,,ten ,,years ,,at ,,skokomish4 ,illustration3 ,,skokomish ,,agency4 ,,ten ,,years ,,of ,,missionary ,,work ,,among ,,the ,,indians ,,at ,,skokomish1 ,,washington ,,territory4 #ahgd-ahhd4 ,,by ,,rev4 ,m4 ,,eells1 ,missionary of the ,american ,missionary ,association4 ,,boston3 ,congregational ,sunday-,school and ,publishing ,society1 ,,congregational ,,house1 ,,corner ,,beacon ,,and ,,somerset ,,streets4 ,,copyright1 #ahhf1 ,,by ,,congregational ,,sunday-,,school ,,and ,,publishing ,,society ,electrotyped and printed by ,stanley ,usher1 #aga ,devonshire ,street1 ,boston4 ,,preface4 ,says ,mrs4 ,j4 ,mc,nair ,wright3 8,if the church can only be plainly shown the need1 amount1 prospects1 and methods of work in any given field1 a vital interest will at once arise in that field1 and money for it will not be lacking4 ,the missionary columns in our religious papers do not supply the information needed fully to set our missions before the church4 ,our home-mission work needs to be #8written up4' ,the foreign field has found a large increase of interest in its labors from the numerous books that have been written1--interestingly written1--giving descriptions of the work1 the countries where the missionaries toil1 and the lives of the missionaries themselves4 ,the ,pueblo1 the ,mormon1 and the ,american ,indian work should be similarly brought before the church4 ,a book gives a compact1 united view of a subject2 the same view given monthly or weekly in the columns of periodicals loses much of its force and1 moreover1 is much less likely to meet the notice of the young4 ,a hearty missionary spirit will be had in our church only when we furnish our youth with more books on missionary themes40#a ,in accordance with these ideas the following pages have been written4 ,it is surprising to find how few books can be obtained on missionary work among the ,indians4 ,after ten years of effort the writer has only been able to secure twenty-six books on such work in the ,united ,states1 and five of these are #ahmo4 volumes of less than forty pages each4 ,only five of these have been published within the last fifteen years4 ,books on the adventurous1 scientific1 and political departments of ,indian life are numerous and large2 the reverse is true of the missionary department4 ,hence it is not strange that such singular ideas predominate among the ,american people in regard to the ,indian problem4 ,m4 ,e4 ,,skokomish1 ,,washington ,,territory1 ,august1 #ahhd4 ,,dedication4 ,,to ,,my ,,wife1 ,,sarah ,m4 ,,eells1 ,who has been my companion during these ten years of labor2 who has cheered me1 and made a ,christian home for me to run into as into a safe hiding-place1 and who has been an example to the ,indians1--these pages are affectionately inscribed4 ,,note4 ,much of the information contained in the following pages has been published1 especially in ,the ,american ,missionary of ,new ,york and ,the ,pacific of ,san ,francisco4 ,yet1 in writing these pages1 so much of it has been altered that it has been impracticable to give quotation-marks and acknowledgment for each item4 ,i therefore take this general way of acknowledging my indebtedness to those publications4 ,,contents4 ,,introduction #aa ,i4 ,,skokomish #ae ,,ii4 ,,preliminary ,,history #ag ,,iii4 ,,early ,,religious ,,teaching #ba ,,iv4 ,,subsequent ,,political ,,history #bf ,v4 ,,the ,,field ,,and ,,the ,,work #bh ,,vi4 ,,difficulties ,,in ,,the ,,way ,,of ,,religious ,,work #cc 7a7 ,,languages #cc 7b7 ,,their ,,religion #cg 7c7 ,,besetting ,,sins #ec ,,vii4 ,,temperance #fj ,,viii4 ,,industries #fi ,,ix4 ,,titles ,,to ,,their ,,lands #gd ,x4 ,,mode ,,of ,,living #hb ,,xi4 ,,names #he ,,xii4 ,,education #hg ,,xiii4 ,,fourth ,,of ,,july #ic ,,xiv4 ,,christmas #ig ,,xv4 ,,variety #ajj ,,xvi4 ,,marriage ,,and ,,divorce #aje ,,xvii4 ,,sickness #aah ,,xviii4 ,,funerals #abb ,,xix4 ,,the ,,census ,,of #ahhj #acb ,,xx4 ,,the ,,influence ,,of ,,the ,,whites #add ,,xxi4 ,,the ,,church ,,at ,,skokomish #adi ,,xxii4 ,,big ,,bill #aeh ,,xxiii4 ,,dark ,,days #afc ,,xxiv4 ,,light ,,breaking #agj ,,xxv4 ,,the ,,first ,,battle #agb ,,xxvi4 ,,the ,,victory #ahj ,,xxvii4 ,,reconstruction #ahd ,,xxviii4 ,,john ,,foster ,,palmer #ahh ,,xxix4 ,m---- ,f---- #aia ,,xxx4 ,,discouraging ,,cases ,,and ,,disappointments #aie ,,xxxi4 ,,the ,,church ,,at ,,jamestown #bjj ,,xxxii4 ,,cook ,,house ,,billy #bji ,,xxxiii4 ,,lord ,,james ,,balch #bad ,,xxxiv4 ,,touring #baf ,,xxxv4 ,,the ,,bible ,,and ,,other ,,books #bbc ,,xxxvi4 ,,bible ,,pictures #bbg ,,xxxvii4 ,,the ,,sabbath-,,school #bcj ,,xxxviii4 ,,prayer-,,meetings #bce ,,xxxix4 ,,indian ,,hymns #bdd ,,xl4 ,,native ,,ministry ,,and ,,support #bef ,,xli4 ,,tobacco #bfj ,,xlii4 ,,spice #bfc ,,xliii4 ,,currant ,,jelly #bfg ,,xliv4 ,,conclusion #bgj ,,introduction4 ,the ,indians are in our midst4 ,different solutions of the problem have been proposed4 ,it is evident that we must either kill them1 move them away1 or let them remain with us4 ,the civilization and ,christianity of the ,united ,states1 with all that is uncivilized and un-,christian1 is not yet ready to kill them4 ,one writer has proposed to move them to some good country which ,americans do not want1 and leave it to them4 ,we have been trying to find such a place for a century--have moved the ,indians from one reservation to another and from one ,state or ,territory to another2 but have failed to find the desired haven of rest for them4 ,it is more difficult to find it now than it ever has been1 as ,americans have settled in every part of the ,united ,states and built towns1 railroads1 and telegraph-lines all over the country4 ,hence no such place has been found1 and it never will be4 ,therefore the ,indians are with us to remain4 ,they are to be our neighbors4 ,the remaining question is1 ,shall they be good or bad ones8 ,if we are willing that they shall be bad1 all that is necessary is for good people to neglect them2 for were there no evil influences connected with civilization7671 they would not rise from their degradation1 ignorance1 and wickedness without help4 ,when1 however1 we add to their native heathenism all the vices of intemperance1 immorality1 hate1 and the like1 which wicked men naturally carry to them1 they will easily and quickly become very bad neighbors4 ,weeds will grow where nothing is cultivated4 ,if we wish them to become good neighbors1 something must be done4 ,good seeds must be sown1 watched1 cultivated4 ,people may call them savage1 ignorant1 treacherous1 superstitious1 and the like4 ,i will not deny it4 ,in the language of a popular writer of the day3 8,the remedy for ignorance is education20 likewise for heathenism1 superstition1 and treachery1 it is the gospel4 ,white people can not keep the civilization which they already have without the school and the church2 and ,indians are not so much abler and better that they can be raised to become good neighbors without the same4 ,impressed with this belief1 the writer has been engaged for the past ten years in missionary work with a few of them in the region of ,skokomish1 and here presents a record of some of the experiences4 ,in the account he has recorded failures as well as successes4 ,in his earlier ministry1 both among whites and ,indians1 he read the accounts of other similar workers1 who often recorded only their success4 ,it was good in its place1 for something was learned of the causes of the success4 ,but too much of this was discouraging4 ,he was not always successful and sometimes wondered if these writers were ever disappointed as much as he was4 ,sometimes when he read the record of a failure it did him more good than a record of a success4 ,he took courage because he felt that he was not the only one who sometimes failed4 ,the ,bible records failures as well as successes4 ,,ten ,,years ,,at ,,skokomish4 ,i4 ,,skokomish4 ,the ,skokomish ,reservation is situated in the western part of ,washington ,territory1 near the head of ,hood's ,canal1 the western branch of ,puget ,sound4 ,it is at the mouth of the ,skokomish ,river4 ,the name means 8the river people10 from kaw1 a river1 in the ,twana language1 which in the word has been changed to ko4 ,it is the largest river which empties into ,hood's ,canal2 hence1 that band of the ,twana tribe which originally lived here were called the river people4 ,the ,twana tribe was formerly composed of three bands3 the ,du-hlay-lips1 who lived fourteen miles farther up the canal1 at its extreme head2 the ,skokomish band1 who lived about the mouth of the river1 and the ,kol-seeds1 or ,quilcenes1 who lived thirty or forty miles farther down the canal4 ,the dialects of these three bands vary slightly4 ,when the treaty was made by the ,united ,states in #ahee1 the land about the mouth of the ,skokomish ,river was selected as the reservation2 the other bands in time moved to it1 and the post-office was given the same name2 hence1 the tribe came to be known more as the ,skokomish ,indians than by their original name of ,tu-n-hu1 a name which has been changed by whites to ,twana1 and so appears in government reports4 ,the reservation is small1 hardly three miles square1 comprising about five thousand acres1 nearly two thousand of which is excellent bottom land4 ,as much more is hilly and gravelly1 and the rest is swamp land4 ,with the exception of the latter1 it is covered with timber4 ,,ii4 ,,preliminary ,,history4 ,ever since the ,spanish traders and ,vancouver in the latter part of the last century1 and the ,northwest ,fur ,company and ,hudson's ,bay ,company in the early part of the present century1 came to ,puget ,sound1 these ,indians have had some intercourse with the whites1 and learned some things about the white man's ways1 his ,sabbath1 his ,bible1 and his ,god4 ,fort ,nisqually1 one of the posts of the ,hudson's ,bay ,company1 was situated about fifty miles from ,skokomish1 so that these ,indians were comparatively near to it4 ,about #ahej1 ,americans began to settle on ,puget ,sound4 ,in #ahec ,washington was set off from ,oregon and organized into a territory1 and in #ahee the treaty was made with these ,indians4 ,governor ,i4 ,i4 ,stevens and ,colonel ,m4 ,c4 ,simmons represented the government1 and the three tribes of the ,twanas1 ,chemakums1 and ,s'klallams were the parties of the other part4 ,the ,chemakums were a small tribe1 lived near where ,port ,townsend now is1 and are now extinct4 ,the ,s'klallams1 or ,clallams 7as the name has since become71 lived on the south side of the ,straits of ,fuca1 from ,port ,townsend westward almost to ,neah ,bay1 and were by far the largest and strongest tribe of the three4 ,it was expected that all the tribes would be removed to the reservation4 ,the government1 however1 was to furnish the means for doing so1 but it was never done1 and as the ,clallams and ,twanas were never on very friendly terms1 there having been many murders between them in early days1 the ,clallams have not come voluntarily to it1 but remain in different places in the region of their old homes4 ,the reservation1 about three miles square1 also was too small for all of the tribes1 it having been said that twenty-eight hundred ,indians belonged to them when the treaty was made4 ,there were certainly no more4 ,the treaty has been known as that of ,point-,no-,point1 it having been made at that place1 a few miles north of the mouth of ,hood's ,canal on the main sound1 in #ahee4 ,it was1 however1 four years later when it was ratified1 and another year before the machinery was put in motion1 so that government employees were sent to the reservation to teach the ,indians4 ,in the meantime the ,yakama ,war took place1 the most wide-spread ,indian war which ever occurred on this north-west coast1 it having begun almost simultaneously in ,southern ,oregon1 ,eastern ,oregon1 and ,washington1 and on ,puget ,sound4 ,the ,indians on the eastern side of the sound were engaged in it1 but the ,clallams and ,twanas as tribes did not do so1 and never have been engaged in any war with the whites4 ,they were related by marriage with some of the tribes who were hostile1 and a few individuals from one or both of these tribes went to the eastern side of the sound and joined the hostiles1 but as tribes they remained peaceable4 ,a ,,war ,,incident4 ,the ,clallams were a strong tribe1 and large numbers of them lived at an early day about ,port ,townsend4 ,here1 too1 was the ,duke of ,york1 who was for many years their head chief and a noted friend of the ,americans4 ,about #ahej1 he went to ,san ,francisco on a sailing-vessel1 and saw the numbers1 and realized something of the power1 of the whites4 ,after his return the ,indians became very much enraged at the residents of ,port ,townsend1 who were few in numbers1 and the savages were almost all ready to engage in war with them4 ,had they done so1 they could easily have wiped out the place1 and the white people knew it4 ,the ,indians were ready to do so1 but the ,duke of ,york stood between the ,indians and the whites4 ,for hours the savage mass surged to and fro1 hungry for blood1 the ,duke of ,york's brother being among the number4 ,for as many hours the ,duke of ,york alone held them from going any farther1 by his eloquence1 telling them of the numbers and power of the whites2 and that if the ,indians should kill these whites1 others would come and wipe them out4 ,at last they yielded to him4 ,he saved ,port ,townsend and saved his tribe from a war with the whites4 ,in #ahfj the first government employees were sent to ,skokomish1 and civilizing influences of a kind were brought more closely to the ,indians4 ,with one or two exceptions1 very little religious influence was brought to bear upon them4 ,of one of their agents1 ,mr4 ,j4 ,knox1 the ,indians speak in terms of gratitude and praise4 ,he set out a large orchard1 and did considerable to improve them4 ,in #ahgj1 when all the ,indians were put under the military1 these ,indians were put under ,lieutenant ,kelley4 ,the ,indians do not speak well of military rule4 ,it was too tyrannical4 ,,iii4 ,,early ,,religious ,,teaching4 ,about #ahej ,father ,e4 ,c4 ,chirouse1 a ,catholic priest1 came to ,puget ,sound1 and for a time was on ,hood's ,canal4 ,he had two missions among the ,twanas1 one among the ,kolseed band1 and the other among the ,duhlaylips4 ,he baptized a large number of them2 made two ,indian priests1 and left an influence which was not soon forgotten4 ,at a council held after a time by various tribes1 the ,skokomish and other neighboring tribes of the lower eastern sound were too strong for the ,twanas and induced ,father ,chirouse to leave them4 ,not long afterward the ,indians relapsed into their old style of religion1 and on the surface it appeared as if all were forgotten3 but when ,protestant teachers came among them1 and their old religion died1 some of the ,indians turned for a time to that ,catholic religion which they had first learned1 as one easier for the natural heart to follow than that of the ,protestants4 ,from #ahfj to #ahga but little religious instruction was given to these ,indians4 ,at different times ,rev4 ,w4 ,c4 ,chattin1 of the ,methodist ,episcopal ,church1 and ,mr4 ,d4 ,b4 ,ward1 of the ,protestant ,methodist ,church1 taught the school1 and each endeavored to give some ,christian teaching on the ,sabbath1 but they found it hard work1 for ,sabbath-breaking1 house-building1 trafficking1 and gambling by the whites and the ,indians were allowed in sight and hearing of the place where the services were held4 8,if it is wrong to break the ,sabbath1 why does the agent do so80 8,if it is wrong to play cards and gamble1 why do the whites do so80 ,these and similar questions were asked by the ,indian children of their ,christian teachers4 ,it was somewhat difficult to answer them4 ,it was more difficult to work against such influences4 ,still the seed sown then was not wholly lost4 ,it remained buried a long time4 ,i have seen that some of those children1 however1 although they forgot how to read1 and almost forgot how to talk ,english1 yet received influences which1 fifteen or twenty years afterward1 made them a valuable help to their people in their march upward4 ,in #ahga1 however1 a decided change was made4 ,in that year ,president ,grant adopted what has been known as the peace policy1 in which he assigned the different agencies to different missionary societies1 asking them to nominate agents1 promising that these should be confirmed by the ,senate4 ,while it was not expected that the government would directly engage in missionary work1 yet the ,president realized that ,christianity was necessary to the solution of the ,indian problem1 and he hoped that the missionary societies who should nominate these agents would become interested in the work1 and encouraged them to send missionaries to their several fields4 ,these agents were expected to coperate with the missionaries in their special work4 ,at that time the ,skokomish ,agency was assigned to the ,american ,missionary ,association1 a society supported by the ,congregationalists4 ,in #ahga they nominated ,mr4 ,edwin ,eells as agent for this place1 who was confirmed by the ,senate1 and in ,may of that year he took charge of these ,indians4 ,mr4 ,eells was the oldest son of ,rev4 ,c4 ,eells1 ,d4,d41 who came to the coast in #ahch as a missionary to the ,spokane ,indians1 where he remained about ten years1 until the ,whitman ,massacre and ,cayuse ,war rendered it unsafe for him to remain there any longer4 ,the agent was born among these ,indians in ,july1 #ahda4 ,like most young men on this coast1 he had been engaged in various callings4 ,he had been a farmer1 school-teacher1 clerk in a store1 teamster1 had served as enrolling officer for government at ,walla-,walla during the war1 and had studied law4 ,at the age of fifteen he had united with a ,congregational church1 and had maintained a consistent ,christian character4 ,all of these things proved to be of good service to him in his new position1 where education1 farm-work1 purchase of goods1 law business1 intercourse with government1 the ideas which he had received from his parents about the ,indians and ,christianity1 were all needed4 ,in #ahga1 soon after he assumed his new duties1 he began a ,sabbath-school and prayer-meeting4 ,he selected ,christian men as employees4 ,these consisted of a physician1 school-teacher1 and matron1 carpenter1 farmer1 and blacksmith4 ,he also selected men with families as being those who would be likely to have the best influence on the ,indians4 ,in #ahgb ,rev4 ,j4 ,casto1 ,m4,d41 was engaged as government physician1 and ,rev4 ,c4 ,eells1 the father of the agent1 went to live with his son1 and both during the winter preached at the agency and in the camps of the ,indians4 ,during #ahgd a council-house was built1 with the consent of government1 at a money-cost to the government of five hundred dollars--besides the work which was done by the government carpenter4 ,this has since been used as a church1 and sometimes as a school-house4 ,during that spring it was thought best to organize a church1 for although at first it would be composed chiefly of whites1 yet it was hoped that it would have a salutary influence on the ,indians1 and be a nucleus around which some of the ,indians would gather4 ,this was done ,june #bc1 #ahgd1 the day after the writer arrived at the place4 ,it was organized with eleven members1 ten of whom were whites1 and one1 ,john ,f4 ,palmer1 was an ,indian4 ,he was at that time government interpreter4 ,the sermon was by ,rev4 ,g4 ,h4 ,atkinson1 ,d4,d41 of ,portland1 superintendent of ,home ,missions for ,oregon and ,washington1 and one of the vice-presidents of the ,american ,missionary ,association2 the prayer of consecration by ,rev4 ,e4 ,walker1 who had been the missionary associate of ,rev4 ,c4 ,eells during his work among the ,spokane ,indians2 the right hand of fellowship by ,rev4 ,a4 ,h4 ,bradford1 a visitor on this coast from ,montclair1 ,new ,jersey2 and the charge to the church by the writer4 ,thus affairs existed when ,i came to the place4 ,,iv4 ,,subsequent ,,political ,,history4 ,as far as the government was concerned1 affairs remained much the same until #ahhj4 ,then the time agreed upon by the treaty for which appropriations were to be made--twenty years--expired4 ,by special appropriation affairs were carried on for another year1 however1 as usual4 ,in ,july1 #ahha1 the government ordered that the carpenter1 blacksmith1 and farmer be discharged1 and ,indian employees be put in their places4 ,some of these were afterward discharged4 ,the next year the three agencies on the sound1 the ,tulalip1 ,nisqually1 and ,skokomish1 were consolidated enough to put them under one agent1 without1 however1 moving the ,indians in any way4 ,the three agencies comprised ten reservations1 which were under the missionary instruction of the ,presbyterians1 ,congregationalists1 and ,catholics4 ,by the consolidation there was to be no interference with the religious affairs of the ,indians4 ,mr4 ,e4 ,eells1 the agent at ,skokomish1 was selected as the one who was to have charge of all1 but his head-quarters were moved to the ,tulalip ,agency1 which was under the religious control of the ,catholics4 ,thus1 after more than eleven years of residence at ,skokomish1 he departed from the place2 after which he usually returned about once in three months on business4 ,a year later this large agency was divided2 the five ,catholic reservations were set off into an agency1 and the five ,protestant reservations were continued under the control of ,mr4 ,eells1 whose head-quarters were moved to the ,puyallup ,reservation1 near ,tacoma4 ,v4 ,,the ,,field ,,and ,,work4 ,the work has been about as follows3 ,at ,skokomish there were about two hundred ,indians1 including a boarding-school of about twenty-five children4 ,services were held every ,sabbath morning for them in ,indian4 ,the ,sabbath-school was kept up1 immediately following the morning service4 ,english services were held once or twice a month1 on ,sabbath evening1 for the white families resident at the agency and the school-children4 ,on ,thursday evening a prayer-meeting was held regularly4 ,it was in ,english1 as very few of the non-,english-speaking ,indians lived near enough to attend an evening service1 had they been so inclined4 ,various other meetings were held1 adapted to the capacities and localities of the people3 as prayer-meetings for school-boys1 those for school-girls1 and those at the different logging-camps4 ,thirty miles north of ,skokomish is ,seabeck1 where about thirty ,indians live1 most of whom gain a living by working in the saw-mill there4 ,for several years ,i preached to the whites at this place1 about eight times a year1 and when there1 also held a service with the ,indians4 ,twenty miles farther north is ,port ,gamble1 one of the largest saw-mill towns on the sound4 ,near it were about a hundred ,clallam ,indians1 most of whom became ,catholics1 but who have generally received me cordially when ,i have visited them two or three times a year4 ,they1 however1 have obtained whiskey very easily1 and between this and the ,catholic influence comparatively little has been accomplished4 ,thirty-five miles farther on is ,port ,discovery1 another saw-mill town1 where thirty or forty ,indians have lived1 whom ,i have often called to see on my journeys2 but so much whiskey has been sold near them and to them1 that it has been almost impossible to stop their drinking1 and hence1 very difficult to make much permanent religious impression on them4 ,by death and removal for misconduct1 their number has diminished so that at one time there were only one or two families left4 ,but the opportunity for work at the mill has been so good that some of a fair class have returned and bought land and settled down4 ,forty miles from ,port ,gamble1 and seventeen from ,port ,discovery1 is ,jamestown1 near ,dunginess1 on the ,straits of ,fuca4 ,this is the center of an ,indian settlement of about a hundred and forty4 ,previous to #ahgc these ,indians were very much addicted to drinking--so much so1 that the white residents near them petitioned to have them removed to the agency1 a punishment they dreaded nearly as much as any other that could be inflicted on them4 ,the threat of doing this had such an influence that about fifteen of them combined and bought two hundred acres of land4 ,it has been laid off into a village2 most of the ,indians have reformed1 and they have settled down as peaceable1 industrious1 moral persons4 ,i have generally visited them once in six months1 and they have become the most advanced of the ,clallam tribe4 ,a school has been kept among them1 a church organized1 and their progress has been quite interesting--so much so1 that considerable space will be devoted to them in the following pages4 ,once a year ,i have calculated to go farther3 and twenty miles beyond is ,port ,angelos1 with about thirty nominal ,indian residents4 ,but few of them are settlers1 and they are diminishing1 only a few families being left4 ,seven miles further west is ,elkwa1 the home of about seventy ,indians4 ,it was1 in years past1 the residence of one of the most influential bands of the ,clallam tribe1 but they are diminishing1 partly from the fact that there have been but few white families among them from whom they could obtain work1 and1 with a few exceptions1 they themselves have done but little about cultivating the soil4 ,as they could easily go across the straits to ,victoria in ,british ,columbia1 about twenty miles distant1 where there is little restraint in regard to their procuring whiskey1 because they are ,american ,indians1 they have been steadily losing influence and numbers4 ,four or five families have homesteaded land1 but as it was impossible for them to procure good land on the beach1 they have gone back some distance and are scattered4 ,hence they lose the benefits of church and school4 ,still the old way of herding together is broken up1 and they obtain more of their living from civilized pursuits4 ,thirty-five miles farther is ,clallam ,bay1 the home of about fifty more4 ,this is the limit of the ,indians connected with the ,skokomish ,agency4 ,they are about a hundred and fifty miles from it1 as we have to travel4 ,in #ahhj they bought a hundred and sixty acres of land on the water-front1 and are slowly following the example of the ,jamestown ,indians4 ,this is the nearest station of the tribe to the seal-fisheries of the north-west coast of the ,territory2 by far the most lucrative business1 in its season1 which the ,indians follow4 ,,vi4 ,,difficulties ,,in ,,the ,,way ,,of ,,religious ,,work4 7a7 ,,languages4 ,one great difficulty in the missionary work is the number of languages used by the people4 ,the ,clallams have one1 the ,twanas another2 about one sixth of the people on the reservation had originally come from ,squaxin1 and spoke the ,nisqually2 the ,chinook jargon is an inter-tribal language1 which is spoken by nearly all the ,indians1 except the very old and very young1 as far south as ,northern ,california1 north into ,alaska1 west to the ,pacific ,ocean1 and east to ,western ,idaho4 ,it was made by the early traders1 especially the ,hudson's ,bay ,company1 out of ,chinook1 ,french1 and ,english words1 with a few from several other ,indian languages1 for use in trade4 ,it serves very well for this purpose1 and is almost universally used in intercourse between the whites and ,indians4 ,very few whites1 even when married to ,indian women1 have learned to talk any ,indian language except this4 ,but it is not very good for conveying religious instruction4 ,it is too meager4 ,yet so many different languages were spoken by the seven or eight hundred ,indians connected with the agency that it seemed to be the only practicable one1 and ,i learned it4 ,i have learned to preach in it quite easily1 and so that the ,indians say they understand me quite well4 ,the ,twana language would have been quite useful1 but it is said to be so difficult to learn that no intelligent ,indian advised me to learn it4 ,the ,nisqually is said to be much easier1 and one educated ,indian advised me to learn it1 but it did not seem to me to be wise1 for while nearly all the ,twana ,indians understood it1 as1 in fact1 nearly all the ,indians on the upper sound do1 yet it was spoken by very few on the reservation4 ,hence ,i have often used an interpreter while preaching on the ,sabbath at ,skokomish1 for then usually some whites1 old ,indians1 and children were present who could not understand ,chinook4 ,at other times and places ,i constantly used the ,chinook language4 ,but a good interpreter is hard to obtain4 8,it takes a minister to interpret for a minister10 was said when ,mr4 ,hallenback1 the evangelist1 went to the ,sandwich ,islands1 and there is much truth in it4 ,the first interpreter ,i had was good at heart1 but he used the ,nisqually language4 ,while most of them understood it1 yet this person had learned it after he was grown1 and spoke it1 the ,indians said1 much like a ,dutchman does our language4 ,another one1 a ,twana1 cut the sentences short1 so that one of the school-boys said he could have hardly understood all that ,i said had he not understood ,english4 ,a third could do well when he tried1 but too many times he felt out of sorts and lazy1 and would speak very low and without much life4 ,hence sometimes ,i would feel like dismissing all interpreters1 and talking in ,chinook1 but then ,i was afraid that it would drive away the whites1 who could not understand it1 but whose presence1 for their examples' sake1 ,i much desired4 ,i feared also that it would drive away the very old ones1 who sometimes made much effort to come to church1 and also that the children1 whose minds were the most susceptible to impressions1 would lose all that was said4 ,so there were difficulties every way4 ,the medley of services and babel of languages of one ,sabbath are described as follows3 ,the opening exercises were in ,english1 after which was the sermon1 which was delivered in ,english1 but translated into the ,nisqually language1 and a prayer was offered in the same manner4 ,at the close of the service two infants were baptized in ,english1 when followed the communion service in the same language4 ,at this there were present twelve white members of the ,congregational church here1 and one ,indian2 two white members of the ,protestant ,methodist church2 one ,cumberland ,presbyterian1 and one other ,congregationalist4 ,there were also present about seventy-five ,indians as spectators4 ,the ,sabbath-school was held soon after1 seventy-five persons being present4 ,first1 there were four songs in the ,chinook jargon2 then three in ,english1 accompanied by an organ and violin4 ,the prayer was in ,nisqually1 and the lesson was read by all in ,english1 after which the lessons were recited by the scholars4 ,five classes of ,indian children and two of white children were taught in ,english1 and one class partly in ,english and partly in ,chinook jargon4 ,there was one ,bible-class of ,indian men who understood ,english1 and were taught in that language1 a part of whom could read and a part of whom could not1 and another of about forty ,indians of both sexes whose teacher talked ,english1 but an interpreter translated it into ,nisqually2 and then they did not reach some ,clallam ,indians4 ,next followed a meeting of the ,temperance ,society1 as six persons wished to join it4 ,a white man who could do so1 wrote his name1 and five ,indians who could not1 touched the pen while the secretary made their mark4 ,three of these were sworn in ,english and two in ,chinook4 ,the whole services were interspersed with singing in ,english and ,chinook jargon4 ,this was soon after ,i came here4 ,during the past year we have often sung in ,english1 ,chinook jargon1 ,twana1 and ,nisqually1 on the same ,sabbath4 ,another medley ,sabbath is given under the head of the ,jamestown ,church1 in connection with its organization4 7b7 ,,their ,,religion4 ,another great difficulty in the way of their accepting ,christianity is their religion4 ,the practical part of it goes by the name of ta-mah-no-us1 a ,chinook word1 and yet so much more expressive than any single ,english word1 or even phrase1 that it has almost become ,anglicized4 ,like the ,wakan of the ,dakotas1 it signifies the supernatural in a very broad sense4 ,there are three kinds of it4 ,first4 ,the ,black ,tamahnous4 ,this is a secret society4 ,during the performance of the ceremonies connected with it1 all the members black their faces more or less1 and go through a number of rites more savage than any thing else they do4 ,they do not tell the meaning of these1 but they consist of starving1 washing1 cutting themselves1 violent dancing1 and the like4 ,it was introduced among the ,twanas from the ,clallams1 who practised it with much more savage rites than the former tribe4 ,it is still more thoroughly practised by the ,makahs of ,cape ,flattery1 who join the ,clallams on the west4 ,it was never as popular among the ,twanas as among some other ,indians1 and is now practically dead among them4 ,it still retains its hold among a portion of the ,clallams1 being practised at their greatest gatherings4 ,it is believed that it was intended to be purifical1 sacrificial1 propitiatory4 ,illustration3 ,,black ,,tamahnous ,,rattle4 ,illustration3 ,,bird ,,mask ,,used ,,in ,,the ,,black ,,tamahnous ,,ceremonies ,,by ,,the ,,clallams4 ,second4 ,the ,red1 or ,sing1 ,tamahnous4 ,during the performance of its ceremonies1 they generally painted their faces red4 ,it was their main ceremonial religion4 ,during the fall and winter they assembled1 had feasts1 and performed these rites1 danced and sang their sacred songs2 it might be for one night1 or it might be for a week or so4 ,illustration3 ,,swine ,,masks ,,used ,,in ,,the ,,black ,,tamahnous ,,ceremonies ,,by ,,the ,,clallams4 ,sometimes this was done for the sake of purifying the soul from sin4 ,sometimes in a vision a person professed to have seen the spirits of living friends in the world of departed spirits1 which was a sure sign that they would die in a year or two1 unless those spirits could be brought back to this world4 ,so they gathered together and with singing1 feasting1 and many ceremonies1 went in spirit to the other world and brought these spirits back4 ,this spirit-world is somewhere below1 within the earth4 ,when they are ready to descend1 with much ceremony a little of the earth is broken1 to open the way1 as it were1 for the descent4 ,having traveled some distance below1 they come to a stream which must be crossed on a plank4 ,two planks are put up with one end on the ground and the other on a beam in the house1 about ten feet above the ground1 in a slanting direction1 one on one side of the beam1 and the other on the other side1 so that they can go up on one side and down on the other4 ,to do this is the outward form of crossing the spirit-river4 ,if it is done successfully1 all is well1 and they proceed on their ,illustration3 ,,mask ,,used ,,in ,,the ,,black ,,tamahnous ,,ceremonies ,,by ,,the ,,clallams4 ,the markings are of different colors4 ,the wearer sees through the nostrils4 journey4 ,if1 however1 a person should actually fall from one of these planks1 it is a sure sign that he will die in a year or so4 ,they formerly believed this to be so1 but about twelve years ago a man ,illustration3 ,,black ,,tamahnous ,,mask4 did fall off1 and did die within a year1 so then they were certain of it4 ,having come to the place of the departed spirits1 they quietly hunt for the spirits of their living friends1 and when they find what other spirits possess them1 they begin battle and attempt to take them and are generally successful4 ,only a few men descend to the spirit-world1 but during the fight the rest of the people present keep up a very great noise by singing1 pounding on sticks and drums1 and in similar ways encourage those engaged in battle4 ,having obtained the spirits which they wish1 they wrap them up or pretend to do so1 so that they look like a great doll1 and bring