The table of contents, introduction and first chapter of a recent publication on the Pitt Lake Gold has been posted for your consideration.

The publication is registered with the National Library under the title: 'The Lost Creek Mine' - ISBN 0-9688475-1-X. Copies of this publication will only be available through this web site.

Lost Creek Mine
Author: R.W.NICHOLSON

****** DEDICATED *****

To The Memory of those who have lost their lives
pursuing this legend
And
To those who still accept the challenge

IN MEMORY OF - 'Arlie Nicholson, 1938 - 2001

TABLEOF CONTENTS

INTRODUCTION

1. SLUMACH
2. JACKSON
3. SHOTWELL/HARRINGTON
4. R.A. (DOC) BROWN
5. FIRE MOUNTAIN
6. G.S. (STU) BROWN
7. 'STU' BROWN - LETTERS
8. 'STU' BROWN - TAPED CONVERSATIONS
9. VICKERS CREEK
10. GENERAL GEOLOGY
11. TRAIL SYSTMES
12. SUMMARY
13. UNUSAUL AND CANNY

INTRODUCTION

Since the beginning of time, mankind has assembled an extensive collection of myths and legends that continue to puzzle the curious and inquisitive. Each and every one of these mythical and legendary records will continue to be re-counted, re-examined and relentlessly probed until they are solved or resolved.

While there are definite commonalties between myths and legends, there are also distinguishing differences. Legends are based on some aspect of factual events that have escaped their initial boundaries and grown increasingly distorted with time. Mythology on the other hand, is based on primeval beliefs and traditional ideologies that have attempted to rationalize and interpret the unexplained by incorporating, demi-gods, supernatural creatures and super heroes.

Almost every corner of British Columbia has experienced some of this provinces rich and colorful mining history. With that history comes the inevitable legends. Legends of murder, mayhem, hidden fortunes and mysterious lost gold mines. For the most part, legends of hidden fortunes and lost gold mines have had a tendency to incorporate murder, deception, betrayal, and some aspect of the supernatural into their story.

One of the most famous of British Columbia's elusive fortunes that contains a captivating blend of mythological intrigue is the fabled Lost Pitt Lake Mine. This legendary mother lode is also known by other names such as, The Lost Creek Mine, Slumach's Lost Gold Mine and Jackson's Lost Creek Mine.

According to legend, hidden somewhere in the southwestern region of British Columbia, beyond the head of Pitt Lake, lies a creek so rich in placer gold that it literally defies imagination. Nestled somewhere in those steep and treacherous mountains with their deceptive unforgiving glaciers is the elusive mother lode of mother lodes.

Since its conception in the late 1880's, countless prospectors and fortune hunters have searched in vain for this elusive creek of gold. In their quest for fame and fortune at least 25 of these unfortunate souls have died or simply vanished into the wilderness never to be seen or heard from again.

Of the thousands of nameless prospectors who have searched for this legendary fortune, only five, in addition to the legends founder, have been historically identified or otherwise accredited as successfully locating a source of gold.

It is the stories surrounding Slumach, Jackson, Shotwell and Harrington, R.A. 'Doc' - 'Volcanic' Brown and G.S. 'Stu' Brown that forms the basis of this book.

The ghost of the legends founder, Slumach, is said to zealously guard the site slaying anyone who tries to retrieve the gold. Some will swear that they have seen this ghostly apparition and claim to have been spared its wrathful vengeance only because they immediately retreated back to civilization. Many believe that some of the deaths and disappearances that have occurred over the years is the direct handiwork of this ghostly assassin.

Modern science may have validated the existence of the paranormal and supernatural entities however a hostile environment and nature itself can be just as lethal and unforgiving as any ghost seeking revenge.

