loving your neighbour as yourself, and he hoped
[7] after telling them so I was going to pay him his property
[8] that I had taken. At first I did not remember to what he referred
[9] but on asking him to explain I found that the complaint was
[10] made respecting some property which had been left in my care
[11] a child by his mother where she was dying and which he
[12] supposed I had appropriated: his bringing the matter forward
[13] proved the address was understood, moreover I was able
[14] to show him that I have not taken one cent of the property
[15] but it acted exactly as I would wish another to act
[16] with me. Putting it home to him whether if he were dying
[17] and made a special disposition of his property he would
[18] not wish this disposition to be adhered to. An old chief
[19] who was sitting by and had heard all the matter then
[20] spoke. Whatever ,said he, might the wisdom or otherwise
[21] of giving up this or that of that custom one thing was certain, with
[22] the preaching of the Gospel among the Tchimsheans by Mr. Duncan
[23] had come peace and quietness instead of war and bloodshed,
[24] and now it is spread to them. What they had heard that
[25] day was good and it would be good for them all to follow
[26] it. As none remained for school, together with Charles and
[27] Hawisky I spent about half an hour over the text, when
[28] I was asked to see a sick man, putting a few pictures,
[29] illustrations of the life of Moses in my pocket, I followed
[30] the messenger. Having examined the wound and giving him
[31] such advice as seemed best I produced the pictures. On seeing
[32] them he expressed a wish to hear about Moses, for nearly
[33] an hour we were engaged with them, his interest seemed
[34] to increase as I went on. This in some measure atoned
Page 17
[1] for the disappointment I felt at none remaining for school.
[2] Meantime through the village somewhere caring firewood
[3] some playing some squatting in front of their houses with
[4] painted faces, and from one house was heard the
[5] ceaseless din of the medicine mans rattle, returning
[6] from the sick man I found two young men sauntering
[7] about the door of the house in which we had put up.
[8] I asked them why they had not come to school, they
[9] answered that they there was ^no^ possibility of their learning
[10] anything in one day, on receiving this answer I invited
[11] them to come in and try. They did so. One of them
[12] soon soon left off, but the other diligently applied himself
[13] to the task of acquiring both the English and the
[14] translation of the beautiful verse St Matthews XXII.37. I
[15] had written it for him in round hand on a slip
[16] of paper. He was still unable to repeat it accurately
[17] when being obliged to return home he handed
[18] me back to paper, I advised him to keep it as it
[19] was possible he might meet with someone who
[20] could read it for him. His answer was characteristic
[21] “Iif I knew the verse, I would gladly keep the paper
[22] I cannot read it, and I do not wish, by keeping it,
[23] to lead anyone to suppose that I can“ with the
[24] exception of this young man and one or two others
[25] all the young people of the village had repaired to
[26] one of the houses for a dance under the direction
[27] of the medicine man, so that when we rang the bell
[28] for evening service only thirty attended. After service
[29] when those in the house had laid down to sleep and
[30] just as I was engaged in private prayer the whole
[31] body of young people emerged from the house where
[32] they have been singing and assembling in front of the
[33] one in which we were, commenced their heathen
[34] dancing and singing. You may imagine how this
Page 18
[1] grated it on my ears and pained my heart, and yet
[2] even this was overruled by GOD for good (to me at least)
[3] for nothing that had previously happened had stirred
[4] me to pray as this did. Thrusting my fingers in my
[5] ears I silently lifted up my heart in prayer to
[6] him whose ear is ever open to the cry of the feeblest
[7] of his servants. So absorbed was I in the sweet
[8] exercise that I was not conscious of the exact time
[9] when those assembled outside had ceased their drumming
[10] and singing. I may mention that there is no reason
[11] to believe that this was meant as an insult but simply
[12] a sort of serenade of the owner of the house who
[13] is about to give away property. Leaving this
[14] village by break of day on Monday morning we
[15] started for the Forks of the Skeena distant about thirty-
[16] -five miles. The clear cold weather had returned, there
[17] was about two to three inches of snow on the ground.