them back to the world and deliver them to their proper owners1 who receive them with great joy and sometimes with tears of gratitude4 ,at other times they go through other ceremonies somewhat different4 ,this form has now mostly ceased among the ,twanas1 but retains its hold among a large share of the ,clallams4 ,the ,christian ,indians profess wholly to have given it up4 ,third4 ,the ,tamahnous for the sick4 ,when a person is very sick1 they think that the spirit of some bad animal1 as the crow1 bluejay1 wolf1 bear1 or similar treacherous creature1 has entered the individual and is eating away the life4 ,this has been sent by a bad medicine-man1 and it is the business of the good medicine-man to draw this out1 and he professes to do it with his incantations4 ,with a few friends who sing and pound on sticks1 he works over the patient in various ways4 ,this is the most difficult belief for the ,indian to abandon1 for1 while there is a religious idea in it1 there is also much of superstition connected with it4 ,as the ,indian ,agent at ,klamath1 ,oregon1 once wrote3 8,it requires some thing more than a mere resolution of the will to overcome it40 8,i do not believe in it now10 said a ,spokane ,indian1 8but if ,i should become very sick1 ,i expect ,i should want an ,indian doctor40 ,it will take time and education to eradicate this idea4 ,it is the only part of tamahnous1 which ,i think an ,indian can hold and be a ,christian1 because it is held partly as a superstition and not wholly as a religion4 ,some white1 ignorant persons are superstitious and1 at the same time1 are ,christians4 ,the bad spirit which causes the sickness is called a bad tamahnous4 ,soon after ,i first came here1 we spent several evenings in discussing the qualifications of church membership1 the main difference of opinion centering on this subject of tamahnous over the sick4 ,i took the same position then that ,i do now1 and facts seem to agree thereto2 for1 among the ,yakamas1 ,spokanes1 and ,dakotas1 who have stood as ,christians many years through strong trials1 have been some who have not wholly abandoned it1 it remaining apparently as a superstition and not a religion4 ,,chehalis ,,jack4 ,as an illustration of the reason why they still believe in it1 the following examples are given3-- ,chehalis ,jack is one of the most intelligent and civilized of the older uneducated ,twana ,indians4 ,he has been one of those most ready to adopt the customs and beliefs of the whites2 has stood by the agent and missionary in their efforts to civilize and ,christianize his people when very few other ,indians have done so1 and was one of the first of the older ,indians to unite with the church4 ,he was a sub-chief1 and tried to induce his people to adopt civilized customs1 setting them an example in building by far the best house erected by the ,indians on the reservation1 and in various other ways4 ,he was told by some who opposed civilization that because of this some enemy would send a bad tamahnous into him and make him sick4 ,in ,july1 #ahha1 he was taken sick1 evidently with the rheumatism1 or some thing of the kind1 and the threats which he had heard began to prey upon his mind1 as he afterward said4 ,yet for six weeks he lived at his home a mile from the agency1 and would have nothing to do with an ,indian doctor4 ,the agency physician attended him1 and his rheumatism seemed to leave him1 but he did not get well and strong4 ,at last the physician said that he did not believe that any physician could find what was the matter with him4 ,after six weeks thus spent1 by the advice of friends he tried some ,indian doctors on the reservation1 but some in whom he had little confidence4 ,he grew worse4 ,he left the reservation for other ,indian doctors1 twenty miles away1 who said they could cure him1 but he did not recover4 ,he came back home1 and imported another ,indian doctor from a hundred miles distant1 but was not cured4 ,we were afraid that he would die1 and it was plain to several whites that he was simply being frightened to death4 ,i had long talks with him on the subject1 and told him so1 but could not convince him of the truth of it4 ,he said3 8,tamahnous is true6 ,tamahnous is true6 ,you have told us it is not1 but now ,i have experienced it1 and it keeps me sick40 ,during the winter the agency physician resigned1 and another one took his place in ,march1 #ahhb4 ,jack immediately sent for him1 but failed to recover4 ,by the advice of white friends1 who thought they knew what was the matter with him1 he gave up his ,indian doctor and tried patent medicines for a time1 but to no purpose4 ,he left his home1 and moved directly to the agency1 being very near us1 having no ,indian doctor4 ,thus the summer passed away and fall came4 ,intelligent persons had sometimes said that if he could be made to do some thing his strength would soon return to him1 and he would find that he was not very sick4 ,he had had fourteen cords of wood cut on the banks of the ,skokomish ,river4 ,there was no help that he could obtain to bring the wood to his house except a boy and an old man4 ,he was much afraid that the rains would come1 the river would rise1 and carry off his wood4 ,he left the agency and returned to his home1 and had to help in getting his wood4 ,about the same time he employed another ,indian doctor in whom he seemed to have considerable confidence1 and between the fact of his being obliged to work and his confidence in the ,indian doctor1 he recovered4 ,it was the effect of the influence of the mind over the body4 ,the principles of mental philosophy could account for it all1 but he was not versed in those principles1 and so thoroughly believes that a bad tamahnous was in him and that ,old ,cush1 the ,indian doctor1 drew it out4 ,since that time he has worked nobly for civilization and ,christianity--but his belief in tamahnous still remains in him4 ,when the question of his joining the church came up1 as nothing else stood in the way1 ,i could not make up my mind that this superstition ought to do so1 and after two and a half years of church membership the results have been such that ,i am satisfied that the decision was wise4 ,,ellen ,,gray4 ,she was a school-girl1 about sixteen years of age1 and had been in the boarding-school for several years1 nearly ever since she had been old enough to attend1 but her parents were quite superstitious4 ,one ,friday evening she went home to remain until the ,sabbath1 but on ,saturday1 the first of ,january1 #ahha1 she was taken sick1 and the nature of her sickness was such that in a few days she became delirious4 ,her parents and friends made her believe that a bad tamahnous had been put into her1 and no one but an ,indian doctor could cure her4 ,they tamahnoused over her some4 ,the agency physician1 ,dr4 ,givens1 was not called until the sixth1 when he left some medicine for her1 but it is said that it was not given to her4 ,hence she got no better1 and her friends declared that the white doctor was killing her4 ,the agent and teacher did not like the way the affair was being manuvered1 took charge of her1 moved her to a decent house near by1 and placed white watchers with her1 so that the proper medicine should be given1 and no ,indian doctor brought in4 ,the ,indians were1 however1 determined1 if possible1 to tamahnous1 and declared that if it were not allowed1 she would die at three o'clock ,a4,m4 ,they kept talking to her about it and she apparently believed it1 and said she would have tamahnous4 ,but it was prevented1 and before the time set for her death1 she was cured of her real sickness4 ,but she was not well4 ,still the next day she was in such a condition that it was thought safe to move her in a boat to the boarding-house1 where she could be more easily cared for4 ,the ,indians were enraged and said that she would die before landing1 but she did not4 ,watchers were kept by her constantly1 but the ,indians were allowed to see her4 ,they talked1 however1 to her so much about her having a bad tamahnous1 that all except her parents were forbidden to see her4 ,they also were forbidden to talk on the subject1 and evidently obeyed4 ,but the effect on her imagination had been so great that1 for a time1 she often acted strangely4 ,she seldom said any thing2 she would often spurt out the medicine1 when given her1 as far as she could2 said she saw the tamahnous2 pulled her mother's hair1 bit her mother's finger so that it bled1 seemed peculiarly vexed at her2 moaned most of the time1 but sometimes screamed very loudly1 and even bit a spoon off4 ,sometimes she talked rationally and sometimes she did not4 ,but by the fifteenth she was considerably better1 walked around with help1 and sat up1 when told to do so1 but did not seem to take any interest in any thing4 ,every thing possible was done to interest her and occupy her attention1 and she continued to grow better for three or four days more1 so that the watchers were dispensed with1 except that her parents slept in the room with her4 ,but one night she threw off the clothes1 took cold1 and would not make any effort to cough and clear her throat2 and on the twenty-second1 she died1 actually choking to death4 ,it was a tolerably clear case of death from imagination1 easily accounted for on the principles of mental philosophy1 but the ,indians had never studied it1 and still believe that a bad tamahnous killed her4 ,i was afraid that this death would cause trouble1 or1 at least1 that a strong influence against ,christianity would result from it1 but the certificates of allotment to their land came just at that time1 which pleased them so much that the affair was smoothed over4 ,these and some other instances somewhat similar1 though not quite so marked1 have led me to make some allowances for the older ,indians1 which ,i would not make for whites4 ,with small children1 who were too young to have any such belief in tamahnous1 ,i know of not a single instance like these mentioned4 ,indeed1 the ,indian doctors have been among the most unfortunate in losing their children1 several of them having lost from five to ten infants each4 ,some of the older uneducated ,indians with the most advanced ideas have said lately that they were ready to give up all ,indian doctors1 and all tamahnous for the sick2 still they would not acknowledge but that there was some spirit in the affair1 but they said it was a bad spirit1 of which the devil was the ruler1 and they wished to have nothing to do with it4 ,one woman1 as she joined the church1 wished to let me have her tamahnous rattles1 made of deer hoofs1 for she said she was a ,christian1 had stopped her tamahnous1 and would not want them any more4 ,still she thought that a spirit dwelt in them1 only she thought it was a bad spirit4 ,hence she was afraid to have them remain in her house1 for fear the spirit would injure her2 for the same reason she was afraid to throw them away2 she was for the same reason afraid to give them to any of her friends1 even to those far away1 and so she thought that the best thing that could be done with them was to let me take them1 for she thought ,i could manage them4 ,i was willing1 and prize them highly because of the reason through which ,i obtained them4 ,other points in their religious belief did not stand so much in the way of ,christianity4 ,they believe in the existence of a ,supreme ,being1 though very different from that of the whites--so much so1 that the latter has not received the name of the former2 in a ,deity called ,do-ki-batl by the ,twanas1 and ,nu-ki-matl by the ,clallams1 who became incarnate and did many wonderful things2 in man's sinfulness and immortality2 in the creation1 renovation1 and government of the world by their great ,beings2 in a flood1 or deluge1 the tradition of which has enough similarity to that of the ,bible to make me believe that it refers to the same3 while it has so much nonsense in it as to show that they did not receive it from the whites2 in thanksgiving1 prayer1 sacrifices1 and purification2 in a place of happiness for the soul after death1 situated somewhere within the earth1 and in a place of future punishment1 also situated within the earth4 ,the ,clallams believed that the ,sun was the ,supreme ,deity1 or that he resided in the sun1 but ,i have never been able to discover any such belief among the ,twanas4 ,they believe that the spirits dwell in sticks and stones at times1 and ,i have seen one rough idol among the ,twanas4 7c7 ,,besetting ,,sins4 ,the more prominent of these are gambling1 betting1 horse-racing1 potlatches1 and intemperance4 ,gambling is conducted in three different native ways1 and many of the ,indians have also learned to play cards4 ,the betting connected with horse-racing belongs to the same sin4 ,horse-racing has not been much of a temptation to the ,clallams because they own very few horses1 their country being such that they have had but little use for them4 ,nearly all of their travel is by water4 ,the ,twanas have had much more temptation in this respect4 ,one of the native ways of gambling belongs to the women1 the other to the men3 but there is far less temptation for the women to gamble than there is for the men1 because summer and winter1 day-time and evening1 there is always something for them to do4 ,but with the men it is different4 ,the rainy season and the long winter evenings hang heavily on their hands1 for they have very little indoor work4 ,they can not read1 and hence the temptation to gamble is great4 ,illustration3 ,,gambling ,,bones4 ,one mode of gambling by the men is with small round wooden disks about two inches in diameter4 ,there are ten in a set1 one of which is marked4 ,under cover they are divided1 part of them under one hand and the rest under the other1 are shuffled around1 concealed under cedar-bark1 which is beaten up fine1 and the object of the other party is to guess under which hand the marked disk is4 ,the other game of the men is with small bones1 two inches long and a half an inch in diameter1 or sometimes they are two and a half inches long and an inch in diameter4 ,sometimes only one of the small ones is used1 and sometimes two1 one of which is marked4 ,they are passed very quickly back and forth from one hand to the other1 and the object is for the opposite party to guess in which hand the marked one is4 ,an accompaniment is kept up by the side which is playing by singing and pounding on a large stick with smaller ones4 ,with both of these games occasionally the large drum is brought in1 and tamahnous songs are sung1 so as to invoke the aid of their guardian spirits4 ,illustration3 ,,beaver',s ,,teeth ,,for ,,gambling ,,of ,,women4 ,in the women's game usually four beaver's teeth are used1 which have peculiar markings4 ,they are rapidly thrown up1 and the way in which they fall determines the number of counts belonging to the party playing4 ,the principle is somewhat the same as with a game of dice4 ,formerly they bet large sums1 sometimes every thing they owned1 even to all the clothes they had1 but it has not been the custom of late years4 ,when ,agent ,eells first came to ,skokomish1 under orders from the ,superintendent of ,indian ,affairs he tried to break up the gambling entirely1 but there were hardly any ,indians to sustain him in the effort4 ,they would conceal themselves and gamble1 do so by night1 or go off from the reservation where he had no control1 and carry on the game--so for a time he had to allow it1 with some restrictions2 that is1 that the bets must be small1 the games not often1 but generally only on the ,fourth of ,july1 at great festivals1 and the like4 ,occasionally they have had a grand time by gathering about all the ,indians on the reservation together1 both men and women1 and perhaps for four days and nights1 with very little sleep1 have kept up the game4 ,on account of their want of employment in the winter and their inability to read1 probably the sinfulness of this sin is not so great with them as with whites4 ,some good1 prominent ,indian workers have thought that it was hardly right to proscribe a ,christian ,indian from gambling4 ,i learned of one ,protestant church which admitted ,indians without saying any thing on this subject1 but which tried to stop it after they were in the church2 but ,i could never bring myself to think that a church full of gambling ,indians was right1 and this became one of the test questions with the men in regard to admittance into the church4 ,when ,i first saw the infatuation the game possessed for them ,i felt that nothing but the gospel of ,christ would ever stop it4 ,among the ,clallams off of the reservation none except the ,christians have given it up4 ,on the reservation within the ,illustration3 ,,potlatch ,,house1 ,,skokomish4 #dj ft4 x #bjj4 last few years so many of the ,indians have become ,christians that public opinion has frowned on it1 and there is very little1 if any1 of it1 though some of the ,indians who do not profess to be ,christians1 when they visit other ,indians1 will gamble1 although they do not when at home4 ,the ,potlatch is the greatest festival that the ,indian has4 ,it is a ,chinook word1 and means 8to give10 and is bestowed as a name to the festival because the central idea of it is a distribution of gifts by a few persons to the many present whom they have invited4 ,it is generally intertribal1 from four hundred to two thousand persons being present1 and from one to three1 or even ten1 thousand dollars in money1 blankets1 guns1 canoes1 cloth1 and the like are given away4 ,there is no regularity to the time when they are held4 ,three have been held at ,skokomish within fifteen years1 each one being given by different persons1 and during the same time1 as far as ,i know1 a part or all of the tribe have been invited to nine others1 eight of which some of them have attended4 ,the mere giving of a present by one person to another1 or to several1 is not in itself sinful1 but this is carried to such an extreme at these times that the morality of that part of them becomes exceedingly questionable4 ,in order to obtain the money to give they deny themselves so much for years1 live in old houses and in so poor a way1 that the self-denial becomes an enemy to health1 comfort1 civilization1 and ,christianity4 ,if they would take the same money1 buy and improve land1 build good houses1 furnish them1 and live decently1 it would be far better4 ,but while two or three days of the time spent at them is occupied in making presents1 the rest of the time1 from three days to two and a half weeks1 is spent in gambling1 red and black tamahnous1 and other wicked practices1 and the temptation to do wrong becomes so great that very few ,indians can resist it4 ,when some of the ,alaska ,indians1 coveting the prosperity which the ,christian ,indians of that region had acquired1 asked one of these ,christians what they must do in order to become ,christians1 the reply was3 8,first give up your potlatches40 ,it was felt that there was so much evil connected with them that they and ,christianity could not flourish together4 ,among the ,twanas1 while they are not dead1 they are largely on the wane4 ,among a large part of the ,clallams they still flourish4 ,intemperance is a besetting sin of ,indians1 and it is about as much a besetting sin of some whites to furnish intoxicating liquors to the ,indians4 ,the laws of the ,united ,states and of ,washington ,territory are stringent against any body's furnishing liquor to the ,indians1 but for a time previous to #ahga they had by no means been strictly enforced4 ,as the intercourse of the ,indians with the whites was often with a low class1 who were willing to furnish liquor to them1 they grew to love it1 so that in #ahga the largest part of the ,indians had learned to love liquor4 ,its natural consequences1 fighting1 cutting1 shooting1 and accidental deaths1 were frequent4 ,,vii4 ,,temperance4 ,in #ahga the agent began to enforce the laws against the selling of liquor to the ,indians1 and1 according to a rule of the ,indian ,department2 he also punished the ,indians for drinking4 ,missionary influence went hand in hand with his work1 and good results have followed4 ,for years very few ,indians on the reservation have been known to be drunk4 ,punishment upon the liquor-drinker as well as the liquor-seller has had a good effect4 ,far more of the ,clallams drink than of the ,twanas4 ,they live so far from the agent that he can not know of all their drinking1 and1 if he did1 he could not go to arrest them all2 and many of them live so close to large towns where liquor is very easily obtained1 that it has been impossible to stop all of their drinking4 ,still his occasional visits1 the aid of a few white men near them1 and of the better ,indians1 together with what they see of the evil effects of intemperance on themselves1 have greatly checked the evil4 ,very few complete reformations1 however1 have taken place among those away from the reservation1 except those who have become ,christians4 ,in addition1 a good share of the younger ones have grown up with so much less temptation than their parents had1 and so much more influence in favor of temperance1 that they have become teetotalers4 ,for a long time1 beginning with #ahgd1 a temperance society flourished1 and nearly all the ,indians of both tribes joined it4 ,each member signed the pledge under oath1 and took that pledge home to keep1 but in time it was found that the society had no penalty with which to punish offenders sufficient to make them fear much to do so again4 ,the agent alone had that power--so the society died4 ,but the law and gospel did not tire in the work and something has been accomplished4 ,the agent could tell many a story of prosecuting liquor-sellers2 sometimes before a packed jury1 who1 when the proof was positive1 declared the prisoner not guilty2 of having ,indian witnesses tampered with1 and bought either by money or threats1 so that they would not testify in court1 although to him they had previously given direct testimony as to who had furnished them with the liquor2 of a time when some of the ,clallam ,indians became so independent of his authority that they defied him when he went to arrest them1 and he was obliged to use the revenue-cutter in order to take them1 and when1 in consequence1 his friends feared that his life was in danger from the white liquor-sellers1 because the latter feared the result of their lawlessness2 of a judge who1 although a ,christian man1 so allowed his sympathies to go out for the criminal that he would strain the law to let him go2 or1 on the other hand1 of another judge who would strain the law to catch a rascal2 of convicting eight white men at one time of selling liquor to ,indians1 only to have some of them take their revenge by burning the ,indians' houses and all of their contents4 ,still in a few years he made it very unsafe for most permanent residents to sell intoxicating liquors to the ,indians1 so that but few except transient people1 as sailors and travelers1 dared to do so4 8,for ways that are dark and tricks that are vain0 the ,indian and the liquor-seller can almost rival the 8heathen ,chinee40 ,a saloon is on the beach1 and so high that it is easy to go under it4 ,a small hole is in the floor under the counter4 ,a hand comes up with some money in it3 after dark a bottle goes down1 and some ,indians are drunk1 but nobody can prove any thing wrong4 ,an ,indian takes a bucket of clams into a saloon and asks the bar-tender if he wishes them4 8,i will see what my wife says10 is the reply1 and he takes them to a back room4 ,soon he comes back and says3 8,here1 take your old clams1 they are bad and rotten40 ,the ,indian takes them1 and soon a company of ,indians are 8gloriously drunk10 a bottle having been put in the bottom of the bucket4 ,sometimes a part of a sack of flour is made of a bottle of whiskey4 ,an ,indian1 having been taken up for drunkenness1 was asked in court1 in ,port ,townsend1 where he obtained his liquor4 8,if ,i tell1 ,i can not get any more10 was the blunt reply4 ,others have found theirs floating in the river or lying by a tree1 which may all have been true1 yet some man who understood it was the gainer of some money1 which perhaps he found4 ,many an ,indian1 when asked who let him have the liquor1 has said3 8,i do not know20 or1 8,i do not know his name40 ,yet there are stories on the other side which make a brighter picture4 ,in #ahge the ,twana and ,nisqually ,indians met as they had often done during previous years for feasting1 visiting1 trading1 and horse-racing4 ,the first agreement was to meet on the ,skokomish ,reservation1 but continued rains made the race-track on the reservation almost unfit for use1 it being bottom land4 ,there was another track on gravelly land about ten miles from ,skokomish4 ,on the ,sabbath previous to the races the sermon had reference to the subject1 because of the betting and danger of drunkenness connected with it4 ,a ,nisqually ,indian came then and urged the ,skokomish ,indians to go to the other race-track at ,shelton's ,prairie1 because the one at ,skokomish was so muddy4 ,the ,skokomish ,indians replied that they did not wish to go to the prairie for fear there would be whiskey there1 but that they would go to work and fix their own track as well as they could4 ,one sub-chief1 the only one of the chiefs who had a race-horse1 said he would not go there4 ,this word was carried to the ,nisqually ,indians who were camped at the prairie1 but they refused to come to ,skokomish1 and sent their messenger to tell the ,skokomish ,indians so4 ,several hours were occupied in discussing the question4 ,in talking with the agent1 the head-chief asked him if he would send one of the employees to guard them1 should they decide to go to the prairie4 ,the head-chief then went to the prairie and induced the ,nisquallys to come to the reservation for the visit1 trading1 and marriage1 which was to take place1 and for the races if the track should be suitable4 ,from ,wednesday until ,saturday was occupied by the ,indians as agreed upon1 but the weather continued rainy and the track was unfit for use4 ,on ,saturday the ,nisqually ,indians went back to the prairie and invited the ,skokomish ,indians to go there for the races4 ,on ,monday twenty-five or thirty of them went1 but this number did not include a chief or many of the better class1 the great fear being that they would be tempted to drink4 ,according to the request of the chief1 one white man from the reservation went1 together with the regular ,indian policemen4 ,there were also present ten or twelve other white men from different places1 one of whom carried considerable liquor4 ,the ,indian policemen on seeing this went to him and told him he must not sell or give any of it to any of the ,indians1 and he promised that he would not4 ,he was afterward seen offering some to a ,nisqually ,indian1 who refused4 ,when night came it was found that1 with three or four exceptions1 all of the white men present had drank some1 and a few were quite drunk1 while it was not known that any of the ,indians present had taken any4 ,that the better class of ,indians should not go to the races1 and that all should earnestly contend against going to that place for fear of temptation2 that they asked for a white man to guard them2 that an ,indian told a white man not to give liquor to his fellow-,indians1 and that1 while most of the white men drank some1 it was not known that any ,indian drank at all1 although it was not the better class of ,indians who were present1 were facts which were encouraging4 ,a sub-chief of the ,clallam ,indians1 at ,elkwa1 one hundred and twenty miles from the reservation1 in #ahgh1 found that an ,indian from ,british ,columbia had brought a keg of liquor among his people4 ,he immediately complained before a justice of the peace1 who arrested the guilty man1 emptied his liquor on the ground1 and fined him sixty-four dollars4 ,the head-chief of the ,clallams1 ,lord ,james ,balch1 has for nine years so steadily opposed drinking1 and imprisoned and fined the offenders so much1 that he excited the enmity of the ,indians1 and even of their doctors1 and also of some white men1 much as a good ,indian agent does4 ,although he is not perfect1 he still continues the good work4 ,fifteen years ago he was among the worst ,indians about1 drinking1 cutting1 and fighting4 ,in ,january1 #ahgh1 ,i was asked to go ninety miles1 by both ,clallams and ,twanas1 to a potlatch1 to protect them from worthless whites and ,indians1 who were ready to take liquor to the place4 ,the potlatch was at ,dunginess1 given by some ,clallams4 ,i went1 in company with about seventy-five ,twanas1 and it was not known that more than eight of them had tasted liquor within four years1 although none of them professed to be ,christians4 ,during that festival1 which continued nine days1 and where more than five hundred ,indians were present1 only one ,indian was drunk4 ,more than once a whiskey-bottle has been captured from an ,indian1 set out in view of all on a stump or box1 a temperance speech made and a temperance hymn sung1 the bottle broken into many pieces1 and the contents spilled on the ground4 ,the ,indians say that the ,hudson's ,bay ,company first brought it to them1 but dealt it out very sparingly1 but when the ,americans came they brought barrels of it4 ,they seem to be proud that it is not the ,indians who manufacture it1 for if it were they would soon put a stop to it2 nor is it the believer in ,god1 but wicked white men who wish to clear them away as trees are cleared from the ground4 ,thus1 when we take into consideration the condition of these ,indians fifteen years ago1 and the present condition of some other ,indians in the region who lie beastly drunk in open sight1 and compare it with the present status of those now here1 there is reason for continued faith in the ,god of the law and gospel of temperance4 ,,viii4 ,,industries4 ,logging1 farming in a small way1 and work as day-laborers1 have been the chief means of civilized labor among the men on the reservation4 ,a large share of their land is first-class1 rich bottom land1 though all was covered originally with timber4 ,it had been surveyed1 assigned to the different heads of families1 and certificates of allotment from the government issued to them4 ,nearly all of them have from one to ten acres cleared1 most of which is in hay4 ,still when there has been a market for logs at the neighboring saw-mills1 they have preferred that work1 not because there is more money in it1 for actually there is less1 but because they get the money quicker4 ,it comes when the logs are sold1 generally within three months after they begin a boom4 ,but in regard to their land1 they must work some time after they begin to clear it1 before it is done2 then a year or two longer1 before they can obtain much of a crop of hay from it4 ,hence it has been up-hill work to induce most of them to do much work at clearing land4 ,for several years before their annuities ceased1 in #ahha1 the government made a rule that no able-bodied man should receive any annuities until he had performed labor on his land equal in value to the amount he should receive4 ,from the example of the few adjoining settlers1 some are beginning to see that farming is more profitable than logging4 ,the largest share of good timber on the reservation has been taken off during the past twenty years1 so that now a number have bought timber off the reservation for logging4 ,they own their own teams1 keep their own time-books1 and at present attend to all their own business in connection with these camps4 ,in one respect they differ from white folks--in their mode of conducting the business4 ,instead of one or two men owning every thing1 hiring the men1 paying all expenses1 and taking all the profits1 they combine together and unitedly share the profits or losses4 ,when the boom is sold1 and all necessary expenses which have been incurred are paid1 they divide the money among themselves according to the amount of work each has done4 ,a few have tried to carry on camps as white people do1 but have always failed4 ,very few now pursue the old avocations of fishing and hunting1 except the old ones4 ,nearly all the able-bodied men work at some civilized pursuit4 ,take a ride over the reservation on almost any pleasant day1 and nearly all the men will be found to be busy at something4 ,in the winter1 however1 it is different4 ,they have very little work for rainy days1 and so there is more temptation to gamble and tamahnous4 8,satan finds some mischief still for idle hands to do40 ,the women have less temptation than the men in winter4 ,when they have no outdoor work1 or it is stormy1 they can sew1 do housework1 make mats and baskets1 and all1 even the very old ones1 are commonly busy at some of these things4 ,some of them are good washerwomen and some are cooks in the logging-camps4 ,they are by no means so near in a state of slavery as some ,indian women in the interior1 but are treated with considerable propriety by their husbands4 ,a few of the young men1 after having been in school for a time1 have been apprenticed to the trades of carpenter1 blacksmith1 and farmer1 and have done so fairly1 that they were employed by the government after the white employees were discharged4 ,the ,clallams have done very little logging or farming4 ,a number have obtained land at ,port ,discovery1 ,jamestown1 ,elkwa1 and ,clallam ,bay1 but only a little of it is first-class land1 and they have used it for gardens and as a place for a permanent home1 so that they should not be driven from one place to another1 more than for farming4 ,at ,seabeck1 ,port ,gamble1 ,port ,townsend1 and ,port ,discovery1 they work quite constantly in the saw-mills2 at ,jamestown1 for the surrounding farmers2 at ,port ,angeles1 ,elkwa1 and ,clallam ,bay1 more of them hunt and fish than elsewhere4 ,a number earn considerable money taking freight and passengers in their canoes4 ,the obtaining of dog-fish oil is something of a business1 as logging-camps use a large amount of it4 ,in ,september there is employment at the ,puyallup and surrounding region1 about ninety miles from ,skokomish1 in picking hops4 ,hop-raising has grown to be a large business among the whites1 and ,indians have been preferred for picking the hops1 thousands of whom flock there every year for the purpose1 from every part of the ,sound1 and even from ,british ,columbia and the ,yakama country4 ,old people1 women1 and children do as well at this as able-bodied men4 ,it has not1 however1 always been a healthy place for their morals1 as on ,sundays and evenings gambling1 betting1 and horse-racing have been largely carried on4 ,at one time 8,the ,devil's ,playground10 in the ,puyallup ,valley was noted as the place where ,indians and low whites gathered on the ,sabbath for horse-racing and gambling1 but it became such a nuisance to the hop-growers1 as well as to the agents1 that they combined and closed it4 ,a part of the ,clallams earn considerable money by sealing1 off the north-west coast of the ,territory1 a very profitable business generally from ,january to ,may4 ,in #ahhc the taxes of those ,clallams who live in ,clallam ,county were #afh4cj4 ,,ix4 ,,titles ,,to ,,their ,,land4 8,the plow and the ,bible go together in civilizing ,indians10 is the remark of ,rev4 ,j4 ,h4 ,wilbur1 who for more than twenty years was one of the most successful workers among them3 but neither ,indians nor whites feel much like clearing land and plowing it unless they feel sure that the land is theirs4 ,when the treaty was made in #ahee it was the understanding that whenever the ,indians should settle down on the reservation1 adopt civilized habits1 and clear a few acres of land1 good titles would be given to them by the government4 ,with this understanding1 not long after ,agent ,eells took charge1 he had the reservation surveyed and divided1 so that each head of a family whose home was on the reservation should have a fair portion4 ,he gave them papers1 signed by himself1 in #ahgd1 describing the land1 with the expectation that the government in a short time would give them good titles1 he having been thus assured by his superiors in office4 ,other agents did the same4 ,but new movements by the government with reference to the ,indians are usually very slow1 as they have no votes1 and this was no exception4 ,agent ,eells1 as well as others1 plead and plead time and again1 to have this stipulation in the treaty fulfilled1 but for a long time to no purpose4 ,often he had no reply to his letters4 ,people of both political parties put this as a plank into their platform2 those of all religions and no religion2 those who opposed the peace policy as well as those who favored it1 signed petitions to this effect1 but in vain4 ,this delay was the source of much uneasiness to the ,indians1 more1 ,i think1 than any other cause1 for men were not wanting who told them that they would be moved away2 there were plenty of people who coveted their land1 and examples were not wanting of ,indians who had been moved from place to place by the government4 ,it has been the only thing which has ever caused them to talk about war4 ,some ,indians left the reservation because they feared they would be moved away4 8,i am not going to clear land and fence it for the whites to use10 was what one said and others felt4 ,when the treaty was made it was believed by the ,indians that they possessed all the land1 and that they sold all except the reservation1 to which they supposed they had a good title1 at least as good as the ,united ,states had1 and white people believed the same2 but a decision of the ,supreme ,court of the ,united ,states in #ahgc reversed this idea1 and they learned that they had sold all the land1 and that government graciously allowed them to stay on the reservation according to its will4 ,in the spring of #ahge they were forbidden to cut a log and sell it off of the reservation1 and found that they had no rights to the land which the government was bound to respect1 but if she wished to remove them at any time she could do so4 ,the question came up early in missionary work4 ,the ,indians said3 8,you profess to be ,christians1 and you have promised us titles to our land4 ,if these titles come we will believe your religion to be true1 but if not it will be evidence that you are deceiving us40 ,the agent worked nobly for the object1 but receiving no reply for a long time he grew almost discouraged4 ,he could work in only one way1 by writing to his first superior officer1 hoping that he would successfully press the subject upon those more influential4 ,about this time1 in #ahgh1 ,i determined to see what ,i could do through another channel3 through the ,board of ,indian ,commissioners1 where missionaries would naturally look4 ,accordingly1 in ,may1 a long letter was written to the secretary of the ,american ,missionary ,association1 and his influence was invoked to work upon the ,board4 ,he gladly did so4 ,at the annual meeting of the ,congregational ,association of ,oregon and ,washington1 in ,june of the same year1 ,i plead strongly for the same object1 whereupon a committee of five of the influential men of the denomination was appointed1 who drafted strong resolutions1 which were passed and sent to the ,board of ,commissioners4 ,the fact that the ,bannack ,indians of ,eastern ,oregon were then engaged in a war with the whites1 and that they had attempted to induce the ,indians of ,puget ,sound to assist in it1 was an argument used1 and of no small weight4 ,i intended to urge the passage of similar resolutions through the ,presbytery of ,puget ,sound1 and the ,methodist ,episcopal ,conference of ,oregon1 both of whom had missions among the ,indians1 and were asking for similar favors from the government2 but before those bodies met ,i received a letter from ,hon4 ,d4 ,h4 ,jerome1 of the ,board of ,commissioners1 who had been appointed a committee by that ,board in regard to titles of ,indians to their lands1 promising to press the matter upon the department until titles should be issued1 or a good reason given for not doing so1 and requesting a description of the lands for which titles were asked4 ,i gave the letter to the agent1 who had the desired information1 and who quickly gave it4 ,the ,board nobly fulfilled its promise1 and in ,march1 #ahha1 certificates of allotment were sent to the ,indians4 ,they were not wholly satisfactory4 ,the title to the land still remained in the ,united ,states4 ,they said that each ,indian is entitled to take possession of his land1 8and the ,united ,states guarantees such possession1 and will hold the title thereto in trust for the exclusive use and benefit of himself and his heirs so long as such occupancy shall continue40 ,it prohibited them from selling the land to any one except other members of the same tribe4 ,these certificates1 however1 proved to be better than was at first feared4 ,it was decided that under them the ,indians had a right to sell the timber from the land4 ,the ,indians were satisfied that they would not be removed1 and were quieted4 ,efforts are still being made to obtain the patents1 and with considerable hope of success1 as they have been granted to ,indians on three other reservations on ,puget ,sound through the efforts of ,agent ,eells1 but owing to various causes they have not been obtained as yet for the ,skokomish ,indians4 ,the ,clallam ,indians have bought their land or taken it by homestead1 and so have not had the same difficulty in regard to titles4 ,one incident1 however1 occurred which was rather discouraging4 ,four of the ,clallam ,bay ,indians1 in #ahgi1 determined to secure1 if possible1 the land on which their houses stood4 ,they were sent to the clerk of the ,probate ,court1 who knew nothing about the land1 but told them that it belonged to the government1 and offered to get it for the usual fee1 nineteen dollars each4 ,they paid him the seventy-six dollars1 and he promised to send it to the land-office and have their papers for them in two weeks4 ,they waited the two weeks but no papers came4 ,in the meantime they learned that the man was not to be trusted1 although he could lawfully attend to the business1 and that the land had been owned by private individuals for fifteen years4 ,he1 too1 on writing to the land-office1 found the same to be true4 ,but the difficulty was to get the money back4 ,this man was an inveterate gambler1 and the evidence was quite plain that he had gambled the money off very soon after he received it4 ,i saw him soon afterward1 and he told me that it had been stolen1 that he would soon get it1 and the like4 ,one ,indian spent three weeks1 and two others two weeks each1 in trying to recover it1 but failed to do so4 ,then the agent took it into court1 but through an unjust ruling of the judge1 or a catch in the law1 he was neither compelled to pay it nor punished for his deed4 ,the ,indians received about the amount they lost1 as witness fees and mileage for their attendance on court4 ,yet that man1 at that time1 was also postmaster1 ,united ,states commissioner1 and deputy sheriff1 and had offered fifty dollars to the county treasurer1 to be appointed his deputy4 ,this was a strange contrast to the action of the ,indians4 ,i felt very sorry for them4 ,for four years we had been advising them to obtain land1 and they were swindled in their first attempt4 ,when ,i saw them1 before the case was taken to the court1 ,i was fearful lest they should become discouraged1 and offered them ten dollars1 saying1 8,if you never get your money1 ,i will lose this with you3 but if you do obtain it1 you can then repay me40 ,one tenth of my income has long been given to the ,lord1 and ,i felt that thus much would do as much good here as anywhere4 ,when ,i first mentioned this to them1 they refused to take it1 saying that they did not wish me to lose my money1 if they did theirs2 but two weeks later1 when ,i left the last one of them1 he reluctantly took it4 ,x4 ,,mode ,,of ,,living4 ,in #ahgd most of the ,indians of both tribes lived on the ground1 in the smoke1 in their large houses1 where several families resided4 ,that year the agent induced those on the reservation to receive lumber as a part of their annuity goods1 and the government carpenter erected small frame-houses for most of them1 but left them to cover and batten the houses4 ,they were slow to do so4 ,at first they used them to live in during the summer1 but during the winter they found these houses too open and cold and returned to their smoke-houses4 ,it was two or three years before they made them warm enough to winter in them1 but since that time nearly all1 except a few of the very old ones1 have lived off of the ground and out of the smoke4 ,although the government gave no aid to those living off of the reservation to build them homes1 yet about three fourths of them have built for themselves similar or better houses4 ,many of them have lived near saw-mills where they could easily get lumber for their houses4 ,all of them dress in citizen's clothes1 and they obtain about three quarters of their living from civilized labor1 and the rest by fishing and hunting1 supposing that hunting and fishing are not civilized pursuits4 ,many of them have sewing-machines1 bureaus1 and lace curtains1 while clocks and watches1 chairs1 bedsteads1 and dishes1 tables1 knives and forks are very common4 ,neatness4--,it is easier to induce them to have good houses1 with board floors1 than to keep them clean4 ,grease is spilled on the floor1 and1 mingling with the dirt1 sometimes makes the air very impure4 ,the men are careless1 bring in dirt1 and spit on the floor2 the women are sometimes lazy1 or else1 after trying1 become discouraged about keeping the house clean4 ,this impure air has been the cause of the death of many of their children4 ,they breathe the poison1 and at last waste away4 ,the older ones are strong and can endure some of it1 and1 moreover1 are in the pure air outdoors much of the time4 ,but the little ones are kept in the house1 are so weak that they can not endure such air1 and they die4 ,the old ,indian houses on the ground had1 at least1 two advantages over the board floors1 although they had more disadvantages4 ,the ground absorbed the grease1 as boards can not2 and1 if the houses became too bad1 they could easily be torn down and moved a few yards away to a better place4 ,but good houses are too costly for this4 ,time1 teaching1 and example have1 however1 worked some changes for the better4 ,there are many of the ,indian women who wash1 at least1 the floors of their front rooms every week4 ,still the bedrooms1 which are not likely to be seen1 are often topsy-turvy1 and the kitchens often have a bad smell1 and the back door needs lime and ammonia4 ,occasionally1 however1 a house is found where there is a fair degree of neatness all the way through4 ,,xi4 ,,names4 ,white people do not usually take kindly to the jaw-breaking ,indian names1 hence a 8,boston0 name has generally been given them4 ,but the white men who lived around ,skokomish were mostly loggers1 who among themselves went by the name of ,tom1 ,jack1 ,jim1 and the like1 and seldom put ,mr4 to any body's name4 ,as the ,indians mingled with them they received similar names1 and as there soon came to be several of the same name1 they were distinguished by some prefix1 usually derived from some characteristic--their size1 or the place from which they came4 ,so we had ,squaxon ,bill1 ,chehalis ,jack1 ,dr4 ,bob1 ,big ,john1 ,little ,billy1 and the like4 ,these were bad enough1 but when their children came to take these as their surnames1 they sometimes became comical1 for we had ,sally ,bob1 ,dick ,charley1 and ,sam ,pete4 ,therefore1 we soon found that it was best to give every school-child a decent name1 and ,bill's son ,george became ,george ,williams1 and ,john's boy became ,henry ,johnson1 and ,billy's daughter was ,minnie ,williamson1 and so on4 ,at first1 when the older ones were married1 it was done with the old ,indian nickname1 but ,i soon thought that if in time they were to become ,americans they might as well have decent names4 ,so1 at their first legal recognition1 as at their marriage1 baptism1 or on entering school1 they received names of which they had no need to be ashamed in after years4 ,,xii4 ,,education4 ,this has been conducted entirely by the government1 but generally in such a way as to be a handmaid to religion4 ,on the reservation a boarding-school has been kept up during the ten years of missionary labor1 as well as many years before1 for about ten months in the year4 ,about half of the time1 including the winter1 the school has been kept six hours in the day1 and during the rest of the time for three hours2 the scholars being required to work the other half of the day--the boys in the garden getting wood and the like1 and the girls in the house sewing1 cooking1 house-keeping1 and doing similar things4 ,the position of the one in charge has been a difficult one to fill1 for it has been necessary that the man be a teacher1 disciplinarian1 handy at various kinds of work1 a ,christian1 and1 during the last year and a half after the agent left1 he had charge of the reservation2 while it was almost as necessary that his wife be matron1 with all the qualifications of taking care of a family of from twenty to forty4 ,it has been difficult to find all these qualifications in one man and his wife1 who were willing to take the position for the pay which the government was willing to give1 for during the later years the pay was cut down to the minimum4 ,it has not been strange that with all the burdens frequent changes have taken place4 ,there have been seven teachers in the ten years1 but most of them were faithful1 some of them serving until their health failed4 ,yet the school has been carried on generally in as ,christian a way as if the ,missionary ,society had had charge of it4 ,all of the teachers and their wives have been ,christians--not all ,congregationalists2 for it has been often impossible to obtain such2 in fact1 only three have been2 but there has been a plain understanding with the others that they should teach nothing in regard to religion which conflicted with the teachings from the pulpit--an understanding which has been faithfully kept1 with one exception4 ,in #ahgd the school numbered about twenty-four scholars1 but it gradually increased until it numbered about forty1 which was more than all the children of school age on the reservation1 though it did not include many of the ,clallams4 ,they were so far away that it was not thought wise to compel them to remain so steadily so far away from their parents year after year4 ,the school has been a boarding-school1 for nearly all the children lived from one to three miles away1 and it has been impossible to secure any thing like regular attendance if they lived at home1 while some have come from ten to seventy miles distant4 ,attendance on school has been compulsory--the proper way among ,indians4 ,while the parents speak well about the school1 and say that they wish to have their children educated1 yet1 when the children beg hard to stay at home1 parental government is not strong enough to enforce attendance1 especially as long as the parents do not realize the value of education4 ,the children have not all liked to go to school1 and at first some of them ran away4 ,the agent and his subordinates could tell some stories of getting runaway children1 by pulling them out of their beds1 taking them home in the middle of the night1 and the like4 ,in this respect the government had the advantage of a missionary society1 which could not have compelled the children to attend school4 ,there was no provision in the treaty for more than one school1 and that on the reservation4 ,but after the ,clallams at ,jamestown had bought their land1 laid out their village1 built their church1 and become somewhat civilized1 they plead so hard for a school1 offering the use of the church-building for the purpose1 that the government listened to them1 and in #ahgh sent them a teacher4 ,this was a day-school1 because funds enough were furnished to pay only a teacher1 and nearly all the children lived in the village within less than a half-mile from the school4 ,a very few of the children walked daily five or six miles to school1 and some of the better families of the village did nobly in making sacrifices to board their relations1 when the parents would not furnish even the food for their children4 ,this school has varied in numbers from fifteen to thirty children1 and has been conducted in other respects mainly on the same principles as the one on the reservation4 ,it has been of great advantage to the settlement4 ,a few of the rest of the ,clallam children1 whose parents were ,catholics1 have sent their children to a boarding-school at ,tulalip1 a ,catholic agency1 and others have not gone to school1 there being difficulties in the way which it has been almost or quite impossible to overcome4 ,the schools have been conducted entirely in ,english4 ,this is the only practicable plan1 for the tribes connected with the school speak three different languages1 and it is impossible to have books and newspapers in their languages1 while teachers can not be found who are willing to acquire any one of these languages sufficiently well to teach it4 ,it is also the only wise plan4 ,if the ,indian in time is to become an ,american citizen1--and that is the goal to be reached1--he must speak the ,english language1 and it is best to teach it to him while young4 ,in large tribes like the ,sioux1 where the children will speak their native language almost wholly after they leave school1 and where there are enough of them to make it pay to publish books and papers in their own tongue1 it is probably best to have the schools in their native language1 as a transition from one language to the other4 ,this transition will necessarily take a long time among so large a number of ,indians1 and needs the stepping-stone of native schools and a native literature to aid it4 ,but where the ,indian tribes are small1 as is the case on ,puget ,sound1 and surrounded by whites with whom they mingle almost daily1 who are constantly speaking ,english to them1 this stepping-stone is not needed4 ,it is possible for the next generation to be mainly ,english-speaking in this region2 in fact1 most of them will understand it whether they go to school or not1 and it is not wise1 were it possible1 to retard it by schools in the native language4 ,,correcting ,,thomson',s ,,practical ,,arithmetic4 ,an incident occurred in the school1 in #ahgh1 worthy of note4 ,one of the scholars in arithmetic found four examples which he could not do1 and after a time took them to his teacher1 ,mr4 ,g4 ,f4 ,boynton1 for assistance4 ,after the teacher 7who was a good scholar7 had tried them to his satisfaction1 he found that there was a mistake about the answers in the book and told the boy so1 and then1 in a half-joking way1 said to him3 8,you had better write ,dr4 ,thomson and tell him about it40 ,the boy did so1 telling also who he was4 ,in due time he received a reply from ,dr4 ,thomson1 who said that two of the mistakes had been discovered and corrected in later editions1 but that the other two had not before been found2 and then he wondered how an ,indian boy out in ,washington ,territory should be able to correct his arithmetic4 ,he invited the boy to continue the correspondence1 but ,i believe he never did4 ,,xiii4 ,,the ,,fourth ,,of ,,july4 ,this day has always been celebrated in some way1 at least by a dinner4 ,during the first few years the agent furnished the beef and most of the provisions at government expense4 ,on the ,fourth of ,july1 #ahgd1 among other exercises1 ,i married seven couples2 on the next ,fourth1 three couples1 and in #ahgh four more4 ,speech-making by some of the whites1 explaining the day1 and music were interspersed4 ,long tables have usually been made1 on which were dishes1 knives1 and forks1 while beef1 bread1 tea1 coffee1 sugar1 cake1 pie1 rice1 beans1 doughnuts1 and such things were the principal food4 ,it was not until #ahgh that they took upon themselves the main burden of the day1 both of expense and labor1 and since that time they have furnished both4 ,the following1 from the ,tacoma ,herald of ,july1 #ahgi1 will answer for ,,the ,,fourth ,,of ,,july ,,on ,,skokomish ,,reservation4 8,among the ,indians1 from all appearances1 the ,fourth of ,july will probably in time take the place of the potlatch4 ,the latter is spoken of by their white neighbors as being so foolish1 while the former is held in such high esteem2 and as ,indians1 like others1 enjoy holidays and festivals1 it now seems as if the potlatch would be merged into the ,fourth1 changed a little to suit circumstances and civilization4 ,the potlatch has always been given by a few individuals to invited guests and tribes1 presents of money and other things being made to those who came1 while in return a great name and honorable character was received4 ,it lasts several days or weeks and is accompanied by gambling1 feasting1 tamahnous1 and the like4 8,the ,fourth of ,july on the ,skokomish ,reservation began about a week beforehand and so lasted as long as a short potlatch4 ,the ,nisqually and ,puyallup ,indians1 having resolved to have celebrations of their own1 the attendance was smaller than it otherwise would have been4 ,the ,chehalis ,indians came a full week before the ,fourth in wagons and on horseback1 while those from ,squaxon1 ,mud ,bay1 and ,seabeck came between that time and the ,fourth4 ,a few of the ,skokomish ,indians were at the head of the celebration1 bore most of the expense1 and received most of the honor4 ,other ,indians besides these few1 however1 occasionally invited all the visitors to a feast4 ,the guests1 on arriving at ,skokomish1 brought more or less food with them1--much as at a potlatch1 only on a smaller scale1--and they were received with less ceremony4 ,a table a hundred feet long was made in a pleasant shady grove1 and here for more than a week--when the guests were not invited to the house of some friend to a meal--they feasted on beef1 beans1 rice1 sugar1 tea1 coffee1 and the like3 sitting on benches1 eating with knives1 forks1 and dishes1 and cooking the food on two large stoves brought to the grounds for the purpose2 visiting1 horse-racing1 and other sports filled up the rest of the time4 8,the ,fourth was the central day of the festival and was celebrated in much the same style with the other days1 only on a larger scale1 there being more ,indians present1 more flags flying1 more firing of guns1 and more whites on the grounds4 ,by invitation the whites on the reservation were present and were assigned to a very pleasant place on the grounds1 where they might have had tables if they had done as the ,indians did3 made them for themselves2 but1 as it was1 they picnicked on the ground1 while their colored brethren sat at the tables4 ,a few white men1 rather the worse for liquor1 visited the horse-races after the dinner2 but not an ,indian is known to have tasted liquor during the week40 ,the ,clallam ,indians seldom have celebrations of their own4 ,they usually attend those of the whites near them1 often being invited to take part in canoe-races4 ,there has always been much drunkenness among the whites at these times2 the ,indians have often been sorely tempted to do the same1 and many of them have fallen then who seldom have done so at other times4 ,the ,fourth of ,july1 #ahhd1 in many respects has the best record at the reservation4 ,it was indeed not the greatest1 most expensive1 or most numerously attended4 ,as the leading ones had decided not to have any horse-racing or betting1 the younger ones thought that they could have no celebration1 and it was only the day before that they decided to have one4 ,it consisted of a feast1 after which they went to the race-track4 ,i felt fearful that some professing ,christians would fall1 but thought it not best for me to go near that place1 but leave them and await the result4 ,when the report came1 it was that1 while they had some fun with their horses1 hardly any of which was regular racing1 not a cent had been bet by any one4 ,,xiv4 ,,christmas4 ,this day has been celebrated with as much regularity as the ,fourth of ,july1 but the former remains yet as our affair1 while the latter has passed into their hands4 ,they have no building large enough to contain much of a celebration of the day4 ,the church is at the agency1 and is the most suitable building for the purpose1 and the exercises naturally center around the school1 so the older ,indians come to us on ,christmas1 and we go to them on the ,fourth4 ,usually there have been some speeches made1 and presents from the government1 school-supplies to the ,indian school-children4 ,private presents have been made among the whites1 but it has only been during the last two or three years that the outside ,indians have taken much interest in this custom of ours4 ,indeed1 during the first few years generally but few of them were present4 ,it was far from their homes1 the nights were dark1 the roads muddy1 so that they did not take much interest in it1 but as the first school-children have grown up they have kept up the idea they received in school1 and imparted it to others1 and of late years a good share of them have been present4 ,on ,christmas #ahhb and #ahhc they made quite a number of private presents2 more on the last one than ever before4 ,usually nuts and candy have been provided from contributions by the whites1 and apples which are raised at the agency for the older ,indians4 ,a ,santa ,claus ,christmas-tree1 or something of the kind1 has been the usual way for distributing the presents4 ,the report of the ,sabbath-school for the year has been a central item in the exercises1 showing the attendance1 the number of times each has been on the roll of honor1 with the distribution of some extra present to those who have been highest on this roll4 ,in #ahgh quite an exhibition was made by the school1 consisting of pieces spoken1 dialogues1 compositions1 tableaux1 and the like4 ,in #ahgi ,i arranged so that about twenty of the aged ,indians1 who had neither land nor good houses1 came to the agency and had a dinner of rice1 beans1 bread1 and tea4 ,this was new to them1 they generally being the neglected ones1 but ,i thought it to be according to the principles of the ,new ,testament4 ,the celebration for #ahhc suited me better than any previous one in many respects4 ,the first part of the exercises were more of a religious service than usual--more of a celebration of ,christ's birth4 ,this idea suited also the minds of the ,indians better than to have it mainly consist of sport4 ,the ,indian girls did nearly all the singing and playing1 six of them playing each one piece on the organ4 ,the year before three of them had done so1 but this year it was still better4 ,then five of the older ,indians made speeches1 including two of the chiefs and two of the young men who had been in school4 ,this was new for them on this day4 ,more of the ,indians also made private presents than ever before4 ,thus they took up the work1 as the whites who previously had done it had been discharged1 and it is better for them to do so4 ,the people at ,jamestown for several years have had a celebration of their own1 consisting often of a ,christmas-tree1 and they have borne the whole expense4 ,i have never been present1 but they have always been spoken of as enjoyable affairs1 a good number of the surrounding whites feeling that it was a pleasant place for them to spend the evening4 ,,xv4 ,,variety4 8,jack-at-all-trades and good at some0 was the pleasant way in which ,dr4 ,philip ,schaff put it1 when some of the students in the ,theological ,seminary at ,hartford1 ,connecticut1 had done up some furniture for him1 to send to ,new ,haven4 ,i have often been reminded of this1 as ,i have had1 at times1 to take up a variety of work4 ,missionaries among the ,indians have to be the first part of the sentence and console themselves with the hope that the latter part may sometimes prove true4 ,on one tour among the ,clallams1 ,i find the following3 ,when three miles from home1 the first duty was to stop and attend the funeral of a white man4 ,forty-five miles on1 the evening of the next day until late at night1 was spent in assisting one of the government employees in holding court over four ,indians1 who had been drunk2 a fifth had escaped to ,british ,columbia and was safe from trial4 ,this kind of business occasionally comes in as an aid to the agent4 ,i seldom have any thing to do with it on the reservation1 as the agent can attend to it2 but when off from the reservation1 where neither of us can be more than once in six months or thereabouts it sometimes saves him much trouble and expense1 and seems to do as much good as a sermon4 ,it is of but little use to preach to drunken ,indians1 and a little law sometimes helps the gospel4 ,the agent reciprocates by talking gospel to them on the ,sabbath on his trips4 ,on reaching ,jamestown1 the afternoon was spent in introducing an ,indian from ,british ,columbia1 who had taken me there in his canoe1 to the ,clallam ,indians and the school2 and in comforting two parents1 ,christian ,indians1 whose youngest child lay at the point of death4 ,the next day she died1 and1 as no minister had ever been among these ,indians at any previous funeral1 they needed some instruction4 ,so it was my duty to assist in digging the grave and making the coffin1 comfort them1 and attend the funeral in a snow-storm4 ,the ,sabbath was spent in holding two services with them1 one of them being mainly a service of song2 and1 as there was a part of the day unoccupied1 at the request of the whites near by ,i gave them a sermon4 ,the next day ,i found that 8,blue ,monday0 must be adjourned4 ,years ago the ,indians purchased their land1 but owing to a mistake of the surveyor1 it was necessary that the deeds should be made out again4 ,so1 in order to get all the ,indians together who were needed1 with the proper officer1 ,i walked fourteen miles1 rode six in a canoe1 and then1 after half-past three o'clock1 saw that nineteen deeds were properly signed1 which required sixty-two signatures1 besides the witnessing1 acknowledging1 and filing of them1 which required seventy-six more signatures4 ,the plat of their town--,jamestown--was also filed and recorded4 ,when this was done1 ,i assisted the ,indians to obtain two marriage-licenses1 after which we went to the church1 where ,i addressed them on two different subjects1 and then the two weddings took place1 and by nine o'clock we were done4 ,the monotony of the next day was varied by a visit to the school2 helping the chief to select a burying-ground 7for their dead had been buried in various places72 a walk of ten miles and a wedding of a white couple1 who have been very kind to me in my work there1 one of them being a member of the ,jamestown church4 ,on my way home1 while waiting for the steamers to connect at ,port ,gamble1 ,i took a trip of about fifty miles1 to ,port ,madison and back1 to help in finishing the ,indian census of #ahhj for ,general ,f4 ,a4 ,walker and ,major ,j4 ,w4 ,powell2 and then on my way home1 by the kindness of the captain of the steamer1 who waited half an hour for me1 ,i was able to assist the chief in capturing and taking to the reservation the fifth ,indian at ,port ,gamble who had been drunk1 and had1 by that time1 returned from the ,british side4 ,the variety of another trip in #ahgh is thus recorded3 ,as to food1 ,i have done my own cooking1 eaten dry crackers only for meals1 been boarded several days for nothing1 and bought meals4 ,as to sleeping1 ,i have stayed in as good a bed as could be given me for nothing1 and slept in my own blankets in an ,indian canoe1 because the houses of the whites were too far away and the fleas were too thick in the ,indian houses4 ,they were bad enough in the canoe1 but the ,indians would not allow me to go farther away1 for fear that the panthers would catch me4 ,as to work1 ,i have preached1 held prayer-meetings1 done pastoral work1 helped clean up the streets of ,jamestown1 been carpenter and painter1 dedicated a church1 performing all the parts1 been church organist1 studied science1 acted for the agent1 and taken hold of law in a case where whiskey had been sold to an ,indian1 and also in making a will4 ,as to traveling1 ,i have been carried ninety miles in a canoe by ,indians1 free1 paid an ,indian four dollars for carrying me twenty miles1 have been carried twenty more by a steamer at half-fare1 and twenty more on another for nothing1 have rode on horseback1 walked fifty miles1 and 8paddled my own canoe0 for forty-five more4 ,i have never had a vacation since ,i have been here1 unless such things as these may be called vacation4 ,they are recreation1 work1 and vacation1 all at once4 ,they are variety1 and that is rest1 the vacation a person needs1 with the satisfaction that a person is doing something at the same time4 ,,xvi4 ,,marriage ,,and ,,divorce4 ,the ,indian idea of the marriage bond is that it is not very strong4 ,they have been accustomed to get married young1 often at fourteen or sixteen years of age1 to pay for their wives in money and articles to the value of several hundred dollars1 and the men have had1 oftentimes1 two or three wives4 ,when they married young1 in order that two young fools should not be married together1 often a boy was married to an elderly woman1 and a young girl to an elderly man1 so that the older one could take care of the younger1 with the expectation that when the younger one should grow older if they did not like each other they should be divorced4 ,such ideas naturally did not suit the government1 the agent1 or the ,bible4 ,the agent has had about all the children of school age in school1 and thus had control of them1 so that they could not get married as young as formerly4 ,in #ahhc the government sent word to prevent the purchase of any more wives1 and this has been generally acquiesced in by the ,skokomish ,indians4 ,some of the ,clallam ,indians1 however1 are so far from the agent1 and are so backward in civilization1 that it has not been possible to enforce these two points among them as thoroughly as among the ,twanas4 ,the ,commissioner of ,indian ,affairs1 in his report for #ahgh1 recommended the passage of a law compelling all ,indians who were living together as man and wife to be married4 ,the law has not been made1 but the agent worked on the same principles long before #ahgh--;indeed ever after he first took charge in #ahga4 ,he urged them to be married1 making for a time special presents from government annuities to those who should consent1 as a shawl or ladies' hat1 and some consented4 ,only two couples had been thus married when ,i went there4 ,it seemed rather comical on the ,fourth of ,july1 #ahgd1 when ,i had been on the reservation only about two weeks1 to be asked to join in marriage seven couples1 some of whom had children4 ,one ,sabbath in #ahhc a couple stood up to be married1 the bride having a baby in her arms1 and she would probably have held it during the ceremony had not my wife whispered to a sister of the bride to go and get it4 ,during the ten years ,i have married twenty-six couples among the ,twanas1 and twenty-nine couples among the ,clallams1 and a number of other ,clallams have been married by other persons4 ,some very comical incidents have occurred in connection with some of these ceremonies4 ,in #ahgf ,i was called upon to marry eleven couples at ,jamestown4 ,all went well with the first ten1 the head chief being married first1 so that the others might see how it was done1 and then nine couples stood up and were married with the same set of words4 ,but the wife of the other man was sick with the measles4 ,she had taken cold and they had been driven in1 but had come out again1 so that she was as red as a beet4 ,still they were afraid that she would die1 and as ,i was not to be there again