Referring to the seizure of the church keys, Dr. Henry J. Minthorn, in a statement dated April 29, 1922, said:

Mr. Beattie informed me that he had been instructed to take possession of the church and demanded the key, which I surrendered after taking his receipt for same signed as agent of the United States. I asked if we would be allowed to continue the mission work in other buildings that we might rent for the purpose, but this was refused.

* * *

The keys of the church building were for a very considerable length of time retained by the sham board of elders, who controlled the use of the building and dictated as to when and by whom its pulpit should be occupied.

Marsden, who was an ordained Presbyterian minister, had long schemed to exterminate Father Duncan's mission by turning the Metlakahtla Church over to the Presbyterian denomination. That he dominated and controlled the sham board of elders in their use of the church building is shown by his letter of February 20, 1920, to Rev. James H. Condit, representative of the Presbyterian Board of Missions in Alaska, in which he stated:

With the exception of my attendance at presbytery when I was obliged to be away from here two Sundays, I have preached in this big church every Sunday during this last year.

* * *

FATHER DUNCAN'S FAITHFUL FOLLOWERS REGAIN POSSESSION OF CHURCH

KEYS

The sham board of elders retained possession of the keys of the church from October 8, 1918, until October 18, 1920, the day on which the scheme of Marsden and the conniving bureau agents succeeded in intruding the Presbyterian Church into Metlakahtla, with Marsden in charge as their minister, as is told by John Hudson, a faithful member of Father Duncan's mission church, in his letter of October 20, 1920, to Dr. Henry J. Minthorn, as follows:

Mr. Condit and the other four Presbyterian preachers came to Metlakahtla and organize their church. Before they do anything, we [the legitimate elders] sent Mr. John Hayward to take the key from Daniel Reece, so Reece let him take it.

*

* *

Now we got the key of the church and we will not return it to them. Mr. Lopp and Mr. Purvance is helping them but the people will not let it go this time. If we give this key to them they say that the Presbyterians will take the church, they are trying to take the church now I suppose they telegramed to the Secretary of the Interior by this time you know they always do that.

UNSUCCESSFUL EFFORT OF BUREAU OF EDUCATION TO RETAKE POSSESSION OF CHURCH KEYS

Notwithstanding the peaceable manner in which Daniel Reece surrendered the keys to the legitimate elders, Marsden, always constant in his efforts to mislead and deceive the Department, sent the following telegram to the Secretary of the Interior on November 2, 1920:

Benson, Hewson, and two Haywards forcibly seized Metlakahtla Church building in defiance Government custodianship, church elders control and use of whole community. Department's decision concerning said premises nullified by this faction.

Please act immediately on behalf of all Metlakahtla.

26465-39-pt. 35-39

The efforts of Marsden and his clique to foist the Presbyterian Church upon the Metlakahtlans, the manner in which the church keys were surrendered by Daniel Reece, and the vindictive and determined efforts on the part of the Bureau's intriguing agents to aid in the recapture of the church by Marsden and his helpers, are more fully shown by the following excerpts from an affidavit made on October 24, 1923, by John Hayward, a legitimate elder of the Metlakahtla Christian Church, to whom the keys were delivered:

When Mr. Edward Marsden first introduced the Presbyterian Church into the midst of Mr. Duncan's Metlakahtla Christian Mission, this was backed up and assisted by Mr. Lopp, superintendent, and Mr. Ernest Purvance, representative of the Bureau of Education at Metlakahtla. *

From Mr. Marsden's words and actions, the elders of the Metlakahtla Christian Church were alarmed and convinced that Marsden and his Presbyterian faction, were determined to get possession and control of the Christian Church for his Presbyterian faction. There was much interference and much trouble caused to the Metlakahtla Christian Church by Mr. Lopp and other representatives of the Bureau of Education, as well as by Mr. Marsden and some of his faction who were especially favored by Mr. Lopp.

* *

When the loyal elders of the Christian Church discovered this trick of Mr. Lopp's to get control of the Metlakahtla Christian Church for Mr. Marsden and his Presbyterian faction, I, with the approval of the loyal elders of the Christian Church, went to Mr. Daniel Reese [on the day on which the Presbyterian Church was organized] and asked him for the keys of the church. Mr. Reese refused to let us have the keys but I insisted and pointed out the great wrong it would be to keep the keys from us, as we of the Metlakahtla Christian Church wanted to hold a meeting that morning. He finally consented and handed the keys over to me.

After this I went to another part of the village and as soon as Mr. Marsden and his Presbyterian faction learned that I had got the keys of the Metlakahtla Christian Church Mr. Marsden called a meeting and reported the information to Mr. Lopp and Mr. Purvance both of these men being representatives of the United States Bureau of Education. Afterwards on the same day the Marsden Presbyterian faction held a meeting in the Government School auditorium and formed an organization to which they gave the name "Established Presbyterian Church" and they elected their own separate board of Presbyterian elders. Dr. Hall Young, Dr. Condit, Dr. Wagner, together with about a dozen other Presbyterian ministers and laymen, conducted the ceremonies. This meeting was held on the day that I took the church keys from Mr. Reese.