[18] We travelled rapidly all day in the hopes of reaching
[19] a sheltered spot where there was water for I must
[20] tell you that there are in many places throughout
[21] these woods. Where the ground is a little sunken
[22] spring which no intensity of cold ever freezes. The
[23] water in the springs feels warm to the touch in
[24] winter but cold in the summer. With all our speed it
[25] was more than an hour after dark before we reached
[26] a suitable camping ground. And then we had some
[27] difficulty in getting dry wood finally however we
[28] made ourselves very comfortable. Leaving this camp
[29] early next morning at sunrise we passed without
[30] seeing it the Kitsequkla village which is situated
[31] on the other side of the Skeena. We reach the
[32] Forks of the Skeena a little before sundown. About five
[33] miles of our path lay over the large round stones
[34] at the waters edge, these were rendered very slippery
Page 19
[1] by the return of the frost and it required all our skill
[2] and energy to keep ourselves in an upright position.
[3] Edward and Legaic had reached the Forks on Saturday
[4] evening and they had held service twice on Sunday.
[5] with the natives there. Many changes have taken place
[6] here since I visited this place two years ago. First
[7] the Indians have left their old ranch and built
[8] a new village about a half a mile higher up the
[9] river then there were five stores in about twenty
[10] five white men. Now there are but two stores and
[11] four or five white men. This is owing to the Peace
[12] river mines being deserted. I may here add that
[13] this is also affected the Indians most seriously.
[14] Many among them who during the gold excitement
[15] were making their hundreds of dollars by packing
[16] &c. cannot now make their tens. The result of
[17] such a sudden reaction has been to make them steal
[18] from and browbeat the few whitemen who
[19] come to their neighborhood. Last summer
[20] the Indians levied Black mail upon
[21] and otherwise maltreated some packers and
[22] men driving cattle across country to the new
[23] gold fields at the head of the Stickeen river.
[24] Such a state of things cannot exist long without
[25] resulting in outrage and murder which will
[26] necessitate the Government inflicting severe
[27] punishment on the offenders. To discover
[28] some means whereby the spirit of lawlessness
[29] may be curbed while still in the bud
[30] and a means appointed where by the well-
[31] -disposed among the tribes may be assisted
[32] to better their condition, has cost me many
[33] an hour of earnest study. I have drawn up
Page 20
[1] a proposal which I propose submitting to the
[2] consideration of the Indian Commissioner and the
[3] Government at Victoria. Of this I would it would be
[4] premature to speak now.
[5] We stopped in an empty store house kindly
[6] lent us and as soon as we had finished our tea,
[7] we sent to enquire if any one at the village would
[8] lend his house for us to hold service. one
[9] readily placed his house at our service and when
[10] we had rung rung the bell nearly thirty assembled
[11] and listened attentively to the word spoken.
Page 21
[1] Next day (Wednesday) leaving Legaic at the Forks to complete some
[2] business of his own before our return about noon we started for the
[3] Kishpiyoux village about 10 miles further up the river we went
[4] on foot as the ice and begun to form again on the river. We reached
[5] the Kishpiyoux just before dark. Here we were met by the Indian
[6] who had been imprisoned in Metlakatla goal and who on his
[7] release had accompanied us in the canoe as far as the Kitwingah
[8] there he had left us and taking the path and reached his
[9] village two or three days before our arrival. I may mention that
[10] he had been imprisoned for interfering with and threatening
[11] some white men while on their way through that part of the country.
[12] He received us very heartily and invited us to his uncle’s house
[13] where he treated us to a hearty meal. I called a meeting of the
[14] Chiefs and principal men to inquire if the complaints made by
[15] the white men and which had been forwarded in several letters
[16] to the authorities in Victoria were true or had been exaggerated.
[17] To their credit be it spoken and they did not endeavour to previcate
[18] or conceal anything. I made known to them how their conduct
[19] had been brought under the notice of the Authorities and the
[20] Government urged to punish them for it; moreover I advised
[21] them to consult together if they wished anything to be said
[22] in their favour or were determined to act differently towards
[23] whites in the future. and let me know when I returned from
[24] that Kishgagass. Whither I proposed to proceed next day.