for several months they were very anxious to be married so as to legalize the children4 ,she was so near death that they had moved her from their good house to a mat-house1 which was filled with smoke4 ,the fire was thrown out1 and soon it became less smoky4 ,she was too sick to stand1 and only barely able to sit up4 ,this1 however1 she managed to do in her bed1 which was on the ground4 ,her husband sat beside her and took her hand1 and ,i married them1 measles and all4 ,she afterward recovered4 ,at another time ,i married a couple who had homesteaded some land1 and who had been married in ,indian style long before4 ,as they had never seen such a ceremony ,i took the man aside and explained it to him as well as ,i was able4 ,after ,i had begun the ceremony proper1 and had said the words3 8,you promise to take this woman to be your wife10 and was ready to say3 8,you promise to love and take care of her10 he broke out1 saying1 8,of course ,i do6 ,you do not suppose that ,i have been living with her for the last fifteen years and am going to put her away now1 do you8 ,see1 there is my boy1 fourteen years old4 ,of course ,i do60 ,as it was no use to try to stop him1 ,i did not try1 but waited until he was through1 when ,i said3 8,all right10 and went on with the ceremony1 but laughed very hard in my sleeve all the time4 ,a girl in the boarding-school was to be married1 and her schoolmates thought that it ought to be done in extra style4 ,thanks to the teacher and matron1 the supper and their share of the duties passed off in an excellent manner4 ,but five of the girls thought that they would act as bridesmaids1 and they were left to manage that part among themselves4 ,each one chose a young man who had previously been in school to act as her escort4 ,thinking that they would hardly know how to act with so much ceremony1 ,i invited them to my house fifteen minutes before the marriage was to take place in church1 so that ,i could instruct them4 ,they came on time1 but what was my surprise to see the bride and groom and the five girls march into my house1 but not a single groomsman1 and they thought that it was all right1 even if their partners did not come4 ,those whom they had expected were off in the woods1 or at home1 or if near by1 were far from being dressed for the occasion1 while the bridesmaids had spent a long time in getting themselves ready1 and were in full dress4 ,what a time ,i had hunting up partners for them6 ,i had to borrow clothes for those who were on the ground1 others whom ,i wished felt that they had been slighted so long that they did not care to step into such a place then1 and the ceremony was delayed some before it could all be arranged4 ,but how ,i was surprised to see five bridesmaids march in without a single partner6 ,at another time1 as a sub-chief1 well dressed1 came forward to be married1 he began to pull off his coat as if ready for a fight1 although his intentions were most peaceable4 ,i told him that it was just as well to let his coat remain on1 and he obeyed4 ,the following is from ,the ,port ,townsend ,argus of ,december #b1 #ahha3-- 8,married4--,clallam ,bay is alive6 ,one of the sensations of the season occurred at that place on the sixteenth of ,november1 and is news1 though not published till this late day4 ,five of the citizens having complied with the laws of the ,territory in regard to licenses were married by ,rev4 ,m4 ,eells to their respective partners4 ,nearly all the inhabitants of the place assembled1 without regard to race or color1 some of whom had come from miles distant4 ,first came a short address by ,mr4 ,eells on the history of marriage1 beginning with the days of ,adam and ,eve1 and setting forth some of the reasons against polygamy and divorce1 after which ,mr4 ,charles ,hock-a-too and ,mrs4 ,tau-a-yi stood up4 ,mr4 ,h4 has been the only ,mormon of the place1 having had two whom he called wives1 but being more progressive than the ,mormons1 he boldly resolved to choose only one of them1 and cleave only to her so long as they both should live4 ,when the marriage ceremony was over1 and he was asked if thus he promised to do1 he replied in a neat little speech1 fully as long as the marriage ceremony1 very different from the consent of some persons whom the public presume to have said yes1 simply because silence gives consent4 ,it is impossible to reproduce the speech4 ,it will live in the memories of those who heard it1 however1 as coming from an earnest heart and being all that could be desired4 ,the bride did not blush or faint1 but also made her speech1 showing that she knew what was said to her4 ,after this the four other couples stood up1 ,mr4 ,long ,john ,smittain and ,kwash-tun1 alias ,e-ni-so-ut2 ,mr4 ,tom ,jim-myak and ,wal-lis-mo2 ,captain ,jack ,chats-oo-uk and ,nancy ,hwa-tsoo-ut2 also ,mr4 ,old ,jack ,klo-tasy1 father of the ,captain1 and ,mary ,cheenith4 ,in regard to the ages of the last two1 from what we learn1 the familiar lines would apply3-- #8,how old is she1 ,billy boy1 ,billy boy1 ,how old is she1 charming ,billy8' #8,she's three times six1 four times seven1 ,twenty-eight and eleven4 ,she's a young thing and can not leave her mother4'0 ,while she probably is not eighty-five1 yet she was old enough to obtain a license and leave her mother4 ,he was about seventy years old4 ,these were all married with one set of words1 when congratulations followed--regular hand-shaking1 none of those present so far forgetting themselves as to indulge in the 7im7propriety of kissing the brides4 ,the ceremony having been concluded1 a part of those present1 the invited guests 7but here there was a distinction as to race and color7 sat down to the marriage-feast4 ,it was none of your light1 frosted1 airy cake 7in fact1 there was not any cake in sight71 but substantial solid bread and the like4 ,here the line went down1 and the meager accounts we could gather about the elegant and varied costumes worn by the charming brides1 the number and appearance of the bridesmaids1 etc41 had better be supplied from the vivid imaginations of the readers4 ,all of the high contracting parties1 we may say1 however1 are tax-payers of ,clallam ,county and land-owners4 ,kloshe hahkwa 78good so074 ,not much of a direct war was waged on plural marriages4 ,they were simply fenced in and allowed to die out4 ,in #ahgd there were only five ,twana men who had more than one wife1 and there were about as many more among the ,clallams4 ,those who had one wife were never allowed to obtain another as long as they were living with the first4 ,when one of the wives died of those who had more than one1 or was willingly put away1 they were not allowed to take another in her place4 ,on some reservations where plural marriages have been numerous1 the plan has been adopted of having the man choose one of his wives as the one to whom he should be legally married2 and then1 in order to save the others and their children from suffering1 they have been told to provide for them until the women should be married to some other man4 ,among these ,indians it has now come to be practically the same4 ,one is the real wife1 and the others are so old that they are simply taken care of by their husbands1 except when they take care of themselves1 until they shall get married again2 only they do not get married to any one else1 being willing to be thus cared for4 ,they soon learned that a legal marriage meant more than an old-fashioned ,indian one and that a divorce was difficult to obtain4 ,the agent took the position that he had no legal right to grant a divorce even on the reservation1 and that if the parties obtained one they must apply to the courts4 ,this involved too much expense1 and so not a divorce has been obtained by those legally married4 ,but it has taken a long1 strong1 firm hand to compel some of the parties to live together1 and this made others of them somewhat slow to be legally married4 ,one day ,i asked a man who had then recently obtained a wife1 ,indian fashion1 if he wished to be married in white style4 8,i am a little afraid10 he said1 8that we shall not get along well together4 ,i think we will live together six months2 and then1 if we like each other well enough1 we will have you perform the ceremony40 ,it was never done1 for they soon separated4 ,the most severe contest the agent ever had with the ,indians on the reservation was to prevent divorce4 ,in #ahgf one man1 whose name was ,billy ,clams1 had considerable trouble with his wife and wanted a divorce1 but the agent would not allow it4 ,he tried every plan he could think of to make them live peaceably together1 and consulted with the chiefs and the relations of the parties2 but they would still quarrel4 ,at one time he put him in charge of his brother-in-law1 a policeman1 with handcuffs on2 but with a stone he knocked them off and went to the house of his uncle1 a quarter of a mile from the agency4 ,to this place the agent went with two ,indians and told him to go with him4 ,with an oath ,billy ,clams said he would not4 ,the agent then struck him with a stick quite severely4 ,billy got a larger stick1 which the agent wrenched from him4 ,then ,billy grabbed the agent around the waist1 and1 with the help of his uncle1 threw him down4 ,the other ,indians who went with the agent took them off4 ,then the agent locked the door and sent the friendly ,indians to the agency for two white men1 the carpenter and the blacksmith1 for help4 ,twice ,billy and his uncle tried to take the key away from the agent1 but failed2 three times ,billy tried to get out of the window1 but the agent stopped him4 ,then they made an excuse that a very old man must go out2 and while the agent was letting him go1 ,billy ran across the room1 struck the middle of the window with his head1 and went through it2 and the agent went so quickly out in the same way1 that he lit on ,billy's neck with one foot1 after which the window fell on him1 and1 as he was knocking that off1 ,billy got away and ran through the woods4 ,being swift of foot1 he escaped2 but there had been a fresh fall of snow1 and the agent and two white men1 with a number of ,indians1 followed him all day4 ,they1 however1 could not take him4 ,the agent at night offered a reward of thirty dollars if any of the ,indians would bring him in2 but their sympathies were too much with him1 and at night one sub-chief and his son1 with a cousin of ,billy ,clams1 helped him off1 and he went to some relations of his at ,port ,madison1 sixty or seventy miles away4 ,the next day ,billy's uncle was put in irons in the jail1 and not long after those who had furnished ,billy with a canoe1 blankets1 and provisions also went into the jail1 while the sub-chief was deposed4 ,the ,indians worked in every way possible to have them released1 but the agent said that he would only do so on condition that ,billy ,clams should be brought in4 ,they had said that they did not know where he was2 but in a short time after the agent said this1 he came in and delivered himself up and was confined in the jail for six months4 ,but a number of the ,indians1 including the head chief and a sub-chief1 encouraged by some white men near by1 had been to a justice of the peace and made out several charges against the agent for various things done during all his residence among them1 and had them sent to the ,commissioner of ,indian ,affairs at ,washington4 ,the principal charges were for shooting at an ,indian 7or ordering an employee to do so71 burning ten ,indian houses1 selling annuity goods1 collecting large fines for small offences1 and having the employees work for him4 ,the real cause of their sending these was the trouble with ,billy ,clams and his friends4 ,the commissioner sent to ,general ,o4 ,o4 ,howard1 in charge of the military department of the ,columbia1 and requested him to investigate the charges4 ,the commissioner said that on the face of the letter1 it bore evidence of being untrue2 but still he desired ,general ,howard's opinion4 ,accordingly ,major ,w4 ,h4 ,boyle was detailed for this purpose4 ,he examined six ,indians and three white men1 as witnesses against the agent1 and one white employee in his favor1--giving the agent an opportunity to defend himself1--and found that the charges amounted to so nearly nothing that he went no further4 ,after ,billy ,clams had served out his term of six months in jail1 he secretly abandoned his wife and took another1 and then they ran away to ,port ,madison4 ,the agent quietly bided his time1 found out the whereabouts of the offending party1 and1 with a little help from the military1 had him arrested and conveyed to ,fort ,townsend1 where he worked six months more1 with a soldier and musket to watch him4 ,this showed the ,indians that they could not easily run away from the agent1 or break the laws against divorce1 and greatly strengthened his authority among them4 ,,xvii4 ,,sickness4 ,the department of the physician has always been a discouraging one4 ,the government1 for twenty-five years1 has furnished a physician free1 and yet it is difficult to induce the ,indians to rely on him4 ,there are three reasons for this3 7#a7 ,the natural superstition an ,indian has about sickness4 ,this has been quite fully discussed under the head of native religion4 7#b7 ,the ,indian doctor does not like to have his business interfered with by any one4 ,it is a source of money and influence to him1 and he often uses his influence1 which is great among the ,indians1 to prevent the use of medical remedies4 7#c7 ,if a medicine given by the physician does not cure in a few doses1 or1 at least1 in two or three days1 they think it is not strong1 or it is good for nothing--so often when medicine is given1 with directions how to use it1 it is left untouched or thrown away4 ,when using medicine they often employ an ,indian doctor1 and his practices often kill all the good effects of medicine1 so that sometimes the physicians have felt that1 when ,indian doctors were employed1 it was almost useless for them to do any thing4 ,at the same time there have been some things which have aided our methods very materially4 ,under the head of native religion1 two cases have been given1 where it seemed to the ,indians as if their mode was true4 ,this has occasionally been the effect with older people4 ,but with young children1 too young to go to school1 the opposite has been true4 ,infants have continually died4 ,their mortality has been very great1 when they lived at home1 where they could have all the ,indian doctors they wanted with no one to interfere4 ,the medicine-men have been especially unfortunate in losing their own children4 ,one ,indian doctor has buried twelve and has only three left4 ,another has buried four and has one left4 ,and others have lost theirs in like proportion4 ,on the other hand1 in the school1 where we could have more control over them1 both as to observing the laws of health and the use of medicine1 when they were sick there have been very few deaths4 ,only five children in ten years have died in school1 or been taken fatally sick while there1 while the attendance has been from twenty-five to forty4 ,during ,november and ,december1 #ahha1 we passed through a terrible sickness4 ,it seemed to be a combination of scarlet fever1 diphtheria1 measles1 and chicken-pox1 about which the physician knew almost nothing4 ,it was a new hybrid disease1 as we afterward learned4 ,the cases were mostly in the school and in the white families1 there being comparatively few among the outside ,indians4 ,there were sixty cases in five weeks1 an average of two new ones every day4 ,at one time every responsible person in the school was down with it4 ,a number of the children1 while all the physician's family1 himself included1 had it1 and one of them lay dead4 ,five persons died with it1 but not one of them was a scholar4 ,there were then twenty-four scholars1 and all but three had it4 ,nineteen outside ,indians had it1 of whom three died4 ,the rest1 who were sick and died1 belonged to the white families and the ,indian apprentices and employees4 ,the favor which was shown to the school in saving their lives was of great value to it4 ,and now the older ,indians are gaining more and more confidence in the physician1 slowly but steadily1 some within a year having said that they will never have an ,indian doctor again4 ,in the winter of #ahhc-hd1 four ,indian children died1 and not an ,indian doctor was called4 ,in one case the parents had just buried one1 and another was fatally sick4 ,the parents came to me and said3 8,if you can tell us what medicine will cure the child1 we will go to ,olympia and get it 7thirty miles distant74 ,we do not care for the expense1 we do not care if it shall cost fifty dollars1 if you will only tell us what will cure it40 ,the child died1 but they had no ,indian doctor1 although its grandfather strongly urged the calling of one4 ,after the death of these two children1 the family went to live with an aunt of the mother's1 where they remained about five months4 ,at that time a child of this aunt was sick1 and an ,indian doctor was called1 whereupon the bereaved family left the house1 because they did not wish to remain in a house where such practices were countenanced1 even if those doing so were kind relations4 ,,xviii4 ,,funerals4 ,the oldest style of burial was to wrap the body in mats1 place it in one canoe1 cover it with another1 elevate it in a tree or on a frame erected for the purpose1 and leave it there1 burying with it valuable things1 as bows1 arrows1 canoes1 haiqua shells 7their money71 stone implements1 clothes1 and the like4 ,after the whites came to this region1 the dead were placed in trunks1 and cloth1 dishes1 money1 and the like were added to the valuables which were buried with them4 ,but one such burial has taken place within ten years1 and that was the daughter of an old man4 ,the next step toward civilization was to bury all the dead in one place1 instead of leaving them scattered anywhere they might chance to die1 make a long box instead of using a trunk and canoe1 and elevate it on a frame made for the purpose only a few feet high1 or1 perhaps1 simply lay it on the ground1 erecting a small house over it4 ,this was frequently done during the first few years after ,i was here4 ,illustration3 ,,clallam ,,graves ,,at ,,port ,,gamble4 ,these are painted1 with no cloth on them4 7a7 ,looking-glass4 7b7 ,a shelf1 on which is a bowl1 teapot1 etc41 with rubber toys floating in them1 such as ducks1 fish1 etc4 ,on the opening of a new burying-ground1 in ,august1 #ahgh1 the head chief of the ,twanas said to me3 8,to-day we become white people4 ,at this burying-ground all will be buried in the ground1 and no cloth or other articles will be left around1 at least1 above ground40 ,at that place this promise has been faithfully kept1 as far as ,i know1 though since that time1 at other places1 they have left some cloth above ground4 ,they often yet fill the coffin1 now generally made like those of white people1 with much cloth and some other things4 ,a grave-stone1 which cost thirty dollars1 marks the last resting-place of one man1 put there by his wife4 ,illustration3 ,,fig4 #a4 ,illustration3 ,,fig4 #b4 ,illustration3 ,,fig4 #c4 ,these are grave-enclosures at the burying-ground at the ,skokomish ,reservation4 ,in ,figures #a and #c they are covered altogether with cloth1 and that which is not colored is white4 ,figure #c is chiefly covered with a red blanket2 a in ,figure #a is a glass window1 through which a red shawl covers the coffin1 which is placed a foot or so above the ground4 ,in all grave-enclosures which ,i have seen where glass windows are placed the coffin is above ground4 ,sometimes more than one is placed in an enclosure4 ,figure #b is almost entirely after the ,american fashion1 and was made last year4--7,december1 #ahgg47 ,most of them had a superstitious fear of going near a dead body1 for they were afraid that the evil spirit1 which killed the deceased was still around and would kill others who might be near4 ,this1 together with the fact that they cared but little for ,christianity1 made them have no desire to have ,christian services at their funerals at first4 ,before ,i came1 only one such service had been held4 ,and1 for the first few years after ,i came1 notwithstanding the efforts of both agent and missionary1 there were but few such services4 ,sometimes they would hurry off a deceased person to the grave1 and ,i would not hear of the death until after the burial1 much less have a chance to ask whether they wished for such services4 ,but steady effort1 together with the example of the surrounding whites1 who1 previous to my arrival1 had had no minister to hold such services1 in time produced a change1 so that they wished for them at the funerals of all persons whom they considered of much importance4 ,at the funeral of one poor vagabond1 who had almost no friends1 ,i had my own way1 and many thought it very strange that ,i should hold such a service4 ,it was well enough1 they said1 with persons of consequence1 but with such a person they thought it useless4 ,not long after they opened their new burying-ground1 already spoken of1 ,i was absent from home when one person died4 ,when ,i returned1 a sub-chief said to me3 8,we felt badly when we buried a person and no white man was present to say a ,christian word4 ,we wish that when you are away1 you would make arrangements with some of the whites at the agency to attend our funerals1 for we want such services40 ,since then1 ,i have almost constantly held them1 except when they preferred to have the ,indian ,catholic priest to attend them4 ,but now a new error arose at the other extreme4 ,this was that such services helped the soul of the deceased to reach heaven4 ,it came from ,catholic teaching4 ,i have had to combat it constantly1 but some believe it still4 ,most of the ,clallams now put their dead in the ground4 ,those who are ,catholics have a funeral service by their own priest4 ,in ,february1 #ahha1 ,i was at ,jamestown1 when a child of ,cook ,house ,billy died4 ,i went through with the services--the first ,christian ones that had ever been held there4 ,they soon asked how they should do if ,i were absent1 and ,i instructed them as best ,i could4 ,since then the ,christian part of the community have obtained a minister of any ,protestant denomination1 if there was one to be obtained1 to hold services at their funerals4 ,,the ,,death ,,of ,,skagit ,,bill4 ,skagit ,bill was in early days an ,indian ,catholic priest1 but afterward went back to his gambling1 drinking1 and tamahnous4 ,he died in ,august1 #ahge1 of consumption4 ,when he was sick1 he came to the agency1 where he remained for five weeks for ,christian instruction4 ,he seemed to think the old ,indian religion of no value1 and wished for something better4 ,sometimes ,i thought that he leaned on his ,catholic baptism for salvation1 and sometimes ,i thought not4 ,his dying request was for a ,christian funeral and burial1 with nothing but a plain fence around his grave4 ,the following1 from the pen of ,mrs4 ,j4 ,m4 ,walker1 and taken from the ,pacific ,christian ,advocate1 gives the opinions of one other than myself3-- 8,yesterday came to us fraught with solemn interest4 ,our flag hung at half-mast1 reminding us that death had been in our midst and chosen another victim4 ,this time he has not selected one rich in the treasures of this world1 of high birth or noble blood1 or boasting much culture or refinement4 ,the lowly mien and dusky complexion of the deceased might not have attracted much attention from me or you1 kind reader4 ,but such are they whom our blessed ,lord delights to honor2 and1 while we turn wearily from one to another1 looking vainly for suitable soil in which to plant the seeds of true righteousness and true holiness1 the ,holy ,spirit descends on some lonely1 barren spot1 and lo6 before our astonished gaze springs into luxuriant growth a plant of rare holiness1 meet even to be transplanted into the garden of paradise4 8,i think it is not a common thing for a dying ,indian to request a strictly ,christian burial2#b brought up as they are in the midst of superstition1 with no religion but misty traditions and mysterious necromancy1 the very fabulousness of which seems strangely adapted to their nomadic existence--surely no influence less potent than that of ,god's ,holy ,spirit could induce one of them1 while surrounded by friends who cling tenaciously to their heathenism and bitterly resent any innovations of ,christian faith1 to renounce the whole system with its weird ceremonies1 and demand for himself the simple burial service used ordinarily by ,christians4 8,at eleven o'clock ,a4,m4 the coffin was brought into the church1 and the funeral discourse preached2 and we all felt that the occasion was one of deep solemnity4 ,probably every one present had seen dear friends lying1 as this man now lay1 in the icy embrace of death1 and the keen pain in our own hearts1 at the remembrance of our unhealed wounds1 made us sympathize deeply with the afflicted mourners in their present bereavement4 ,what is so potent to bind human hearts together in purest sympathy and kindest charity as common woe6 8,a beautiful wreath lay upon the coffin1 formed and given1 ,i suspect1 by the agent's wife1 a lady possessing rare nobility of mind and heart1 and eminently fitted for the position she occupies4 ,this delicate token ,i deemed emblematic2 for as each bud1 blossom1 and sprig fitted its respective place1 giving beauty and symmetry to the whole1 so all of ,god's creatures fit their respective places1 and the absence of one would leave a void3 and so also in heaven's economy the diadem of the ,prince of ,light is set with redeemed souls of nationalities varied and diverse1 each so essential to its perfection1 that the highest ransom of which even ,omniscience could conceive has been paid for it4 8,quite a number of ,indians were present1 and as the deceased had been with them and they had seen him die happy in his faith in ,christ and his atonement1 a rare opportunity offered for bringing the truth home to their hearts4 8,the ,indians here are1 for the most part1 shrewd and intelligent1 capable of reasoning on any subject1 where their judgment is not darkened by superstition2 but1 alas6 most of them are in the gall of bitterness and bond of iniquity4444 ,the body was taken for interment to a grave-yard some three miles from here4 ,our esteemed pastor1 ,rev4 ,m4 ,eells1 preached the funeral discourse1 and also officiated at the grave1 aided on each occasion by the usual interpreter ,mr4 ,john ,f4 ,palmer1 a man of considerable intellectual culture1 of gentlemanly bearing1 and pleasant address4 ,this man1 though greatly superior to any of his race whom ,i have met1 is yet humble and strives to do his fellows good in a quiet1 unostentatious manner1 worthy the true disciple of the meek and lowly ,jesus1 which can not fail of great results1 whether he live to enjoy them or not4 8,what is so refining in its influences as true religion8 ,it expands the mind1 ennobles the thought1 corrects the taste1 refines the manners by the application of the golden rule1 and works marvelous transformations in character4 ,may a glorious revival of this pure religion sweep over our land1 carrying away the bulwarks of ,satan and leaving in their stead the #8peaceable fruits of righteousness1' until every creature shall exclaim3 #8,behold1 what hath ,god wrought6 ,sing1 ,o ye heavens1 for the ,lord hath done it6' ,a40 ,,xix4 ,,the ,,census ,,of #ahhj4 ,in the fall of #ahhj the government sent orders to the agent to take the census of all the ,indians under him for the ,united ,states decennial census4 ,to do so among the ,clallams was the most difficult task1 as they were scattered for a hundred and fifty miles1 and the season of the year made it disagreeable1 with a probability of its being dangerous on the waters of the lower sound in a canoe4 ,i was then almost ready to start on a tour amongst a part of them and the agent offered to pay my expenses if ,i would combine this with my missionary work4 ,he said that it was almost impossible for him to go2 that none of the employees were acquainted either with the country or the large share of the ,indians2 that he should have to pay the expenses of some one2 and that it would be a favor if ,i could do it4 ,i consented1 for it was a favor to me to have my expenses paid1 while ,i should have an opportunity to visit all of the ,indians2 but it was ,december before ,i was fairly able to begin the work and it required four weeks4 ,in early life ,i had read a story about taking the census among some of the ignorant people of the ,southern ,states and the superstitious fear that they had of it1 and ,i thought that it would not be strange if the ,indians should have the same fear4 ,my previous acquaintance with them and especially the intimacy ,i had had with a few from nearly every settlement who had been brought to the reservation for drinking and had been with us some time and whose confidence ,i seemed to have gained1 ,i found to be of great advantage in the work4 ,had it not been for these1 ,i would have found it a very difficult task4 ,the questions to be asked were many--forty-eight in number1 including their ,indian as well as 8,boston0 names1 the meaning of these1 the age1 and occupation2 whether or not a full blood of the tribe2 how long since they had habitually worn citizen's dress2 whether they had been vaccinated or not2 whether or not they could read and write2 the number of horses1 cattle1 sheep1 swine1 dogs1 and fire-arms owned2 the amount of land owned or occupied2 the number of years they had been self-supporting1 and the per cent4 of support obtained from civilized industries and in other ways4 ,i began the work at ,port ,gamble one evening1 and after much talk secured nineteen names1 but the next forenoon ,i only obtained six4 ,the men were at work in the mill1 and the women1 afraid1 were not to be found4 ,i then hired an interpreter1 a boy who had been in school1 and after talking a while had no more difficulty there4 ,the best argument ,i could use why it was required was that some people said they were nothing but worthless ,indians1 and that it was useless to try to civilize them2 that some of us thought differently and wished for facts to prove it1 and when found1 that they would be published to the world4 ,and this ,i did in the ,port ,townsend ,argus and ,american ,antiquarian4 ,one man refused to give me any information because that1 years before1 a census had been taken and soon after there had been much sickness1 and he was afraid that if his name were written down he would die4 ,but ,i easily obtained the information most needed from others4 ,i was almost through1 and was at ,seabeck1 the last town before reaching home1 when ,i found the only one who was at all saucy4 ,he gave me false names and false information generally1 as ,i soon learned from another ,indian present and it was afterward corrected4 ,the ages of the older ones were all unknown1 but the treaty with the tribe was made twenty-five years previous1 and every man1 woman1 and child was present who possibly could be1 and ,i could generally find out about how large they were then4 ,when ,i asked the age of one man he said two years1 but he said he had two hundred guns4 ,he was about forty-three years old and had only one gun4 ,to obtain the information about vaccination was the most difficult1 as the instructions were that they should show me the scars on the arm if they had been vaccinated1 and many of them were ashamed to do this4 ,as far as ,i knew1 none of them made a false statement4 ,when about half-way through ,i met ,mr4 ,h4 ,w4 ,henshaw1 who had been sent from ,washington to give general information about the work1 and he absolved them from the requirement of showing the scar4 ,he said that all that was needed was to satisfy myself on the point4 ,on this coast1 a dime is called a bit1 although in reality a bit is half a quarter1 and the ,indians so understand it4 ,in finding how nearly a pure ,clallam one man was1 ,i was informed that he was partly ,clallam and partly of another tribe4 ,but when ,i tried to find out how much of the other tribe ,i was told3 8,not much2 a bit1 ,i guess40 ,i was instructed to take the names of not only those who were at home1 but of a number who were across the straits on the ,british side1 whose residence might properly be said to be on this side4 ,in asking about one man ,i was told that he had moved away a long time ago1 very long1 two thousand years1 probably1 and so was not a member of the tribe4 ,it struck me that some pictures of myself1 with descriptions of them would have adorned ,harper's ,monthly as well as any of ,porte ,crayon's sketches4 ,with an old ,indian man and his wife ,i sat on the beach in ,port ,discovery ,bay all day waiting for the wind to die down1 because it was unsafe to proceed in a canoe with the snow coming down constantly on one of the coldest days of the year1 with a mat up on one side to keep a little of the wind off1 and a small fire on the other side2 and1 at last1 we had to give up and return to ,port ,discovery1 as the wind would not die4 ,i waked up one morning on the steamer ,dispatch to have a drop of water come directly into my eye1 for there was a hard rain1 and the steamer overhead 7not underneath7 was leaky4 ,i got up to find my shirt so wet that ,i dared not put it on1 while the water in the state-room above me was half an inch deep and was shoveled out with a dust-pan4 ,i walked from the west to the east end of ,clallam ,bay1 only two miles1 but while trying to find a log across the ,clallam ,river ,i wandered about a long time in the woods and brush1 wet with a heavy rain1 and when ,i did find it it reached just not across the river1 but within a few feet of the bank1 and ,i stood deliberating whether it was safe or not to make the jump2 trying to jump and not quite daring to run the risk of falling into the river1 sticking my toes and fingers into the bank1 and the like1 but at last made the crossing safely4 ,it took half a day to travel those two miles4 ,i ate a ,sunday dinner at ,elkwa1 between church-services1 of some crumbs of sweet cake out of a fifty-pound flour-sack1 so fine that ,i had to squeeze them up in my hands in order to get them into my mouth4 ,an apple and a little jelly finished the repast--the last food ,i had4 ,at ,port ,angeles ,i rode along the beach on horseback at high tide1 and at one time in trying to ford a slough ,i found we were swimming in the water4 ,i partly dried out at an ,indian house near by1 taking the census at the same time4 ,again1 the steamer ,dispatch rolled in a gale1 while the water came over the gunwales1 the food and plates slid off the tables1 the milk spilt into gum boots1 the wash-dish of water upset into a bed1 and ten minutes after ,i left her at ,dunginess the wind blew her ashore1 dragging her anchors4 ,but there were also some special providences on the trip4 8,he who will notice providences will have providences to notice10 some one has said1 and ,i was reminded of this several times4 ,i came in a canoe from ,clallam ,bay to ,elkwa1 the most dangerous part of the route1 with the water so smooth that a small skiff would have safely rode the whole distance1 thirty-five miles1 to have a heavy storm come the next day1 and a heavy gale1 when ,i again went on the water1 but then a steamer was ready to carry me4 ,the last week1 on coming from ,jamestown home1 in a canoe1 ,i had pleasant weather and a fair north wind to blow me home the whole time1 only to have it begin to rain an hour after ,i reached home1 the commencement of a storm which lasted a week4 ,strange that a week's north wind should bring a week's rain4 ,i have never noticed the fact at any other time4 ,but the most noticeable providence of all was as follows3 ,on my way down1 the good1 kind people of ,seabeck1 where ,i occasionally preached1 made me a present of forty dollars1 and it was very acceptable1 for my finances were low4 ,at ,port ,gamble ,i spent it all and more1 too1 for our winter supplies1 as ,i did not wish to carry the money all around with me1 and1 also1 so that ,i might get at ,port ,townsend those things which ,i could not find at ,port ,gamble4 ,i often did so1 and ordered them to be kept there until my return4 ,about three days later ,i heard that the store at ,port ,gamble was burned with about every thing in it1 the loss being estimated at seventy-five thousand dollars4 ,the thought came into my mind1 ,why was that money given to me to be lost so quickly8 ,on my return ,i went to ,port ,gamble to see about the things and to my great surprise ,i found that only about two wheelbarrow loads of goods had been saved1 and that mine were among them4 ,they had been packed and placed at the back door4 ,the fire began in the front part1 so they broke open the back door1 and took the first things of which they could lay hold1 and they were mine1 and but little else was saved4 ,when ,i arrived at ,seabeck the kind ladies of the place presented my wife with a box containing over thirty dollars' worth of things as a ,christmas present4 ,among these was a cloak4 ,during my absence she had been trying to make herself one1 supposing that she had cloth enough1 but when she began to cut it out to her dismay she found that with all the twisting1 turning1 and piecing that she could do1 there was not cloth enough1 so she had given it up and made a cloak for our little boy out of it4 ,she naturally felt badly1 as she did not know how she should then get one4 8,all these things are against me10 said ,jacob1 but he found that they were all for him4 ,others besides ,jacob have found the same to be true4 ,the statistical information obtained in this census is as follows3-- ,in the ,clallam tribe there were then #aeh men1 #agb women1 #hf boys1 and #fi girls2 a total of #dhe persons4 ,six were on or near the reservation1 #aj near ,seabeck1 #if at ,port ,gamble1 #f at ,port ,ludlow1 #bb at ,port ,discovery1 #ab at ,port ,townsend1 #ah at ,sequim1 #hf at ,jamestown1 #cf at or near ,dunginess4 7,those at ,sequim and near ,dunginess were all within six miles of ,jamestown47 ,fifty-seven at ,port ,angeles 7but a large share of them were across the straits on the ,british side71 #fg at ,elkwa1 #bd at ,pyscht1 and #di at or near ,clallam ,bay4 ,there were #bij full-blooded ,clallams among them1 and the rest were intermingled with #ah other tribes4 ,fifteen were part white4 ,during the year previous to ,october #a1 #ahhj1 there had been #aa births and #i deaths4 ,forty-one had been in school during the previous year1 #di could read and #db write2 #ace could talk ,english so as to be understood1 of whom #fi were adults2 #fe had no ,indian name2 #cc out of #abc couples had been legally married4 ,they owned #aj horses1 #ca cattle1 #e sheep1 #ig swine1 #ehd domestic fowls1 and #acg guns and pistols1 most of them being shot-guns4 ,thirty-four were laborers in saw-mills2 #bb were farmers4 ,there were #hj fishermen1 #bc laborers1 #ag sealers1 #ae canoe-men1 #f canoe-makers1 #f hunters1 #c policemen1 #aa medicine-men1 #d medicine-women1 #a carpenter1 #b wood-choppers1 #a blacksmith1 and #dj of the women were mat and basket makers4 ,twenty-eight persons owned #egf acres of land with a patented title1 four more owned #dge acres by homestead1 and twenty-two persons1 representing #ajd persons in their families1 cultivated #df acres4 ,during the year they raised #b1jcf bushels of potatoes1 #ad tons of hay1 #bf bushels of oats1 #beh bushels of turnips1 #adh bushels of wheat1 #bj bushels of apples1 #e of plums1 and #d of small fruit4 ,they had #aac frame-houses1 valued by estimate at #e1fej1 four log-houses1 worth #ajj1 twenty-nine out-houses1 as barns1 chicken-houses1 and canoe-houses1 two jails1 and two churches4 ,they cut #bej cords of wood2 received #a1iid for sealing1 #fdf for salmon1 and #a1jjj for work in the ,port ,discovery mill4 ,i was not able to learn what they had earned at the ,seabeck and ,port ,gamble saw-mills4 ,two hundred and eleven of them were out of the smoke when at home4 ,i estimated that on an average they obtained seventy-two per cent4 of their living from civilized food1 the extremes being fifty and one hundred per cent4 ,twana ,indians4--,this census was taken by government employees mainly1 and some of the estimates differed considerably from what ,i should have made4 ,probably hardly two persons could be found who would estimate alike on some points4 ,they numbered #bde persons1 of whom there were #gj men1 #hd women1 #da boys1 and #dg girls4 ,the residence of #di was in the region of ,seabeck1 and of the rest on the ,skokomish ,reservation4 ,there were only #bj full-blooded ,twanas1 the rest being intermingled with #ae other tribes2 #bd were partly white4 ,during the year there were #h births and #c deaths4 ,twenty-nine had been in school during the previous year2 #ce could read1 and #cj could write2 #fh could talk ,english2 #cg had no ,indian name4 ,out of #fg couples #bc had been legally married4 ,they owned #hj horses1 #hh cattle1 #dd domestic fowls1 and #cf guns4 ,there were #db farmers1 #d carpenters1 #b blacksmiths1 #d laborers1 #g hunters1 #bj fishermen1 #ba lumbermen and loggers1 #a interpreter1 #a policeman1 #f medicine-men1 #g washer-women1 #f mat and basket makers1 and #a assistant matron4 ,forty-seven of them1 representing all except about #dj of the tribe1 held #b1eii acres of unpatented land1 all but #dj of which was on the reservation4 ,they raised #hj tons of hay and #dej bushels of potatoes during the year4 ,they owned #fj frame-houses valued at #c1jjj4 ,all but #be were off of the ground and out of the smoke4 ,it was estimated that on an average they obtained #gh per cent4 of their subsistence from civilized food1 the extremes being #be and #ajj per cent41 but these estimates were made by two different persons who differed widely in their calculations4 ,,xx4 ,,the ,,influence ,,of ,,the ,,whites4 ,some of this has been good and some very bad4 ,wherever there is whiskey a bad influence goes forth1 and there is whiskey not far from nearly all the ,indian settlements4 ,still it must be acknowledged that the influence of all classes of whites has been in favor of industry1 ,christian services at funerals1 and the like1 and against tamahnous and potlatches4 ,around ,skokomish--with a few exceptions of those whose influence has been very good--there are not many who keep the ,sabbath and do not swear1 drink whiskey1 and gamble2 but this influence has been partially counteracted by the employees on the reservation4 ,it has not been possible to secure ,christian men who could fill the places1 but moral men have at least generally been obtained4 ,it has been one of the happy items of this missionary work1 that a good share of those who have come to the reservation as government employees1 who have not at the time of their coming been ,christians1 have joined the church on profession of their faith before they have left4 ,the ,christian atmosphere at the agency has been very different from that of a large share of the outside world4 ,the church is within a few hundred yards of the houses of all the employees1 and thus it is very convenient to attend church1 prayer-meetings1 and ,sabbath-school4 ,thus those persons who were not ,christians when they came1 found themselves in a different place from what they had ever been4 ,there are many persons who often think of the subject of religion2 wish at heart that they were ,christians1 and intend at some time to become such1 but the cares of this world1 and the deceitfulness of riches1 and the people with whom they associate1 choke the good thoughts4 ,but let such people be placed in a ,christian community1 where these influences are small1 and breathe a ,christian atmosphere1 and the good seed comes up4 ,so it has been among the happy incidents of these ten years to receive into the church some of these individuals4 ,two brothers1 neither of whom were ,christians1 but whose mother was one1 were talking together on the subject of religion1 at ,seattle1 when one of them said that he believed it to be the best way4 ,not long after that the other brother came to the reservation1 where he became a ,christian4 ,he then wrote to his brother1 saying1 8,i have now found by experience that it is the best way40 ,another man and his wife had for years been skeptical1 but were like 8the troubled sea which can not rest10 and were sincere inquirers after truth4 ,in the course of time1 after thorough investigation1 they became satisfied of the truth of the ,bible1 as most people do who sincerely seek for light1 and became ,christians4 ,a year afterward the gentleman said3 8,this has been by far the happiest year of my life20 and many times in prayer-meetings and conversation did they speak in pity of their old companions who were still in darkness and had not the means of obtaining the light which they had found4 ,several of the children of the employees also came into the church2 one of them1 eleven years old1 being the youngest person whom ,i ever received into church membership4 ,such events as these had a silent but strong influence upon the ,indians1 as strong ,i think as if these persons had been ,christians before they came to the reservation4 ,thirteen white persons in all united with the ,skokomish church1 on profession of faith1 and twenty-three by letter4 ,at ,jamestown it was different4 ,there was only a school-teacher as a government employee1 and he was not sent there until #ahgh4 ,there are only a few church privileges or ,christians in the county1 but fortunately a good share of the ,christians have lived near to the ,indian village1 the ,indians have worked largely for them1 and ,i have sometimes thought that their influence has had as much to do in elevating the ,jamestown people as that of the missionary and agent4 8,hungry for preaching0 was the way ,i felt about one old lady in #ahhj1 who was seventy-six years old4 ,with her son she walked two and a half miles to ,jamestown to church to the ,indian service in the morning1 then a mile further to a school-house where ,i preached to the whites in the afternoon1 and then home again--seven miles in all2 and she has done it several times since1 although now nearly eighty4 ,she often walks to the ,indian services when there is no white person to take charge of it4 ,on one communion ,sabbath a lady too weak from ill-health to walk the three quarters of a mile between her house and the ,indian church was taken by her husband on a wheelbarrow a good share of the way4 ,in #ahhc an old gentleman seventy-three years of age stood up with four ,indians to unite with the church--the oldest person ,i ever saw join a church on profession of faith4 ,as we went home he said3 8,this is what ,i ought to have done forty years ago40 ,such influences as these have done much to encourage these ,indians4 ,,xxi4 ,,the ,,church ,,at ,,skokomish4 ,the church was organized ,june #bc1 #ahgd1 the day after ,i arrived1 with eleven members1 only one of whom was an ,indian1 ,john ,f4 ,palmer1 who was government interpreter4 ,i did not come with the expectation of remaining1 but only for a visit4 ,i had just come from ,boise ,city1 ,idaho1 and more than half-expected to go to ,mexico1 but that and some other plans failed1 when the agent said that he thought ,i might do as much good here as anywhere1 and the sentiment was confirmed by others4 ,rev4 ,c4 ,eells had been here nearly two years1 had been with the church through all its preliminary plans1 and it was proper that he should be its pastor1 and he was so chosen at the first church meeting after the organization4 ,he almost immediately left for a two months' tour in ,eastern ,washington1 and wished me to fill his place while ,i was visiting4 ,the next summer he spent in the same way1 only wintering with us4 ,his heart was mainly set on work in that region1 where he had spent a good share of his previous life4 ,he felt too old1 at the age of sixty-four1 to learn a new ,indian language1 and so from the first the work fell into my hands1 but he remained as pastor4 ,when it was decided that ,i should remain1 the ,american ,missionary ,association gave me a commission as its missionary1 and ,i served as assistant pastor for nearly two years4 ,in the spring of #ahgf the pastor left for several months' work in the region of ,fort ,colville1 hardly expecting to make this his residence any longer2 hence he resigned1 and in ,april1 #ahgf1 ,i was chosen as his successor4 ,during most of this time the congregations continued good1 though once in a while the ,indians would get very angry at some actions about the agency1 and almost all would stay away from church1 but the average attendance until the spring of #ahgf was ninety4 ,at that time the disaffection resulting from the trouble with ,billy ,clams1 as spoken of under the subject of ,marriage and ,divorce1 caused a considerable falling off1 so that the average attendance for the next two years was only seventy4 ,although the people got over that disaffection in a measure1 yet one thing or another came up1 so that while in #ahgi and #ahhj the average attendance was better1 the congregation never wholly returned until the fall of #ahhc4 ,a ,catholic service sprang up in #ahha1 which took away a number1 and which will hereafter be more fully described among the ,dark ,days4 ,from the first there were a few additions to the church1 but more of them during the first few years were from among the whites1 several of them being children of the employees1 than from among the ,indians4 ,when the ,indians began to join1 all the accessions1 with one exception1 were from among the school-children1 and others connected with the work at the agency until #ahhc4 ,gambling1 horse-racing1 betting1 and tamahnous had too strong a hold on them for them to easily give up these practices4 ,the following is from ,the ,american ,missionary for ,april1 #ahgg3-- 8,our hearts were gladdened last ,sabbath by receiving into our church three of the ,indian school-boys1 each of them supposed to be about thirteen years old4 ,we had kept them on virtual probation for nearly a year1 until ,i began to feel that to do so any longer would be an injury both to themselves and others4 ,their conduct1 especially toward their school-teacher1 although not perfect1 has been so uniformly ,christian that those who were best acquainted with them felt the best satisfied in regard to their change of heart4 ,said a member of our church of about fifty years' ,christian experience3 #8,i wish that some of the white children whom we have received into the church had given half as good evidence of being ,christians as these boys give4' ,on religious subjects they have been most free in communicating both to their teacher and myself by letter4 ,i have thought that you might be interested in extracts from some of them1 and hence send you the following4 8,i am going to write to you this day4 ,please help me to get my father to become a ,christian0 7his father is an ,indian doctor7 8and ,i think ,i will get ,andrew and ,henry0 7the other ,christian boys7 8to say a word for my father4 ,i want you to read it to my father40 ,he wrote to his father the following1 which ,i read to him3-- 8,,august #c1 #ahgg4 8,,my ,,dear ,,beloved ,,father1--,your son is a ,christian4 ,i am going off another road4 ,i am going a road where it leadeth to heaven1 and you are going to a big road where it leadeth to hell4 ,but now please return back from hell4 ,i was long time thinking what ,i shall do1 then my father would be saved from hell4 ,i prayed to ,god4 ,i asked ,god to help my father to become a ,christian40 ,the letter of another to his ,indian friends3-- 8,you have not read the ,bible1 for you can not read1 but you have heard the minister read it to you4 ,you seem not to pay good attention1 but you know how ,jesus was crucified2 how he was put on the cross2 how he was mocked and whipped1 and they put a crown of thorns1 and he was put to death4 ,the letter of the other to me3-- 8,oh1 how ,i love all the ,indians6 ,i wish they should all become ,christians4 ,if you please1 tell them about ,jesus' coming4 ,it makes me feel bad because the ,indians are not ready40 ,to his ,indian friends3-- 8,the first time ,i became a ,christian1 ,i found it a very hard thing to do1 but ,i kept asking ,jesus to help me1 and so he did1 for ,i grew stronger and stronger4 ,so1 my friends1 if you will just accept ,jesus as your ,king1 he will help you to the end of your journey4 ,you must trust wholly in ,jesus' strength1 and yield your will1 your time1 your talents1 your reputation1 your strength1 your property1 your all1 to be henceforth and forever subject to his divine control--your hearts to love him2 your tongues to speak for him2 your hands and feet to work for him1 and your lives to serve him when and where and as his ,spirit may direct4 ,don't be proud1 but be very good ,christians2 be brave and do what is right4 8,your young friend1 8---- ----0 ,it is but just to say now that the first two of these have been suspended from the church for misconduct1 and still stand so on our record4 ,the other one has done a good work1 and has been one of the leaders of religion with the older people1 sometimes holding one and two meetings a week with them and teaching the ,bible class of fifty on the ,sabbath4 ,the ,twanas and the ,clallams were formerly at war with each other1 and even now the old hostile feeling1 dwindled down to jealousy1 will show itself at times4 ,a like unpleasant feeling has often been shown between the whites and ,indians1 yet1 on the first ,sabbath in ,april1 #ahhj1 three persons united with the church and received baptism1 who belonged one to each of these three classes4 ,another noticeable fact was the reason which induced them to become ,christians4 ,in reply to my question on this point1 each one1 unknown to the other1 said that it was because they had noticed that ,christians were so much happier than other people4 ,two of them had tried the wrong road with all their heart1 and had found to their sorrow that 8the way of transgressors is hard40 ,the following table will show the state of the church during the ten years3-- ,added by ,letter4 ---------------------------------------- ------- ,added on ,profession of ,faith4 ---------------------------------------- - ,of those ,joining on ,profession1 these were ,indians4 --------------------------------- ,dismissed by ,letter4 --------------------------- ,died4 --------------------- ,excommunicated4 ---------------- ,membership on ,last ,day of ,fiscal ,year4 ---------- ,absentees4 ---- ---------------------------------------- -------------------------- ,organized with #i #b #a #aa ,june1 #ahgd-ge #b #ac ,june1 #ahge-gf #d #d #a #ba ,june1 #ahgf-gg #b #b #b #i #af #b ,june1 #ahgg-gh #c #c #ai #b ,june1 #ahgh-gi #f #d #b #a #bb #d ,june1 #ahgi-hj #d #aa #g #a #cf #e ,june1 #ahhj-ha #b #e #c #c #dj #aj ,june1 #ahha-hb #b #e #d;,a #e #af #ca #ac ,june1 #ahhb-hc #a #e #f;,a #e #f #ca #ac ,june1 #ahhc-;,july1 #ahhd #a #ah #gc #ag #e #a #a #dc #aj ---------------------------------------- -------------------------- ,total #bg #fa #fd #cg #f #b ,the large diminution in #ahgf-gg was caused by the removal of employees4 ,the same cause operated in #ahha-hb1 for then the ,indians were believed to be so far advanced in civilization that the government thought it wise to discharge all of the employees except the physician and those at work in the school4 ,during that year the church also granted letters to seven of its members who lived at ,jamestown1 to assist in organizing a church there4 ,thus when the reasons for the reduced membership of that year were considered there was no particular cause for discouragement1 but rather for encouragement4 ,one white man and one ,indian have been ex-communicated4 ,the next year the agent moved away1 and while he still retained his membership in the church1 and aided it financially almost as much as when he resided here1 still his absence has been felt1 as from the beginning he had been its clerk and treasurer1 for a part of the time its deacon1 and his councils had always been of great value4 ,the absentees grew in number mainly because white employees moved away1 and did not always unite with another church4 ,on ,july #d1 #ahhj1 the first ,indian infant was baptized4 ,some cases of discipline have been necessary1 four being now suspended4 ,most cases of discipline have resulted favorably4 ,,xxii4 ,,big ,,bill4 ,among those who about thirty years previous had received ,catholic instruction and baptism was ,big ,bill4 ,he was one of the better ,indians4 ,when in #ahge ,i went to their logging-camps to hold meetings1 as related under the head of ,prayer-meetings1 he seemed to be a leading one in favor of ,christianity4 ,when ,i offered to teach them how to pray1 sentence by sentence1 the other ,indians selected him1 as one of the most suitable1 in their opinion1 thus to pray4 ,i never knew him to do any thing which was especially objectionable1 even in a ,christian1 except that he clung to his tamahnous1 and at times he seemed to be even trying to throw that off4 ,quite often he would have nothing to do with an ,indian doctor when he was sick1 although he was related to some of them--then again he would call on them for their assistance4 ,in time consumption took hold of him1 together with some other disease1 and he wasted away4 ,he wanted to join the church and be baptized4 ,one reason given was that he had heard of another ,indian far away who had been sick somewhat as he was1 who was baptized and recovered4 ,of course this reason was good for nothing1 and he was told so1 yet because of his previous life and his ,christian profession this point was overlooked as one of the things for which we should have to make allowance1 and he was received into the church ,may #i1 #ahhj4 ,i had made up my mind not to ask him to unite with the church1 notwithstanding his apparent fitness in some respects1 because of doubts which ,i had on other points1 but when he made the request it seemed to me as if a new aspect were put on the affair1 and ,i was hardly ready to refuse4 ,he came to church as long as he was able1 though he lived two miles away1 and always seemed glad to see me4 ,but his sickness was long and wore on his mind4 ,his nervous system was affected4 ,before he died he saw some strange visions when he was not asleep4 ,his visions combined some ,protestant teaching1 some of the ,catholic1 and some of their old native superstitions1 and had reference especially to heaven4 ,he sent for me to tell me about them1 but ,i was not at home4 ,when ,i returned three or four days afterward ,i went to see him4 ,i found that ,billy ,clams1 the leader of the ,catholic set1 was there1 and ,i suspected that his weak mind was turning to that religion of which he had been taught in his younger days4 ,it was so4 ,i often went to see him1 and he always received me well1 yet he kept up his intimacy with ,billy ,clams4 ,he told me much of his visions1 and seemed hurt that ,i did not believe them to be as valid as the ,bible4 ,amongst other things in his visions he saw an old friend of his who had died many years previous1 and this friend taught him four songs4 ,they were mainly about heaven1 and there was not much objection to them1 except that they said that ,sandyalla1 the name of this friend1 told him some things4 ,this was a species of spiritualism perpetuated in song4 ,he taught these songs to his friends4 ,when he could no longer come to church he instituted church services at his house1 twice on each ,sabbath and on ,thursday evening1 to correspond with ours4 ,hence ,i could not attend them1 and his brothers1 who leaned toward the ,catholic religion1 and ,billy ,clams had every thing their own way4 ,when ,i went to see him he was glad to have me sing and hold services in my way4 ,the whole affair became mixed4 ,he died ,june1 #ahha1 and his relations asked me to attend the funeral4 ,i did so4 ,they also prepared a long service of his own and ,catholic song and prayers1 of lighted candles and ceremonies which they went through with after ,i was done4 7,it was the first and last funeral in which they and ,i had a partnership47 ,he had two brothers and a brother-in-law1 the head chief1 who inclined to the ,catholic religion4 ,they had always given as an excuse for not coming to church that as ,big ,bill could not come they went to his house for his benefit and held services4 ,but after his death their services did not cease4 ,they kept them up as an opposition1 partly professing that they were ,catholics1 and partly saying that their brother's last words and songs were very precious to them1 and they must get together1 talk about what he had said and sing his songs4 ,in course of time this proved a source of great trouble--one of the most severe trials which we had4 ,more will be told of this under the head of ,dark ,days4 ,about the only good thing1 as far as ,i knew1 in connection with these visions1 was that they induced him to give up his tamahnous1 or ,indian doctors1 and he advised his relations to do the same4 ,he said that in his visions he had learned that ,god did not wish such things4 ,after his death his brother told me that ,big ,bill had foretold events which actually took place1 as the sickness and death of several persons1 and so they believed his visions to have come from ,god4 ,it may have been so4 ,i could not prove the contrary1 but it was very hard for me to believe it4 ,big ,bill never told me those prophecies1 nor did his brother tell me of them until after each event occurred4 ,singly after each death or sickness took place ,i was informed that he had foretold it4 ,,xxiii4 ,,dark ,,days4 ,february1 #ahhc1 covered about the darkest period ,i have seen during the ten years4 ,it was due to several causes4 7#a7 ,the ,half-,catholic ,movement4--,ever since ,i have been here some of the ,indians leaned toward the ,catholic ,church1 when they leaned toward any white man's church1 because of their instruction thirty years ago4 ,in #ahge some of them spoke to me quite earnestly about inviting ,father ,chirouse1 a prominent ,catholic missionary1 to come here and help me1 a partnership about which ,i cared nothing4 ,the matter slumbered1 only slightly showing itself1 until the time of the sickness and death of ,big ,bill4 ,for two or three years previous to this ,billy ,clams professed to have reformed and become a ,christian1 but it was ,catholic ,christianity he had embraced1 and he often held some kind of service at his house1 occasionally coming to our church2 but very few1 if any1 were attracted to it4 ,after ,big ,bill's death the affair took definite shape1 there being a combination of ,big ,bill's songs and prayers and those of ,billy ,clams4 ,the head chief was brother-in-law to ,big ,bill1 and threw his influence in favor of the opposition church1 and a considerable number were attracted to it4 ,religious affairs thus became divided and a number lost interest in the subject and went nowhere to church4 7#b7 ,john ,slocum4--,affairs went on this way from ,june1 #ahha1 until ,november1 #ahhb2 their efforts apparently losing interest for want of life4 ,at that time ,john ,slocum1 an ,indian who had many years before lived on the reservation1 but who had for six or seven years lived twelve or fourteen miles away1 apparently died1 or else pretended to die1 ,i can not determine which1 though there is considerable evidence to me and other whites that the latter was true4 ,the ,indians believed that he really died4 ,he remained in that state about six hours1 when he returned to life1 and said that he had been to heaven and seen wonderful visions of ,god and the future world4 ,he said that he could not get into heaven1 because that ,god had work for him to do here1 and had sent him back to preach to the ,indians4 ,according to his order a church was built for him1 and he held services which attracted ,indians from all around4 ,at first his teaching agreed partly with what he had learned from me1 partly with the ,catholic religion1 and partly with neither1 but he was soon captured by the ,catholics1 baptized1 and made a priest4 ,there was much intercourse between him and ,billy ,clams and friends4 ,their waning church was greatly revived and ours decreased4 7#c7 ,mowitch ,man4--,mainly through the influence of ,john ,slocum1 another ,indian on the reservation1 ,mowitch ,man1 who had two wives1 but had some influence1 was roused to adopt some religion4 ,his consisted partly in following ,john ,slocum1 but largely in his own dreams4 ,for a time he affiliated somewhat with ,billy ,clams and his set1 but not always1 being rather too dreamy for them1 and at last there came a complete separation and we had a third church4 7#d7 ,white ,members4--,owing to orders from the government1 the agent and all of the white employees1 except the school-teacher1 the physician1 and an industrial teacher1 were removed4 ,the school-teacher and wife were excellent people1 and willing to do all that they could1 but he had taken charge about the first of ,february and every thing was new to him4 ,the government had promised an industrial teacher to aid him1 but the one procured had been drowned while coming on the steamer ,gem1 that had been burned1 and an old gentleman had to be taken in his place for a time1 who was good and willing1 but unable to do what was required4 ,this threw additional work on the school-teacher1 which almost crushed him1 and ,i dared not call on him for much help1 but rather had to assist him4 ,he and his wife were the only white resident members the church had except the pastor and his wife4 7#e7 ,the ,government ,physician4--,unfortunately the physician proved to be the wrong man in the wrong place1 but was retained for a time because it was impossible to obtain any one else who was better4 ,when the agent left the previous fall1 by orders from ,washington1 he was in charge of the reservation until ,february4 ,his moral and religious influence in many points was at zero4 ,the less said about him the better1 but we had to contend against his influence4 7#f7 ,indian ,church ,members4--,previous to this time nineteen ,indians had been received into the church on the reservation4 ,of these four had died1 two had been suspended1 and another ought to have been1 but for good reasons was suffered to remain for a time2 two more were sisters of ,billy ,clams1 and had gone with his church1 but were not suspended because the church thought it best to be lenient with them for a time on account of their ignorance and the strong influence brought to bear on them2 three had moved away1 and there were seven left1 three of whom were school-girls4 ,the previous summer there were two young men who had assisted considerably in church work1 and ,i was hoping much from them1 but one of them in getting married had done very badly1 had been locked up in jail and suspended from the church1 and thus far1 although ,i had kindly urged him1 and it had been kindly received as a general thing1 yet he had refused to make the public acknowledgment which the church required of him4 ,the other1 with so many adverse influences to contend against as there then were on the reservation1 found it hard work to stand as a ,christian without doing much as a teacher4 ,during the previous spring there had been considerable religious interest1 and four men with their families had taken a firm stand for the right1 but in ,august one of them for wrong-doing had been put in jail1 and in the fall two others had fallen into betting and gambling at a great ,indian wedding1 and the remaining one1 a sub-chief1 whom ,i thought a suitable candidate for church membership1 had declined to unite with the church when ,i suggested the subject to him4 7#g7 ,an ,indian ,inspector4--,about the last of ,january1 #ahhc1 an inspector visited the reservation4 ,i would not speak evil of our rulers1 and personally he treated me with respect1 and gave me all the privileges for which ,i could ask3 but he was a rough1 profane man4 ,i have been much in the company of rough loggers and miners1 but never1 ,i think1 met a man who was so rough and impolite in the presence of ladies as he was1 nor have ,i ever had so many oaths repeated in my house1 nor have my children heard so many from dirty1 despised1 heathen ,indians for a long time1 if ever4 ,his intercourse with the ,indians was more rough and profane than with me1 and any thing but a help to their morality4 ,he so offended ,chehalis ,jack1 the only chief who remained on our side1 that he did not come to church for a month4 ,the influence he left with the school-children was also largely against religion4 ,through his influence my interpreter either refused to interpret1 or did the work in so poor a manner that all were disgusted with him4 ,this seemed to cap the climax1 and during ,february hardly an ,indian who could not understand ,english came to church4 ,there were present only the school-children1 a very few whites1 and occasionally a very few of the older ,indians1 nearly all of whom had previously been in school1 so that ,i did not have occasion to preach in ,indian during the whole of that month4 ,i felt somewhat discouraged1 and then thought more seriously of leaving than at any other time during the ten years4 ,i however determined to wait until ,july1 during which time ,i expected to have opportunities to consult with several whose advice ,i valued1 and in the meantime await further developments4 ,,xxiv4 ,,light ,,breaking4 ,there was one good result from the whole excitement3 it kept the subject of religion prominently before the people4 ,it did not die of stagnation1 as it had almost seemed to do during some previous years4 ,in my visits ,i was well treated and was asked many questions on the subject4 ,i was welcomed at two or three of the logging-camps during the winter for an evening service1 where ,i talked ,bible to them as plainly as ,i could4 ,they at least asked me to go to them1 although they would not come to our church4 ,a constant call1 too1 came for large ,bible pictures4 ,in ,march a barrel came from the ,pearl-street ,church in ,hartford1 ,connecticut1 full of clothes and substantial good things1 the value of which ,i estimated at about a hundred and twenty dollars4 ,this came when the whites were mostly gone1 salary failing1 and seemed to be a voice from above1 saying1 8,you go on with the work and ,i will take care of the support40 ,during the month of ,march some of the older ,indians came back again to church1 so that ,i could hold the service in ,indian4 ,there had been three whom ,i had been willing to receive into the church for some time1 and during the latter part of the month ,i found two more4 ,the sub-chief who had declined joining in ,january was one of them and a policeman was another--both men of influence4 ,so1 on the first ,sabbath in ,april1 the five were received into the church1 and we rejoiced with trembling4 ,these had seen the whole opposition2 they had mingled with its followers and had refused to join them1 and hence were not likely to wander off into those errors4 ,this was more of the older ,twana ,indians who had never been in school than had united with the church since its organization4 ,these gave up horse-racing1 betting1 gambling1 and all of tamahnous except that which had reference to the sick1 to which they held as a superstition but not a religion4 ,i felt that on this point they were as children1 or persons with their heads and hearts in the right direction but with their eyes only half-open4 ,in ,july two ,indian women and a school-girl were added to the number and in ,october another school-girl and a woman4 ,these drew with them so many that we had a respectable congregation4 ,,xxv4 ,,the ,,first ,,battle4 ,affairs went on about the same until ,august4 ,the report then was that ,billy ,clams had been to ,john ,slocum's and that they had arranged to have a great time4 ,he came back and an invitation was extended to the whole reservation to go to ,john ,slocum's1 where it was said that four women were to be turned into angels2 they would receive revelations directly from heaven1 and many wonderful things would be done4 ,two logging-camps out of four were induced to shut down completely for the time1 and some people went from one other4 ,they were told that they would be lost if they did not go2 that the baptism of those whom ,i had baptized was good for nothing1 being done with common water1 and that they must go and be baptized again1 and that the world was coming to an end in a few days4 ,about thirty-five ,indians went from here and many others from other places1 and there was great excitement4 ,some ,catholic ceremonies were held1 something similar to the old black tamahnous ceremonies being added to them4 ,these put the patient into a state somewhat like that of mesmerism1 baptizing it with the name of religion4 ,visions were abundant2 four people1 it was said1 died and were raised to life again2 women1 professing to be angels1 tried to fly around4 ,people went around brushing and striking others until some were made black for a week1 the professed intent being to brush off their sins4 ,a shaking took hold of some of them1 on the same principle1 ,i thought1 that fifty years ago nervous jerks took hold of some people at the ,south and ,west at their exciting camp-meetings2 and this continued with them afterward until they gained the name of the shaking set4 ,some acted very much like crazy people1 and some indecent things were done4 ,it was reported that they saw myself1 ,mowitch ,man1 and others in hell2 that ,i was kept on the reservation to get the lands of the ,indians away from them1 and that ,i told lies in church4 ,such reports came to the reservation after a few days that the teacher here1 who was in charge of the reservation1 thought that he had better go and see it and perhaps try to stop it4 ,he took two policemen and the interpreter with him and went there4 ,he stayed one night and talked to them so plainly that they returned a day or two afterward2 but their nervous excitement was not over4 ,some of them1 as they returned1 went to their homes1 and a little cooling off1 together with the talk of their friends1 brought them to their senses2 but about half of the number kept on4 ,they mainly consisted of those who had been at work in the logging-camp of ,david1 ,dick ,co4 ,dick was head chief1 and ,david was a brother of ,big ,bill and1 next to ,billy ,clams1 was the leader in the excitement4 ,their camp was eight miles from the reservation2 but for about two weeks they stayed on the reservation1 singing1 brushing off sins1 shaking1 and professing to worship ,god in their own way4 ,the excitement and other things1 however1 made ,ellen1 the wife of ,david1 sick2 in a few days her infant child died1 and they thought she was about to die4 ,chief ,dick was sick for more than a week4 ,one of ,david's oxen1 worth about a hundred and fifty dollars1 mired1 and for want of care died2 and it seemed as if ,god were taking things into his own hands4 ,the shaking set now said that all tamahnous was bad and that they would have no ,indian doctor for their sick4 ,ellen had a sister who lived at the ,chehalis1 a day and a half's ride distant1 and she was sent for4 ,when she came she was determined to have an ,indian doctor1 and with considerable of a war of words she conquered ,ellen's husband and the whole set1 and took ,ellen off to an ,indian doctor4 ,there were two or three in the logging-camp who were tired of the affair1 for they had lost three weeks of the best of weather for work1 so they reorganized their shattered forces and moved to their camp4 ,ellen's husband and son1 who also belonged to the set1 now neglected her4 ,they furnished her almost nothing1 neither food1 clothes1 nor bedding1 and when she wished to have her little boy1 they would not allow it4 ,if they could have had control of her they would have taken her to their camp1 taken care of her1 and held their ceremonies over her2 they came twice to see her1 but the ,indian doctors would not be partners with their shakings1 and drove them off4 ,on the eighth of ,september she died1 and her sister had possession of the body4 ,all of the members of our church1 ,indian doctors1 and all who were opposed to the shaking set1 now joined company with her sister4 ,they asked me if the body might be brought to our church and kept there until the coffin should be made1 and if ,i would hold the funeral services4 ,this had often been done in previous funerals1 and ,i could not well have said no if ,i had wished so to do4 ,i consented1 but saw plainly that it was more than an ordinary request4 ,they feared that her husband would come and claim the body4 ,before her death she had requested her sister not to give her body to her husband because he had neglected her so4 ,the contest was to be over this1 and they thought that if the body was in my possession her husband would probably not obtain it4 ,a strange contest4 ,but the body was brought to the church and left there4 ,about noon the next day ,i met her husband and several friends about three miles from the agency1 apparently coming to it4 ,they asked about the body1 and ,i told them all about it4 ,they said that they were coming to the agency1 and wanted to take the body1 have their services over it1 and bury it4 ,i was being drawn into the contest1 but with my eyes open4 ,as a general thing1 a man certainly had a right to the body of his wife4 ,but they left1 as ,i thought1 a place of escape1 by saying that they should go and see her sister4 ,if she gave them the body1 they would take it and bury it in their way1 but if not1 they wished me to hold funeral services over it and bury it in the best manner possible4 ,i was satisfied with that remark1 for ,i wished1 if possible1 to let them fight it out4 ,i came home immediately1 and told our side these things1 most of whom where gathered at the agency4 ,after this the coffin was finished2 she was placed in it1 a few words were said1 and ,i was requested to keep the body until the next day1 when the funeral was to take place4 ,three hours had now passed since ,i came home1 but ,david and company had not arrived4 ,they had turned aside and held their services during that time4 ,all of our side started for their homes4 ,but they had not gone far1 and ,i had only been at my house a few minutes1 when ,i was called to the door to meet ,ellen's husband and son1 ,chief ,dick1 ,billy ,clams1 and others4 ,they asked me where the body was1 and ,i told them4 ,they said that her son wished to see his mother4 ,i had no objections4 ,her son then said that he should take the body to his house1 keep it for three days with lights burning at her head and feet1 and then bury her with their ceremonies4 ,he did not ask me for her1 but said he should take her4 ,had her husband said so1 ,i should have been in an awkward position4 ,i asked if they had seen her sister and obtained her consent1 as they had said they would do4 ,they replied that they had not seen her4 ,i told them that the body had been placed in my charge for the night1 and ,i should not give it up until her sister had consented2 that when any thing1 be it a horse or a trunk1 was left in my possession1 ,i expected to care for it until the one who placed it with me called for it2 that ,i had waited three hours for them to come1 and they had not done so1 and that they had not been to see her sister1 as they had promised to do2 that if they would go and see her sister1 and gain her consent1 ,i would willingly give it up4 ,i appealed to the physician1 then present1 and temporarily in charge of the agency1 for protection4 ,he had been here only about six weeks1 and was at first a little afraid that they would take it out during the night4 ,but ,i was not afraid of that4 ,such an act would kill their religion1 and ,billy ,clams had been in jail too much to dare to advise such an act4 ,i told them ,i should not unlock the church to let them see her unless they promised to let her remain4 ,they at last consented to all my propositions4 ,had ,i yielded then ,i would have gained great enmity from all of our side1 who had been at much expense to put her propperly in the coffin1 and would have made no friends on the other side4 ,they promised to bring her sister down the next morning and settle it4 ,the next morning ,billy ,clams came alone1 and when ,i asked if all were soon coming1 he replied that it was all settled2 that they had talked with her sister some the previous night1 and also on that morning2 that her sister's words had been very fierce1 and that they had concluded1 since the body was in the church1 it was not best to take it out1 and that ,i should have complete control of the funeral2 that they would not come to the church if ,i did not wish them to do so1 but that they would wait on the road to the grave until the services were done1 for they would like to go to the grave1 if ,i had no objections4 ,i replied that ,i was glad of their decision1 and that ,i would be very glad to have them all attend the services in the church4 ,they all came2 were very cordial to our side4 ,some of them took especial pains to cross themselves and shake hands with my children and myself4 ,we all went to the grave together2 her son made presents to all there3 and the first battle was fought and won by our ,great ,captain4 ,,xxvi4 ,,the ,,victory4 ,but although cast down1 they were not destroyed4 ,i was a little surprised to see how strongly they still clung to their religion4 ,they returned to their camp1 held their services often from six o'clock until twelve at night1 shook by the hour1 lit candles and placed them on their heads and danced around with them thus1 sang loud enough to be heard for miles away1 acted much like ,indian doctors1 only they professed to try to get rid of sins instead of sickness1 and so acted that in the physician's opinion it was likely to make some of them crazy4 ,when ,ellen was first taken sick ,i had more than half-expected that she would die1 for ,i believed that ,providence would take away one of their number before their eyes would be open enough to see the foolishness of it--but ,i hoped that one death would be enough4 ,in the meantime the agent made us a flying visit1 and made some threats of what he might do if the foolishness was not stopped4 ,as long as it was purely a ,catholic church he felt that he had no right to interfere1 but now the ,catholic ceremonies were a very small part1 merely like a thin spreading of butter over something else1 and he knew that if a ,catholic priest had charge he would have locked them up very quickly4 ,he proposed to visit us again about the middle of ,october1 and spread a report that if they did not stop he might depose the chiefs and banish ,billy ,clams4 ,he had the right to do the latter1 because1 when ,billy ,clams had returned to the reservation a few years previous1 after having resided at ,port ,madison for quite a time1 he was allowed to come only on promise of good behavior4 ,his misdeeds were not to be forgotten1 but only laid on a shelf for future reference1 if required4 ,but this threat apparently did not frighten them4 ,the chiefs did not care if they were deposed1 were about ready to resign1 and did not wish to have any thing more to do with the 8,boston0 religion or the agent4 ,billy ,clams was ready1 if need be1 to suffer as ,christ did3 he was willing to be a martyr4 ,the agent came1 as he had promised to do1 and spent eight days with us4 ,he first took time to look over affairs quite thoroughly1 and felt a little afraid to begin the contest1 fearing that it would do more injury to fight them than to let them severely alone4 ,but at last he decided that when so many of the ,indians who were trying to do right were calling for help in the battle1 and that since he would thus have quite a strong ,indian influence to support him1 it was not right or wise for him to refuse their appeal4 ,he first sent for the two chiefs4 ,they came1 putting on quite a show of courage4 ,he talked to them quite strongly1 and they resigned4 ,it was better for the agent that they should do so1 than that he should depose them1 and they preferred to do so1 in order that they could say to the rest of the ,indians that they did not care4 ,but the tide was turning4 ,as soon as they had resigned the other ,indians did not spare them1 but ridiculed them until they became very crestfallen4 ,on the ,sabbath the agent told all the ,indians that he wished them to come to church4 ,they did so1 and he talked to them on the religious aspect of the affair as far as was proper on that day4 ,the next day he held a council4 ,he did not threaten ,billy ,clams1 but told him how there had always been trouble where ,indians had tried to have two religions at the same place2 how in order to prevent this trouble the government1 eleven years previous1 assigned different agencies to different denominations1 and he advised him to return to ,port ,madison1 from which he had come1 where the ,indians were all ,catholics1 if he wished to be one4 ,he made a long speech1 as strong as he could1 on the subject1 told them that the shaking part of the religion must be stopped on the reservation1 and appointed new chiefs1 on whom he could depend1 to see that this order was enforced4 ,they were conquered1 and consulted what was best to do4 ,they all agreed to abandon the shaking part of the so-called religion4 ,a part were in favor of keeping up the purely ,catholic religion1 but the tide had turned too much for this4 ,other ,indians had overcome their fears and talked strongly1 and at last they decided to abandon every thing in connection with their services4 ,the first that ,i knew of this decision was that ,billy ,clams came to me and told me of this decision1 and said that his set were now without any religion1 and that if ,i would go and teach them they would be glad to have me do so1 but if not1 they should go without any services4 ,i replied that ,i would gladly teach them1 and went that evening to hold a service with them4 ,there were two young men in the band who had long been in school4 ,these now took hold well1 read to their friends from the ,bible1 made and taught them new songs1 and the victory was gained4 ,,xxvii4 ,,reconstruction4 ,still the process of reconstruction was slow4 ,the wounds which had been made were deep1 and distrust reigned between the two parties for a time4 ,although conquered1 all were not converted1 and some of them at times longed for the flesh-pots of ,egypt4 ,two things gave much opportunity for gossip during the following winter4 ,the business of logging had gone down and the ,indians had little to do4 ,also1 during the previous summer1 the chiefs had not attended to their proper business1 and had let a number of crimes go unpunished1 especially drunkenness1 and the new board of chiefs had so many to punish that it created considerable feeling4 ,at first the shakers took hold well in our meetings1 as well as if they were one with us4 ,but a child of one of them was taken fatally sick1 and while nothing could be proved1 yet there was evidence enough to convince most of the ,indians and whites that there was a little shaking among them1 and then the other ,indians lost confidence in their sincerity and did not longer want them as leaders of religion1 and so they dropped into the common ranks4 ,a slightly new element also kept affairs disturbed4 ,it was ,big ,john4 ,at the time of the big meeting in ,august he was present and was attacked with the shaking as badly as any one4 ,his wife belonged in that region1 and so he did not return to the reservation with the other ,indians1 and was not here when the victory over them was obtained4 ,he went to ,mud ,bay and set up a party of his own1 and he carried the shaking farther than the originators had done4 ,he even out-,heroded ,herod4 ,he claimed to be ,christ1 a claim which was allowed him by his followers1 and at the head of about seventy-five of them he rode through the streets of ,olympia with his hands outstretched as ,christ was when crucified4 ,after the conquest had been made at ,skokomish1 he was ordered by the agent to return home1 as he was creating so much trouble among other ,indians under ,agent ,eells4 ,but he was slow to obey4 ,he came once in ,november1 when he was so attacked in regard to his claims of being ,christ by the school-teacher and the ,indians1 that he gave up this claim and said he was only a prophet4 ,as he had not brought his wife with him1 he returned to her1 and it was not until several orders had been given for him to come home1 and policemen had gone for him more than once1 that he came4 ,his orders then were to remain on the reservation1 and stop shaking4 ,he remained here for a time1 but kept up a quiet kind of shaking more or less of the time4 ,at last he left the reservation and went back without permission4 ,he was again brought home and locked up for about four weeks4 ,this conquered him1 and he made but little further trouble1 and this pretty effectually killed the return of any on the reservation to shaking4 ,three of the shaking set have now been admitted to the church1 after six and nine months' probation4 ,off of the reservation this shaking spread4 ,it took almost entire possession of the ,indians on the ,chehalis ,reservation1 and entered the school in such a way that the agent and school-teacher there felt obliged to stop it by force1 or allow the school to be broken up4 ,at ,squaxon there were no government employees and it was not possible to put a complete stop to it there1 so it was allowed to have its own way more4 ,their great prophecy has been that the world would come to an end on the ,fourth of ,july1 #ahhd1 but1 although they assembled and held a big meeting1 and waited for the expected result1 it did not come1 and so their faith has been somewhat shaken1 although now they have extended the time one year4 ,going to various places to obtain work has also broken them into very small parties1 and also occupied them1 so that at present it seems to be dying4 ,,xxviii4 ,,john ,,foster ,,palmer4 ,he was born near ,port ,townsend1 about #ahdg1 and belonged to the now extinct tribe of the ,chemakums4 ,his father died when he was very young1 through the effects of intemperance1 and also many others of his relations1 and this made him a bitter opponent of drinking4 ,when ten years old he went to live with the family of ,mr4 ,james ,seavey1 of ,port ,townsend1 and went with them in #ahei to ,san ,francisco1 where he remained for a year or two4 ,he then embarked on a sailing-vessel1 and spent most of the time until #ahfc or #ahfd near the mouth of the ,amoor ,river1 in ,asiatic ,russia4 ,returning then to ,puget ,sound1 he served under the government at the ,neah ,bay ,reservation for a time1 but about #ahfh he came to the ,skokomish ,reservation1 where he ever afterward made his home1 serving as interpreter a large share of the time1 eight years under ,agent ,eells4 ,he understood four ,indian languages3 the ,illustration3 ,,john ,f ,,palmer4 ,twana1 ,nisqually1 ,clallam1 and ,chinook jargon1 also the ,russian and ,english1 and could read and write ,english quite well4 ,he had a library worth fifty dollars1 and took several newspapers and magazines1 both ,eastern and ,western1 although he only went to school two or three weeks in his life4 ,to ,mr4 ,seavey's family1 and the captain's wife on the vessel when in ,russian waters1 he always felt grateful for his education4 ,when the church was organized at ,skokomish1 #ahgd1 he united with it1 being the first ,indian to do so4 ,he lived to see twenty others unite with it4 ,on two points he was very firm3 against intemperance and the heathen superstitions3 being far in advance of any member of the tribe on the latter point1 with the exception of ,m4 ,f41 soon to be mentioned--in fact1 it was truly said of him1 that he was more of a white man than an ,indian4 ,he loved the prayer-meeting1 and while temporarily living at ,seabeck1 a short time before his death1 where he was at work1 thirty miles from home1 he returned to ,skokomish to spend the holidays1 and remained an additional week so that he might be present at the daily meetings of the ,week of ,prayer4 ,he constantly took part in the prayer-meetings1 and with the other older male members of the church took his turn in leading them4 ,he had no children of his own1 but brought up his wife's two sisters4 ,when he united with the church1 he said3 8,now ,i want my wife to become a ,christian10 and he lived to see her and her two sisters unite with the church4 ,the elder of them married1 and her child1 ,leila ,spar1 was the first ,indian child who received the rite of infant baptism1 ,july #d1 #ahhj4 ,he was killed instantly at ,seabeck1 ,february #b1 #ahha1 while at work at the saw-mill1 having been accidentally knocked off from a platform1 and striking on his head among short sharp-cornered refuse lumber and slabs about ten feet below4 ,the side of his head was crushed in1 and after he was picked up he never spoke1 and only breathed a few times4 ,he was far in advance of his tribe1 and has left an influence which will be felt for many years to come4 ,it was a pleasure once for me to hear a rough1 swearing white man1 in speaking of him1 say3 8,john ,palmer is a gentleman60 ,illustration3 ,,milton ,,fisher4 ,,xxix4 ,m----,f----4 ,he was a full-blooded ,twana ,indian1 but from his earliest infancy lived with his step-father1 who was a white man4 ,a part of the time he lived very near to the reservation1 and afterward about thirty miles from it4 ,the region where he lived was entirely destitute of schools and church privileges4 ,his step-father1 however1 when he realized that the responsibility of the moral and ,christian training of his children rested wholly upon himself1 took up the work quite well4 ,his own early religious training1 which had been as seed long buried1 now came back to him1 and he gave his children some good instruction which had excellent effect on ,m4 ,still when he was twenty-two years of age he had never been to church1 school1 ,sabbath-school1 or a prayer-meeting4 ,he was a steady1 industrious young man1 had learned to farm1 log1 build boats1--being of a mechanical turn of mind1--and had built for himself a good sloop4 ,when he was twenty-one he had learned something of the value of an education from his lack of it1 for he could barely read and write in a very slow way1 and was tired of counting his fingers when he traded and attended to business4 ,therefore he saved his money until he had about two hundred dollars1 and when he was twenty-two he requested the privilege of coming to the reservation and going to school4 ,it was granted1 not like other ,indian children1 for they were boarded and clothed at government expense1 but because his step-father was a white man he was required to board and clothe himself1 his tuition being free4 ,he willingly did his part4 ,this was a little after ,new ,year's1 #ahgg4 ,he improved his time better than any person who has ever been in school1 oftentimes studying very late4 ,thus he spent three winters at school1 working at his home during the summers4 ,a few days before he left for home at the close of his first winter was our communion season4 ,on the ,thursday evening previous was our preparatory lecture and church-meeting1 and the man and his wife where he was boarding presented themselves as candidates for admission4 ,nothing1 however1 was said him about it4 ,indeed it is doubtful whether much had ever been said to him personally on the subject1 for he was of a quiet disposition4 ,but a day or two afterward he spoke to the family where he was boarding and said that he would like to join the church1 but had been almost afraid to ask4 ,the word was soon passed to my father1 and the first ,i knew about it was that he came to me and said3 8,see1 here is water1 what doth hinder me from being baptized80 ,i said3 8,what do you mean by that80 ,his reply was3 8,i do not know but that we have just such a case among us40 ,and then he explained about ,m4 ,another church-meeting was held and he was received into the church on the following ,sabbath4 ,previous to this he had never witnessed a baptism or the administration of the ,lord's ,supper4 ,when he had finished going to school1 he received in #ahgi the appointment of government carpenter on the reservation1 the first ,indian ever in that place1 and the first ,indian employee on the reservation except the interpreter receiving the same wages as a white man4 ,he remained in this position a few years1 when his health failed and he resigned4 ,no fault was found with his work1 for he was very faithful and steady1 and could be depended on to work alone1 or to be in charge of apprentices and others with no fear that the work would be slighted4 ,he afterward1 for a time1 lived mainly with the whites1 as the government cut down the pay for all ,indians so low that he could earn much better wages elsewhere4 ,he often lived with a very rough class of whites at saw-mills and among loggers1 but he held fast to his profession4 ,in his quiet way he spoke many an effectual word for ,christ1 and gained the respect of those with whom he mingled by his consistent ,christian life4 ,lately1 however1 he has gone to the ,puyallup ,reservation1 where he has secured a good piece of land and has taken a leading part among those ,indians4 ,,xxx4 ,,discouraging ,,cases ,,and ,,disappointments4 ,f4 ,a4 was a ,clallam1 and one of the earlier school-boys4 ,he had left the reservation previous to #ahgd and lived and worked with his friends at ,port ,discovery4 ,in ,april1 #ahge1 he returned with three of his ,port ,discovery friends on a visit in good style4 ,he said that he had worked steadily1 earned hundreds of dollars1 and he gave a brother of his in school quite a sum2 that he had taught a small ,indian school2 that he was trying to have church services on the ,sabbath2 that the ,indians at ,port ,discovery were about to buy some land for one hundred and fifty dollars2 and that he had now come for advice1 religious instruction1 school-books1 and the like4 ,the agent furnished him with school-books and papers1 and ,i gave him four written prayers1 two ,chinook-jargon songs1 and a ,testament4 ,this was only a week after ,balch and some of the ,indians at ,jamestown had visited us1 who were making good progress4 ,one of the employees on seeing ,f4 ,a4 come1 just after the other 7,clallam7 ,indians had visited us1 said3 8,the agent is making his influence felt far and wide for good40 ,but before ,f4 ,a4 left he wanted to be made head chief of the tribe4 ,the agent said that the present chief was doing well1 that he had no good reason for removing him1 and that he would not do so unless a majority of the tribe desired it1 but that he would make ,f4 ,a4 a policeman if he wished so to be4 ,but he did not want this4 ,he said that after what he had told his friends before leaving home1 he would be ashamed to go back without his being made chief4 ,his three friends said also that they wished him to be chief4 ,this showed that something was wrong1 and by the time all was ferreted out1 it was found that he had procured the horses for his party at ,olympia at a high price1 which he had said the agent would pay1 that his style was all put on1 and that in reality he was very worthless4 ,it cost his friends more than twenty dollars to pay for the use of the horses1 which he had afterward to work out1 as he had no money4 ,he tried to run away with one of the girls not long afterward1 and never said any thing more about his school1 church1 and land4 ,in #ahhc he returned to the reservation to live1 but does not help the ,indians much in regard to ,christianity4 ,l4 was from ,port ,ludlow1 fifty-five miles away1 a half-breed1 and was in school for a year or two4 ,in the fall of #ahgi he took hold well in prayer-meetings1 and wished to join the church2 but he was too desirous for this1 it seemed to me1 and answered questions too readily4 ,the church deliberated long about him1 for several were not fully satisfied1 yet1 on the whole1 it was thought best to receive him1 and it was done in ,january1 #ahhj4 ,the next summer he went home to remain1 but while in most respects he has been steady and industrious1 having a good reputation about not drinking or gambling1 yet he does not honor a ,christian profession4 ,m4 was a half-breed school-boy1 and was brought up in school4 ,after the first three school-boys began to think that they were ,christians1 he joined them4 ,after having been a year on probation1 he was received into the church in ,july1 #ahgh1 when he was thirteen or fourteen years old4 ,he did fairly until he left the reservation1 three or four years afterward1 when he went to a white logging-camp where his brother and brother-in-law were at work4 ,logging-camps are not noted for their morals1 and their influence on a young man can not be good in this respect4 ,he remained steadier than most whites around him1 and his instruction is not lost1 but his ,christian life is sadly dwarfed1 if it can be seen at all4 ,w4 was among the first three of the school-boys to join the church1 after a full year's probation1 at the age of about thirteen4 ,he stood well for about two years1 while in school1 as a ,christian1 endured considerable persecution1 and was especially conscientious4 ,but as he grew older he went the wrong way4 ,his father was a medicine-man1 and this probably had something to do with his life1 for when he went out into the outer ,indian world he seemed to grow peculiarly hardened1 so that he seldom came to church or ,sabbath-school1 and did not treat religion with the respect which the older ,indians did who made no pretensions to ,christianity4 ,for immoral conduct we were at last obliged to suspend him4 ,as ,i look over the church-roll ,i find that nearly all the first ,indian members were from the school2 then came the earlier uneducated ,indians1 and then the later ones4 ,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 life4 ,yet it must be said that those school children prepared the way for the earlier uneducated ,indians1 and these likewise prepared the way for the later ones4 ,this second class watching the failures of the first learned wisdom and stood firmer1 and the last class learning more wisdom by further observation have stood still firmer4 ,simon ,peter was one of the better ,indian boys of the ,twanas1 and was in school about as soon as he was old enough4 ,a younger brother1 ,andrew1 was one of the first three of the school-boys to join us in ,january1 #ahgg1 and1 like the brothers in the ,bible1 where ,andrew first found ,christ and then led his brother ,simon to him1 so now ,andrew evidently led ,simon along until1 in ,january1 #ahgh1 he joined the church4 ,he belonged to a good family and was well respected and ,i hoped much from him in the future1 but in this ,i was doomed to disappointment1 for consumption had marked him as its own1 and in ,june1 #ahgi1 he died4 ,just before he died he took his brother's hand1 said he hoped this brother would not turn back from ,christianity as some boys had done1 and thus held him till he died4 ,a young man of the ,puyallup tribe1 who is now an ,indian preacher1 told me that he owed his conversion to a letter he received from ,simon ,peter4 ,thus1 8being dead1 he yet speaketh40 ,,xxxi4 ,,the ,,church ,,at ,,jamestown4 ,in the section about the ,field and ,work some account has been given of the beginning of civilization at this place4 ,the ,indians there had at first no help from the government1 because they were not on a reservation4 ,they had1 however1 some worthy aspirations1 and realized that if they should rise at all they must do so largely through their own efforts4 ,this has been an advantage to them1 for they have become more self-reliant than those on the reservation1 who have been too willing to be carried4 ,the agent1 on some of his first visits to them1 gave them some religious instruction1 and at times they gathered together on the ,sabbath for some kind of religious worship1 which then consisted mainly in singing a song or two and talking together4 ,in ,march1 #ahge1 their chief1 ,lord ,james ,balch1 while on a business visit to the reservation1 was very anxious to obtain religious instruction4 ,all was given to him that ,i could furnish1 which consisted of instruction1 a ,chinook song or two1 and a few ,bible pictures4 ,he returned with more earnestness to hold meetings at home4 ,my first visit to them was the next fall1 in a tour with the agent1 and then their village was named ,jamestown1 after their chief4 ,since then ,i have generally been able to spend two ,sabbaths1 twice a year1 with them4 ,they continued their meetings1 and usually met in one of their best houses for church on the ,sabbath4 ,after a time they selected one of their number1 called ,cook ,house ,billy1 to pray in their church services1 as he had lived for some time in a white family1 could talk ,english1 and knew at least more about the external forms of worship than the rest4 ,in #ahgg the ,indians began to think about erecting a church-building for themselves4 ,they originated the idea1 but it was heartily seconded by the agent and missionary4 ,about the time of its dedication ,balch said it was no white man who suggested the idea of building it to him1 but he thought it must have been ,jesus4 ,it was so far completed by ,april1 #ahgh1 as to be dedicated on the eighth of that month4 ,about a hundred and twenty-five persons were seated in the house3 ninety ,clallams1 ten ,makah ,indians1 and twenty-five whites4 ,the house is small1 sixteen by twenty-four feet4 ,it was made of upright boards1 battened and whitewashed4 ,it was ceiled and painted overhead4 ,it was not quite done1 for it was afterward clothed and papered and a belfry built in front1 but was so far finished as to be used4 ,although not large or quite finished1 yet there were three good things about it3 it was built according to their means1 was paid for as far as it was finished1 and was the first church-building in the county4 ,its total cost at that time1 including their work1 was about a hundred and sixty-six dollars4 ,of this1 thirty-seven dollars and fifty cents were given by white persons1 mostly on the reservation1 four dollars were given by ,twana ,indians1 and some articles1 as paint1 lime1 nails1 windows1 and door1 came from their government annuities1 it being their desire that these things should be given for this purpose rather than to themselves personally4 ,it was the first white building in the village1 and had the effect of making them whitewash other houses afterward4 ,the evening before the dedication the first prayer-meeting ever among them was held4 ,five ,indians took part1 most or all of whom were accustomed to ask a blessing at their meals4 ,this prayer-meeting has never since been suffered to die4 ,it was not1 however1 until the next ,december that any of them became members of the church4 ,then two men joined4 ,they really united with the church at ,skokomish1 although they were received at ,jamestown4 ,for a time this became a branch of the ,skokomish church4 ,the first communion service was then held among them4 ,only five persons in all participated in the communion4 ,no more of those ,indians joined until ,april1 #ahhj1 when four more became members1 two of whom were ,indians1 and the next ,december two more joined4 ,a rather singular incident happened a year later4 ,some of the older ,indians1 including the chief1 were not satisfied with the slow growth of the church2 but instead of remedying affairs by coming out boldly for ,christ1 they chose three young men1 who were believed to be moral at least1 and asked them to join and help the cause along4 ,these consented1 although they had never taken any part in religious services or been known as ,christians4 ,as ,i was not informed of the wish until ,sabbath morning1 ,i did not think it wise to receive them then1 but replied that if they held out well until my next