Later on this day, I heard that Mr. Lopp and Mr. Purvance wanted to see me. I soon met them on the street together Mr. Daniel Reese, and Mr. Lopp speaking very severely to me said, "I want you to give me the keys of the big building that you took from Mr. Reese." I asked him, "What keys do you mean?" Mr. Lopp replied, "The keys that you took from Mr. Reese today." I replied to Mr. Lopp, "I will not give you the keys for they belong to the Metlakahtla Christian Church and the church committee, of which I am a member, has decided to keep these keys themselves." Mr. Lopp replied, "If you do not give the keys up you will get into serious trouble." I said, "All right, Mr. Lopp, go ahead and we shall see who is in the right, I am a member of the Christian Church committee and am manager of the choir of this church." For some time Mr. Lopp kept on demanding the keys in a threatening manner telling me that I would get into serious trouble if I did not give them up. I said to Mr. Lopp, "It is against the laws of the United States to interfere with religious Christian churches, but if you get the keys, you will have to take them off my person. I will not surrender them to you.'

Next day Mr. Edward Marsden summoned a meeting of the Metlakahtla Council, at his home in order to compel me to give up the keys of the Christian Church, this resolution was passed and John Hudson, a member of the council, was sent to get the keys from me.

*

These events happened about October 1920. Then we soon learned that Marsden's Presbyterians were again planning by means of a new scheme to seize and to take over the Metlakahtla Christian Church buildings to use as their own and to conduct the Presbyterian church services in it. This plan was

to begin the first Sunday after they had organized their "Established Presbyterian Church."

On learning of this audacious plot, the elders of the Metlakahtla Christian Church sent a note to Mr. Edward Marsden, requesting him not to do anything that would trouble the hearts of the people and telling him that he must not preach in the Metlakahtla Christian Church that Sunday morning. Marsden took no heed of this note and while the bell was still ringing he came to church accompanied by two of his Presbyterian Church elders, Mr. Alfred Atkinson and Mr. John Davis, to attempt to seize and occupy the pulpit and to conduct the Presbyterian services. By previous arrangement all of his Presbyterian Church members came to the Metlakatla Christian Church that morning and occupied seats.

When Mr. Marsden arrived at the church, Mr. Edward Benson and Mr. Solomon Dundas [faithful members of Father Duncan's church] had entered the pulpit to conduct the services of the Metlakatla Christian Church, as arranged by the elders of that church. After the first hymn was sung and while the first prayer was being said, all of Mr. Marsden's Presbyterian Church members left the Christian Church in a body.

*

Then Marsden and the elders of his "Established Church" demanded that the Metlakatla Christian Church should be closed and the doors nailed up. Mr. Marsden went so far as to have many notices nailed up in conspicuous places throughout the village forbidding anyone to enter the Christian Church.

SECTION 45. GOVERNMENT INTERFERES IN ELECTION OF CHURCH OFFICERS

The Metlakahtla Christian Church. Church separate and distinct from civil affairs of community. Election and duties of church elders. Sham elders illegally elected through interference of Government agents. Plotters forbid election of legal elders. Intimidations by Bureau plotters to prevent election of lawful elders. Illegal elections of sham elders continued under new rules and regulations. Sham elders chosen in Bureau elections not members of Metlakahtla Christian Church. Bureau chief harangues natives on eve of election. Secretary of Interior illegally orders town election to choose trustees to control church building. Bureau agents treat Father Duncan's successors with contempt. "Crime against Father Duncan."

The United States Government, through the Bureau of Education, not only illegally seized the mission buildings and the keys of the Metlakahtla Christian Church, but it has also interfered in the election of the church officers.

THE METLAKAHTLA CHRISTIAN CHURCH

The Metlakahtla Christian Church, established by Father Duncan, is a duly constituted, independent, and unincorporated religious society.

For half a century this church, with Father Duncan as its missionary pastor, shaped its own organization, prescribed its own simple form of worship, and controlled its affairs through officers who were elected by the votes of its own members, with results which won the plaudits of Christians of many lands.

The Metlakahtla Christian Church building, designed by Father Duncan and constructed by native Metlakahtlans, was by far the largest church and had a fourfold larger membership and attendance than any other church in Alaska, white or native.

The religious devotion of the members of the Metlakahtla Christian Church and their commodious and beautiful church building have been enthusiastically and feelingly described in many books and

periodicals published in different parts of the world. (See Bibliography of the Life and Work of William Duncan, appendix.)

The choir, trained by Father Duncan, who in his youth was a celebrated boy soloist in Beverly Minster, rendered the most difficult vocal and instrumental music with a skill and technique which astonished visitors.

