explanation is that the surveyors asked an Eskimo the name of the cape. Now the Eskimo negative is "No-me," and the man not understanding, or not knowing its name said "No-me." This was written down and put on the map as the name.
But I like Anvil, and spoke and voted for that name at the first town meeting, held soon after I landed at the new camp. For the camp has been a place of hard knocks from the first. Rugged men have come there to meet severe conditions and have been hammered and broken by the blows of adversity. Others have been shaped and moulded by fiery trial and "the bludgeonings of chance." When I see that stone anvil I think of Tennyson's inspired lines:
"For life is not an idle ore,
But iron, dug from central gloom,
And heated hot with burning fears,
And dipt in baths of hissing tears,
And battered with the shocks of doom,
To shape and use."
I was battered as hard as any one on this anvil of the Northwest; but to-day I feel nothing but gratitude for the severe experience.
I had to wait until Saturday before the little steamer on which I came from St. Michael returned from the shelter of Sledge Island and put my goods ashore. In the meantime I had obtained permission to spread my blankets on the floor of the Alaska Exploration Company's store. During that first week we had constant storms. Five or six vessels were driven ashore and broken up by the violence of the waves.
But I was getting my congregation together, and so was happy. A goodly proportion of Christian men and women are always found in these gold camps, and they are very willing workers. Before Sunday came I had found an old acquaintance, Minor Bruce, whom I had known fifteen years before when he was a trader in Southeastern Alaska. He offered me the use of the loft over his fur store. Mr. Fickus, the man from San Francisco, to whom I have made reference in a former chapter, fixed up some seats. I got my organ carried up the ladder and found singers. "Judge" McNulty, a lawyer friend who was handy with crayons, made fancy posters out of some pasteboard boxes I had got from the store.
The floor of Bruce's store was cluttered with Eskimo mucklucks, bales of hair-seal skins, and other unsavory articles; and an old Eskimo woman, who had her lower lip and chin tattooed downwards in streaks after the fashion of these people, sat among the skins, chewing walrus hides and shaping them into soles for mucklucks, while the congregation was gathering. One usher received the people at the store door, steered them carefully between the bales and skins, and headed them to another who helped them up the steep stairway, while a third seated them. We had a good congregation and a rousing meeting. Our choir was one of the best I ever heard. Our organist and leader was Dr. Humphrey, a dentist, who had been director of a large chorus and choir; Mr. Beebe, our chief baritone, had sung in the choir of St. Paul's Episcopal Church of Oakland, Cal.; and there were other professionals. I give these details as a typical beginning in a frontier camp. There is always fine talent of all sorts in a new gold town.
Let me give right here two or three instances of the bread of kindness "cast upon the waters" and "found after many days." Nowhere is this Bible saying oftener realized than in the friendly wilderness.
One of the first men I met at Nome was an old Colorado miner, whom I had known at Dawson. I had done him some kindness at the Klondike camp during the illness and after the death of his nephew. When he found me at Nome he greeted me warmly. "You're just the man I've been looking for. I know you don't do any mining, but I'm going to do some for you. I expect to go 'outside' in a few days. You come out on the tundra with me to-morrow, and I'll stake some ground for you; then I'll take your papers out with me and try to sell the claims."
I went with him and he marked off three claims for me, which he had already selected. The next spring, when my long illness had plunged me deeply into debt and I was wondering how I could pay my obligations, my old friend returned with a thousand dollars, from the sale of one of my claims. I paid my doctor's bills and the other debts, and rejoiced. It was as money thrown down to me from heaven, in my time of dire need.
At Dawson, in the summer of '98, I helped an old G. A. R. man from Missouri. He had been sick with the scurvy and was drowned out by the spring freshets and driven to the roof of his cabin, where I found him helpless and half-devoured by mosquitoes. I raised money for his need and sent him out home by one of the first steamboats down the Yukon. Before he left he pressed upon me the only gift he could offer—a fine Parker shotgun. I took this gun with me when I went to stake my claims and bagged a lot of ptarmigan; and a number of times afterwards I shot others of these delicious wild chickens with it. And when I was taken ill and my money all spent, I was able to sell the gun for a goodly sum.
One more link in this chain of kindness: When my goods came ashore and I was able to set up my tent, I found two men, one a Norwegian, the other a Michigander, both of whom had just arrived, without a shelter. I took them into my tent. They helped me to move my goods, made me a cot and fixed up tables, box-chairs and shelves for me. The Norwegian was a very fine cook and baked my "shickens" for me most deliciously. I kept the men in my tent until they could build a cabin. When I became ill they would come to see me, bringing ptarmigan broth and other delicacies; and when I was convalescing and ravenous the Norwegian came again and again to my cabin, bringing "shickens for Mr. Zhung," and roasted them for me, serving them with his famous nut-butter gravy. In the language of the Northwest, "I didn't do a thing to those chickens." Of all places in the world, I think Alaska is most fruitful in return for little acts of kindness.
Men such as I have just described were pure metal, and the heavy blows they received on the anvil only made their characters more beautiful and efficient.
It was in the metal of the men themselves—what this hard life would do for them. Some it made—some it ruined. Among the "Lucky Swedes," who leaped in a few months from poverty to wealth by the discovery of gold in Anvil Creek, three form a typical illustration.
One was a missionary to the Eskimos, on a small salary. At first his gold gave him much perplexity and trouble while he was being shaped to fit new conditions; but he rose finely to the occasion, gave a large part of his wealth to his church board for building missions and schools among the natives, and pursued his Christian way, honored and beloved, to broader paths of greater usefulness.
A second Swede was also a missionary, teaching the little Eskimos on a salary of six hundred dollars a year. His gold completely turned his head. He fell an easy prey to designing men and women. He became dissipated and broken in body and character. He tried to keep for his own use the gold taken from the claim he had staked in the name of his Mission. His Board sued him for their rights. Long litigation, in which he figured as dishonest, selfish and grasping, followed, his church getting only a small part of its dues. The last I heard of him he was a mere wreck of a man, disgraced, despised and shunned by his former friends. The anvil battering, the trial by fire, the hard blows, proved him base metal.
The third man was a Swedish sailor and longshoreman, ignorant and low, living a hand-to-mouth, sordid life, with no prospects of honor or wealth. His gold at first plunged him into a wild orgy of gambling and dissipation. He took the typhoid fever and was taken "outside." Everybody prophesied that he would simply "go the pace" to complete destruction.
But there was true steel in his composition. His moral fiber stiffened. He began to think and study. He broke away from his drunken associates. He sought the companionship of the cultured. A good woman married and educated him. He has become one of Alaska's wealthiest and most influential citizens, and his charities abound. The stern anvil shaped him to world-usefulness. It is all in the man!
Here at Nome I first made the acquaintance of that strange race in which I afterwards became so much interested—the Eskimo. At first they were a source of considerable annoyance. I always felt like laughing aloud when the queer, fat, dish-faced, pudgy folk came in sight. As we had to depend upon driftwood for our fuel, they would come several times a day, bringing huge basketfuls of the soggy sticks for sale at fifty cents a basket.
They soon learned that I was a missionary, and then they would come rolling along, forty or fifty of them at a time, and "bunch up" in front of my tent. If I were cooking dinner