The mountains and glaciers beyond the head of Pitt Lake are treacherous and will not pamper the inexperienced, unprepared or unlucky. The rugged mountain terrain is steep, littered with gullies, canyons, ravines and treacherous unstable talus slopes. Above the tree line the barren rock becomes smoother, slipperier and even more dangerous. Numerous glaciers and snow packs in the area provide an illusion of safety with their thin and peaceful looking cover over deadly ice crevices.

World class sized grizzly bear are on record as having been taken out of the search area. Exceptionally large wolves, head and shoulders above the stumps of freshly fallen trees, have been seen by loggers working beyond the head of Pitt Lake. A helicopter pilot has reported examining the remains of an uneaten yet disemboweled and dismembered mountain goat on an ice pack. Several credible researchers have also reported sighting the fabled Sasquatch. I personally have seen a wolverine that was at least the size of a large German Shepherd dog.

The weather, particularly in and around the immediate vicinity of the glaciers and ice packs, is unpredictable and can change suddenly and drastically within a few minutes. Anyone caught unprepared on a steep barren rock slopes or in the lower ravines and gullies during heavy rainstorms can easily become trapped and face life threatening situations.

The existence of a vengeful ghost is best left to individual opinion and belief. The existence of Sasquatch however is a more openly debatable subject. Native history, numerous reported sightings and current available evidence does lead on to ponder the validity of the fabled creature. Regardless of individual belief, I am confident that the recorded deaths and disappearances linked to this legend can be directly attributed to any one of the multitude of natural peril commonly encountered in the area.

For several months in 1987, I worked for British Columbia Forest Products as a driller/blaster at their logging operations at the head of Pitt Lake. Unfortunately my employment was short lived due to the sudden onset of a serious health problem. I was hospitalized for what was initially believed to be a heart condition. The original diagnosis was nitroglycerin poisoning, a type of heart condition attributed to long term exposure to explosives.

Within months of being virtually disabled with this condition, almost as suddenly as it appeared, my condition cleared and I fully regained my health. I continued working with explosives until 1992 and never had a relapse of any type. Whatever caused my health problem not only remains a medical mystery to this day; it is also my own personal Pitt Lake mystery.

During my brief stay at the BCFP logging camp at Alvin, a short distance past the head of Pitt Lake, I was fortunate enough to have had the opportunity to familiarize myself with all areas located within the logging boundaries. I was also privy to some of the lesser-known stories that circulated amongst the loggers.

In addition to viewing the more accessible sites located within the logging boundaries, I have also traveled to many of the more remote locations and examined several interesting sites. To date, I have been involved with 7 helicopter and 4 hiking expeditions to various locations within the boundaries of Garabaldi and Golden Ears Provincial Parks.

Experiencing the extremities of the terrain, the harshness of the environment and encounters with less than passive carnivorous animals has definitely given me a much clearer understanding of the legend and the vulnerability of humankind.

Several people have asked me why I have never returned to the area where I believe the legendary gold is located. The answer to that question is personal and I will not identify any specific reason. I will only say that I did experience an event that I have no intention of repeating in my lifetime. After reading this book, a perceptive reader may be able to speculate with some degree of accuracy the reasoning behind my resolve.

Without gold nuggets in hand, it is both impossible and irresponsible to absolutely confirm the existence of the Lost Pitt Lake Mine. However, by all accounts I firmly believe there is a remarkably rich mother lode worth billions of dollars at today's prices patiently waiting to be re-discovered.

I am confident that the information presented in this book will offer even the most skeptical food for thought.

CHAPTER ONE
'SLUMACH'
(UNKNOWN - JANUARY 16, 1891)

History has shown us that it was an unusual series in the life of a native man named Slumach, during the late 1800's that established the foundation on which the legendary Pitt Lake Lost Gold mine has been built.

For over a century, the accumulation of rumor and speculation illustrating Slumach's activities has become so entwined with the thin threads of fact that his life will forever be enshrined in a colorful cloak of mystery.

