Victoria’s Grand Old Man of the Cloth

Bishop Cridge in his later years.

Religion played an important role in the society of colonial Victoria. Perhaps the most important, and well known and controversial church men of the colony was Bishop Edward Cridge. A fixture in early Victoria, Cridge first arrived on the island  as the first chaplain of the HBC Fort. Islander author Leonard Myers, describes the life and times of Bishop Cridge.

Edward Cridge was born in Bratton, Devonshire England, Dec. 17, 1817. he was a graduate of Cambridge University, as well as one time assistant master at Oundle grammar school in Northhamptonshire. In 1851, he was appointed rector of Christ Church in Westham, London, and three years later, in 1854, he was invited to come to the colony of Vancouver Island as chaplain of the Church of England to the Hudson’s Bay Company in a young frontier settlement.

A much younger Edward Cridge

With his new bride[Mary], he arrived in the outpost of Victoria via sailing ship on April 1, 1855, and held his first service in the HBC fort.

Passing his theological examination and ordained in Cambridge, England, the young Reverend Cridge and his equally young wife must, upon arrival in the new world, have been endowed with infinite faith and a healthy optimism when, after leaving their comfortable home in a civilized and cultured society not lacking in the amenities of life, saw for the first time the sparse, rough and ready environment which was to be their new home.

A year after Cridge came to Victoria, a real church was built, and completed in 1856. Named Christ Church, after Cridge’s old parish in Westham, the wood frame building stood until 1869 when it was destroyed by a fire. The new church was rebuilt on land donated by Governor Sir James Douglas, this was Cridge’s “spiritual home”, until he left the Church of England. Meyers describes what came to be known as the “Cridge-Hills Dispute”.

Dean Cridge, along with a contemporary of his, Bishop Cummins, openly dissented and spawned a congregational revolt through which the “Reform” denomination was brought into prominence at the expense of his own pioneer church.

Dean Cridge, it seems…objected to certain changes in the ritual and liturgy of the Church of England, and it was argued by him that the “Reformed Church” was more in keeping with the creed and observance of the church in its original form, including the use of the English prayer-book, while, at the same time, dispensing with certain aspects of the formal service and rituals resembling to closely those of the Roman Catholic Church.

Soon the fat was in the brimstone. This came about when Dean Cridge, critical of a sermon dealing with traditional ritualistic practices delivered by a visiting cleric at Christ Church, was moved to proclaim at the close of the service that such practices and doctrines would never be countenanced at Christ Church as long as he was its rector.

Bishop George Hills

In short order, following the the dean’s post-pulpit pronouncement, an ecclesiastical court was convened, Dean Cridge was found guilty of “brawling in church” and stripped by Bishop Hills of his license to preach as a minister of the Church of England. And the doer of kindly deeds was unceremoniously sacked to the chagrin of his faithful flock.

Before taking his leave from Christ Church Cridge stated:

“My Dearly beloved friends, it is with great shame and humility that as a matter of conscience I feel it is my duty to say a few words to you before we part.  As your pastor, after what we have just heard I feel it is my duty to raise my voice in protest against it.  During the 17 years that I have officiated as your pastor in this spot, this is the first time ritualism has been preached here, and I pray Almighty God it may be the last.  So far as I can prevent it, it shall be the last.”

An appeal was launched to the civil courts, and the errant Dean was called upon by Mister Justice Begbie to apologized to Bishop Hills. Dean Cridge eventually complied but not before he changed his allegiance and joined the Reformed Episcopal church[of America], and [was] consecrated as the first Bishop in 1876.

The Church of Our Lord, Reformed Episcopal Church in Canada today.

There must have been poetic justice in the maverick man-of-the-cloth following his defrocking and secession, as he brought most of his congregation, including very prominent [members], such as Sir James Douglas, Senator W.J. MacDonald, Judges Pemberton and Elliot, Charles Hayward, Dr. John Sebastian Helmcken  and Joseph P. Pemberton with him to his new parish.