[25] Rising with the Break of day we started for the Kishgagass
[26] reported to be about 35 miles higher up on the Skeena. The
[27] river here is not navigable for canoes, but there are two paths
[28] or trails as are were called in this country. The one on the
[29] same side as the village only reaches about halfway the other
[30] reaches the whole distance but it is more winding so that the
[31] first is generally chosen at starting and the river crossed by
[32] means of canoe or raft kept for that purpose. Accompanied
[33] by a Kishpiyoux Indian who kindly volunteered to show us
[34] the way he left intending to cross the river 7 miles higher up
Page 22
[1] on a raft which we learned was moored there. On reaching this
[2] spot we were doomed to disappointment for though the raft was
[3] there it was so firmly embedded in the ice that it was useless to
[4] attempt to cut it out. As the ice was still too thin {???}
[5] our crossing on it we decided to push on some 10 miles farther
[6] in hopes of finding a canoe which was reported to be beached
[7] there. or failing this to build a raft on which we might cross
[8] the river. With this intention in view that we had travelled about
[9] 3 miles when finding a sheltered spot we lit a fire and prepared
[10] our dinner. Just as we were about to start again we were hailed
[11] by some persons on the other bank of the river. From these we
[12] learned that the canoe was not at the place we had been led
[13] to believe we would find it. we also learned that the Kishgagass
[14] Indians were just about to start on a visit to the Indians at
[15] the Forks and I was advised to await their arrival there
[16] On hearing this we decided to turn back of course it was a
[17] great disappointment but even this was overruled for much
[18] good as will will be seen for what follows. We did not reach
[19] the village until late and when we did we found the orgies
[20] of the medicine man just begun, at these seasons no one is
[21] allowed to move out of their houses, so that it was impossible
[22] to call them together for a service. All night long the drumming
[23] and rattling, the wild singing in the howling were continued.
[24] I have no desire to describe these horrid rites further than the
[25] person being initiated into the mysteries of the medicine work
[26] after a certain amount of incantations drumming rattling
[27] and singing has been performed over him to supposed to
[28] become temporarily mad and unconscious of and unaccountable
[29] for his actions. He generally goes stark naked and a dog is
[30] brought to him which he kills, skins ,and grasping the
[31] carcass in his hands, with loud yells he darts from the house
[32] followed by the whole troupe of medicine men. This is the
[33] signal for all the village to hide themselves as he may bite
[34] anyone he finds uncovered. He enters each house with yells
Page 23
[1] grunts, grimaces, and gesture as diabolical as he can make
[2] them. At first he did not enter the house where we were. on
[3] his second time around the village however he came in at his
[4] approach all in the house, except myself and party fled and
[5] hid them selves in the corners, we continued sitting on one seat
[6] he had not the dog with him this time. He planted himself in
[7] front of me (he was pride naked) and began howling, hissing,
[8] spitting and distorting his countenance and working his limbs.
[9] I watched him very closely. once he fixed his eyes on me. it
[10] was but for a murder but it was sufficient for me to see that with
[11] and all his efforts to dethrone reason and make himself a demon he
[12] had not succeeded but was still a sane man. I think he must
[13] have perceived that I read him through as he cast down his eyes
[14] and though towards evening he entered the house again holding the
[15] dog in his hands and tearing his flesh with his teeth he did not again
[16] approach me or look at me. Towards evening the chief in whose
[17] house we were and who was absent when we reached the village
[18] arrive from Kishgagass. He told me that we had been misinformed
[19] about the movements of the Kishgagass. That they would not move
[20] for some days yet when I heard this I began to resolve in my mind
[21] whether it would be advisable for me to visit. After all instead
[22] of waiting for their arrival. What determination I would have
[23] come to is uncertain for before I decided an event occurred
[24] which entirely altered my plans The medicine men had temporarily
[25] ceased there din and I had just sent out to invite the people to come, some
[26] few who had entered the house. When a cry we heard from the opposite side
[27] of the river. It was soon recognized as the voice of a chief of the
[28] Kitlashdamix. a tribe at the head of the navigation of the Nass River
[29] but who had been staying at the Kishpiyoux for sometime
[30] and had it only left them two or three days before our arrival to
[31] trade some blankets with the Agwilkets The burden of his
[32] cry was to beg them to bring him off in a canoe at once as the
[33] Agwilkets we’re on his track and intended to shoot him
[34] (only those acquainted with the Indian character know how
Page 24
[1] soon as himself is excited among them. The scene which followed
[2] must be witnessed to be appreciated. Men shouting and moving in all
[3] directions some getting their guns and knives some daubing their
[4] faces black and red and tying up their hair with ermine skins)
[5] Immediately a canoe put off and brought him across the river. on
[6] entering the house where we were, he stepped up to me and holding out his
[7] hand said that he wished to grasp my hand, as that would make
[8] him feel that he was alive and had escaped unhurt. He then described
[9] what he had seen of the quarrel which had arisen during a dance.