The legend begins by religiously dictating that during the 1880's, a Coquitlam native named Slumach would frequently disappear into the wilderness area somewhere beyond the head of Pitt Lake for weeks and often months at a time. Upon his return from locations unknown he would recklessly squander small fortunes of gold in the brothels and saloons of New Westminister, British Columbia.

Slumach's saga concludes by declaring that he steadfastly refused to identify the source of gold to anyone, native and non-native alike. To ensure the location of his gold remain a secret he is rumored to have put a curse on it just prior to being hung for murder.

The contents of Slumach's curse varies in the different written accounts however the basic component is; 'No man who finds the gold will live long enough to bring it out'. To further ensure the safety of the gold, many stories claim that Slumach's ghost stand guard over the gold and his vengeance is inflicted upon anyone who ventures into his domain.

However intriguing the multitude of stories may be, the only portion of Slumach's life that can be verified with absolute certainty is that he first achieved public notoriety when he shot and killed a half-breed named Louis Bee on the banks of the Alouette River on September 09, 1890.

Convicted of murdering Bee, Slumach was hung at the provincial prison in New Westminister, B.C., on January 16, 1891.

The B.C. Provincial Archives and sever other government agencies were contacted in an effort to obtain copies of the trial transcripts and other related documentation. All responses were negative. To date, official records of the trial and authenticated documentation relating to Slumach's execution have not been located.

Although official documentation has not been located I was extremely fortunate in being able to examine the contents of a file that was a highly prized possession of an eccentric antiquities collector and 'Pitt Lake' researcher. The documentation in the file is professed to be a partial portion of an authentic hand written copy of Slumach's trial transcript and related documentation. According to the researcher, this copy had ended up in private hands not long after Slumach's trial itself. He claimed to have purchased the file from the descendant of the original owner during the early 1950's.

This was the second time during the course of my research that I have had the privilege of reviewing alleged copies of Slumach's trial transcripts. This particular copy however had all of the earmarks of being legitimate. The papers were definitely old and in an advanced state of discoloration. There was no doubt that the writing on the papers had been done with ink and quill. The most significant factor that reduces the chances of the documents being a hoax is that there was no reference to gold.

Several accounts of the 1890 shooting at the Alouette River suggest that for reasons unknown, there was an ongoing feud between Slumach and Louis Bee. A feud that ultimately and unfortunately ended tragically for both parties.

Without authentic trial documentation it is impossible to identify the reason for the confrontation. Should the hand written copy of Slumach's trial documentation be genuine, it clearly identifies several significant points.

Slumach did not speak English and required the services of a court appointed interpreter. The fact that Slumach required a translator dispels a large portion of the stories told and written about him. The exclusion of some stories is based on the fact that the events they claim to document could only have transpired if Slumach spoke the English language.

The trial documentation contains the testimony from Slumach's daughter. She was identified only as Mary, a native woman from Cowichan. Mary also required the services of a court interpreter. In her affidavit, dated November 05, 1890, Mary appealed for the postponement of the trial until the next sitting of the court. She stated that the testimony of Mary Moody and Florence Reid was crucial to Slumach's defense.

There is no documentation to suggest that Slumach's defense counsel appealed for a postponement in support of Mart's request nor is there any documentation that identifies the courts acknowledgement of Mary's request. Her appeal seems to have simply been ignored by all parties. There is no additional material related to Mary.

During Slumach's own testimony he describes being continually harassed and threatened by Louis Bee. Slumach even went so far as to say that he had lived in constant fear of Bee. He was non-specific in his statement. The reason behind Bee's threats towards Slumach were not identified and in all probability will never be known.

It was also identified that Slumach shot Bee once in the chest with a single shot percussion rifle before he fled to the sanctuary of the wilderness. The identification of a single shot percussion rifle is enlightening as most stories state that Slumach shot Bee with a shotgun. Several weeks after the shooting Slumach was apprehended without incident on the eastern shore of Pitt Lake opposite Little Goose Island.