Residing in his home on Carr street, named Marifield after his wife, Cridge served his congregation and community for more than 35 years. Cridge was involved in the founding of the YWCA in Victoria as well as Central High School. He also became instrumental in establishing Victoria’s first hospital, and the Protestant Orphans Home in 1873. He died in Victoria in May of 1913 at the ripe old age of 96.

Additional Source:  http://web.uvic.ca/vv/student/orphans/founders.html

The Republic of Vancouver Island?

A early view of Esquimalt harbour, where navy guns fired to celebrate the amalgamation of British Columbia and Vancouver Island

The story of British Columbia’s amalgamation into a single province is now recognized as a simple fact of history, which went largely unopposed by most people in the province. However, in its own time, it was definitely a sticky issue that some people were concerned about. Islander author James K. Nesbitt tells the story of one of those people, Charles Bedford Young.

C.B. Young was a Victoria merchant and politician who was elected to the legislature several times. Though he left Victoria for unexplained reasons in the late 1860’s, he was a prominent, outspoken citizen of Victoria, who was well known by the populace. Despite his position within the community, it is evident that he was not held in high regard by the editors of the Victoria Daily Colonist.

The Colonist didn’t think too much of Mr. Young, unless he was doing what the colonist told him to do, which mostly he did not.

On one occasion The Colonist had this to say: “Mr. C.B. Young is a celebrity in his own right, much more distinctly defined then his mercantile brothers. He has to great a quality of vanity to allow himself much rest, consequentially before the public in every conceivable attitude; we have before described him as cantankerous, but judging from his career so far in the House, we must do him the justice to say that he has, in parliamentary life, given no occasion for the application.  He is a man of much wider general experience, than most of the members and no doubt would have been more liberal in some of his political notions had he spent more of his life in the British Colonies and less in the Mexican Republic.

Of course, this stinging rebuke was brought on because Young had hinted that he did not agree with the amalgamation of British Columbia and Vancouver Island. Despite the contrary views of C.B. Young, many Islanders were all for union and did not want to see Young’s argument hold sway. This became more evident at a town meeting held outside the Lyceum Theatre in downtown Victoria. According to The Colonist

“The platform remained unoccupied ’til  at length Mr. Fell (coffee and spice merchant) made his appearance, when he was greeted with a perfect storm of hoots, hisses and laughter, with shouts of coffee, chicory etc.”

And now comes our friend Mr. Young to the platform and he “was saluted with another torrent of groans, yells and hisses.”

When [Mayor]Mr. Harris called on Mr. Young to speak “the chairman was interrupted by a roar of yells groans and hisses.”

Mr Young, however was hardboiled…In a loud voice he said, “he accepted the hisses; Rome was saved by the hissing of geese, and he hoped Vancouver Island would be saved in a similar manner.” And so he went on saying Vancouver Island should remain aloof of British Columbia. The Colonist raised an eyebrow “The hon. gentleman kept on alluding to his fidelity amid mingled hooting and cheers. He unfortunately made an illusion to the heresies of certain persons in the house, which drew down another storm of hisses upon him. He said he had been maligned in all sorts of ways; they had descended so low as to call him a dog with a tin kettle tied to his tail (tremendous laughter). Every dog had his day, but a puppy would remain one all his life (hisses laughter and cheers). Mr Young went on in praise of his own honesty and uprightness, which created much laughter.”

But for the Mr. Youngs of his day, fortunately for us of today, was defeated. His lack of vision got him nowhere. He could see no further than beyond his own nose.

Unfortunately for Mr. Young, his troubles were not over. A subsequent bid to become mayor of the city proved to end similarly in dismal failure. As usual, The Colonist provided an acid description of the attempt

“Mr C.B. Young finding he had not the ghost of a chance for election cunningly withdrew…and left the field to Mr. Arthur Bunster and Mr. W.J. Macdonald. We are sorry that Mr. Young has taken this step, because we wished to convince him that he is the most unpopular man in town, and in no better way could this be shown than in going to the polls.