[10] A young man. head chief of the Kitsilass who had been invited
[11] by the Agwilkets to be present at a giving away of property by them
[12] began quarrelling about a drum words soon lead to blows and
[13] the Agwilket Indian getting the worst of it drew his knife
[14] and stabbed the chief. He retaliated by striking another man on
[15] the head with an axe. The friends of this man supposing him
[16] to be killed retaliated by stabbing the Chiefs wife. and thus the
[17] one became general. The Killachdamix chief had a narrow
[18] escape as there is an old ^blood^ quarrel between his family and the
[19] Agwilkets and there is little doubt that taking advantage of
[20] this excitement they would have killed him, had not a woman with
[21] great presence of mind managed to get him away by the back way.
[22] As they were 8 or 9 young men Kishpiyoux Indians at the
[23] Agwilket Village though there was no quarrel between them
[24] and the Agwilkets. yet as there is no saying who may be
[25] killed or wounded since they fire at the houses. The excitement
[26] among the Kishpiyoux when they heard of the fight was very
[27] great. Feeling that something ought to be done I called a meeting.
[28] The house was soon filled with men, only a few of the old men sat;
[29] the others were too excited to sit down. I felt that it was a
[30] critical moment. I felt my own weakness and inability to curb
[31] the wild passions swelling in the bosoms of those around me. but
[32] having secretly he laid my case open to Him who is all powerful and asked
[33] for wisdom from Him who is all wise. and strengthened by
[34] his gracious promise to answer prayer. I rose from my seat
Page 25
[1] This was a signal for a general silence. Slowly and calmly I shewed
[2] them the folly of acting rashly and letting blind passion carry them
[3] headlong. and urged them to take wise counsel and act cautiously
[4] lest they should add to, instead of stop the present trouble. When I had
[5] had disposed of that subject I spoke to them strongly but earnestly
[6] in consideration of their conduct to those white men who were peacefully
[7] passing through the country during the summer. I must have
[8] spoken for over than an hour. perhaps near two. I felt the hand of
[9] my God with with me. The excitement gradually subsided. few remained
[10] standing at the close of the address. The results were very satisfactory
[11] instead of starting in an armed band to the relief of their brethren
[12] as they had intended they decided to take my advice and remain
[13] where they were and that I should start at break of day and find
[14] out the real state of the case. They showed no displeasure at my
[15] having rebuked them for their conduct but admitting that they had
[16] acted wrongly expressed a wish for more instruction that they
[17] might know how to act better. It was past midnight when the
[18] meeting broke up. Next morning about daybreak we left the
[19] Fork. We travelled very rapidly. and reached the Forks by breakfast
[20] time. Here we found the chief and his wife. who had been stabbed.
[21] The one in the region of the heart and the other just under the left
[22] shoulder blade. in both cases the knife had struck the bone
[23] and that’s been prevented from entering the cavity of the chest, which would
[24] most surely have proved fatal. I dressed their wounds. After
[25] breakfast accompanied of 2 of my own party and several who had
[26] been away during the fight the night before and left her things behind
[27] them I started for the Agwilket village which is distance about
[28] 5 miles from the Forks. Some years ago the RC priests established
[29] a business among the ^Agwilkets^ which I had often heard of the regularity with
[30] which they attended the chapel and strictly they observed the
[31] Sabbath. When however I met some of them at the Forks two years ago
[32] and learned from them that no effort was made to teach them to read
[33] the Bible or to pray or sing in their own language. I felt sure
[34] the change was only outside and that before long they would return
Page 26
[1] to their heathen customs. But two years of passed and now I find
[2] them Dancing feasting and trading on the Sunday. The rattle of the
[3] medicine man is heard in the village and giving away of property
[4] and other heathen customs are rife. Two years ago they urged me to
[5] visit them to preach to them, again this year they renewed their
[6] request. Though many of them understand Nishkah language and
[7] a few speak it well, their own tongue is quite different (A dialect of the
[8] Cree I believe) The priest does not reside among them but visits them every
[9] summer They fully believe that when the priests first came among
[10] them they brought the Bread of life with them and it is only now
[11] that they are finding out that it was not the real but a counterfeit article.