Lastly, there is no mention that the incident was in any way related to Slumach's knowledge of any source of gold. There is however an unusual and unidentified curiosity in that it was necessary for women, other than his daughter Mary, to testify on his behalf.

On the latter point, it is curious to note that Slumach's defense attorney did request and adjournment until two native women could be located. The women were only identified as by their first names, Lucy and Kitty. It was argued that the testimony of these women was crucial to Slumach's defense. The adjournment was not granted.

Why an adjournment was requested in this particular case and not supported in Mary's case is unknown. It is an unlikely scenario that Mary Moody and Florence Reid were identified as Lucy and Kitty or vice versa. Whatever at least two women may have testified to in Slumach's defense will never be known.

Throughout his trial Slumach steadfastly maintained his innocence. He claimed that he had shot Bee in self-defense. Slumach clearly stated that Bee and the other native fishermen had been drinking. He said that he was standing quietly on the shore watching the natives check their Sturgeon nets when Bee suddenly began cursing him, jumped out of his canoe and attacked him with his fish club.

The male native witnesses who were present at the time of the shooting and who testified at the trial all claimed that no one had been drinking and that the shooting was unprovoked.

In his affidavit, dated November 03, 1890, a native identified only as Seymour, stated in part; '...we paddled a little further and saw a canoe, we hailed it and found it contained the Chief of the Katzie tribe, his wife was with him. Louis bee had no club in his hand....I can not say if the Coquitlam Chief had whiskey in his canoe or not.....I had no whiskey that day.....I was with Louis Bee all day, he had not had any whiskey either. There was none to be got'.

The trial transcripts do not contain any affidavits or witness statements of any of the native women who were obviously present at the time of the shooting. It is defiantly more than curious to note that the potential testimony of women, in Slumach's defense, appears to have been intentionally ignored or prohibited by the court. When all is said and done, the only witness to testify in Slumach's defense was Slumach himself.

The trial transcripts give the distinct impression that Slumach, although being tried for murder, was presented as a traditional native who had not been greatly influenced by European tradition and culture. In retrospect, it can be competently argued that Slumach was denied due process of the law. He appears to have been found guilty on the grounds of racial and prejudicial opinion rather than factual evidence. Slumach received the same type of cursory justice as did other Native Americans, Afro-Americans and Chinese immigrants of the time period.

More than a century has passed sine Slumach's trial however sufficient reasonable doubt has been established to suggest that Slumach was in fact innocent of the charge of murder.

Given current available evidence, it is definitely not inappropriate to suggest that the native who testified against Slumach provided false information in order to avoid serious repercussions of they themselves being charged with purchasing and consuming alcohol. During the late 1880's native prohibition was strictly and aggressively enforced by the provincial government.

There are numerous examples of the enforcement of native prohibition can be found in the provincial archives. In 1899, Captain Walter Reynell was charged with selling liquor to the natives near Cardero Channel. The Attorney General's correspondence to Mr. L. Fouquet in 1881 refers to selling liquor to natives and in 1892 there is reference to half-breed and native status regarding intoxicants.

It is rather curious to say the least that there does not appear to be any documentation associating Slumach with stories of gold prior to his death in January 1891. This obvious lack of documentation pre-dating the 1890 incident at Alouette River raises numerous questions that may or may not have valid answers.

If Slumach had gone to New Westminister and thrown gold dust into the wind as some stories suggest, would this not have drawn serious media attention and warranted a significant story if not a headline in at least one of the provincial newspapers prior to his death?

Would the authorities not have been involved with Slumach given the native prohibition laws?

If Slumach had ventured into the wilderness with different women only to return alone with quantities of gold, as other stories suggest, would this also not have gained serious media attentions, police attention and otherwise been documented somewhere prior to his death?

The Attorney General's correspondence of the time period can again be referred to in the generalized context of native women. Two references offered for consideration on this subject is the buying of a native girl in 1894 and the disappearance of native women in 1896.