Inevitably, the union of the two colonies became a reality. When the amalgamation became official, the voices of the nay sayers were finally drowned out by the celebratory roar of naval guns in the Esquimalt Harbour. Presumably, at this point, C.B. Young decided to call it quits. For that point on, nothing more was heard of the unpopular agitator, and he apparently left the Island never to return.  On the occasion of the uniting of British Columbia and Vancouver Island, the Colonist’s editors stated

“The interesting nuptials of Miss Columbia and Mr. Vancouver took place; no sooner was the Gordian knot tied and the happy pair pronounced by the potent grave and reverend functionary who officiated, than her Majesty’s ships-of-war in Esquimalt caught up the dying chord of the sacerdotal benediction and boomed forth a royal salute of 21 guns in honour of the occasion.

THe wooing and engagement were not of the most harmonious character – but the proffered hand having been accepted and the vow solemnized, let us hope that their path through wedded life may be strewn with roses, that, appreciating each other the better stoically overlooking mutual foibles and being kindly affectioned the one to the other, they may not only enjoy much domestic felicity themselves, but may be the means of imparting it to those around them.”

Colourful Simeon Duck

Simeon Duck

Simeon Duck was a colonial business man, politician, Mason and early resident of Victoria. In this article, Islander author Elizabeth Gordon describes his life and accomplishments.

“Get back into your coop!” “You’re a lame Duck” These were just a couple of the remarks made in the legislature when Simeon Duck spoke up for an unpopular cause.

But Duck, whose name had been the but of many jokes was not bothered by derogatory remarks.

It was true that Duck would have liked to become premier of B.C. and although he did not get elected to that position, he did become minister of finance, and he was always active in politics.

Arriving in British Columbia hoping to strike it rich in the Fraser River Gold rush, he spent an unprofitable summer prospecting, before coming to Victoria and starting a carriage business. This venture was similarly unsuccessful,  but Duck’s fortunes changed when the Cariboo wagon road was completed. Suddenly many people were desperately in need of transportation to the Cariboo goldfields, and Duck’s business began to thrive.

Apparently he was skilled at his craft; according to the Colonist newspaper, “The style and finish of these wagons reflect much credit on the maker, and a practical test of their merit as had on Sunday when they gave entire satisfaction.” For a successful colonial businessman like Duck, an obvious diversion from work was a career as a politician.

Friends encouraged him to run for the legislature, which he eventually decided to do – and won.

People were impressed by his interest in public affairs, his industry ability and intelligence. The first premier of B.C., J.F. McCreight, had the strong support of Duck. However, when the time came up for an election, Duck, who had always supported the government, was severely castigated by the Colonist for being a most “consistent supporter of the government  in all their bad measures.”

The Colonist went on to state that the reason for Duck’s unswerving loyalty was that he had done a great deal of blacksmith work for the government and that he had been handsomely paid for it. In the forthcoming election he was defeated.

This was not, however, Duck’s last foray into the world of colonial politics.

In 1882 he again became a member of the legislature, and oddly enough, a man named Drake was elected too. Duck and Drake were the but of many jokes, but they merely laughed along with everyone else. Duck’s supporters were once acidly described as “quakers” but Duck seemed to have been unabashed by either jokes or criticism.

As a colonial gentleman, he was also obliged to entertain other interests in addition to politics and business. As a Mason and member of the Ancient Order of United Workmen, Duck became the Worshipful Master of the Vancouver Lodge in 1868 and was a member of both the Vancouver and Quadra lodges until he left the retired in 1881.

Duck also championed the establishment of non-sectarian free public schools, and was a member of the Victoria Volunteer Fire Brigade.

In his spare time at home, Duck became fascinated by spiritualism.

on at least one occasion [he] held a seance in his home. There were an even number of ladies and gentlemen present – 11 of each. Although women were no allowed to vote, and undue interest in politics was considered unfeminine, apparently they were allowed to take part in a seance, which must have been a very exciting event in their sheltered lives.

Duck and his friends, with the consent of the medium, handcuffed the later and trussed him up in a straight jacket. They had borrowed these items from what was known as the “lunatic asylum.” The reason for this was apparently to guard against fraud. The medium was then placed in a cabinet, the light was turned low, and several musical instruments were placed nearby including a drum and two drum sticks. The group of 11 men and 11 women sat round in a circle and waited expectantly.

