Legends of Vancouver Part 5

"'Let him go!' cried the tribes-people. 'This unclean monster can only be overcome by cleanliness, this creature of greed can only be overthrown by generosity. Let him go!' The chiefs and the medicine men listened, then consented. 'Go,' they commanded, 'and fight this thing with your strongest weapons--cleanliness and generosity.'

"The Tenas Tyee turned to his mother. 'I shall be gone four days,' he told her, 'and I shall swim all that time. I have tried all my life to be generous, but the people say I must be clean also to fight this unclean thing. While I am gone put fresh furs on my bed every day, even if I am not here to lie on them; if I know my bed, my body and my heart are all clean I can overcome this serpent.'

"'Your bed shall have fresh furs every morning,' his mother said simply.

"The Tenas Tyee then stripped himself and, with no clothing save a buckskin belt into which he thrust his hunting-knife, he flung his lithe young body into the sea. But at the end of four days he did not return. Sometimes his people could see him swimming far out in mid-channel, endeavoring to find the exact centre of the serpent, where lay its evil, selfish heart; but on the fifth morning they saw him rise out of the sea, climb to the summit of Brockton Point and greet the rising sun with outstretched arms. Weeks and months went by, still the Tenas Tyee would swim daily searching for that heart of greed; and each morning the sunrise glinted on his slender young copper-colored body as he stood with outstretched arms at the tip of Brockton Point, greeting the coming day and then plunging from the summit into the sea.

"And at his home on the north sh.o.r.e his mother dressed his bed with fresh furs each morning. The seasons drifted by, winter followed summer, summer followed winter. But it was four years before the Tenas Tyee found the centre of the great salt-chuck oluk and plunged his hunting-knife into its evil heart. In its death-agony it writhed through the Narrows, leaving a trail of blackness on the waters. Its huge body began to shrink, to shrivel; it became dwarfed and withered, until nothing but the bones of its back remained, and they, sea-bleached and lifeless, soon sank to the bed of the ocean leagues off from the rim of land. But as the Tenas Tyee swam homeward and his clean, young body crossed through the black stain left by the serpent, the waters became clear and blue and sparkling. He had overcome even the trail of the salt-chuck oluk.

"When at last he stood in the doorway of his home he said, 'My mother, I could not have killed the monster of greed amongst my people had you not helped me by keeping one place for me at home fresh and clean for my return.'

"She looked at him as only mothers look. 'Each day these four years, fresh furs have I laid for your bed. Sleep now, and rest, oh! my Tenas Tyee,' she said."

The Chief unfolded his arms, and his voice took another tone as he said, "What do you call that story--a legend?"

"The white people would call it an allegory," I answered. He shook his head.

"No savvy," he smiled.

I explained as simply as possible, and with his customary alertness he immediately understood. "That's right," he said. "That's what we say it means, we Squamish, that greed is evil and not clean, like the salt-chuck oluk. That it must be stamped out amongst our people, killed by cleanliness and generosity. The boy that overcame the serpent was both these things."

"What became of this splendid boy?" I asked.

"The Tenas Tyee? Oh! some of our old, old people say they sometimes see him now, standing on Brockton Point, his bare young arms outstretched to the rising sun," he replied.

"Have you ever seen him, Chief?" I questioned.

"No," he answered simply. But I have never heard such poignant regret as his wonderful voice crowded into that single word.

[1] Money.

The Lost Island

"Yes," said my old tillic.u.m, "we Indians have lost many things. We have lost our lands, our forests, our game, our fish; we have lost our ancient religion, our ancient dress; some of the younger people have even lost their fathers' language and the legends and traditions of their ancestors. We cannot call those old things back to us; they will never come again. We may travel many days up the mountain trails, and look in the silent places for them. They are not there. We may paddle many moons on the sea, but our canoes will never enter the channel that leads to the yesterdays of the Indian people. These things are lost, just like 'The Island of the North Arm.' They may be somewhere nearby, but no one can ever find them."

"But there are many islands up the North Arm," I a.s.serted.

"Not the island we Indian people have sought for many tens of summers,"

he replied sorrowfully.

"Was it ever there?" I questioned.

"Yes, it was there," he said. "My grand-sires and my great-grandsires saw it; but that was long ago. My father never saw it, though he spent many days in many years searching, always searching, for it. I am an old man myself, and I have never seen it, though from my youth I, too, have searched. Sometimes in the stillness of the nights I have paddled up in my canoe." Then, lowering his voice: "Twice I have seen its shadow: high rocky sh.o.r.es, reaching as high as the tree tops on the mainland, then tall pines and firs on its summit like a king's crown.