To date, no documentation has been located that would support the stories associating Slumach with missing women. There is no mention in any historical documentation that I have reviewed that identifies any women disappearing prior to Slumach's demise. It is not out of the question to suggest that the circumstances surrounding the disappearance of the native women in 1896 was incorporated into the stories surrounding Slumach, after the fact.

Many of the stories surrounding Slumach's escapades are questionable at best. However, there are aspects of a few accounts that do require further consideration. Portions of the latter suggest that they may have originally been based on partially accurate information.

Of the research material that I used to further study these aspects of the Slumach stories the one I found to be extremely beneficial was; 'The upper Stolo Indians of the Fraser River of B.C., Anthropology in British Columbia - Memoir No.1; Wilson Duff - 1952.'

Map outlining the traditional boundaries of the Stolo and adjacent native tribes of the Fraser Valley. Source: The Upper Stolo Indians - Wilson Duff; pg. 20.

In his writing, Duff clearly identifies three historical points of interest that may, at a later date, prove to be of significant value to anyone interested in further unraveling the mystery surrounding Slumach's life and legendary ventures.

Firstly, with the exception of the Chehalis natives who inhabited the area along the Harrison River from just below the mouth of the Chehalis River to Harrison Lake all other Stolo groups were never on good terms with the Lillooets, particularly the Port Douglas natives. Duff writes (pg.22), 'Unlike other Stolo groups, they (Chehalis) were on good terms with the Lillooets at Douglas...they got most of their women there'.

Secondly, Duff states (pg.96), 'the last clash between the Yale and Douglas people occurred in New Westminister in 1892'.

Lastly, Duff refers (pg.24), to the tribe called the 'Squalls' who, according to the Fort Langley Journal of 1828 (pg.85), 'inhabit the upper Country about Pits River'. According to Duff the journal gives no further information on the Squalls and he was unable to equate the name with any known group.

During the course of my research, in addition to using Duff's material for reference, I was very fortunate in being assisted by a native elder from Chilliwack. The elder offered historical information, personal opinions and suggestions that have proven to be very beneficial. As extremely helpful as the native elder was, he has asked to remain anonymous and I will respect his request.

To begin with, the fight between the Yale and Douglas people in New Westminister in 1892 is an extremely interesting event when compared to the information provided to my the elder.

Although he could not remember the details of the 1982 confrontation in New Westminister, he stated that he did remember the incident being discussed by his elders when he was an adolescent, circa 1915-1920. He is adamant that the confrontation was over the death of a native in New Westminister, however he could not absolutely confirm it was over the hanging of Slumach.

Whether the 1982 confrontation was actually over the killing of Louis Bee, the execution of Slumach, the events leading up to his capture or the fact that Slumach identified the Douglas natives in the gold transaction remains undetermined. None of these possibilities should be overlooked. If the confrontation was in regards to Slumach, the ultimate question would then obviously be, why?

To date, there has been no solid evidence to confirm any of the stories surrounding Slumach. Even Slumach's age varies from him being in his prime to being very old in the various stories. However, newspaper articles in the New Westminister 'Daily Columbian' from September 1890 identify him as being in his mid 60's.
The following story is a direct quote contained in the published material of well know and respected author, historian and aerial photographer Donald E. Waite. Mr. Waite obtained this story from Amanda Charnley, the daughter of Peter Pierre. While awaiting his execution, Slumach is said to have confided in his nephew Peter Pierre and provided him with his knowledge of gold in the Pitt country.