There was a lot of movement in the cabinet and a drum stick rapped on the side of it. From inside came a voice identified as being a Indian voice , but it was not clear what it was saying. Perhaps the medium was left in the cabinet for too long, however – apparently well over an hour – because when he was released he had to be revived with water.

The report of this was given in the Colonist, but they were not sympathetic to the seance and described Dr. Peck, the medium, as “a humbug.” 

The story of Simeon Duck certainly proves that not all colonial politicians led stuffy boring lives..

Poet of Empire

Sir Clive Phillipps-Wolley...made to be admired(from the Islander's caption for the same photo.)

Today, only a very few in Canada still hold the opinion that Canada should be forever associated with Britain and considered a gleaming facet of her mighty empire. However, a hundred years ago, there were many notable citizens of this country who held a firm conviction that Canada should forever and always remain staunchly devoted to Mother England. Sir Edward Clive Oldnall Long Phillips-Wolley was one of these people.

A pioneering novelist, and probably one of the only BC writers ever to be knighted, Wolley was a staunch patriot. Though he was a long time resident of  Canada, until he died in 1918, 51 years after Canadian confederation, he ever considered himself to be “an Imperialist first, a patriot second, and a colonial citizen last.”

Wolley was a man who dabbled in may different occupations in addition to literature.  Islander author Roderick Stewart provides a glowing description of Sir Clive’s diverse resume:

Sir Clive Oldnall Long Phillips-Wolley is a substantial name; he was a substantial man. He was a poet, novelist, lawyer, big-game hunter, boxer, Navy league president and lecturer, mining inspector, news paper owner and editor, political candidate, and father of four. However, Sir Clive as he was commonly known, was remembered most as a patriotic Navy league member, and as a poet, one of the first in British Columbia to achieve more than local fame.

Interestingly a little further research turned up this contrasting depiction of Wolley, which may portray his personality in a slightly more accurate manner. According to the ABC Book World BC Book World Archive:

Clive Phillipps-Wolley was the classic Anglophile with Kiplingesque bravado and racist prejudices, a great white hunter who epitomizes an era of early B.C. literature that viewed B.C. as a rough Eden that only required English pluck and perseverance to be tamed.

After having inheriting his title and a fortune from a relative in Britain, he came to Canada at the age of 42, and immediatley moved to the Victoria neighbourhood Oak Bay. The Islander states that he moved to Canada and settled in Oak Bay because “He had heard a great deal about Canada – the bountiful wilderness, the opportunity and adventure, the fortunes to be made in the frontier – and coupled with a rebelliousnes at the confines of life in England, he decided to make the journey here.” However, it seems the place he chose to settle reveals a lot more about his true convictions as an aristocrat.

For the most part, his poetry, which is featured in the Islander article, declares his strong feelings and “undying religious faith in the Imperial Cause.” Published at the end of his life in 1917 his book of poems entitled Songs From a Young Man’s Land, he expounds on his visions of empire and rails against contemporary visions of Canada as a nation moving towards autonomy.

Who dares to ask? are you colonists veins

Ducts for some colourless fluid, or red with blood that stains the bosom of the earth…?

Blood that is…

True with the truth of those whose creed has been loyalty.

Though his views are clearly archaic and outmoded, Sir Wolley’s writing and views on life provide an interesting insight into attitudes and beliefs shared by few people today. It is also important to note his place in the Canadian literary canon. Not discussed in the Islander article  his prose and novels where widely known in his time and constitute some of the very first novels written in Canada about the country itself.

A historic view of Clive Drive in Oak Bay

His legacy is also preserved by the street in Victoria, Clive Drive, that was named after him, and his hunting lodge style home “The Grange”, designed by Samuel Maclure, which still stands on Drinkwater Road in Duncan. For a much more detailed description of Wolley’s life and accomplishments click here

Photo Credits:http://www.abcbookworld.com/view_author.php?id=5603

http://www.webturf.com/oakbay/history/streets/c.shtml

The British Columbia Emigration Society

The "great metropolis" Victoria in the mid 1800's

In the early 1860’s, Victoria and British Columbia were inundated by a surge of men young and old, who had come to make their fortunes in the vaunted goldfields of British Columbia. When they were finished digging, miners often looked in vain for someone to share the fruits of their labours with. However, due to the fact that the number of men to women in the colony  was estimated to be about 100 to one, companionship was hard to come by. William Silvester describes how enterprising colonists remedied the unfortunate circumstances.