As I paddled up the Arm one summer night, long ago, the shadow of these rocks and firs fell across my canoe, across my face, and across the waters beyond. I turned rapidly to look. There was no island there, nothing but a wide stretch of waters on both sides of me, and the moon almost directly overhead. Don't say it was the sh.o.r.e that shadowed me," he hastened, catching my thought. "The moon was above me; my canoe scarce made a shadow on the still waters. No, it was not the sh.o.r.e."

"Why do you search for it?" I lamented, thinking of the old dreams in my own life whose realization I have never attained.

"There is something on that island that I want. I shall look for it until I die, for it is there," he affirmed.

There was a long silence between us after that. I had learned to love silences when with my old tillic.u.m, for they always led to a legend.

After a time he began voluntarily:

"It was more than one hundred years ago. This great city of Vancouver was but the dream of the Sagalie Tyee (G.o.d) at that time. The dream had not yet come to the white man; only one great Indian medicine man knew that some day a great camp for Palefaces would lie between False Creek and the Inlet. This dream haunted him; it came to him night and day--when he was amid his people laughing and feasting, or when he was alone in the forest chanting his strange songs, beating his hollow drum, or shaking his wooden witch-rattle to gain more power to cure the sick and the dying of his tribe. For years this dream followed him.

He grew to be an old, old man, yet always he could hear voices, strong and loud, as when they first spoke to him in his youth, and they would say: 'Between the two narrow strips of salt water the white men will camp--many hundreds of them, many thousands of them. The Indians will learn their ways, will live as they do, will become as they are. There will be no more great war dances, no more fights with other powerful tribes; it will be as if the Indians had lost all bravery, all courage, all confidence.' He hated the voices, he hated the dream; but all his power, all his big medicine, could not drive them away. He was the strongest man on all the North Pacific Coast. He was mighty and very tall, and his muscles were as those of Leloo, the timber wolf, when he is strongest to kill his prey. He could go for many days without food; he could fight the largest mountain lion; he could overthrow the fiercest grizzly bear; he could paddle against the wildest winds and ride the highest waves. He could meet his enemies and kill whole tribes single-handed. His strength, his courage, his power, his bravery, were those of a giant. He knew no fear; nothing in the sea, or in the forest, nothing in the earth or the sky, could conquer him.

He was fearless, fearless. Only this haunting dream of the coming white man's camp he could not drive away; it was the one thing in life he had tried to kill and failed. It drove him from the feasting, drove him from the pleasant lodges, the fires, the dancing, the story-telling of his people in their camp by the water's edge, where the salmon thronged and the deer came down to drink of the mountain streams. He left the Indian village, chanting his wild songs as he went. Up through the mighty forests he climbed, through the trailless deep mosses and matted vines, up to the summit of what the white men call Grouse Mountain. For many days he camped there. He ate no food, he drank no water, but sat and sang his medicine songs through the dark hours and through the day. Before him--far beneath his feet--lay the narrow strip of land between the two salt waters. Then the Sagalie Tyee gave him the power to see far into the future. He looked across a hundred years, just as he looked across what you call the Inlet, and he saw mighty lodges built close together, hundreds and thousands of them; lodges of stone and wood, and long straight trails to divide them. He saw these trails thronging with Palefaces; he heard the sound of the white man's paddle-dip on the waters, for it is not silent like the Indian's; he saw the white man's trading posts, saw the fis.h.i.+ng nets, heard his speech. Then the vision faded as gradually as it came. The narrow strip of land was his own forest once more.

"'I am old,' he called, in his sorrow and his trouble for his people.

'I am old, oh, Sagalie Tyee! Soon I shall die and go to the Happy Hunting Grounds of my fathers. Let not my strength die with me. Keep living for all time my courage, my bravery, my fearlessness. Keep them for my people that they may be strong enough to endure the white man's rule. Keep my strength living for them; hide it so that the Paleface may never find or see it.'

"Then he came down from the summit of Grouse Mountain. Still chanting his medicine songs he entered his canoe, and paddled through the colors of the setting sun far up the North Arm. When night fell he came to an island with misty sh.o.r.es of great grey rock; on its summit tall pines and firs circled like a king's crown. As he neared it he felt all his strength, his courage, his fearlessness, leaving him; he could see these things drift from him on to the island. They were as the clouds that rest on the mountains, grey-white and half transparent. Weak as a woman he paddled back to the Indian village; he told them to go and search for 'The Island,' where they would find all his courage, his fearlessness and his strength, living, living forever. He slept then, but--in the morning he did not awake. Since then our young men and our old have searched for 'The Island.' It is there somewhere, up some lost channel, but we cannot find it. When we do, we will get back all the courage and bravery we had before the white man came, for the great medicine man said those things never die--they live for one's children and grandchildren."

