occupation consists of fishing and mining. The most interesting thing to sightseers was a stroll up the boardwalk laid along a narrow winding stream that has its origin in the snow-capped mountains. Pitching, tossing, and foaming it hurried down the narrow gulch, seeking its level in the briny deep. It was alive with myriads of salmon, jumping and leaping in their mad rush to the spawning ground.
In the dawn of the following morning the boat plowed its way through the green waters of the Strait toward Annette Island, a strip of land covered to the water’s edge with fir and cedar trees. The island is some six miles long, and at the extreme end, on a small, gently sloping plateau, is the little town of Metlakatla, which boasts a population of about a thousand persons. It has its own canneries, saw-mills, and other industries, and the people seem to be happy and contented. At the head of the colony is Rev. William Duncan, who has done much for the uplift of the many tribes of Indians in this locality.
“Father” Duncan relates that more than half a century ago, when a young man of twenty-five, he was living in England. Upon his ordination as a minister of the Established Church, Alaska was assigned him as the field of his future life-work. His passage was paid and he arrived at Victoria after a nine-months trip. The old man was very much agitated in relating his early experience. On reaching Victoria, he of course desired to enter at once upon his active duties, but the head official of the town and the captain of the boat used every means in their power to persuade him from going among the Indians, urging that they were bloodthirsty savages and would surely kill him. He told them that he was assigned to the field by the Board and could not think of changing his plan without an order from his superiors, to procure which would require at least two years. He must get to his labor of love right away. However, he made one request of the officer in charge of the fort, and it was this: he would like to spend about nine months with them in the stockade, and wished they would send for the brightest young man of the most powerful tribe, so that he might learn the language before going among the savages. They granted his request, and in nine months he was ready to deliver his first sermon.
The Indians were divided into various tribes, each at war with the other. He thought if he could succeed in getting the chiefs together and could tell them the Word of God in their own language, he would more readily win their confidence and esteem. So he requested his interpreter to call together all the chiefs to one central point, where he would deliver his first sermon. “But oh!” he said, “when I saw before me the assembled braves, decorated in all the colors of the rainbow, my courage left me, and turning to my teacher, I begged of him to deliver the message I had so carefully prepared to the gathered tribesmen. But he positively refused, and told me his intrusion might cause a war, for the tribes were very jealous of the power and influence of their neighbors. Then I took courage and when I had spoken, oh! what an effect it had upon them! Bodies were rigid and eyes seemed as though they would pierce me through and through. The results were striking. They gathered around in little groups, earnestly discussing the truths made known to them and wondering who could be and whence came this strange white man who spoke their own tongue.
“From that day I became absorbed in my work. For thirty years I labored among them at Old Metlakatla, when one day I was told that the natives did not own the land and that the title was vested in the Queen of England. The Indians could not understand how a sovereign whom they had never seen could own the land over which they and their ancestors had roamed for centuries, fishing, hunting, and trapping.
“I went down to Vancouver to examine into the matter, and the Premier and Attorney-General advised me that such was the case. I was fearful lest when the Indians learned this fact they would go on the war-path and kill every white man in the country. I wrote a long letter to them explaining conditions and saying that I would be back home to Old Metlakatla as soon as I could. Shortly afterwards, much to my surprise, a committee came to Vancouver to confer with me. When I saw them I was greatly excited for fear they had decided upon war. When I inquired of them what had been done at the meeting, they refused to tell me, so that I was considerably worried over the matter. Although it was late in the evening, I went immediately to the Attorney-General’s home to advise him of the situation. I told him I would give him all the information I had that evening, but to-morrow, after I had learned the action taken, I could not divulge a single word. I did not sleep much that night, and in the morning, when I met the committee, imagine my relief when they told me they had decided to leave English territory and seek a new home under the Stars and Stripes. Shortly after that I went to Washington to arrange matters, if possible, for a new location. I finally succeeded; the United States Government gave Annette Island to my people for their home, and here we have built the new Metlakatla.”
“Father” Duncan does not believe in educating the Indian children as they are taught at Carlisle and similar institutions. Once while he was visiting Carlisle at Commencement time, the orator of the day advised a graduating class to go out among the white people and do as the whites did. Speaking of the occasion, he remarked: “I thought as I listened, ‘Oh, what a mistake for them to leave their fathers and mothers, now too old to work, and become worthless and idle, unfitted for the duties of life!’” With deep emotion the old man pointed across the woods toward the cemetery, and said: “Over yonder lie the remains of about thirty young men, the pick of their tribe, who attended such schools, adopted the white man’s mode of living, and contracted tuberculosis, to which they fall ready victims. They are by nature so constituted that they require outdoor life and outdoor exercise.”
While “Father” Duncan was talking, the Secretary of the Interior came out of the Town Hall, where he had been holding a conference with the Town Council, and he and “Father” Duncan walked down the boardwalk toward the cannery and from there to the boat. As the steamer was about to depart, the passengers gave three rousing cheers for the grand old man who had spent fifty-five years of useful life among these simple children of nature. Scarcely had the echo of the last cheer resounded from the hills about the bay, when, as the steamer left the wharf, the Indians gave three mightier cheers for the Secretary and another three for Governor Clark.
About midnight of the third day the fog-horn began to blow, repeating the blast every ten minutes or more, and the engine bells tinkled, tinkled all through the night. Sleep being out of the question, we were up early the next morning, and to our great surprise were informed by the pilot that the Wizard of the Northern Sea had been caught in the fog and had traveled scarcely a mile; in fact, we were obliged to return from the Narrows and wait for the fog to lift. As the old pilot expressed it: “Great Golly! it was a bad night, without a place to throw the anchor and the current running miles an hour.” The old sea-dog had a fine face, carved with stern lines. As he related
