JOHN F PALMER.
JOHN F PALMER.
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 malemembers 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!”
MILTON FISHER.
MILTON FISHER.
MILTON FISHER.
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-onehe 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 himpersonally 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 incharge 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.
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 weremaking 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 notnoted 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 childrenprepared 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.”
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. Allwas 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 firstprayer-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 knownas 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 theywere 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 baptismof 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 atrip 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.”
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 aboutcivilized 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 wassupposed 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 villagewere 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 didnot 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.
AFEW 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’sremedies 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.
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 anddrowned 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 villagewhere 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 fastas 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 ofcoldwater 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.
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 inThe San Francisco Pacificin 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 Fireis 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 foundThe Port Townsend ArgusandThe 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 foundThe 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, isThe Pacific,The West Shore Olympia Courier,The Council Fire, andThe 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 forreading, 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.
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, butthey 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 fortwenty-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.
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 theeffort 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 havingbeen 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 inThe Youth’s Worldfor 1883. Once a month, while I had them, I gave the papers to the teachers the Sabbath previous and told the scholarsto 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.
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 theybecame 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 meetingswith 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 ofthe 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 astand 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 somethingand 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.
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 agentto 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 WarDepartment, 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 peculiaritywhich 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 ofThe 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.