Amanda Charnley's Account

'Slumach said that he had met the Port Douglas Indians from the head of Harrison Lake coming off Glacier Lake and down Patterson Creek in the upper Pitt valley. They told him that they had taken horses part way but had driven them back towards Port Douglas and had crossed Glacier Lake on foot. They gave him a handful of bullets molded from gold they had found in Third Canyon. Slumach spent the night in the canyon and slept on a bench-shaped rock on the west side of the river. The rock was covered in a rust colored moss. When he awoke around 5:00 a.m. he could scarcely see the sun coming over three mountain peaks for the east wall of the canyon. Curing this time he was still shrouded in darkness. As it became lighter Slumach could see his surroundings. Peeling the moss off his rock bed he saw some yellow metal. He dug out some stake nuggets with a pen knife and half filled his shot bag with them. He sold his half filled shot bag, which was about the same size as a ten pound sugar bag, to a store keeper in New Westminister for $27.00. The store keeper went back to England a short time after the purchase. That claimed Slumach, was the only gold he had ever taken out of the Pitt Country'.

Of all the stories available, this particular account has characteristics that identify it as being the most accurate and reliable to date.

This account strongly indicates that there were rumors associating Slumach with gold prior to his demise. It also strongly suggests that Slumach was questioned about his knowledge of gold by the authorities while he awaited execution. Telling his nephew, Peter Pierre, what he knew may have been an attempt by Slumach to have Peter Pierre convince the authorities that he did not have any more information about gold and whatever rumors may have been circulating were not true.

Given the historical treatment of natives during that time period, Slumach was undoubtedly mistreated while incarcerated and was probably beaten while being questioned about his knowledge of gold. The type of treatment was more than likely subjected to was not uncommon for the time period and does offer a reasonable explanation as to the reason and content of his alleged curse.

Again reference to the Attorney General's correspondence, 1872-1937, is used to support the assumption that Slumach was mistreated while incarcerated. In there correspondence records it was identified that; prisoners were being starved in 1874, natives were ill-treated in 1877, a priest was charged for whipping natives in 1892 and native women were accused of being witches and killed in 1895.

Having been questioned about his knowledge of gold while in prison does indicate that there actually was some type of contained rumor prior to his execution. This rumor was more than likely started by the store keeper after Slumach sold him the gold. This information would have initially been limited to a small trustworthy group that the storekeeper confided in.

In keeping with the concepts of legends, this early knowledge undoubtedly escaped its initial bounds through some enthusiastic slip of the tongue. Gathering momentum with the events surrounding the shooting of Louis Bee and Slumach's trial, the story simply escalated in popularity producing several entertaining and increasingly speculative accounts.

The native elder who assisted me with the Slumach portion of my research pointed out that the story given by Slumach to Peter Pierre was relayed to Amanda Charnley who in turn relayed it to Don Waite. Being translated by either Peter Pierre or Amanda Charnley, some of the accuracy had been confused through unintentional translation errors, while other aspects may have been lost or forgotten with time.

Several opinions were offered for consideration as to how the original information from Slumach may have been inadvertently altered through translation errors. Although the elders' opinion does have merit, it has added to both the clarification and complexity of the subject.

He believed that Slumach's reference to the Port Douglas natives crossing Glacier Lake did not mean they crossed Glacier Lake it self, located north of Port Douglas, or any other lake for that matter. He firmly believed that the reference mean that the Port Douglas native had literally crossed a glacier, or 'frozen water'.

Again he did not believe that Slumach literally meant that he had slept on a bench-shaped rock covered with a rust colored moss. The elder strongly suspected Slumach's description was in fact a reference to a specific mountain or similar geographical location in an area know to natives for a distinctive type of rust colored moss.

It is interesting to not that both the Sloquet and Fire Creek drainage's, west of Port Douglas, are know for their distinctive reddish colored moss and, according to Duff's writing, the word 'Katzie' referring to the Katzie native band is, 'the name of a many-colored moss that covers the ground of the Katzie reserve'. I took samples of the red moss from the Sloquet Creek area and sent them to the University of British Columbia's Department of Botany for identification. The moss was identified as 'Sphagnum rubellum'. This is a fairly common type of peat moss found in the coastal and northern portions of the province. Its reddish color becomes more pronounced during late autumn.