This situation was soon brought to the attention of a certain Anglican rector in the town of Lillooet named the Reverent R.C. Lundin Brown. The good Reverend while talking to a group of miners in the Cariboo, let it be known that a society in England was engaged in the charitable occupation of sending young ladies to various colonies of the British Empire. The miners promptly decided that they were prime candidates for such a shipment. Accordingly, Rev. Brown wrote to the London Female Emigration Society and succinctly explained the delicate position the miners faced.

In due time, the society decided to recognize the miners needs, and formed a sub-committee called the British Columbia Emigration Society. And, as was their mandate, promised to send some young women of the “better” kind, at the first opportunity. The first ship of women that was sent, however, did not reach the colony. Embarking from Australia and not England upon the Seaman’s Bride, the 23 women aboard left the ship on a stop over in San Francisco, and were never heard from or seen again. The next shipment, from England this time, was somewhat more successful. As the Daily Colonist gleefully reported

How many hearts will beat with pleasure as this paragraph reaches their eyes we do not dare think but we are sure that pleasurable emotions will pervade every bachelor heart in this great metropolis when we state that the good steamer Tynemouth, with 60 select bundles of crinolines, arrived at San Francisco and was to sail in a few days for this port-that is, if the Yankees don’t steal their affections during the few days that vessel may be in port-as was the case with the female passengers aboard the Seaman’s Bride

The girls arrival in Victoria seemed to have attracted the entire male population and shut down city, as businesses closed, and men from all walks of life turned out to welcome the young ladies. After only a few weeks residence in the Victoria Marine Barracks, most of the women had found husbands, and either settled in Victoria, or followed their spouses into the Cariboo.In both cases the women “set about the business of expanding the population of the colony” quite readily.

Given the success of the first vessel, the British Columbia Emigration Society decided to send a third vessel. The second group of 36 women attracted another high turnout; close to 1000 men crowded the docks when the bride ship came in to the harbour. The captain  of another ship that was not carrying the women caused mayhem by deceiving the waiting men, pretending that he had the women on board.

Realizing that the hordes at the Union wharf did not know that the young girls were not on his ship, Captain Pike, who commanded the…vessel, decided to have a bit of sport at their expense. Steaming slowly down the harbour until he neared Rock Bay Bridge he created the impression that he intended to dock at the new wharf of Jensen, Green and Rhodes. Accordingly, all the men rushed to that place. Captain Pike than ordered the steamer about and headed back towards Broderick’s wharf causing a second stampede back the other way. Finally the steamer came along side but when it was discovered that the “brides” were not aboard the men became more interested in a spontaneous dog fight which occurred as the passengers disembarked.

When they disembarked, despite the fact that they were forced to “run the gauntlet …amid the utterance of coarse jokes…”, almost all of the girls soon found suitable husbands. All in all, 25 of them were given proposals of marriage very shortly after they arrived. After the success of the two bride ships, no more girls were sent from England. When the families that the original girls had founded began to grow, the shortage of women was abated, and bride ships were no longer needed.

Photo Credit:http://www.loc.gov/pictures/item/2005680423/resource/ppmsca.08557/?sid=2ec94c36ea87982727917361308a152a

Murder on Christmas Hill

A view from Christmas Hill

When it was reported that a white shepherd, Peter Brown  was discovered dead on the Hudson’s Bay Company farm at Christmas Hill owned by Kenneth MacKenzie, Governor Sir James Douglas quickly swung into action.Hoping to avoid the mistakes of his predecessor Richard Blanshard, he acted firmly and forcefully to remedy the situation. Islander writer Marjory Narroway describes the ensuing events.

Before long he[Douglas] learned…that there had been two murderers, one a Cowichan and the other the son of a Naniamo chief. On hearing this the Governor sent word to the chiefs of the tribes offering a reward for the wanted men. If he did not get their co-operation, he warned, it would be necessary to sen d a force to seize the guilty parties wherever he found them.

