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Skagit River JournalSubscribers Edition The most in-depth, comprehensive site about the Skagit Covers from British Columbia to Puget Sound. Counties covered: Skagit, Whatcom, Island, San Juan, Snohomish & BC. An evolving history dedicated to committing random acts of historical kindness |
Home of the Tarheel Stomp Mortimer Cook slept here & named the town Bug |
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This photos is of a Quamichan Indian Village on Vancouver Island, taken in 1875. Quamichan was northwest of Nanaimo on the Quall-e-hum River, where Dr. Robert Brown explored in 1864. Also called Quallchum, the village's name was derived from Nanaimo term "place of dog [chum] salmon." The image was pretty universal in the Pacific Northwest, showing the construction methods of houses and a Quamichan paddling a chuck canoe near rushes at the river's edge. |
Late in [1848] Bill took a canoe and came to Point Wilson, where King George and his Clallams lived, where Port Townsend is now. . . . Stayed with George till late '49, when he went to California. [And Page 9] King George; General Scott, his brother; Duke of York [later known as to whites as Chetzemoka], another brother; General Taylor, another brother.
Just exactly when Port Townsend truly was established as a village populated by humankind is a matter for conjecture. Earliest evidence of human presence in Western Washington appears to be one of the mastodon bones unearthed in nearby Sequim in 1977. It had a spear point embedded in it. The bones were carbon-dated back to about 12,000 years ago. Yet Port Townsend's generally acclaimed "founding" dates to only 151 years ago, when the first egocentric Euro-Caucasians arrived to force their conception of civilization onto the area and its ancient people. They gave the age-old Indian community Kah Tai the name of a foppish English aristocrat (the Marquis of Townshend), began replacing the beauty of natural forests with a comparatively garish conglomeration of straight lines and angles, added whiskey to the local diet — and the White Man's Port Townsend was founded.
The Clallams — In the treaty this name is spelled S'Klallam. The S has already been explained. It is now generally dropped, and the k changed to c. A county is named from it, which has dropped one l and in some official seals the word is spelled Clalm, Other tribes now call them Klallam and S'Klallam. It evidently originated from their own name for themselves Nu-sklairn, which means a strong people, for they formerly were a strong tribe. Their territory formerly extended from Port Discovery Bay west to the Hoko River on the northern coast of Washington Territory. The treaty expected them to go to the Skokomish reservation, and the Government was to furnish the means for this purpose. This has never been done, and they have never been moved, and probably never will be.
Next to the Makahs are the Clallams, or, as they call themselves, S'Klallams, the most formidable tribe now remaining. Their country stretches along the whole southern shore of the Straits to between Port Discovery and Port Townsend; besides which, they have occupied the latter place, properly belonging to the Chimakum. They have eight villages, viz: Commencing nearest the Makahs, Okeno, or Ocha, which is a sort of alsatia or neutral ground for the runaways of both tribes; Pishtst, on Clallam bay; Elkwah, at the mouth of the river of that name; Tse-whit-zen, or False Dungeness; Tinnis, or Dungeness; St-queen, Squim bay, or Washington harbor; Squa-que-hl, Port Discovery; and Kahtai, Port Townsend. Their numbers have been variously estimated, end, as usual, exaggerated; some persons rating them as high as 1,600 fighting men. An actual count of the last three, which were supposed to contain half the population, was made by their chiefs in January, and, comprehending all who belonged to them, whether present or not, gave a population of only 376 all told.. The total number will not probably exceed 800. That they have been more numerous is unquestionable, and one of the chiefs informed me that they once had one hundred and forty canoes, of eighteen to the larger and fourteen to the smaller size; which, supposing the number of each kind to be equal, gives a total of 2,240 men. . . .