[12] However we may deploy their position. I do not see that the time has come
[13] for us to step in, but rather without interfering entering on another man’s
[14] line to preach the Gospel in all of its simplicity with those among whom
[15] we have been appointed to work. My object in visiting them was to
[16] see the man who had been wounded by the axe. At first I thought
[17] that we were a party come to attack them but when they learned
[18] that it was “Le Docteur” as they call me to distinguish me from the
[19] priest who is called “Le Pretre” they welcomed me be very heartily. I
[20] examined the wounded man and dressed his wounds. Though
[21] he was in very critical state from a severe cut on the top of his head
[22] but there was hope of his recovery and I am happy to say that there
[23] were no other casualties. As the darkness it put an end to the
[24] fight and none of the wounded had died during the night it had not
[25] been renewed. When I had given directions for him to be kept perfectly
[26] quiet and that some one should be sent with him me to the Forks for
[27] medicine I left the house to return but in this I was mistaken, they
[28] swarmed about me, to get me to look at one sick person after another,
[29] especially those with sore eyes. I believe the examined between 40 and
[30] 50 eye cases. It was not until just sunset that I could get
[31] away. Three or four accompanied me for medicine one of them
[32] was just buckling on his pistol when looking at him fixedly
[33] I asked him if he wished to kill any one, for if so he had better
[34] not come with me/ he said he did not. I then asked him if he thought
Page 27
[1] anyone wished to kill him he said no. I said he had better leave the
[2] pistol where it was. that God to take care of him just as a well without a
[3] pistol as with one. He did so. On our return to the forks we had service
[4] about 50 attended. After service I told him we would spend the next
[5] day which was Sunday with them and invited them all to attend. Next
[6] morning about 50 attended. After service some 8 or 10 remained for
[7] school. The chief in whose house we had met had only lent out of
[8] compliment and had no sympathy with us at all. this circumstance had
[9] hindered some from attending. but this we did not know until after the
[10] service. In the evening I read and expound at a portion of the Scripture to
[11] three White men. The frost had continued ever since we left
[12] Kitwinskole and the Skeena River was now blocked by ice so
[13] that we spent next day (Monday) disposing of everything except those
[14] things which we were absolutely necessary. and completing our other
[15] arrangements so that we might start overland the next day. The distance
[16] before us was only about 165 miles but the fact that we were within a few
[17] days of the time when snow generally begins to fall made us anxious to
[18] start as soon as possible. In the evening instead of asking for the use of
[19] the Chiefs house again we were invited to another house. Where about 60
[20] assembled. this was more than double the number that attended the evening
[21] of my arrival. and what was what was better still they listened with rapt attention
[22] My subject “Naaman the Syrian” and after I had bid them
[23] good night they detained both Edward & Charles to tell them over again what
[24] they had heard that they might be sure that they had heard it right. Next
[25] morning we started on our journey. A Hydah Indian who had been working
[26] for the miners all the summer and wished to get to the coast joined us.
[27] In the evening we camped in an empty salmon house. on the opposite side
[28] of the river stands the Kitzegukla village which we determined to
[29] visit on the morrow. After breakfast next day we decided descended to the
[30] river {??} and shouted for them to take us over in a canoe. but it was
[31] a long time before any notice was taken of us, and when it canoe did come
[32] the man said he had only come over because he hoped to make some money
[33] by it. Legaic explain to him that we were not come to trade. or for our
[34] own advantage but for their good and therefore would not pay him
Page 28
[1] anything if he was not satisfied with this, he had better return without us.
[2] He said he was satisfied and took us over. It was the first time I had
[3] visited this village. They appear to be more deeply embedded in their heathen
[4] customs than any of the other Kitikshean tribes In the evening about
[5] 50 assembled to hear the Gospel preached but with the exception of two
[6] or three no impression seems to have been made. In the morning no one offered
[7] to ferry us over but they suggested to us to walk down stream about 3 miles
[8] and we would probably find a place, where the river was frozen all over
[9] and we could cross on the ice. After a tedious and somewhat dangerous
[10] tramp over ice and slippery stones, about noon we reached the place
[11] indicated only to find that it was not frozen across. A consultation
[12] was at once held when it was decided to make a raft. It was rather a
[13] formidable undertaking. so late in the day and with nine persons and their
[14] packs (three had temporarily joined us) to take over. but willing hearts and
[15] hands soon accomplished it and before sundown we floated across the
[16] river on this raft. The trail on the other side was slippery & bad so that it
[17] was 2 hours after day light had left us when we reach the Kitwingach.