Aerial Photograph showing the southern portion of Terrarosa Glacier. Sloquet Creek is in the distant background between the valley in the forefront of this photo.

The Botany Department also confirmed that there are at least a dozen different varieties of moss that are naturally bright red in color. The identification of other mosses from other areas in the region was not pursued. Under the circumstances, it was highly unlikely additional samples would have had any added value in determining which area Slumach may have been referring to.

Although the red moss from the Sloquet Creek watershed did not prove to be of significant value, the area itself does have two additional distinguishing features that are of further interest when considering the elders' interpretation of Slumach's story.

There is a very old and still fairly well defined trail that leads from the mouth of Sloquet Creek over into the upper Stave River. In the immediate area where the Sloquet Creek trail reaches the upper Stave River it splits into three distinct trails. The first trail heads south down the Stave River, the other heads up river. The third trail continues west over the divide south of Remote Peak and into Corbold Creek valley. When the Corbold Creek trail reaches the upper Pitt River the trail again splits into two. One trail heads south towards Pitt Lake while the other continues in the opposite direction towards the headwaters of the upper Pitt River.

These trails are of early native origin and were well traveled by natives, trappers and prospectors until the early 1900's. Although these trails have not been used to any great extent during the twentieth century, they are still well defined and easy to follow.

There are two known hot springs on these trail systems. One is located at the junction of the north and south Sloquet Creek and the other is on the upper Pitt River a few miles north of Alvin. There are also unconfirmed rumors that one other small hot spring is also located in the upper Pitt River region somewhere in the immediate vicinity of Iceworm Creek.

There is also a distinct geological formation in very close proximity to the upper Sloquet Creek portion of the trail system. The formation is commonly referred to by helicopter pilots and researchers as the 'saddle'. The 'saddle' is best described in brief as a steep narrow ridge stretching across a valley. It is roughly two-thirds the height of the mountains on either side thus giving it the loose appearance of a 'saddle'.

Being somewhat unique and not far for the trail this distinct formation would definitely have been noted by early natives and may be characteristic of what Slumach was actually referring to when he identified a bench shaped rock.

The elder continued with his analysis and was most curios, if not somewhat troubled with the fact that Slumach had met Port Douglas natives in an isolated area without incident.

He strongly believed that such a meeting, especially in the area described in Amanda Charnleys account, would have resulted in a bloody confrontation. His conviction on this point was unwavering and is definitely strongly supported in Duff's writing.

In an attempt to explain how such a meeting could possibly have taken place, the native elder suggested two possibilities. Slumach may have originally been from the Chehalis tribe and had simply migrated to the Coquitlam tribe. Or, Slumach had some type of direct link to or relationship with the Port Douglas natives that allowed him to travel through the Douglas territory without harm.

Photograph of Port Douglas on Harrison Lake as it looked in 1865. Source: B.C. Provincial Archives - A-03519.

Native history itself confirms that the Chehalis natives were the only Stolo tribe on friendly terms with the Port Douglas natives, yet Slumach, a Coquitlam native, met with them and walked away unharmed. The elders opinions are well founded however there may be other possibilities that have yet to be examined.

As a final note of geographical interest pertaining to Amanda Charnley's account is that the present day Patterson Creek is located southeast of the south end of Pitt Lake, within the area identified by Duff as traditionally belonging to the Katzie. It is also worthy to note in this context that a Christian minister named Patterson is identified as being in Port Douglas during the late 1880's. I have not pursued Patterson's background to verify what religious denomination he was, if he ministered there, or if he was simply passing through to points beyond.

The stories insinuating that Slumach murdered several women that may have accompanied him on his ventures was also discussed with the elder. The opinion provided on this subject was very enlightening and does offer some clarity as to why Slumach so desperately required the testimony of two or possibly four women at his trial.