The head chief of all the Clallams was Lach-ka-nam, or Lord Nelson, who is still living, but has abdicated in favor of his son, S'Hai-ak, or King George--a very different personage, by the way, from the chief of the same name east of the mountains. Most of the principal men of the tribe have received names either from the English or the "Bostons;" and the genealogical tree of the royal Family presents as miscellaneous an assemblage of characters as a masked ball in carnival. Thus, two of King George's brothers are the Duke of York and General Gaines [Gaines may have actually been a Chemakum; see below]. His cousin is. Tom Benton; and his sons; by Queen Victoria, are General Jackson and Thomas Jefferson. The queen is daughter to the Duke of Clarence, and sister to Generals Scott and Taylor; as also to Mary Ella Coffin, the wife of John C. Calhoun. The Duke of York's wife is Jenny Lind; a brother of the Duke of Clarence is John Adams; and Calhoun's sons are James K. Polk, General Lane, and Patrick Henry. King George's sister is the daughter of the late Flattery Jack. All of them have papers certifying to these and various other items of information, which they exhibit with great satisfaction. They make shocking work, however, in the pronunciation of their names; the Rs and Fs being shibboleths which they cannot utter.
Above the Clallams are the Chimakum, formerly one of the most powerful tribes of the Sound, but which, a few years since, is said to have been nearly destroyed at a blow by an attack of the Snoqualmoos. Their numbers have been probably much diminished by the wars in which they were constantly engaged. They now occupy some fifteen small lodges on Port Townsend bay, and number perhaps seventy in all. Lately, the Clallams have taken possession of their country, and they are, in a measure, subject to them. Their language differs materially from either that of the Clallams or the Nisqually, and is not understood by any of their neighbors. In fact, they seem to have maintained it a State secret. To what family it will ultimately be referred, cannot now be decided. Their territory seems to have embraced the shore from Port Townsend to Port Ludlow.We have been unable to find an account of the actual attack and what year it occurred. The only clue comes again from Frank Teck's Jarman interview notes of 1897, which Edson summarized in 1951. In an unnumbered handwritten page, which is partly ragged at the top, cutting off some preliminary information, Teck quoted Jarman:
[The] Chimikum Indians [cut off] Chimikum Creek, Port Townsend, entirely different language and customs from Clallams. Blanket Bill says about 1842 or 3, Chimikums had fortifications or palisades of timbers driven in ground all around village. Skagits and Snohomish combined came and set fire to palisades, destroying nearly all the Chimikums with bone, iron and stone spears, arrow, knives and hatchets as the victims came out to escape from fire. Only about 200 Chimikums left of big tribe when Bill lived with Clallams at Pt.T in 184[last number unfortunately cut]. General Gaines was chief of Chimikums in '48. King George Chief of Clallams. There were about 2,000 Clallams.The conflict arises in three other sources that seem to be contradictory. As we noted above, Gibbs wrote in 1954: "Thus, two of King George's brothers are the Duke of York and General Gaines." Next, Gaines was a signatory on the Point No Point Treaty of Jan. 26, 1855, identified as "Yah-kwi-e-nook, or General Gaines, S'klallam sub-chief." Those references initially led us to assume that Gaines was indeed an S'Klallam. But in reading Camfield's 2002 book, Port Townsend: An Illustrated History of Shanghaiing, Shipwrecks, Soiled Doves and Sundry Souls, we found his quotation from James Swan, who was a pioneer settler at Shoalwater/Willapa Bay in 1852 and then lived in Port Townsend as a base from 1859-99, during which time he was a regional newspaper reporter, lawyer specializing in admiralty law, customs official and ethnographer for the Smithsonian Institute. He was also an avid diarist and Camfield found that Swan identified Gaines as the chief of the Chimicum, which he also identified back and forth with two different spellings. So we sought out the 1860 diaries and discovered several references that year, including these:
Jan. 12 — Cloudy calm and mild. Billy Balch and the owner of the Chemakus from Wyatch came up in a canoe from Neah Bay last evening with 8 other men and women. Billy wants me in the absence of Capt. Fay to intercede with Gen. Gaines, the Chimakum chief, relative to slave boy. Took the Mackahs to the Duke of York's lodge where they made their headquarters. . . . Oct. 25 — Went to Gen. Gaines, the Chemakum chief's tent and explained to the Chemakum Mr. Gosnell's letter. Gen. Gaines then made me a speech which he requested me to write to Mr. Geary. Gen. Gaines gave me the census of his tribe, which is now only 73 persons, men, women and children. Sch. Growler arrived from Victoria, boarded her and saw Mr. Armstrong who told me that Col. Simmons had nothing to do with the Clallams this side of Dungeness Spit.