Sir James Douglas

Two months later, after having received no reply concerning any of the people implicated in the murder, Douglas decided to make a move, and catch the murderers himself. Accordingly, a week later, he set sail from the Esquimalt harbour aboard the Beaver, and with two other HBC ships, the Thetis and Discovery together with a force of 130 sailors and marines. Upon arrival at the mouth of the Saanich river where the fugitives were thought to be hiding, the force disembarked and proceeded to cut a road into the bush, pulling a cannon with them, which was presumably intended to discourage any untoward attacks by what they assumed to be hostile natives.

Douglas then sent messengers to the Indians and made his preparations for the encounter. He had his men erect a tent on top of a slope and placed his pistols, a cutlass, and some peace offerings on the table.

Then he waited with his men, their tension mounting, while the January rain beat against the tent. Presently, they heard the sound of war drums, which increased as a flotilla of canoes, lashed together in threes paddled furiously in their direction.

The situation was extremely precarious, for the governor and his men were outnumbered and the Indians were obviously determined to defend the culprit.

When the flotilla reached the shore, Douglas addressed the assembly in their own language, and clearly stated that they should surrender the wanted men immediately.  This ultimatum prompted a violent argument among the native people, but after several hours of heated discussion a resolution was reached.

Suddenly it was ended by a Cowichan warrior pushing one of the wanted men – his own son – towards the Governor.  Following his action, Douglas, though with some difficulty was able to arrest the fugitive and send him, closely guarded, to board the Beaver.

After the second man had also been captured, a trial by jury for the two men took placed aboard the Beaver, which was anchored in the bay. This was the first of its kind ever held on Vancouver Island, and in the end, both men were sentenced to death. Because the conflict had been resolved without bloodshed, Douglas considered the incident to be “an epoch in the history of our relations with the Indians.” Though it was a brief incident, it is likely that this encounter set the stage for Douglas’s future relationship with the First Nations peoples of Vancouver Island.

Photo Credit: http://mw2.google.com/mw-panoramio/photos/medium/14743792.jpg

http://upload.wikimedia.org/wikipedia/commons/0/0d/Sir_James_Douglas-1876.jpg

The Dashaways

Victoria circa 1859

During the nineteenth century, the temperance movement held sway in many parts of Canada and the United States. While alcohol was not abolished outright, many cities had dedicated temperance movements, that encouraged people to abstain from drinking alcohol, and promoted religious conversion as well. Victoria was no exception, asit had its very own order of teetotalers, the Dashaways who took an interesting approach to encouraging abstinence. The Dashaway  association is described by Islander columnist T.W.Paterson.

From the constitution and bylaws of the Dashaway Society:

In the presence of God, and of all the persons[s] here present …we the undersigned do hereby solemnly pledge and agree to abstain from any and all Intoxicating Drinks, (medicinal purposes excepted) in which case the necessity must be certified by a physician…”

Interestingly…that, as the Dashaways were a “Total abstinence Association, the subjects of religion or politics are strictly forbidden at its meetings.” It was the sworn duty of every member to report any Dashaway who was suspected of having broken his pledge. The ban on politics and religion would also be enforced: A first offence would draw a reprimand from the chair, a second would result in a 5$ fine, and a third offense would mean expulsion.

The Dashaway movement was originally founded in San Francisco  California, but spread north to Canada. In a matter of months, Dashaway association No. 15 was founded in Victoria by president J.A. McCrea, its first meeting was held on the evening of Oct. 3 1859. By Christmas, fifty people had sworn to uphold the six month abstinence pledge, as the Dashaways ranks continued to swell.  Many members may have been attracted by the services the Dashaways offered to its members:

The Association opened a reading room on Wharf Street which offered the latest newspapers and periodicals, chess and other games, to members and their friends…The Victoria chapter also broadened its appeal to the community by adding a gymnasium to its reading room. For an initiation fee of one [dollar] members could enjoy “the privileges of letting liquor alone, reading a good assortment of papers, and tumbling to [their] heart[‘s] content on the bars.”