The elder suggested that Slumach may in fact have taken women with him and returned alone thus creating suspicions that he had murdered them. Suspicions that the elder firmly believed were not accurate because they originated and were circulated by a population unfamiliar with native culture and history.

The elder stated that historically, natives took women as slaves during raids on other tribes. He was specifically referring to traditional Lillooet-Stolo conflicts. He further stated that inter-tribal exchanges of women was an accepted part of native culture and tradition, before the increasing European pressures influenced and ultimately converted natives into a Christian belief system.

The elders opinion is again supported in Duff's writing. Duff identifies raids by various Coastal tribes on Stolo tribes in which Stolo women and children were taken as slaves and subsequently sold to other tribes.

Slavery and human trading, especially of women, was also directly related to the availability of food supplies and the survival aspect of native life itself. In his writing, Duff provides an excellent example of, slavery for survival. He writes that in traditional times the Coquitlam tribe had sold themselves into slavery to the Kwantlen during a great winter famine. The name Coquitlam, according to Duff, 'really means "smelly fish slime" with which they were covered while working for their masters in the salmon season'.

Gold first came to the attention of the Hudson Bay Company in 1856 when natives took samples from the Thompson River to Fort Kamloops. By 1858, one of the richest placer deposits in the provinces history was found at Hills Bar just south of Yale. The British Columbia gold rush had begun. Yale became a metropolis in 1858, and the foundation of Port Douglas itself was laid the following year.

During the time period in which Slumach would have met the Port Douglas natives it is extremely unlikely that either party would have been ignorant of the value of gold. Port Douglas natives would not have simply given Slumach gold, whether it be for bullets or the location of a gold deposit. The exchange of gold would have been in trade or exchange for something of equal value. Slumach was more likely to have been actively engaged in either trading or guiding native women to the Port Douglas natives rather than killing them.

Slumach did not identify the specifics of why the Port Douglas natives had given him the gold. He may have considered the specifics of such a transaction to be irrelevant because it was culturally acceptable or the specifics were simply not repeated by either Peter Pierre or Amanda Charnley for reasons unknown.

The elder further suggested that Slumach may also have been independently trading or selling native women to prospectors and trappers, which again would not have been considered abnormal or exceptional for the time period. This scenario is not as likely to have occurred simply because Slumach did not speak English. He may however had some type of agreement with the Port Douglas natives in which they acted as trade brokers to the prospectors on his behalf.

There is sufficient historical evidence to support either of the elders' theories. In fact, the first recorded transaction between natives and Europeans took place at Nootka Sound in 1798 when Captain Cook, the first recorded European to set sail on the coast of British Columbia, traded metal utensils and knives for native women.

Amanda Charnley's account and the confrontation in New Westminister in 1892 is to coincidental to ignore. The involvement of the Port Douglas natives in this legend may be more relevant than has been previously realized or researched.

Photograph of Columbia Street, New Westminister B.C., taken in the 1880's. Source: B.C. Provincial Archives - A-01665.

Although Glacier Lake itself is not considered to be what Slumach was literally referring to in his account, Glacier Lake itself was and is of historical significance to the Port Douglas natives. Glacier Lake is located approximately 20 miles northwest of the head of Harrison Lake. The southern end of the lake is identified on topographical maps as, Glazier Creek - IR.12.

The area where Snowcap Creek enters Glacier Lake is a fairly large marshy plain with an abundance of aquatic plant life. In traditional times, during late summer and early fall the Port Douglas natives traveled to their temporary seasonal camps at Glacier Lake. The women and children would gather winter food supplies while the men continued on towards the Stave Glacier area in organized hunting parties. The primary plant harvested at Glacier Lake by the native women and children was 'tubers' and edible root of a marsh plant.

Aerial photograph of Glacier Lake and Glazier IR.12., taken from above Snowcap Creek. The marshy area at the head of the lake is well defined by its' natural boundaries.

Map showing the significant locations related to Slumach and the Port Douglas Natives.

LEGEND