This was the cover of Mary Ann Lambert Vincent's original 1960 S'Klallam genealogy book, The 7 Brothers of the House of Ste-tee-thlum. Courtesy of Donna Sand, who found this copy in the stacks of the Bellingham Public Library. |
The Chief of the Snoqualmies was Patkanim, a particularly shrewd and powerful chief. He seems to have been something of an anomaly. The evidence indicates that he hated the British Hudson's Bay people with a deadly hatred, but, after some hesitancy, became a friend and protector of the Americans. He fully won the confidence of Arthur Denny and Alki Point pioneers.By the mid-1850s, Patkanim changed his mind and eventually decided that he could manipulate the rapidly growing white population to his advantage. In the fall and winter of 1855, Governor Isaac I. Stevens was surveying in Nebraska and Secretary of State Charles H. Mason was acting governor. He worked to defuse hostilities by enlisting Patkanim's help with pay. According to a letter that Mason sent to a magazine reporter in 1902, Patkanim collected bounty from the Territory for the heads of hostile Indians, and after the Battle of Seattle in January 1856 he soon became regarded as a friend of the settlers. Speidel also contended that after arranging an attack Patkanim collected $500 for his own brother, Cussass (also spelled Kussass, the irony of the English turn of that word is apparent), when he delivered him to the Territorial government to be hanged. Corliss confirmed that fact and also confirms that Cussass would not have staged an attack within the gates of Fort Nisqually and killed Leander Wallace without Patkanim's knowledge. Corliss asserted that Patkanim covered his own presence during that attack by claiming that he meant to attack the Nisqually tribe, not the white men at the fort. As Mason also recalled, on April 3, 1856, Patkanim made a grand entrance into Elliott Bay with 25 war canoes and alighted arrayed in citizen's garb, including Congress gaiters, white kid gloves, and a white shirt, with standing collar reaching halfway up to his ears, and the whole finished off with a flaming red necktie."
Patkanim was an exceptionally personable Indian, with an intelligent countenance and rather striking features. The first historical record of him is in connection with a great feast and pow-wow he organized on Whidbey Island in 1848. He assembled all the Puget Sound tribes, 8,000 Indians in all, and with the aid of dogs and runners, staged a grand hunt.
When the Denny [and John Low] party of Seattle pioneers landed at Alki Point in November 1851, Patkanim was early on the scene. The new settlers knew nothing of his history or background and at first were uncertain about his protestations of friendship, but, in time, they came to have complete confidence in him. He never violated their trust. To their last days, the Alki party had difficulty in realizing that Patkanim was the sinister savage of the Whidbey Island and Nisqually episodes. The only explanation seems to be that he hated the English but later came to like the Americans. Patkanim repeatedly warned Arthur A. Denny of the hostility of the Indians east of the mountains, at one time at night, shortly before an outbreak. . . .One of the chief's sons (Americanized as William) died at age 108 in 1943. His grandson Jerry Kanim gained fame in the 20th century for his work for the rights of Indians; he died in March 1956 at age 87.
Near Tulalip in the Mission Beach Indian Cemetery is a seven-foot granite shaft with a plaque bearing the old chief's picture and the inscription: 'Pat Kanim Chief of the Snoqualmie, Snohomish and allied tribes. Signed Man. 22, 1855, the treaty which ceded all of the lands from Elliott Bay to the British line, as captain of the Indian warriors. He fought for the white people."