His voice ceased. My whole heart went out to him in his longing for the lost island. I thought of all the splendid courage I knew him to possess, so made answer: "But you say that the shadow of this island has fallen upon you; is it not so, tillic.u.m?"

"Yes," he said half mournfully. "But only the shadow."

[Ill.u.s.tration: Native cradle?]

Point Grey

"Have you ever sailed around Point Grey?" asked a young Squamish tillic.u.m of mine who often comes to see me, to share a cup of tea and a taste of muck-a-muck, that otherwise I should eat in solitude.

"No," I admitted, I had not had that pleasure, for I did not know the uncertain waters of English Bay sufficiently well to venture about its headlands in my frail canoe.

"Some day, perhaps next summer, I'll take you there in a sail-boat, and show you the big rock at the southwest of the Point. It is a strange rock; we Indian people call it h.o.m.olsom."

"What an odd name," I commented. "Is it a Squamish word?--it does not sound to me like one."

"It is not altogether Squamish, but half Fraser River language. The Point was the dividing line between the grounds and waters of the two tribes, so they agreed to make the name 'h.o.m.olsom' from the two languages."

I suggested more tea, and, as he sipped it, he told me the legend that few of the younger Indians know. That he believes the story himself is beyond question, for many times he admitted having tested the virtues of this rock, and it had never once failed him. All people that have to do with water craft are superst.i.tious about some things, and I freely acknowledge that times innumerable I have "whistled up" a wind when dead calm threatened, or stuck a jack-knife in the mast, and afterwards watched with great contentment the idle sail fill, and the canoe pull out to a light breeze. So, perhaps, I am prejudiced in favor of this legend of h.o.m.olsom Rock, for it strikes a very responsive chord in that portion of my heart that has always throbbed for the sea.

"You know," began my young tillic.u.m, "that only waters unspoiled by human hands can be of any benefit. One gains no strength by swimming in any waters heated or boiled by fires that men build. To grow strong and wise one must swim in the natural rivers, the mountain torrents, the sea, just as the Sagalie Tyee made them. Their virtues die when human beings try to improve them by heating or distilling, or placing even tea in them, and so--what makes h.o.m.olsom Rock so full of 'good medicine' is that the waters that wash up about it are straight from the sea, made by the hand of the Great Tyee, and unspoiled by the hand of man.

"It was not always there, that great rock, drawing its strength and its wonderful power from the seas, for it, too, was once a Great Tyee, who ruled a mighty tract of waters. He was G.o.d of all the waters that wash the coast, of the Gulf of Georgia, of Puget Sound, of the Straits of Juan de Fuca, of the waters that beat against even the west coast of Vancouver Island, and of all the channels that cut between the Charlotte Islands. He was Tyee of the West Wind, and his storms and tempests were so mighty that the Sagalie Tyee Himself could not control the havoc that he created. He warred upon all fis.h.i.+ng craft, he demolished canoes and sent men to graves in the sea. He uprooted forests and drove the surf on sh.o.r.e heavy with wreckage of despoiled trees and with beaten and bruised fish. He did all this to reveal his powers, for he was cruel and hard of heart, and he would laugh and defy the Sagalie Tyee, and looking up to the sky he would call, 'See how powerful I am, how mighty, how strong; I am as great as you.'

"It was at this time that the Sagalie Tyee in the persons of the Four Men came in the great canoe up over the rim of the Pacific, in that age thousands of years ago when they turned the evil into stone, and the kindly into trees.

"'Now,' said the G.o.d of the West Wind, 'I can show how great I am. I shall blow a tempest that these men may not land on my coast. They shall not ride my seas and sounds and channels in safety. I shall wreck them and send their bodies into the great deeps, and I shall be Sagalie Tyee in their place and ruler of all the world.' So the G.o.d of the West Wind blew forth his tempests. The waves arose mountain high, the seas lashed and thundered along the sh.o.r.es. The roar of his mighty breath could be heard wrenching giant limbs from the forest trees, whistling down the canyons and dealing death and destruction for leagues and leagues along the coast. But the canoe containing the Four Men rode upright through all the heights and hollows of the seething ocean. No curling crest or sullen depth could wreck that magic craft, for the hearts it bore were filled with kindness for the human race, and kindness cannot die.