Referring to the love of the Metlakahtlans for music, which resulted from Father Duncan's masterful training, the annual report of W. F. Parish, the Bureau of Education's industrial director at Metlakahtla, for the fiscal year ending June 30, 1925, states:

One very notable feature of the character of this village is their love of and genius for music. They have a large and fine brass band, a brilliant concert orchestra, and two splendid church choirs. Their taste for good music is equal to their skill in producing it. Selections from the "Creation", the "Messiah", "St. Paul" and other great oratorios are their favorite choruses and the finest and most difficult overtures are played by the band and the orchestra. They are a people of deep religious feeling and very faithful in their attendance on religious services.

*

In the center of the village, upon a tower 30 feet high, swings an enormous bell, which is rung on every public occasion, and on Sunday, as its powerful tones are heard, the natives are seen coming from every direction and wending their way toward the place of worship. I chanced to spend one Sunday at Port Chester, and took occasion to arrive at church early, and seated myself where I had a good view of the whole interior. There were but four other white persons present. When the hour arrived for the service to begin every seat was filled. The natives were all neatly and well dressed, and as they took their seats most of them bent their heads in silent devotion. A native boy of not over 16 years of age played a voluntary upon the organ, at the close of which Mr. Duncan entered the room from the rear and took his seat in the pulpit. He was dressed in a black frock coat, and as he rose to read the opening hymn his white hair gave him a most venerable appearance. As I watched the congregation, all well behaved and evidently impressed with the thought that they were within sacred precincts, I could not help but think of the wonderful transformation which had taken place among these people. Immediately after the reading of the opening hymn, which was read and sung in English, he announced the text in Tsimpsean, and for an hour preached in that language. All the rest of the service, including the singing, was also in the native tongue. There was the closest attention paid by his congregation, and at times the minister seemed to grow eloquent. Although his utterances were unintelligible to me, it was apparent that the natives understood every word that was spoken. After witnessing these services I could understand why the Tsimpseans are a devout people and attend church with strict regularity. Thirty-four years of earnest devotion to these natives by this remarkable man has inspired them with religious sentiments to which they cling with undying constancy.

*

**

The advancement made by the Tsimpseans toward civilization is acknowledged by the whites throughout this territory. The natives belonging to other tribes think nothing of making a journey of several hundred miles in their canoes, and many of them often visit Port Chester. They look upon the Tsimpseans as a sort of superior people, whose ways and example many of them seek to emulate.

Subsequent to this report of the United States Census, a new and larger and still more beautiful church building, constructed by Father Duncan and his native congregation, was dedicated on December 25, 1896, and the church continued to flourish.

But, alas! there came a time when the heavy hand of grasping bureaucracy fell upon this band of devoted Christians until the very existence of their church was threatened.

Through intrigues and usurpations of agents of the Bureau of Education and their confederates, sham church elders were illegally elected and given possession of the keys of the church.

Finally, the Secretary of the Interior was deceived and misled into ordering a town election for trustees to take control of the church building of the world famous Metlakahtla Christian Church, and in that election members of any church, and members of no church, as well as infidels and atheists, were given the right to vote.

The motive of the conspirators in bringing about these unusual proceedings was to confiscate the church building of the independent, nonsectarian Metlakahtla Christian Church and turn it over to a denominational church which was organized at Metlakahtla by Marsden and his politico-sectarian confederates.

CHURCH SEPARATE AND DISTINCT FROM CIVIL AFFAIRS OF COMMUNITY

When the town of Metlakahtla, British Columbia, was originally established it was made up entirely of members of the native church, because of the fact that it was only the native converts who went with Father Duncan to establish a community separate and apart from the tribal organizations. But as the community grew larger, membership in the community and in the church ceased to be identical; and at all times the civil activities of the community were considered ts separate and distinct from the religious activities of the church. The civil affairs were administered by Father Duncan as magistrate, and an elected native council. The church and religious matters were administered by Father Duncan as pastor and missionary and by a board of elders elected by the church membership.

It was the practice for the voters of the town to elect their town officials about January 1 of each year, and for the members of the Metlakatla Christian Church to elect a board of church elders at about the same time at an election held in the church. But these annual elections had always been conducted separately, and it had been the custom for the town officers to be installed, or "sworn in" as they called it, at a public meeting, while the church elders were inducted into office at a religious service.

ELECTION AND DUTIES OF CHURCH ELDERS

In an address delivered in Spring Street Presbyterian Church, in New York City, recorded in the Missionary Review of the World, volume X, August and September 1887, Father Duncan said in regard to the Metlakahtla Christian Church elders:

The way they choose their elders would be a sight to you. They choose them every year. If one proves to be a good man, he will be reelected. If not, he will be rejected. I have to stay in the vestibule. I have the men come in one by one to vote. I open the church door to receive the next man, and find him on his knees praying. They pray to God to be guided before they choose their elders. When I see many of them come, they seem to be quite nervous and fearful in mentioning the name, for they think it is a very serious thing to do, to choose men to do God's work.

For many years prior to the time when the self-seeking agents of the Bureau of Education were placed in control of Metlakahtla, under the revolutionary new rules and regulations for Annette Islands Reserve prescribed by the Secretary of the Interior on January 28, 1915, and before the keys of the church building were seized by William G. Beattie, the Bureau's industrial director, as already stated.