[18] We occupied the same house as we had on our previous visit, though the
[19] chief who owned the house was not present, having left a day or two before
[20] for the Kitwinskole village. Though it was about 9 P.M. when we had
[21] ended our supper. we rang our bell and we were pleased to see so many
[22] attend. there were about 40 present. this was more than three times the
[23] number that attended last time. Moreover there appeared to be greater
[24] interest and attention. We left about noon next day (Friday) and
[25] reached the Kitwinskole. just as the sun was setting on Saturday.
[26] From this village to the head of the navigation on the Nass is a distance
[27] of about 80 miles. and as we were not likely to meet with any Indians
[28] camped on the way we had to lay in a stock of dried salmon &c sufficient
[29] to carry us through. Before we retired to rest the Indian (of whom I
[30] have spoken above who at my last visit accused me of appropriating
[31] his property) entered the house accompanied by several of his brothers
[32] and relations. It was not however to renew his accusation or to make any
[33] claim but to ask me to consult with Mr. Duncan that together we might
[34] endeavour to bring about an amicable settlement of old blood quarrel
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[1] between his tribe and another. this affording a practical demonstration
[2] that he felt that I had acted rightly in a matter of the property. When we rang
[3] the bell for service on Sunday morning, very few attended as the medicine
[4] work was at its height and many were afraid to leave their houses. The
[5] attendance in the evening was larger, but still very small in comparison
[6] to the number at the village. but two little incidents occurred which helped
[7] me to cheer us on our way. The young man who on the former visit, you may
[8] remember was the only one who made any effort to learn the text but had
[9] not succeeded, together with another young man again renewed his
[10] efforts and this time with perfect success. before evening both these
[11] young men had learned the text and they asked me to write it out for
[12] them on a slip of paper, so that they might not forget it. May God
[13] open their hearts to understand and follow it. Another cheering
[14] circumstance was my visit to the man who had cut his leg. he said he
[15] remembered much of what I had said told him on my last visit and
[16] wished to hear more. I spoke to him of the love of Jesus. he seemed to
[17] drink in every word. he had never, he said, heard anything like it
[18] before any longed to hear more of it as it seemed to suit his case exactly
[19] and that if spared till the ice broke up, he would make an effort to
[20] reach Kincolith. Before noon on Monday we commenced our
[21] long march. it was snowing, and very windy when we started and many
[22] were the gloomy prognostications about the weather but the good house
[23] of our God was with us prospering us in this and every other part of
[24] our journey. It would be interesting to relate the little incidents of the
[25] way and describe the country we passed through but the length to which
[26] this sketch has grown forbids me to attempt it, sufficient to say that on
[27] the evening of the 6th day we reach the Kitlachdamix at
[28] the head of navigation on the Nass river about 45 miles from
[29] Kincolith. At this village we were most hospitably received by one
[30] of the chiefs. no effort was left untried to make us feel at home. and
[31] he could not be more friendly to his own brother. But why was this?