visit1 in five months1 ,i should have no objection4 ,they were hardly willing at first to wait so long1 but at last submitted4 ,before the five months had passed1 one of them1 the least intelligent1 had gone back to his old ways1 where he still remains1 and the other two were received into the church1 one of whom has done especially well and has been superintendent of the ,sabbath-school4 ,yet it always seemed a singular way of becoming ,christians1 more as if made so by others than of their own free will1 they simply consenting to the wishes of others4 ,god works in various ways4 ,during the winter of #ahhj-ha a medicine-man made a feast on ,sabbath evening and invited all the ,indians to it4 ,it was to be1 however1 a bait for a large amount of tamahnous1 which was to take place4 ,the ,indians went1 the members of the church as well as the rest1 leaving the evening service in order to attend it4 ,the school-teacher felt very badly and wrote me immediately about it2 but a little later he learned that on that same evening the ,christian ,indians1 feeling that they were doing wrong1 left the place before the feast was over1 went to one of their houses1 where they held a prayer-meeting and confessed their sin1 and on the following ,thursday evening1 at the general prayer-meeting made a public confession4 ,we could ask for nothing more1 but could thank the ,holy ,spirit for inclining them thus to do before any white person had spoken to them about it4 ,knowing of four new ones who wished to join the church in ,april1 #ahhb1 ,i thought that the time had come to organize them into a church by themselves4 ,so letters were granted by the ,skokomish church to seven who lived at ,jamestown1 and the church was organized ,april #cj1 #ahhb1 with eleven members1 nine of whom were ,indians4 ,the services were in such a babel of languages that their order is here given3 ,singing in ,clallam and then in ,english2 reading of the ,scriptures in ,english2 prayer by ,rev4 ,h4 ,c4 ,minckler1 of the ,methodist-,episcopal church1 the school-teacher2 singing in ,clallam2 preaching in ,chinook1 translated into ,clallam2 singing in ,chinook2 baptism of an infant son of a white church member in ,english2 prayer in ,english2 singing in ,english2 propounding the articles of faith and covenant in ,english1 translated into ,clallam1 together with the baptism of four adults2 giving of the right hand of fellowship1 in ,english1 translated into ,clallam2 prayer in ,chinook2 singing in ,chinook2 talk previous to the distribution of the bread1 in ,chinook1 translated into ,clallam2 prayer in ,english2 distribution of the bread2 talk in ,english2 prayer in ,chinook1 followed by the distribution of the cup2 singing in ,english a hymn in which nearly all the ,indians could join2 benediction in ,chinook4 ,a number of their white neighbors gathered in1 to the encouragement of the ,indians1 six of whom communed with us4 ,the next fall three more joined1 and seven more in #ahhc1 one of whom was a venerable white-haired white man1 over seventy years old4 ,in the fall of that year five infants were baptized1 the first belonging to the ,indians in the history of the church4 ,in the fall of #ahhc three of them accompanied me on a missionary tour to ,clallam ,bay4 ,they gave their time1 a week1 and the ,american ,missionary ,association paid their expenses4 ,it was the first work of the kind which they had done1 and ,i was pleased with their earnestness and zeal4 ,the previous spring ,i had been there1 and there were some things which made me feel as if such a trip might do good4 ,still it is a hard field because a majority of the men are over fifty1 and1 being in the majority1 practise and sing tamahnous1 and go to potlatches a good share of the time during the winter4 ,there is very little white religious influence near them4 ,when the day-school first began1 in #ahgh1 the teacher1 ,mr4 ,j4 ,w4 ,blakeslee1 began also a ,sabbath-school4 ,his successor1 ,rev4 ,h4 ,c4 ,minckler1 carried it on until he resigned in ,april1 #ahhc1 and no other teacher was procured until early in #ahhd2 but then they chose one of their own church members1 ,mr4 ,george ,d4 ,howell1 who had been to school some1 and still carried on the school4 ,he served until ,november1 when he temporarily left to obtain work1 and ,mr4 ,howard ,chubbs was chosen as his successor4 ,in #ahhj they procured a small church-bell1 the first in the county1 and added a belfry to the church4 ,not all1 however1 of the people in the village can be called adherents to ,christianity4 ,there is a plain division among them4 ,some are members of the church1 a few who are not attend church1 and some hardly ever go1 but profess to belong to the anti-,christian party4 ,it is worthy of note that while ,clallam ,county had so many people in it as to be organized into a county in #ahed1 and had in #ahhj nearly six hundred white people1 yet these ,indians have the only church building in the county1 the only church-bell1 hold the only regular prayer-meeting1 and at their church and on the ,neah ,bay ,indian ,reservation are the only ,sabbath-schools which are kept up steadily summer and winter4 ,one white person1 who lives not far from ,jamestown1 said to me on one ,sabbath1 in #ahhj1 as we came away from the church3 8,it is a shame1 it is a shame6 that the ,indians here are going ahead of the whites in religious affairs4 ,it is a wonder how they are advancing1 considering the example around them40 ,,xxxii4 ,,cook ,,house ,,billy4 ,he will always be known by this name1 probably1 though on the church roll his name is written as ,william ,house ,cook4 ,he is a ,clallam ,indian1 of ,jamestown4 ,his early life was wild and dissipated1 he being1 like all the rest of his tribe1 addicted to drunkenness4 ,at one time1 when he was living at ,port ,discovery1 he became quite drunk4 ,he was on the opposite side of the bay from the mill1 and1 wishing for more whiskey1 he started across in a canoe for it2 but he was so drunk that he had not gone far before he upset his canoe1 and had it not been for his wife1 who was on shore and went to his rescue1 he would have been drowned4 ,in his early life he mingled much with the whites4 ,he lived with a good white family some of the time2 worked in a cook-house at a saw-mill for a time1 where he gained his name2 and once went to ,san ,francisco in a ship4 ,thus he learned to speak ,english quite well1 and he knew more about civilized ways1 and even of religion1 than any of the older ,indians at ,jamestown4 ,he entered willingly into the plan to buy land1 and soon after the people there first began to hold some kind of services on the ,sabbath1 they selected him as the one to pray1 hardly because he was better than all the rest1 though he was better than all with two or three exceptions1 but because he had been more with the whites1 and knew better how to pray4 ,soon after this1 and long before he joined the church1 a report1 which was probably true1 was in circulation that he had once or twice secretly drank some4 ,thereupon the chief took him and talked strongly to him about it4 ,the chief did not wish him to be minister to his people if he was likely to do in that way1 and at last asked him if he thought he had a strong enough mind to be a ,christian for one year4 ,the reply was1 ,yes4 ,then the questions were successively asked if he was strong enough to last two years1 five years1 ten years1 all his life1 and when he said ,yes1 he was allowed to resume his duties as leader of religion4 ,after this he remained so consistent that he was one of the first two in ,jamestown to unite with the church1 in ,december1 #ahgh1 when he was supposed to be about thirty-three years old4 ,the road supervisor in his district sent his receipt for road taxes to him one year1 addressing it to ,rev4 ,cook ,house ,billy4 ,when the church was organized at ,jamestown in #ahhb1 he was unanimously elected as deacon1 and he has ever since filled that position4 ,once1 five or six years ago1 when in ,seattle1 he was asked by a ,catholic ,indian of his own tribe1 belonging to ,port ,gamble1 to drink some whiskey1 but he declined4 ,when urged time and again to do so he still refused1 giving as his excuse that he belonged to the church4 8,so do ,i10 said his tempter 8but we drink1 and then we can easily get the priest to pardon us by paying him a little money40 8,that is not the way we do in our church10 said ,billy4 ,but afterward1 two years ago1 he was very strongly tempted1 and yielded1 while at ,seattle4 ,it was known1 and soon after his return home he made his acknowledgement to the church4 ,on my next visit to them in the fall he was reprimanded1 and suspended as deacon for five weeks4 ,he often spoke of this fall of his1 and seemed to be very sincere in his repentance4 ,in #ahhc1 just before he and nearly all the ,indians of his village were going to ,seattle again1 either to fish or on their way to pick hops1 he sent me a letter in which was written3 8,one day ,i was talking in meeting to them and said ,i hoped they would none of them follow my example last summer about drinking1 for ,i had never got over it4 ,i feel ashamed and feel bad every time ,i think about it1 and hoped none of them would have occasion to feel as ,i did40 ,he is of a bright1 sunny disposition1 always cheerful1 and has done more for school and church than any of the rest of his tribe1 unless it may be the head chief1 ,balch4 ,sometimes he has boarded three children free of cost1 so that they might go to school1 whose parents1 if alive1 lived far away4 ,in #ahha two of his children died1 a fact of which the opponents of religion made use against ,christianity1 and he was severely tried1 but he stood firm4 ,in #ahhc1 with two others1 he went to ,clallam ,bay with me to preach the gospel to those ,indians1 the first actual missionary work done by either ,indian church4 ,when he left his wife was sick but1 as he had promised to go1 she would not keep him back1 and he was willing to trust her with ,god4 ,when we returned she was well4 ,his wife is a true helpmeet to him4 ,she did not join the church for a year and a half after he did2 but he afterward said that she was really ahead of him1 and urged him to begin and to stand fast4 ,when ,i examined her for reception into the church1 ,i noticed one expression of hers which ,i shall always remember4 ,in speaking of her sorrow for her sins1 she said that her 8heart cried0 about them4 ,an expression was in use1 which ,i also often used1 that our hearts should be sick because of our sins2 but ,i had never used her expression1 which was deeper4 ,she is the foremost among the women to take part in meeting1 often beseeching them with tears to turn into the ,christian path4 ,,xxxiii4 ,,lord ,,james ,,balch4 ,a few years previous to the appointment of ,agent ,eells1 in #ahga1 this person was made head chief of the ,clallams1 although1 until about #ahgc1 he could get drunk and fight as well as any ,indian4 ,at that time he took the lead in the progress for civilization near ,dunginess1 as related in ,chapter ,v42 and1 although once after that1 on a ,fourth of ,july1 he was drunk1 yet he has steadily worked for the good of his tribe4 ,he has had a noted name1 for an ,indian1 as an enemy to drunkenness1 and his fines and other punishments on his offending people have been heavy4 ,he gave more than any other one in the purchase of their land1 and1 in #ahge1 it was named ,jamestown in honor of him4 ,he has taken a stand against potlatches1 not even going six miles to attend one when given by those under him4 ,for a long time he was firm against ,indian doctors1 though a few times within about three years he has employed them when he has been sick1 and no white man's remedies which he could obtain seemed to do him any good4 ,he was among the first three ,indians to begin prayer1 a practice which he kept up several years4 ,but when in #ahgh the other two united with the church1 ,balch declined to do so1 although ,i had expected him as much as ,i had the others4 ,he gave as his excuse that as he was chief1 he would probably do something which would be used as an argument against religion--an idea ,i have found quite common among the ,indian officers4 ,in fact1 a policeman once asked me if he could be a policeman and a ,christian at the same time4 ,balch said that whenever he should cease being chief1 he would 8jump0 into the church4 ,he has continued as chief until the present time1 and his interest in religion has diminished4 ,at one time he seemed1 in the opinion of the school-teacher1 to trust to his morality for salvation4 ,then he turned to the ,indian doctors1 gave up prayer in his house1 and now by no means attends church regularly4 ,still he takes a kind of fatherly interest in seeing that the church members walk straight2 and the way in which he started and has upheld civilization1 morality1 education1 and temperance will long be remembered both by whites and ,indians1 and its influence will continue long after he shall die4 ,,xxxiv4 ,,touring4 ,white people have almost universally been very kind to me1 the ,indians generally so1 but the elements have often been adverse4 ,these have given variety to my life--not always pleasant1 but sufficient to form an item here and there2 and there is nearly always a comical side to most of these experiences1 if we can but see it4 ,one day in ,february1 #ahgh1 ,i started from ,port ,gamble for home with eight canoes1 but a strong head-wind arose4 ,the ,indians worked hard for five hours1 but traveled only ten miles and nearly all gave out1 and we camped on the beach4 ,it rained also1 and the wind blew still stronger so that the trees were constantly falling near us4 ,i had only a pair of blankets1 an overcoat1 and a mat with me1 but having obtained another mat of the ,indians1 ,i made a slight roof over me with it and went to sleep4 ,about two o'clock in the morning ,i was aroused by the ,indians1 when ,i learned that a very high tide had come and drowned them out4 ,my bed was on higher ground than theirs1 but in fifteen minutes that ground was three or four inches under water4 ,we waded around1 wet and cold1 put our things in the canoes and soon started4 ,there was still some rain and wind1 and it was only by taking turns in rowing that we could keep from suffering4 ,in four hours we were at ,seabeck1 where we were made comfortable1 but that was a cold1 long1 dark1 wintry morning ride4 ,i started from ,jamestown for ,elkwa1 a distance of twenty-five miles1 on horseback1 but1 after going ten miles1 the horse became so lame that he could go no farther4 ,i could not well procure another1 so ,i proceeded on foot4 ,soon ,i reached ,morse ,creek1 but could find no way of crossing4 ,the stream was quite swift1 having been swollen by recent rains4 ,the best way seemed to be to ford it4 ,so1 after taking off some of my clothes1 ,i started in4 ,it was only about three feet deep1 but so swift that it was difficult to stand1 and cold as a mountain stream in ,december naturally is4 ,but with a stick to feel my way1 ,i crossed1 and it only remained for me to get warm1 which ,i soon did by climbing a high hill4 ,coming from ,elkwa on another trip on horseback1 with a friend1 we were obliged to travel on the beach for eight miles1 as there was no other road4 ,the tide was quite high1 the wind blowing1 and the waves came in very roughly4 ,there were many trees lying on the beach1 around which we were compelled to canter as fast as we could when the waves were out4 ,but one time my friend1 who was just ahead1 passed safely1 while ,i was caught by the wave which came up to my side1 and a part of which went over my head4 ,it was very fortunate that my horse was not carried off his feet4 ,once ,i was obliged to stay in one of their houses in the winter1 a thing ,i have seldom done1 unless there is no white man's house near1 even in the summer1 when ,i have preferred to take my blankets and sleep outside4 ,the ,indians have said that they are afraid the panthers will eat me2 but between the fleas1 rats1 and smoke 7for they often keep their old-fashioned houses full of smoke all night71 sleep is not refreshing1 and the next morning ,i feel more like a piece of bacon than a minister4 ,traveling in ,february with about seventy-five ,indians1 it was necessary that ,i should stay all night in an ,indian house to protect them from unprincipled white men4 ,the ,indians at the village where we stayed were as kind as could be1 assigning me to their best house1 where there was no smoke2 giving me a feather-bed1 white sheets1 and all very good except the fleas4 ,before ,i went to sleep ,i killed four1 in two or three hours ,i waked up and killed fourteen1 at three o'clock eleven more1 and in the morning ,i left without looking to see how many there were remaining4 ,but ,indian houses are not the only unpleasant ones4 ,here we are at a hotel1 the best in a saw-mill town of four or five hundred people2 but the bar-room is filled with tobacco-smoke1 almost as thick as the smoke from the fires which often fills an ,indian house4 ,here about fifty men spend a great portion of the night1 and some of them all night1 in drinking1 gambling1 and smoking4 ,the house is accustomed to it1 for the rooms directly over the bar-room are saturated with smoke1 and ,i am assigned to one of these rooms4 ,before ,i get to sleep the smoke has so filled my nostrils that ,i can not breathe through them1 and at midnight ,i wake up with a headache so severe that ,i can scarcely hold up my head for the next twenty-four hours4 ,it is not so bad1 however1 but that ,i can do a little thinking on this wise3 ,who are the lowest--the ,indians1 or these whites8 ,the smoke is of equal thickness3 that of the ,indians1 however1 is clean smoke from wood2 that of the whites1 filthy from tobacco4 ,the ,indian has sense enough to make holes in the roof where some of it may escape2 the white man does not even do that much4 ,the ,indian sits or lies near the ground1 underneath a great portion of it2 the white man puts a portion of his guests and his ladies' parlor directly over it4 ,sleeping in the ,indian smoke ,i come out well1 although feeling like smoked bacon1 and a thorough wash cures it2 but sleeping in that of the white man ,i come out sick1 and the brain has to be washed4 ,in ,august1 #ahgi1 with my wife and three babies1 and three ,indians1 ,i was coming home from a month's tour among the ,clallams1 in a canoe4 ,one evening from five o'clock until nine the rain poured down1 as it sometimes does on ,puget ,sound4 ,with all that we could do it was impossible to keep dry4 ,oilcloth1 umbrellas1 and blankets would not keep the rain out of the bottom of the canoe1 or from reaching some of our bedding4 ,at nine o'clock we reached an old deserted house with half the roof off1 and we crawled into it4 ,the roof was off where the fire-place was situated1 so we tried to dry ourselves1 keep warm1 and dry some bedding1 while holding umbrellas over us1 in order that every thing should not get wet as fast as it was dried4 ,as soon as a few clothes got dry1 we rolled up a baby and he was soon asleep2 and so on for three hours we packed one after another away1 until ,i was the only one left4 ,but the rest had all of the dry bedding4 ,there was one pair of blankets left1 and they were soaked through4 ,i knew that if ,i attempted to dry them ,i might as well calculate to sit up until morning4 ,so ,i warmed them a little1 got close to the warm places1 pulled on two or three more wet things1 pulled up a box on one side to help keep warm1 leaned up my head slantingwise against a perpendicular wall for a pillow1 and went to sleep4 ,some writers say that a person must not sleep in one position all night2 if he does he will die4 ,i did not suffer from that danger during that night4 ,the next morning we had to start about five o'clock because of the tide1 without any breakfast4 ,when about eight o'clock we reached a farm-house1 and warmed up1 where the people spent most of the forenoon getting a good warm breakfast for us1 free of all charges1 we did wish that they could receive the blessing forty times over mentioned in the verse about the cup of cold water1 for it was worth a hundred cups of cold water that morning4 ,no one of us1 however1 took cold on that night4 ,only once have ,i ever felt that there was much danger in traveling in a canoe4 ,i was coming from ,clallam ,bay to ,jamestown in ,november1 #ahhc1 with five ,indians4 ,we left ,port ,angeles on the afternoon of the last day with a good wind1 but when we had been out a short time and it was almost dark1 a low1 black snow-squall struck us4 ,there was no safe place to land1 and we went along safely until we reached the ,dunginess ,spit1 which is six miles long4 ,there is a good harbor on the east side of it2 but we were on the west side1 and the ,indians said that it was not safe to attempt to go around it1 for those snow-squalls are the worst storms there are1 and the heavy waves at the point would upset us4 ,it was better to run the risk of breaking our canoe while landing than to run the risk of capsizing in those boiling waters4 ,so we made the attempt1 but could not see how the waves were coming in the darkness1 and after our canoe touched the beach1 but before we could draw it up to a place of safety1 another wave struck it1 and split it for nearly its whole length4 ,but we were all safe4 ,fortunately we were only seven miles from ,jamestown2 so we took our things on our backs and walked the rest of the way1 all of us very thankful that we were not at the bottom of the sea4 ,,xxxv4 ,,the ,,bible ,,and ,,other ,,books4 ,naturally most of the ,indians did not care to buy ,bibles at first4 ,they were furnished free to the school-children1 and1 like many other things that cost nothing1 were not very highly prized1 nor taken care of half as well as they ought to have been4 ,still they learned that it was the sacred ,book and when one after another left school most of them possessed a ,bible4 ,i had not been here long when an ,indian bought one1 and1 having had the family record of a white friend of his written in it1 he presented it to the man1 who had none4 ,it caused some comment that an ,indian should be giving a ,bible to a white man4 ,when the first apprentices received their first pay1 a good share of their earnings were invested in much better ,bibles than they had previously been able to buy4 ,the following item appeared in ,the ,san ,francisco ,pacific in ,march1 #ahhj3-- 8,,lo1 ,,the ,,poor ,,indian6 8,the following facts speak volumes4 ,let all read them4--,chaplain ,stubbs1 ,oregon ,editor4 8,during #ahgi ,i acted as agent of the ,bible ,society for this region4 ,the sales amounted to over twenty-two dollars to the ,indians1 out of a total of thirty-two dollars4 ,of the seventy-five ,bibles and ,testaments sold1 thirty-nine were bought by them1 varying in price from five cents to three dollars and thirty cents4 ,these facts1 with other things1 show that there is some literary taste among them4 ,not many of the older ones can read1 hence do not wish for books2 but many have adorned their houses with ,bible and other pictures1 twenty of them having been counted in one house1 nearly all of which were bought with their money4 ,in the house of a newly married couple1 both of whom have been in school1 are twenty-seven books1 the largest being a royal octavo ,bible1 reference1 gilt4 ,the ,council ,fire is taken here4 ,in a room where four boys stay1 part of whom are in school1 and the rest of whom are apprentices1--none of them being over seventeen years old1--will be found ,the ,port ,townsend ,argus and ,the ,seattle ,intelligencer4 ,on the table is an octavo ,bible1 for the boys have prayers every evening by themselves1 and two of them have spent about five dollars each for other books1 8,christ in ,literature0 being among them4 ,at another house are three young men who have twenty volumes4 ,one of them has paid twenty dollars for what he has bought2 ,youmans's ,dictionary of ,every-day ,wants1 ,webster's ,unabridged1 ,moody's and ,punshon's ,sermons being among them4 ,he was never in school until he was about twenty-two years old and nine months will probably cover all the schooling he ever had4 ,here will be found ,the ,pacific4 ,in another house the occupant has spent about fifty dollars for books1 and his library numbers thirty volumes4 ,among them will be found an eighteen-dollar family ,bible1 ,chambers's ,information for the ,people1 8,africa0 by ,stanley1 ,life of ,lincoln1 and ,meacham's ,wigwam and ,warpath4 ,here also1 is ,the ,pacific1 ,the ,west ,shore ,olympia ,courier1 ,the ,council ,fire1 and ,the ,american ,missionary4 ,this man never went to school but two or three weeks1 having picked up the rest of his knowledge4 ,when ,indians spend their money thus1 it shows that there is an intellectual capacity in them that can be developed40 ,it has been1 however1 and still is1 somewhat difficult to cultivate in many of them a taste for reading1 so as to continue to use it when older4 ,this is not because of a want of intellectual capacity1 but for three other reasons4 ,first1 as soon as they leave school and go back among the uneducated ,indians1 there is no stimulus to induce them to read4 ,the natural influence is the other way1 to cause them to drop their books4 ,second1 like white people who remain in one place continually1 they are but little interested in what is going on in the outside world4 ,third1 in most books and papers there are just enough large difficult words which they do not understand to spoil the sense1 and thus the interest in the story is destroyed4 ,yet notwithstanding these discouragements1 the present success together with the prospect that it will be much greater in the future1 as more of them become educated1 is such as to make us feel that it pays4 ,,xxxvi4 ,,bible ,,pictures4 ,it is very plain that ,indians who can not read1 and even some who can read1 but only a little1 need something besides the ,bible to help them remember it4 ,were white people to hear the ,bible explained once or twice a week only1 with no opportunity to read it1 they would be very slow to acquire its truths4 ,it hence became very plain that some good ,scripture illustrations would be very valuable4 ,i could not1 however1 afford to give them to the ,indians1 nor did ,i think it best1 as generally that which costs nothing is good for nothing4 ,but to live three thousand miles from the publishing-houses and find what was wanted was difficult1 for it was necessary that they should be of good size1 attractive1 and cheap4 ,for eight years ,i failed to find what was a real success4 ,fanciful ,bible-texts are abundant1 but they convey no ,bible instruction to older ,indians4 ,small ,bible pictures1 three or four by four or six inches are furnished by ,nelson ,sons1 and others1 but they were too small to hang over the walls of their houses and they did not care to buy them4 ,i often put them into my pocket1 when visiting1 and explained them to the ,indians1 and so made them quite useful4 ,the same company furnished larger ones1 about twelve by eighteen inches1 which were good pictures4 ,the retail price was fifty cents4 ,i obtained them by the quantity at about thirty-seven cents and sold them for twenty-five1 but they were not very popular4 ,it took too much money to make much of a show4 ,the ,providence ,lithograph ,company publish large lithographs1 thirty by forty-four inches1 for the ,international ,sabbath-school ,lessons1 which were somewhat useful4 ,i obtained quite a number1 second-hand1 at half-price1 eight for a dollar1 and often used them as the text of my pulpit preaching1 but when ,i was done with them ,i generally had to give them away4 ,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 them4 ,at last ,i came across some large charts1 on rollers1 highly colored1 published by ,haasis ,lubrecht1 of ,new ,york4 ,they were twenty-eight by thirty-five inches1 and ,i could sell them for twenty-five cents each1 and they were very popular4 ,they went like hot cakes--were often wanted faster than ,i could get them1 although ,i procured from twenty to forty and sometimes more at once4 ,protestant and ,catholic ,indians1 ,christians and medicine-men1 those off the reservation and on other reservations as well as at ,skokomish1 were equally pleased with them1 so that ,i sold four hundred and fifty in twenty-one months4 ,they were large1 showy1 cheap1 and good1 care being used not to obtain some purely ,catholic pictures which they publish4 8,the ,story of the ,bible10 8,story of the ,gospel10 and 8,first ,steps for ,little ,feet in ,gospel ,paths10 also have proved very useful for those who can read a little but can not understand all the hard words in the ,bible4 ,their numerous pictures are attractive1 and the words are easy to be understood4 ,,xxxvii4 ,,the ,,sabbath-,,school4 ,from the first a ,sabbath-school has been held on the reservation4 ,previous to the time when ,agent ,eells took charge1 while ,mr4 ,d4 ,b4 ,ward and ,mr4 ,w4 ,c4 ,chattin were the school-teachers1 they worked in this way4 ,but there was no ,sabbath-school in the region which the ,indians had seen2 the white influences on the reservation by no means ran parallel with their efforts1 and it was hard work to accomplish a little4 ,in #ahga ,agent ,eells threw all his influence in favor of it before there were any ministers on the reservation or any other ,sabbath service1 with the agent as superintendent4 ,after ministers came1 it was held soon after the close of the morning service4 ,the school-children and whites were expected to be present1 as far as was reasonable1 and the older ,indians were invited and urged to remain4 ,sometimes they did and there was a large ,bible class1 and sometimes none stayed4 ,a striking feature of the school has been the effort made to induce the children to learn the lesson4 ,sometimes they were merely urged to1 and sometimes the agent compelled them so to do1 much as if they were his own children4 ,six verses have usually been a lesson sometimes all of them being new ones1 and sometimes three being in advance and three in review4 ,those who committed them all to memory were placed on the roll of honor1 and those who had them all perfectly received two credit-marks2 so that if there were no interruption on any ,sabbath in the school1 #ajd was the highest number that any one could obtain4 ,during #ahge the record was kept for fifty ,sabbaths1 and the highest number of marks obtained by any of the ,indian children was forty-eight1 by ,andrew ,peterson4 ,eighty-eight were obtained by each of two white children1 ,minnie ,lansdale and ,lizzie ,ward4 ,twenty of the ,indian children were on the roll of honor some of the time4 ,during #ahgf ,miss ,martha ,palmer1 an ,indian girl1 received eighty-six marks out of a possible hundred4 ,the next highest was a white girl1 then a half-breed girl1 then an ,indian boy1 and then a white boy4 ,during #ahgg the same ,martha ,palmer received ninety-six marks1 the highest number possible that year1 there having been no school on four ,sabbaths4 ,in #ahgh ,martha ,palmer and ,emily ,atkins each committed the six verses to memory and recited them perfectly at the school during forty-nine ,sabbaths1 there having been no school on three ,sabbaths4 ,that was the best report during the ten years4 ,the highest number in #ahhc was by ,annie ,sherwood1 but the number of credit-marks was only forty-eight4 ,sometimes we followed the simplest part of the ,bible through by course and sometimes used the ,international ,lessons4 ,the former plan was in many respects better for the scholars1 as the ,international ,lessons skipped about so much that the children often lost the connection2 they were sometimes not adapted for ,indians1 and the children would lose the quarterlies or their lesson-papers4 ,the latter plan was for some reasons better for the teachers1 as they could get helps in the quarterlies to understand the lesson which they could not well get elsewhere4 ,sabbath-school papers with a ,bible picture in them and an explanation of it were valuable4 ,such at last ,i found in ,the ,youth's ,world for #ahhc4 ,once a month1 while ,i had them1 ,i gave the papers to the teachers the ,sabbath previous and told the scholars to learn a few verses in the ,bible about the picture4 ,then every child received the paper on the ,sabbath1 and the story was explained4 ,at first nearly all the teachers were whites2 but in time1 as the whites moved away and the young men and women became older and more competent1 they took up the work4 ,about half of the teachers during the last two years were ,indians4 ,agent ,eells was superintendent of the school from its beginning in #ahga until #ahhb1 when his head-quarters were removed to another reservation1 since which time ,i have had charge4 ,when the agent left he received from the school a copy of ,ryle's ,commentary on ,john1 in three volumes1 which present was accompanied by some very appropriate remarks by ,professor ,a4 ,t4 ,burnell1 then in charge of the school4 8,sanctify them through thy truth3 thy word is truth10 said ,christ1 and we found this to be true2 the committing to memory of so many verses produced its natural effect4 ,the seed sown grew4 ,eighteen ,indian children out of the ,sabbath-school have united with the church4 ,the average attendance on the school at ,skokomish has varied4 ,from ,june1 #ahge1 to ,june1 #ahgf1 it was eighty-five1 and that was the highest4 ,from ,june1 #ahha1 to ,june1 #ahhb1 it was forty-seven1 which was the lowest4 ,the dismissal of employees and their families and the 8dark days10 of which mention has been made1 caused decrease for a time4 ,,xxxviii4 ,,prayer ,,meetings4 ,another of the first meetings established on the reservation under the new policy was the prayer-meeting along with the ,sabbath-school4 ,to those white people near the reservation who cared but little for religion1 and who had known the previous history of the reservation1 a prayer-meeting on a reservation6 ah1 it was a strange thing1 but they afterward acknowledged that it was a very proper thing for such a place4 ,that regular church prayer-meeting has been kept up from #ahga until the present time1 varied a little at times to suit existing circumstances4 ,the employees and school-children were the principal attendants1 as it was too far away from most of the ,indians for them to come in the evening4 ,but few of the children ever took part4 ,too many wise heads of a superior race frightened them even if they had wished to do so4 ,the average attendance on it has varied from twenty-two in #ahge to thirty-eight in #ahhj4 ,previous to #ahhj1 it ranged below thirty--since then above that number4 ,to suit the wants of the children we had boys' prayer-meetings and girls' prayer-meetings4 ,sometimes these were merely talks to them1 and sometimes they took part4 ,in the summer of #ahge the white girls first made a request to have one4 ,i had been to our ,association and on my return ,i reported what ,i had heard of a children's meeting at ,bellingham ,bay4 ,two of the girls were impressed with the idea and made a request for a similar one4 ,indian girls were soon invited to come and more or less took part4 ,it was not long before from its members some came into the church4 ,for a long time my mother had charge of this4 ,she died in #ahgh1 after which my wife took charge4 ,the white girls at last all left and only ,indian girls remained in it4 ,they have often taken their turn in leading the meeting4 ,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 pray1 yet they never did any thing more than to repeat the ,lord's ,prayer1 until ,february1 #ahgg4 ,then three boys came and asked for instruction on this subject1 and soon we had a prayer-meeting in which all took part4 ,previous to that school-boys had seemed to be interested in religion1 but when they became older and mingled more with the older ,indians they went back again into their old ways2 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 minister4 ,during