Legend says that it was about 1823 that Northern Indians massacred the Chimacum tribe of Indians. A large band of warriors from Queen Charlotte Island are said to have snuck quietly into the Sound and camped near the head of present Port Townsend Bay. Then, under cover of darkness, they fell upon the unarmed Chimacums/Chemakum in their village. They killed many and herded the others before them to Kuhn's Spit where they were butchered during a final stand. According to [James G.] McCurdy's By Juan de Fuca's Strait (Binsfords & Mort, Portland, 1937), only four Chimacum warriors escaped. On into the 20th century, human bones in large quantity were to be seen at the site of this ancient battle, which by all accounts may have been just one of many massacres visited upon the Chimacums.We do not mean to dismiss the 1857 attack out of hand, however, because it is well documented and certainly doomed the Chemakum tribe from ever recovering their power from the 18th century and early 19th. Donna Sand in Bellingham found an excellent account of the 1857 attack in the 1966 Jefferson County Historical Society book, With Pride in Heritage. William Bishop Jr. dictated his family memories of the attack to his daughter-in-law Kathleen Bishop in the 1920s. Bishop was elected state senator from Jefferson County three times between 1919-33; he died in office. He was a logger and capitalist and helped create the Northwest Federation of American Indians with his son Tom. Camfield noted that his father was one of the first three settlers near Chimacum Creek in 1855 after deserting from a British frigate on the Canadian side of the border and he erected the Bishop Building on Washington Street in 1891. William the elder married a Snohomish Indian woman named Sally in 1858 and divorced her in 1865 before marrying the proper and white Hannah Hutchinson, from Scotland, in 1869. William Jr. was the third child by Sally, so he had a unique perspective about the Snohomish tribe who attacked the Chemacum in the spring of 1857, a year before his father's marriage.
The Clallams had a village at the present location of Fairmount, and it, incidentally, was named by Thomas Borger, after his home village in Pennsylvania. Clallams who married Chemakum lived in another village at Woodmans, near where the present Anderson Lake road joins the Discovery road. This was the Indian trail with Chimacum to the Bay.Fairmount is on the way south from Port Townsend to Woodman and Blyn, on the eastern shore of Discovery Bay. In her 7 Brothers book, Mrs. Vincent delineated the genealogy of the family of "King George," the S'Klallam chief whose camp was Jarman's home for a year or two. King George's grandfather was the powerful chief Ste-tee-thlum of Peninsula Indians back in the 18th century. He and his wife, whom the whites called Princess of Nanaimo, had seven sons and one daughter. Their son Lach-ka-nim (not to be confused with Snoqualmoo Chief Patkanim) had four sons and four daughters, including two famous S'Klallam chiefs, Klowston, whom the settlers called King George, and Cheech-ma-sham, whom the settlers called the Duke of York and they later called Chetzemoka (1808-88). His Indian name was also spelled Chits-a-mah-han as a signatory on the Point No Point Treaty of Jan. 26, 1855, and also spelled as T'Chits-a-mah-han by other sources. The city park north of Point Hudson in Port Townsend was named for him when it was dedicated in August 1904.
Those signings followed the confusing and almost disastrous Medicine Creek Treaty of Dec. 26, 1854, which author Bill Speidel claims provoked a rebellion among the Indians.Native American tribes sign Point Elliott Treaty at Mukilteo on January 22, 1855 On January 22, 1855, Chief Seattle joins 81 other leaders of Puget Sound tribes in signing a treaty with Territorial Governor Isaac Stevens (1818-1862) at Point Elliott (now Mukilteo). Tribes including the Duwamish and Suquamish surrender their lands for cash, relocation to reservations, and access to traditional fishing and hunting grounds. Four days later, tribal leaders from Hood Canal and the upper Puget Sound sign a similar agreement at Point-No-Point (near Hansville on the Kitsap Peninsula).
From the time of the treaties through his Winter Campaign against eastern Washington tribes such as the Yakima (now spelled Yakama) and his hanging of Nisqually Chief Leschi on Feb. 19, 1858, Stevens enraged settlers and officials who countered that they knew the local situation better. Leschi's hangman is reputed to have later said "I felt then I was hanging an innocent man, and I believe it yet."