[32] Why was it that a village still sunk in heathenism and tenaciously
[33] clinging to their own customs, at a time too when they were just about to
[34] give away property we should have had such a reception from one
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[1] of the chiefs? Last winter this chief was laid up a with severe inflammation
[2] of the knee he was anxious to go to the hospital at Kincolith but his
[3] relations and friends steadfastly opposed. The inflammation was
[4] followed by iteration and when his relations were moving to the Nass
[5] fishery he again begged of them to take him in a sleigh on the ice, they
[6] declined. When however the ice had broken up in the month of April
[7] he called a few of his friends who had remained behind in telling
[8] them to put his canoe in the water and came down to Kincolith. He
[9] did not go into Hospital as he was related to one of the Christians settlers
[10] and the man kindly took him into his house. He was a painful
[11] and tedious case. and it was not until the close of the summer that
[12] he was well enough to return to his village. During his stay with us he
[13] availed himself of every opportunity of learning about God. Moreover
[14] he got me to write out for him several texts and a prayer in Nishkah
[15] and though his head to grey and his eyes week. he applied himself
[16] with such diligence that in a short time he mastered them. He said
[17] he was not alone on his own account that he did so but that he might be
[18] able to tell others. that though he was old and weak so long as
[19] God was pleased to spare him, he would use his influence with
[20] others for good, and he has done so. When he reached his own home
[21] he taught his daughter and the Nishkah prayer so that she might be able
[22] to prompt him if he should happen to forget any part of it. Moreover
[23] he not only rests on the Sabbath himself but requires all who are in the house
[24] to do the same and every Sunday he tries to tell to those in the house and
[25] any others who may wish to attend as far as he remembers it a part
[26] of what he learned of the way of salvation. He expressed an earnest wish
[27] that I would send him one of the Christians from Kincolith to help him forward
[28] offering him the use of his house. This request I have since acceded to so that
[29] in an unexpected Manor God has opened door for the entrance of
[30] his truth among that tribe. On Sunday morning I preached in his house
[31] from Proverbs III 3 but few attended as there was a great feast in one of
[32] the chiefs’ houses. but of those who attended 10 remained for school, not only
[33] was he (though the oldest present) the first to learn the verse but afterwards he
[34] asked me to help him with some verses which he only part partially remembered
Page 31
[1] At evening service the house was crowded and we brought a happy and I
[2] trust profitable Sunday to a close by family prayer just before we lay down.
[3] On Monday morning when a meeting (which I had called to inquire about
[4] some houses which had been burnt down last summer) had broken up
[5] about one PM. we started in a canoe in hope of reaching the
[6] Kitwinshilk village distant about 10 miles farther down the river that
[7] evening. In this hope we were disappointed before we had travelled
[8] far our canoe met with an accident by striking against some anchor
[9] ice as it is called. This ice forms from the bottom beneath the water
[10] and pushes the river out of its natural bed sometimes as much as three
[11] feet. It is a cause of much anxiety to those travelling in canoes
[12] on these river in the winter by temporarily altering the bed of the river
[13] and causing rapids where there were not any in the summer. The
[14] accident to our canoe prevented rendered her unsuitable to be dragged
[15] over the ice so we were obliged to leave her with her owner and press
[16] on to a salmon house a little way distance. Here we spent the night.
[17] Next day we reached the Kitwinshilk Village about noon we
[18] were received into the house of the father of one of the Christians at Kincolith.
[19] Two years ago this man was determinedly opposed to Christianity and only
[20] received us because his son was of the party and then turned his
[21] back upon us during family prayer. Now though his son was not
[22] with us and he welcomed us in a friendly way and after he had invited
[23] us to a hearty meal cleared his house and otherwise assisted us
[24] in our preparations to hold service and during the address listened
[25] very attentively. There was about 40 present; amongst others a chief
[26] who had a invited me to his house but as he is a double tongued man
[27] wishing to be thought a great friend of mine while he is doing all he can
[28] to hinder the progress of the Gospel I took no notice of his of his invitation.
[29] Leaving the village early next morning (Wednesday) we reached
[30] Lackungida before sunset on Thursday after a rough tramp
[31] down the river on the ice. Here we were hospitably entertained by a
[32] nephew of one of the Christains at Kincolith and a man who has given
[33] up many of his heathen practises but still hesitates to give up all for
[34] Christ. The medicine work was at its height when we arrived though
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[1] so they may have given up the dog eating and some of the more disgusting rites
[2] We held service in the evening about 35 assembled. I took as the subject
[3] for discourse the parable of the two sons sent to labour in their fathers vineyard
[4] and applied to them. pointing out how many of them either in time
[5] of sickness or under the influence of their better feelings had promised
[6] to forsake for for heathen customs and had not done it while some who
[7] once held out stoutly against the truth were now humbly walking in the
[8] road to life. Our tour was now almost ended. for leaving this village
[9] this inn the morning we reached Kincolith before dark we had been absent
[10] 7 weeks and during that time we had travelled about 430 miles by
[11] land and water. We were rejoiced to find all well at home
[12] and that everything has gone on quietly and satisfactorily during
[13] our absence.