that summer the interest increased and it grew gradually to be a meeting of twenty with a dozen sometimes taking part1 but all were not ,christians4 ,after a few months of apparent ,christian life1 some found the way too hard for them and turned back1 yet a number of them came into the church4 ,but all of these meetings did not reach the older ,indians4 ,they were too far away to attend1 and1 had they been present1 the meeting was in an unknown tongue4 ,so in the summer of #ahge ,i began holding meetings at their logging-camps4 ,they were welcomed by some1 while with some1 especially those who leaned toward the ,catholic religion and the old native religion1 it was hard work to do any thing4 ,in these meetings ,i was usually assisted by the interpreter ,john ,palmer4 ,at our church services and ,sabbath-school it was very difficult to induce them to sing or to say any thing4 ,there were enough white folks to carry them and they were willing to be carried4 ,at our first meetings with them they sang and talked well1 but preferred to wait a while before they should pray in public4 ,they did not know what to say1 was the excuse they gave4 ,on reading ,i found that the natives at the ,sandwich ,islands were troubled in the same way2 and ,i remembered that the disciples said3 8,lord1 teach us how to pray1 as ,john also taught his disciples20 so we offered to teach them how1 for they professed to be ,christians4 ,one of us would say a sentence and then ask one of the better ones to repeat it afterward4 ,i remember how something comical struck one of the ,indians during one of these prayers and he burst out laughing in the midst of it4 ,feeling that a very short prayer would be the best probably for them to begin with alone1 ,i recommended that they ask a blessing at their meals4 ,this was acceptable to some of them4 ,i taught them a form1 and they did so for that fall and a part of the winter4 ,i once asked one ,indian if he ever prayed4 ,his reply was that he asked a blessing on ,sabbath morning at his breakfast4 ,that was all1 and he seemed to think that it was enough4 ,when winter came the logging-camps closed and they went to their homes4 ,they were too far off to hold evening services with them1 because of the mud1 rain1 and darkness1 and1 as they had but little to do1 ,i took ,tuesdays for meetings with them4 ,about the first of ,december we induced four of them to pray in a prayer-meeting without any assistance from us4 ,this meeting was three hours long4 ,it seemed as if a good beginning had been made1 but ,satan did not propose to let us have the victory quite so easily4 ,in less than a week after this the ,indians were all drawn into a tribal sing tamahnous1 and all of these praying ,indians took some part1 though only one seemed to be the leader of it4 ,that was the end of his praying for years4 ,the agent told him that he had made a fool of himself and he said that it was true4 ,in #ahhc he was among the first to join the church and since then he has done an excellent work4 ,still ,i kept up the meetings during the winter4 ,the ,indian1 however1 is very practical4 ,his ideas of spiritual things are exceedingly small4 ,his heaven is sensual and his prayers to his tamahnous are for life1 food1 clothes1 and the like4 ,so when they began to pray to ,god1 they prayed much for these things1 and when they did not obtain all for which they asked1 they grew tired4 ,others then laughed at them for their want of success4 ,i talked of perseverance in prayer4 ,not long after this the trouble with ,billy ,clams and his wife1 as already related under the head of marriage1 occurred4 ,he escaped at first1 but others were put in jail for aiding him4 ,at one of the first meetings after this trouble began1 ,i asked one to pray1 but he only talked4 ,i asked another and he said 8,no10 very quickly1 and there was only one left4 ,soon after this1 they held a great meeting to petition the agent to release the prisoners4 ,the only praying one prayed earnestly that this might be done4 ,the petition was rightfully refused4 ,the other ,indians laughed at him for his failure1 and that stopped his praying in public for a long time1 with one exception4 ,once afterward we held a meeting with them and after some urging a few took part1 but it was a dying affair4 ,notwithstanding all that they had said about being ,christians1 the heart was not there1 and until #ahhc hardly any of the older uneducated ,indians prayed in public in our meetings4 ,of those four1 one left the reservation and became a zealous ,catholic2 one has apparently improved some2 one was nearly ruined by getting a wife with whom he could not get along for a time1 and at last became a leader in the shaking religion2 and one1 as already stated1 has done very well4 ,the next summer1 #ahgf1 ,i visited their logging-camps considerably1 and was well received by some1 while others treated me as coldly as they dared1 doing only what they could not help doing4 ,but they did not take as much part in the meetings as they had done the previous summer1 talking very little and praying none4 ,their outward progress toward religion had received a severe check4 ,as has been the case with some other tribes1 ,satan would not give up without a hard struggle4 ,like some of the disciples1 they found the gospel a hard saying1 could not bear it1 and went back and walked no more with ,christ4 ,the business of logging was overdone for several years1 and during that time ,i was not able to gather them together much for social meetings4 ,i worked mainly by pastoral visiting4 ,in the winter of #ahha-hb some of them went to the ,chehalis ,reservation and attended some meetings held by the ,indians there and were considerably aroused4 ,they again asked for meetings and held them1 but while they were free to talk and sing1 they were slow to pray4 ,logging revived1 and ,i held meetings quite constantly with them during the next two years4 ,at that time four of them professed to take a stand for ,christ4 ,gambling was a besetting sin of some of them1 but with some help from the school-boys1 who had now grown to be men1 they passed through the ,fourth of ,july safely1 although there was considerable of it on the grounds1 and two of them were strongly urged to indulge4 ,the other two were absent4 ,but in the fall there was a big ,indian wedding with considerable gambling and horse-racing1 and then two fell4 ,another did a very wrong thing in another way and was put in jail for it1 and that stopped his praying for a time1 though he has since begun it again4 ,the other was among the first of the older ,indians to join the church in #ahhc1 and he has done a firm good work for us since4 ,in other camps ,i was welcomed also1 but it has ever been difficult to induce them1 even the ,christians1 to pray or speak much in public4 ,those prayer-meetings have usually been what ,i have had to say4 ,occasionally they speak a little2 but1 not being able to read1 their thoughts run in a small circle1 and they are apt to say the same things over again1 and they tire of it unless something special occurs to arouse them4 8,you speak10 they often say to me1 when ,i have asked them to say something4 8,you know something and can teach us2 we do not know any thing and we will listen40 ,it is a fact that what we obtain from the ,bible is the great source of our instruction for others2 still if we are ,christians and know only a little1 the ,spirit sometimes sanctifies that even in a very ignorant person so that he may do some good with it4 ,the ,clallam prayer-meetings at ,jamestown have been different4 ,they began them when ,i visited them only once in six months1 hence they had to take part or give them up4 ,they were not willing to do the latter1 therefore they have had to do the former4 ,sometimes eight or ten take part4 ,they seem to expect that if a person join the church he will take part in the prayer-meeting1 and the children of thirteen or fourteen years of age do so with the older ones4 ,thrown on their own resources in this respect1 as well as in others1 it has had its advantages4 ,,xxxix4 ,,indian ,,hymns4 ,our first singing was in ,english1 as we knew of no hymns in the languages which the ,indians could understand4 ,in the ,sabbath-school prayer-meeting and partly in church we have continued to use them1 as the children understand ,english1 and it is best to train them to use the language as much as possible4 8,pure ,gold0 and the ,gospel ,hymns and ,sacred ,songs1 as used by ,messrs4 ,moody and ,sankey1 have been in use among the ,indian children for the last twelve years4 ,two or three of the simplest ,english songs which repeat considerably have also been learned by many of the older ,indians1 who understand a little of our language1 as3 8,come to ,jesus60 and 8,say1 brothers1 will you meet us80 ,yet all these did not reach the large share of the older ,indians as we wished to reach them4 8,what are you doing out here80 8,why do you not go to ,sabbath-school80 were questions which were asked one ,sabbath by the wife of the agent to an ,indian who was wandering around outside during that service4 ,his reply was that as the first part of the exercises and the singing were in ,english they were very dry and uninteresting to him4 ,only when the time came for singing the ,chinook song was he much interested4 ,that was in #ahgd1 and there was only one such song1 which the agent had made previous to my coming2 but the want of them1 as expressed by that ,indian1 compelled us to make more4 ,the first efforts were to translate some of our simpler hymns into the ,chinook language1 but this we found to be impracticable1 with one or two exceptions4 ,the expressions1 syllables1 words1 and accent did not agree well enough for it2 so we made up some simple sentiment1 repeated it two or three times1 fitted it to one of our tunes1 and sang it4 ,in the course of time we had eight or ten ,chinook songs4 ,they repeated considerably1 because the older ,indians could not read and had to learn them from hearing them1 somewhat after the principle of the negro songs4 ,major ,w4 ,h4 ,boyle visited us in #ahgf1 and was much interested in this singing4 ,he took copies of the songs and said he would see if he could not have them printed on the government press belonging to the ,war ,department1 at ,portland1 free of expense2 but ,i presume he was not able to have it done1 as ,i never heard of them again4 ,in my visits among white people and in other ,sabbath-schools ,i was often called upon to sing them1 and was then often asked for a copy2 so often was this done that ,i grew tired of copying them4 ,encouraged by this demand and by ,major ,boyle's interest in them1 ,i thought ,i would see if ,i could not have them published4 ,i wrote to several other reservations1 asking for copies of any such hymns which they might have1 hoping that they also would bear a share of the expense of publishing them2 but ,i found that most of them had no such songs1 and1 to my surprise1 some seemed to have no desire for them4 ,so ,i was compelled to carry on the little affair alone4 ,i was unable to bear the expense1 but fortunately then ,mr4 ,g4 ,h4 ,himes1 of ,portland1 consented to run all risks of printing them1 and so in #ahgh a little pamphlet1 entitled 8,hymns in the ,chinook ,jargon ,language10 was printed1 and it has been very useful4 ,the following1 from its introductory note1 may be of interest3-- 8,these hymns have grown out of ,christian work among the ,indians4444 ,the chief peculiarity which ,i have noticed in making hymns in this language is that a large proportion of the words are of two syllables1 and a large majority of these have the accent on the second syllable1 which renders it almost impossible to compose any hymns in long1 common1 or short metres40 ,the following remarks were made about it by the editor of ,the ,american ,missionary3-- 8,it is not a ponderous volume like those in use in our ,american churches1 with twelve or fifteen hundred hymns1 but a modest pamphlet of thirty pages1 containing both the ,indian originals and the ,english translations4 ,the tunes include1 among others1 #8,bounding ,billows1' #8,john ,brown1' and #8,the ,hebrew ,children4' ,the hymns are very simple and often repeat all but the first line4 ,the translations show the poverty of the language to convey religious ideas4444 ,it is no little task to make hymns out of such poor materials4 ,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 read4 ,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 ,america40 ,since then ,i have made a few others which have never been printed1 one of which is here given4 ,the cause of it was as follows3 ,one day ,i asked an ,indian what he thought of the ,christian religion and the ,bible4 ,his reply was that it was good1 very good1 for the white man1 but that the ,indian's religion was the best for him4 ,hence in this hymn ,i tried to teach them that the ,bible is not a book for the white people alone1 but for the whole world--an idea which is now quite generally accepted among them4 ,in all we now have sixteen hymns in ,chinook1 five in ,twana1 five in ,clallam1 and two in ,nisqually4 ,tune1 8,hold the ,fort40 7#a7 ,sghalie ,tyee1 yka ppeh1 ,yka ,bible kloshe1 ,kpa knoway ,bston tllikums ,yka has kloshe4 ,,chorus4 ,sghalie ,tyee1 yka ppeh1 ,yka ,bible kloshe1 ,kpa knoway tllikums lta1 ,yka has kloshe4 7#b7 ,sghalie ,tyee1 yka ppeh1 ,yka ,bible kloshe1 ,kpa knoway ,swash tllikums ,yka has kloshe4 ,,chorus4 ,sghalie ,tyee1 etc4 7#c7 ,sghalie ,tyee1 yka ppeh1 ,yka ,bible kloshe1 ,kpa knoway ,king ,george tllikums ,yka has kloshe4--,cho4 ,,translation4 7#a7 ,god1 ,his paper-- ,his ,bible is good2 ,for all ,american people ,it is very good4 ,,chorus4 ,god1 ,his paper-- ,his ,bible is good2 ,for all people now ,it is very good4 7#b7 ,god1 ,his paper-- ,his ,bible is good2 ,for all ,indian people ,it is very good4 7#c7 ,god1 ,his paper-- ,his ,bible is good2 ,for all ,english people ,it is very good4 ,by changing a single word in the third line to ,pa sai ooks 7,french71 ,china1 ,klale man 7black men1 or negroes71 we had other verses4 ,in time ,i1 however1 became satisfied that the ,indians would be better pleased if they could sing a few songs in their native languages2 but it was very difficult to make them1 as ,i could not talk their languages1 and so could not revolve a sentence over until ,i could make it fit a tune4 ,the ,indians1 on the other hand1 were too young or too ignorant of music to adapt the words properly to it for many years4 ,i had1 however1 written down about eighteen hundred words and sentences in each of the ,twana1 ,clallam1 and ,squaxon dialects of the ,nisqually language1 for ,major ,j4 ,w4 ,powell at ,washington1 and could understand the ,twana language a very little1 and this knowledge helped me greatly4 ,some of the older school-boys became interested in the subject1 and so we worked together4 ,after some attempts1 which were failures1 we were able in #ahhb to make a few hymns which have become quite popular4 ,some the ,indians themselves made1 and some they and ,i made4 ,the following samples are given of one in each language3-- ,,twana4 ,tune1 8,balerma40 7#a7 ,se-sed hah-hh kleets ,badtl ,sowul-ls6 ,se-seed hah-hh sa-lay6 ,se-sed hah-hh kleets ,badtl ,sowul-ls6 ,se-seed hah-hh sa-ly6 7#b7 ,o kleets ,badtl ,wees ,sowul-ls1 ,bis e-ll last duh tse-du-stl ,a-hots ts-kai-lubs tay-tla e-du-stl2 ,bis--shub-dh e du-ws6 ,,translation4 ,great ,holy ,father ,god6 ,great ,holy ,spirit6 ,great ,holy ,father ,god6 ,great ,holy ,spirit6 ,o our ,father ,god1 ,we cry in our hearts ,for the sins of our hearts2 ,have mercy on our hearts6 ,,clallam4 ,tune1 8,come to ,jesus60 7#a7 ,n n a ,jesus ,a-chu--atl4 7#b7 ,tse-ds kwe nang un tun ,a-chu--atl4 7#c7 ,e-yum-tsa ,jesus ,a-chu--atl4 7#d7 ,e--as h-y ,a-chu--atl4 ,,translation4 7#a7 ,come to ,jesus ,now4 7#b7 ,he will help you ,now4 7#c7 ,he is strong ,now4 7#d7 ,he is ready ,now4 ,,squaxon ,,dialect ,,of ,,the ,,nisqually4 ,tune1 8,jesus loves me40 ,the following is a translation of our hymn1 8,jesus loves me1 this ,i know10 so literally that it can be sung in both languages at the same time4 ,the other two verses have also been likewise translated4 7#a7 ,jesus hatl tobsh1 al kwus us hai-tuh1 ,gwutl te ,bible siats ub tobsh3 ,way-so-buk as-tai-ad seetl1 ,hwk us wil luhs gwulluh seetl as wil luhl4 ,,chorus4 ,a ,jesus hatl tobsh1 ,gwutl ti ,bible siats ub tobsh4 7#b7 ,jesus hatl tobsh1 tstl to t-to-bud ,guk-ud shugkls ak hk doh shuk1 ,tstl tloh tsa-gwud buk dzas dzuk ,be kwed kwus cha-chushs atl tu-us da4 ,as an illustration of the difficulty ,i had1 the following is given4 ,i wished to obtain the chorus to the hymn1 8,i'm going home10 and obtained the expression1 8,i will go home10 in ,clallam1 in the following seven different ways4 ,the last one was the only one that would fit the music4 ,o-is-si-ai-a tsa-an-tokhu4 ,ku-kwa-chin-is-hi-a tokhu4 ,ho-hi-a-tsan-u-tok-hu4 ,ts--ting-tsin-no-tokhu4 ,u-ts-it-tokhu4 ,u-its-tla-hutl tok-hu4 ,to-k-tsa-un4 ,as a literary curiosity ,i found that the old hymn1 8,where1 oh1 where is good old ,noah80 to the tune of 8,the ,hebrew ,children10 could be sung in four languages at the same time1 and this was the only ,english hymn that ,i was ever able to translate into ,chinook jargon1 thus3-- ,chinook ,jargon4--,kah1 ,o kah mit-lite ,noah lta8 ,twana4--,di-chd1 di chd k-o way klits ,noah8 ,clallam4--,a-hn-kwa1 a hn chees wi--a ,noah8 ,far off in the promised land4 ,,chorus4 ,by-and-by we'll go home to meet them4 ,chinook ,jargon4--,alki nesika klatawa nnitch4 ,twana4--,at-so-i-at-so-i hoi klis-h-dab sub-la-bad4 ,clallam4--,i- che htl sche-tng-a-whun4 ,,literal ,,translation4 ,chinook ,jargon4--,where1 oh1 where1 is ,noah now8 ,twana4--,where1 oh1 where1 is ,noah8 ,clallam4--,where1 oh1 where1 is ,noah now8 ,far off in the promised land4 ,,chorus4 ,by-and-by we'll go home to meet them4 ,chinook4--,soon we will go and see him4 ,twana4--,soon we will go and see him4 ,clallam4--,far off in the good land4 ,these sentences can be mixed up in these languages in any way1 make good sense1 and mean almost precisely the same4 ,i found no other hymn in which ,i could do likewise1 but the chorus to 8,i'm going home0 can be rendered similarly in the ,english1 ,twana1 and ,clallam4 ,clallams are much more natural singers than the ,twanas4 ,for this reason1 and also because there have never been enough whites in church to do the singing for them1 there has never been any difficulty in inducing them to sing in church4 ,but for very many years it was different with the ,twanas4 ,when the services were first begun among them the singing was in ,english and they were not expected to take part in it4 ,when hymns were first made in the ,chinook jargon there were so many whites to sing in church1 that the ,indians did not seem to take hold4 ,they would sing well enough at their camps1 the boys would sing loud enough when alone at the boarding-house or outdoors1 but when they came to church they were almost mum4 ,the whites and the school-girls did most of it4 ,it is only within the past year or two that a perceptible change has been made for the better4 ,,xl4 ,,native ,,ministry ,,and ,,support4 ,but little has been done in these respects except to sow the seed1 but if the work shall continue another ten years ,i trust that more will be accomplished4 ,since ,i have been here ,i have worked with the idea that in time the ,indians ought to furnish their own ministers and support them4 ,it will1 however1 naturally take more time to raise up a native ministry than a native church1 native ,christian teachers than native ,christian scholars4 ,these must come from our schools after long years of training4 ,owing to a lack of early moral training among them1--the want of a foundation1--the words of ,paul on this subject have appeared to me to have a striking significance1 more so than among whites1 although they are true even among them3 8,not a novice1 lest being lifted up with pride he fall into the condemnation of the devil40 ,all people are tempted to be proud1 but owing to this lack of foundation1 ,indians are peculiarly so4 ,a little knowledge puffeth up1 and1 to use a common expression1 they soon get the 8big-head40 ,that spoils them for the ministry4 ,my first hope of this kind was that ,john ,palmer would turn his attention to the subject1 but he had a family before ,i knew him1 and ,i never could induce him to look much in that direction4 ,in the spring of #ahhb two young men who had been in school from childhood took hold well4 ,they began to talk with the ,indians1 to assist me in holding meetings1 and to take charge of them in my absence4 ,i felt that they were too young1--less than twenty-one1--and yet at times ,i could see no other way to do2 but ,i had reason to fear that both felt proud of their position4 ,during the next summer one of them1 in getting married1 fell so low that we had to suspend him from the church for almost a year1 and the other for a time went slowly backward4 ,both have come up again considerably1 and the latter has done quite well for the last year in holding lay-meetings4 ,i pray 8the ,lord of the harvest1 that he will send forth laborers into his harvest40 ,as to the support of the ministry1 ,i always felt a delicacy in speaking of the subject1 because ,i was the minister4 ,for several years1 as long as very few of the older ,indians were members of the church1 and the ones who were members were scholars without money1 it was difficult to say much4 ,as soon as some of the school-boys were put to work as apprentices1 ,i broached the subject to them1 talked about it1 and gave them something to read on it4 ,while they were apprentices and employees most of them gave fairly4 ,the agent urged them to do so1 but compelled none1 and a few refused entirely4 ,but when they left the government employ and the agent moved away1 they stopped doing what they had never liked to do4 ,the older ,indians1 when they did come into the church1 were hardly prepared for it4 ,the ,catholic set said that if the people joined them they would have nothing to pay4 ,one of the ,catholics told me that the only reason why ,i wanted to get him into the church was to obtain his money4 ,it had been revealed to them that it was wrong to sell ,god's truth4 ,these arguments1 somewhat similar to those used years ago by some of the more ignorant people in the ,southern and ,western ,states1 coupled with the natural love of money1 has made it very difficult to induce even the members of the church to contribute for the support of their pastor4 ,one of them once almost found fault with me for taking the money contributed at a collection by whites at ,seabeck1 where ,i often preached1 and he thought ,i ought not to do so4 ,the ,indians at ,jamestown have done somewhat differently4 ,in their region1 when there has been preaching by the whites1 generally a collection is taken4 ,noticing this1 of their own accord1 in #ahhb when ,i went to them1 they passed around the hat and took up a collection of three dollars and forty-five cents1 and they have sometimes done so since4 ,,xli4 ,,tobacco4 ,the use of tobacco is not as excessive among the ,twanas as among many ,indians--not as much so as among the ,clallams4 ,seldom is one seen smoking or chewing1 though a large share of the ,indians use it a little4 ,yet not much of a direct war has been waged against it4 ,there have been so many greater evils against which it seemed necessary to contend that ,i hardly thought it wise to speak much in public against it4 ,still a quiet influence has been exerted against it4 ,the agent never uses it1 and very few of the employees have done so4 ,this example has done something4 ,the following incident shows the ideas some of them have obtained4 ,about #ahgf the school-teacher heard something going on in the boys' room4 ,he quietly went to the key-hole and listened to see if any mischief were brewing4 ,the result was different from what he had feared4 ,the boys were holding a court4 ,they had their judge and jury1 witnesses and lawyers4 ,the culprit was charged with the crime of being drunk4 ,after the prosecution had rested the case1 the criminal arose and said about as follows3 8,may it please your honor1 ,i am a poor man and not able to pay a lawyer1 so ,i shall have to defend myself4 ,there is a little mistake about this case4 ,my name is ,captain ,chase a white man of the region4 ,i came to church on ,sunday2 the minister did not know me4 ,i was well dressed1 and the minister mistook me for another minister4 ,so when he was done1 he asked me to say a few words to the ,indians4 ,i was in a fix1 for ,i had a large quid of tobacco in my mouth4 ,i tried to excuse myself1 but the minister would not take no for an answer4 ,so at last ,i quietly and secretly took out the tobacco from my mouth suiting his words with a very apt illustration of how it was done1 threw it behind the seat1 and went up on the platform to speak4 ,but ,i was not sharp enough for the ,indians4 ,some of them saw me throw it away1 and they thought a minister had no business with tobacco1 and that is why ,i am here2 besides ,i was a little tipsy40 ,i have enjoyed telling this story to one or two tobacco-using ministers4 ,somewhat later a rather wild boy wrote me1 asking me to allow him to enter the praying band of ,indian boys4 ,he promised to give up his bad habits2 and among others he mentioned the use of tobacco1 which he said he would abandon4 ,within the past year a number of the older ,indians have abandoned its use4 ,i have a cigar which was given me by one man4 ,he said that when he determined to stop its use1 he had a small piece of tobacco and two cigars1 and that for months afterward they lay in his house where they were at that time1 and he gave me one of them4 ,most of those who stopped using it belonged to the shaking set4 ,it was one of the few good things which resulted from that strange affair4 ,but they have been earnestly encouraged to continue as they have begun in this respect4 ,a white man who has an ,indian woman for a wife told me the following4 ,for years both he and his wife used tobacco1 himself both chewing and smoking4 ,when she professed to become a ,christian1 she gave up her tobacco and tried to induce him to do the same1 and at last he did so far yield as to stop smoking2 but he continued to chew4 ,all her talk did not stop him4 ,but he saw that when he had spit on the floor and stove1 she would get a paper or rag and wipe it up1 and hence he grew ashamed and stopped chewing in the house1 using only a little--when he told me--in the woods when at work4 ,,xlii4 ,,spice4 ,an experience which is not very pleasant comes from the vermin1 especially the fleas--not a refined word2 but the most refined society gets accustomed to it here because they have to do so1 and the more so the nearer they get to the native land of these animals--the ,indians4 ,i stood one evening and preached in one of their houses when ,i am satisfied that ,i scratched every half-minute during the service2 for1 although ,i stood them as long as ,i could1 ,i could not help it4 ,i would quietly take up one foot and rub it against the other1 put my hand behind my back or in my pocket1 and treat the creatures as gently as ,i could1 and the like1 so as not to attract any more attention than possible4 ,but then ,indian houses are not their only dwellings4 ,at one place ,i once stayed at a white man's house1 who was as kind as he knew how to be3 but backing for twenty years with very few neighbors except ,indians is not very elevating2 it is one of the trials of the hardy frontiersman4 ,i tried to go to sleep--one bit2 ,i kicked--he stopped2 ,i shut my eyes--another wanted his supper2 ,i scratched2 and so we kept up the interminable warfare until three o'clock1 when sleep conquered for two hours4 ,the next day1 on the strength of it1 ,i preached twice1 held a council1 tramped five miles1 and talked the rest of the time4 ,that night mine host1 having suspected something1 proposed that we take our blankets and go to the barn4 ,i was willing1 and we all slept soundly2 but the hay was a year old1 and in that region sometimes innumerable small hay-lice get on it--a fact of which ,i was not aware4 ,they did not trouble us during the night2 but when we arose the next morning our clothes1 which had lain on the hay1 were covered with thousands of them4 ,every seam1 torn place1 button-hole1 and turned-over place was crowded with the lilliputians4 ,it took me three quarters of an hour to brush them from my clothes4 ,however1 it did not hurt the clothes or me4 ,my better two-thirds would have said that they needed brushing4 ,twice while traveling to ,jamestown have ,i been obliged1 when within twenty miles of the place1 to stop all day ,saturday because of heavy head-winds1 when ,i was exceedingly anxious to be at ,jamestown over the ,sabbath4 ,that day was consequently spent not where ,i wished to be4 ,it seemed to me to be a strange ,providence2 but ,i have since been inclined to believe that my example in not traveling on the ,sabbath1 when the ,indians knew how anxious ,i was to reach the place1 was worth more than the sermons ,i would have preached4 ,the following appeared in ,the ,child's ,paper in ,january1 #ahgh3-- 8,in the school on the ,indian reservation where ,i live twenty-five or thirty ,indian children are taught the ,english language4 ,at one time a new boy came who knew how to talk our language somewhat but not very well4 ,soon after he came he was at work with the other boys and the teacher1 when1 in pronouncing one ,english word1 he did not pronounce it aright4 ,he was corrected but still did not say it right4 ,again he was told how1 but still it seemed as if his tongue were too thick2 and again1 but he did not get the right twist to it4 ,at last one of the scholars thought that he was doing it only for fun and that he could pronounce it correctly if he only would do so1 so he said3 #8,o boys1 it is not because his tongue is crooked but because his ears are crooked6'0 ,query3 ,are there not some others who have crooked ears8 ,what does ,paul say8 8,five times received ,i forty stripes save one40 ,well1 ,i have never been treated so1 for the people are as kind as can be4 8,shipwrecked08 ,no1 only cast twice on the beach by winds from a canoe4 8,a night and a day in the deep08 ,no1 only a whole night and a part of several others on the mud-flats1 waiting for the tide to come4 ,no danger of drowning there4 ,so ,i have determined to take more of such spice if it shall come4 ,,xliii4 ,,currant ,,jelly4 ,there is1 however1 another side to the picture1 more like currant jelly4 ,the people generally are as kind as they can be4 8,we will give you the best we have10 is what is often told me1 and they do it4 ,here is a house near ,jamestown1 where ,i have stopped a week at a time1 or nearly that1 once in six months for about six years1 and the people will take nothing for it4 ,for seventy-five miles west of ,dunginess is a region where a man's company is supposed to pay for his lodgings at any house4 ,i meet a man1 who offers to go home1 a half a mile1 and get me a dinner1 if ,i will only accept it4 ,a girl1 with whose family ,i was only slightly acquainted1 stood on the porch one day as ,i passed1 and said3 8,mister1 have you been to dinner8 ,you had better stop and have some40 ,a hotel-keeper1 who had sold whiskey for fifteen years1 put me in his best room1 one which he had fitted up for his own private use1 and then would take nothing for it4 ,the ,superintendent of the ,seabeck ,mills1 ,mr4 ,r4 ,holyoke1 invited me to go to his house whenever ,i was in the place1 and would never take any thing for it4 ,it amounted to about four weeks' time each year for five or six years1 and yet he would hardly allow me to thank him4 ,others1 too1 at the same place1 have been very kind4 ,the steamer ,st4 ,patrick for two years and a half always carried myself and family free1 whenever we wished to travel on it1 and during that time it gave us sixty or seventy-five dollars' worth of fare4 ,captain ,j4 ,g4 ,baker1 of the ,colfax1 said to me1 six or seven years ago3 8,whenever you or your family1 or an ,indian whom you have with you to carry you1 wish to travel where ,i am going1 ,i will take you free40 ,he has often done it1 sometimes making extra effort with his steamer in order to accommodate me4 ,the steamers ,gem and ,mc,naught also made a rule to charge me no fare when ,i traveled on them4 ,indians1 too1 are not wholly devoid of gratitude4 ,it is the time of a funeral4 ,they are often accustomed at such times to make presents to their friends who attend and sympathize with them4 8,take this money10 they have often said to me at such times1 as they have given me from one to three dollars4 8,do not refuse--it is our custom2 for you have come to comfort us with ,christ's words40 ,at a great festival1 where ,i was present to protect them from drunkenness1 and other evils equally bad1 they handed me seven dollars and a half1 saying1 8,you have come a long distance to help us2 we can not give you food as we do these ,indians1 as you do not eat with us2 take this money1 it will help to pay your board40 ,but when ,i offered to pay the gentleman with whom ,i was staying1 ,mr4 ,b4 ,g4 ,hotchkiss1 he too would take nothing for the board4 ,the good people of the ,pearl ,street ,church in ,hartford1 ,connecticut1 sent us a barrel of things in the early spring of #ahhc1 whose money value ,i estimated at considerably over a hundred dollars1 and whose good cheer was inestimable in money1 because it came when our days were the darkest4 ,god has been very good to put it into the hearts of so many people to be so kind1 and not the least good thing that he has done is that he has put that verse in the ,bible about the giving a cup of cold water and the reward that will follow4 ,,xliv4 ,,conclusion4 ,dr4 ,h4 ,j4 ,minthorne1 superintendent of the ,indian ,training ,school at ,forest ,grove1 ,oregon1 once remarked to me1 8that1 in the civilization of ,indians1 they often went forward and then backward2 but that each time they went backward it was not quite so far as the previous time1 and that each time they went forward it was an advance on any previous effort40 ,i have found the same to be true4 ,they seem to rise much as the tide does when the waves are rolling--a surge upward and then back2 but careful observation shows that the tide is rising4 ,there is much of human nature in them4 ,in many respects--as in their habits of neatness and industry1 their visions1 superstitions1 and the like--,i have often been reminded of what ,i have read about ignorant whites in the ,southern and ,western ,states fifty years ago1 and of what ,i have seen among the same class of people in ,oregon thirty years ago4 ,soon after ,i came here1 an old missionary said to me3 8,keep on with the work2 the fruits of ,christian labor among the ,indians have been as great or greater than among the whites40 ,i have found it to be in some measure true4 ,something has1 ,i trust1 been done2 but the ,bible and experience both agree in saying that 8,god has done it all40 ,i sometimes think ,i have learned a little of the meaning of the verse1 8,without me ye can do nothing10 and ,i would also record that ,i have proved the truth of that other one1 8,i am with you alway1--for the work has paid4 ,i went to ,boise ,city1 in ,idaho1 in #ahga1 with the intention of staying indefinitely1 perhaps a lifetime1 but ,providence indicated plainly that ,i ought to leave in two and a half years4 ,when ,i came here1 it was only with the intention of remaining two or three months on a visit4 ,the same ,providence has kept me here ten years and ,i am now satisfied that his plans were far wiser than mine4 ,so 8man proposes and ,god disposes40 ,the ,christians' future and the ,indians' future are wisely in the same hands4 ,,the ,,end ,,footnotes3 #a ,among the ,alaskans1 pp4 #bga1 #bgb4 #b ,it was not at that time1 at this place4 #c ,added to the ,jamestown ,church1 and inserted here to give a view of the whole work4