During that stretch of four years, Territorial Judge Edward Lander enjoined Stevens to cease and desist, but Stevens reacted by having Lander arrested in May 1856 for defying Stevens's call for martial law (also see Camfield: Port Townsend, the City that Whiskey Built). Prominent pioneer Ezra Meeker tried to organize resistance among the settlers, but Stevens ultimately won out. Even after Pierce sent a message of his displeasure, Stevens just swatted that aside as he did Meeker's outrage as the governor exhibited his political skill and his manipulation of the written word from his Territorial pulpit. He ultimately convinced a majority of the citizens that Meeker had sided with the dangerous Indians, while their Governor was on the side of the white settlers. Three decades later, Frederick J. Grant attempted to redress the wrong by naming the Leschi neighborhood in Seattle on the shore of Lake Washington after the chief. Finally, in March 2004, both the House and Senate of the Washington state legislature passed resolutions stating that Leschi was wrongly convicted and executed and they asked the state supreme court to vacate Leschi's conviction. The chief justice demurred on jurisdiction grounds, but on Dec. 10, 2004, Chief Leschi a Historical Court of Inquiry exonerated Leschi by a unanimous vote following a definitive trial in absentia. Stevens met his own end in the Civil War Battle of Chantilly, where he was fatally shot as a commanding brigadier general on Sept. 1, 1862, in Fairfax County, Virginia, in the concluding battle of the Northern Virginia Campaign.
It is a melancholy fact that the S'Klallam representatives of these distinguished personages are generally as drunken and worthless a set of rascals as could he collected. The S'Klallam tribe has always had a bad character, which their intercourse with shipping, and the introduction of whiskey, have by no means improved. The houses of the chiefs at Port Townsend, where they frequently gather, are of the better class — quite spacious and tolerably clean. Two or three are not less than thirty feet long by sixteen or eighteen wide, built of heavy planks, supported on large posts and crossbeams, and lined with mats. The planks forming the roof run the whole length of the building, being guttered to carry off the water, and sloping slightly to one end. Low platforms are carried round the interior, on which are laid mats, serving for beds and seats. Piles of very neatly made baskets are stored away in corners, containing their provisions. There are from two to four fires in each house belonging to the head of the family, and such of his sons as live with him. They have an abundance of salmon, shell-fish, and potatoes, and seem to be very well off. In fact, any of the tribes living upon the Sound must be worthless indeed not to find food in the inexhaustible supplies of fish, clams, and water-fowl, of which they have one or the other at all times. They have a good deal of money among them, arising from the sale of potatoes and fish, letting out their women, and jobbing for the whites. . . .The condescension and moral judgment are consistent with the times, but Gibbs's account is the best overall picture we have of the S'Klallam and the Chemakum during the period that Jarman lived among the former. As far as we know, he did not live with the Chemakum who were still a separate band of Indians. As you will see in the Epilogue, Gibbs was a Harvard-trained ethnographer who already had extensive experience with Indian tribes in Oregon and Washington, had already compiled dictionaries of Indian languages and had exhibited genuine interest in the various populations as opposed to the "Noble Savage" school of observers.
"Go, by all means, with the distinguished stranger, my love," said she, in Chinook, "and I will be the solace of thy voyage. Perchance, also, a string of beads and a pocket-mirror shall be my meed [mead]he Boston chief, a very generous Man, I am sure." Then she smiled enticingly, her flat-faced grace, and introduced herself as Jenny Lind, or, as she called it, "Chin Lin." Indianesque, not fully Indian, was her countenance. There was a trace of tin in her copper color, possibly a dash of Caucasian blood in her veins. Brazenness of hue was the result of this union, and a very pretty color it is with eloquent blushes mantling through it, as they do Mantle in Indian cheeks. Her forehead was slightly and coquettishly flattened by art, as a woman's should be by nature, unless nature destines her for missions foreign to feminineness, and means that she shall be an intellectual roundhead, and shall sternly keep a graceless school, to irritate youthful cherubim into original sinners. Indian maids are pretty; Indian dames are bags. Only high civilization keeps its women beautiful to the last. Indian belles have some delights of toilette worthy of consideration by their blonde sisterhood. O mistaken harridans of Christendom, so bountifully painted and powdered, did ye but know how much better than your diffusiveness of daub is the concentrated brilliance of vermilion stripes parting at the nose-bridge and streaming athwart the cheeks! Knew ye but this, at once ye would reform from your undeluding shams, and recover the forgotten charms of acknowledged pinxit [Latin for "he or she paints it].For our story, however, Winthrop's most important observation was that King George was still very much alive in July 1853:
Tides in Whulge, which the uneducated maps call Puget's Sound, rush with impetus, rising and falling eighteen or twenty feet. The tide was rippling winningly up to the stranded canoes. Our treaty was made; our costume was complete; we prepared to embark. But lo! a check! In malignant sulks, King George came forth from his mal-perfumed lodge of red-smeared slabs. "Veto," said he. "Dog am I, and this is my manger. Every canoe of the fleet is mine, and from this beach not one shall stir this day of festival!" Whereupon, after a wrangle, short and sharp, with the Duke, in which the King whipped out a knife, and brandished it with drunken vibrations in my face, he staggered back, and again lay in his lodge, limp and stertorous. Had he felt my kick, or was this merely an impulse of discontented ire?I have occasionally met Indians who do not want to discuss the problems associated with liquor at all, not so much out of denial, but because they rightly note that liquor was used to stereotype Indians in general on the frontier, much like the Stepin Fetchit character — played by Lincoln Theodore Monroe Andrew Perry, stereotyped Indians in movies. Many of the bibliographical sources I have consulted about Washington Territory are rife with such stereotypes and jokes at Indians' expense. By the middle of the 20th Century, on the other hand, some writers advanced the theory that Indians have a particular genetic predisposition towards the inability to digest and process liquor as their Caucasian counterparts do. That theory, however, has been debunked in some serious papers, so we are following its progress.
Mancall frames his study with a review of current theories regarding why Native Americans continue to have difficulties with liquor. Scientists, for example, have speculated about genetic predispositions passed through the generations.(1) Anthropologists have viewed heavy Indian drinking as a form of protest against Euroamericans because of the loss of traditional cultural life-styles and values.(2) Historians, by comparison, have not fully engaged themselves in this discussion. . . . Alcohol, Mancall reminds us, was a European contribution in the Columbian exchange with Native Americans, except in portions of New Spain where the native populace had already produced small quantities of distilled beverages in most cases for use in public ceremonies. Early English and French traders quickly drew Native Americans into the transatlantic economy by using alcohol as a primary lubricant in the burgeoning commerce in furs. Despite local and provincial laws that emerged to prohibit the sale of alcohol to potentially drunk and violent Indians, liquor persisted as a key trading commodity as well as a corrupting agent of native ways of living.
Mancall discusses consumption patterns and personal and cultural costs, and he seeks to break new ground by addressing the matter of why some Native Americans drank so heavily in binge-like fashion. Among many explanations, he suggests that Indians got drunk while in the process of mocking what they saw as silly colonial customs, such as toasting. Personal empowerment and regaining control over one's life were also important stimulants to heavy drinking, especially among Indians who had to cope with heavy death tolls among tribal members or, more generally, with the depressing realities of cultural degradation and decline. At the same time, alcohol seemed to be a "sacred substance" (p. 75) with "magical effects" (p. 80) that permitted the drinker to go so far as to visit a better world, however briefly. And since alcohol rather than the drinker was responsible for possible crimes, Indian peoples had nothing to fear if they became destructive while inebriated. There could be no retribution, at least from other Indians, because the mind altering character of alcohol was the real culprit. In some instances, tribal members even encouraged particular individuals to get drunk, hoping they would murder undesirables in their midst.
These explanations are worthy of further exploration. So is the author's argument about broad-ranging temperance movements among the native populace. Mancall contends that Native Americans attempted in various ways to promote abstemious behavior, the most extreme examples of which were the revitalization movements of various spiritual leaders like the Delaware Prophet Neolin. When native temperance advocates called for assistance from imperial officials and traders, they received virtually none, largely because of the never ending "greed for skins." On the other hand, Mancall does not simplistically lay all blame on Euroamericans, since he points out that "Indians who tried to halt the alcohol trade also encountered resistance at home" (p. 123). Deadly Medicine is a challenging, balanced, thoughtful book. Mancall does not pretend to have all the answers. Rather, he suggests many possibilities in looking at the roots of a serious and damaging social problem that seems to keep defying solutions. Mancall, as such, has produced a significant book, one that should serve as a model for other scholars interested in writing both informative and "useful" history.
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