The Dashaways soon became well known and popular throughout the province. The New Westminster Times enthusiastically stated that the Dashaways had rescued many “unfortunates” from the very  “jaws of destruction”. By this time, the society had grown to a remarkable size of 5000 members in California. However, the meteoric success of the Dashaways were short lived.

Less than two years after arrival in Victoria they made their last notice in the Colonist, with the announcement that a second branch of the San Francisco association was being formed here. This would indicate that the first chapter had fallen by the wayside(or off the wagon!)-a sad reflection on our forefathers!

Photo credit:http://www.loc.gov/pictures/item/2005680428/resource/ppmsca.08562/?sid=45c5ac159d2a760bd369ad66f20eaf5f

The Union Club of British Columbia Pillar of Victoria High Society

The Union Club of British Columbia

The Union Club in Victoria is situated on Gordon street in the heart of downtown Victoria. Renowned for its strict and stuffy quintessentially British conservative convictions, the club’s membership has traditionally been the domain of only the most well heeled, gentle men of the community. The following is an excerpt from the official history of the Union Club of British Columbia, that was published in the Islander Article “Union Club Presidents…array of notable citizens”.

The old-fashioned clubman had few interests and what he did have were of a comparatively narrow kind. His whole life was centered in his club, which often to him seemed the very center and pivot of the universe. He fought strenuously against change and improvement.

The introduction of electric light, for instance, was bitterly opposed; likewise the telephone, which to him appeared to introduce mercantile outposts into the heart of clubland. He was usually a man of private means and was an intolerable snob. To him, men of commerce were not considered gentlemen and consequently must be kept at bat at all costs.

It has always been the contention that a private club is identical to a man’s private home-it is, in fact his home-and what goes on within its walls is the concern of nobody but the members. This policy has been honoured to the present day and will be as long as there are clubs.

The union club is definitely another fascinating remnant of British Columbia’s colonial legacy.

“What made Amor de Cosmos Tick?”

Amor de Cosmos 1874

 

Amor de Cosmos(or William Alexander Smith), founding editor of Victoria’s first newspaper the British Colonist and second premier of British Columbia, was well known by many British Columbians during his own lifetime and remains so to this day. This article by Islander writer Leonard W. Myers,  provides some interesting snapshots of de Cosmo’s quirky, fascinating life and personality. 

That Amor de Cosmos was a different breed of colonial political animal can hardly be denied. Even his name, translated as Lover of the Universe caused not a few eyebrows to be raised and gave rise to suggestions that he make it Amor Muggins Cosmos or Caesar Cosmos…a new personality with the unusual name of Amor de Cosmos burst like a comet burst like a comet upon his arrival in the British Crown Colony of Vancouver’s Island and its staid, reactionary colonial political scene. And then the fun began…before long the self-styled crusader, reformer and newspaper publisher de Cosmos was in the thick of it and the fur began to fly 

de Cosmos’s strong opinions and clearly stated ill will toward certain aspects of the colonial establishment in Victoria quickly put him at odds with many of the government officials and colonial bureaucrats of the day. In one of his editorials, he lashed out against the governor of the colony, Sir James Douglas “The man who will not ask Her Majesty’s Government to remove Governor Douglas is a traitor to his country and unworthy of her protection-and blind to his own interests…” As a result of statements like these, he was often subject to physical abuse in the rough and tumble streets of downtown Victoria. When he was out walking, he had to use his cane to fend off attacks from his many adversaries. His confrontational nature also got him into trouble in the government’s house of assembly on a number of occasions. During one altercation 

physical jousting between Amor de Cosmos and Doctor Ash…[broke out] after a heated exchange in the house. Venturing outside, the exchange of blows began, with de Cosmos being thrown off a bridge, but not before inflicting a few bloody injuries to the head of his adversary 

de Cosmos’s fervent arguments and fiery editorials which damned the colonial regime were eventually effective. In his life time he was able to see the two colonies of Vancouver Island and the mainland into a single body, as well as the Province of British Columbia’s eventual entry in to Canadian Confederation in 1871.Despite his eccentricities, De Cosmos has managed to leave a lasting legacy, and is one of the Province’s most important and interesting political figures.