the happiness and great consolation of meeting in these distant parts,
two respectable Canadian priests--the Rev. Mr. Blanchet, grand vicar
of all the countries west of the mountains claimed by the British
crown, and the Rev. Mr. Demers. They are laboring in these regions for
the same object that we are trying to accomplish in the Rocky
Mountains. The kindness and benevolence with which these Reverend
gentlemen received me are proofs of the pure zeal which actuates them
for the salvation of these savages. They assured me that immense good
might be done in the extensive regions that border on the Pacific, if
a greater number of Missionaries, with means at their command, were
stationed in these regions; and they urged me very strongly to obtain
from my Superiors some of our Fathers. I will try to give you in my
next some extracts from the letters of these Missionaries, which will
make the country known to you, its extent, and the progress of their
mission. The Governor of the Honorable Company of Hudson Bay, Dr.
McLaughlin, who resides at Fort Vancouver, after having given me every
possible proof of interest, as a good Catholic, advised me to do every
thing in my power to gratify the wishes of the Canadian Missionaries.
His principal reason is, that if Catholicity was rapidly planted in
these tracts where civilization begins to dawn, it would be more
quickly introduced thence into the interior. Already a host of
ministers have overrun a part of the country, and have settled
wherever they may derive [CCXXI] some advantages for the privations
their philanthropy imposes on them. Such is the state of these regions
of the new world, as yet so little known: you perceive that our
prospects are by no means discouraging. Permit me therefore to repeat
the great principle you have so often recommended to me, and which I
have not forgotten: "Courage and confidence in God!" With the mercy of
God, the church of Jesus Christ may soon have the consolation of
seeing her standard planted in these distant lands on the ruins of
idolatry and of the darkest superstition. Pray then that the Lord of
such a rich harvest may send us numerous fellow laborers; for in so
extensive a field we are but five, and beset with so many dangers,
that at the dawn of day we have often reason to doubt whether we will
live to see the sun go down. It is not that we have any thing to fear
from the climate; far from it--for, if here death came only by
sickness, we might indeed count upon many years, but water, fire, and
the bow, often hurry their victims off when least expected. Of a
hundred men who inhabit this country, there are not ten who do not die
by some or other fatal accident. The afternoon of the 30th June I
resumed my place in one of the barges of the English Company, and took
my leave of the worthy and respectable Governor.--To my great joy I
found that the Rev. Mr. Demers was one of the passengers, being about
to undertake an apostolic excursion among the different tribes of New
Caledonia, who, according to the accounts of several Canadian
travellers, were most anxious to see a Blackgown, and hear the word of
God. The wind being favorable, the sails of the barge were unfurled
and the sailors plying their oars at the same time, the 11th of July
saw us landed safely at Fort Wallawalla. The next day I parted, with
many regrets, from my esteemed friends, Rev. Mr. Demers, and Mr.
[CCXXII] Ogden. Accompanied only by my interpreter, we continued our
land route to the 19th, through woods and immense plains. The high
plains which separate the waters of the Snake river from those of the
Spokan, offer some natural curiosities. I fancied myself in the
vicinity of several fortified cities, surrounded by walls and small
forts, scattered in different directions. The pillars are regular
pentagons, from two to four feet in diameter, erect, joined together,
forming a wall from forty to eighty feet high, and extending several
miles in the form of squares and triangles, detached from one another,
and in different directions.[282] On our road we met some Pierced
Noses, and a small band of Spokanes, who accosted us with many
demonstrations of friendship, and although very poor, offered us more
salmon than we could carry. The Pointed Hearts (a tribe which shall
ever be dear to me) came to meet us, and great was the joy on both
sides, on beholding one another again. They had strictly observed all
the rules I had laid down for them at my first visit. They accompanied
me for three days, to the very limits of their territory. We then
planted a cross on the summit of a high mountain, covered with snow,
and after the example of the Flat Heads, all the people consecrated
themselves inviolably to the service of God. We remained there that
night. The next morning, after reciting our prayers in common, and
giving them a long exhortation, we bade them farewell. The 20th I
continued my journey over terrific mountains, steep rocks, and through
apparently impenetrable forests. I could scarcely believe that any
human being had ever preceded us over such a road. At the end of four
days' journey, replete with fatigue and difficulties, we reached the
borders of the Bitter Root river, and on the evening of the 27th I had
the happiness of arriving safely at St. [CCXXIII] Mary's, and of
finding my dear brethren in good health.--The Flat Heads, accompanied
by Father Point, had left the village ten days before, to procure
provisions. A few had remained to guard the camp, and their families
awaited my return. The 29th, I started to rejoin the Flat Heads on the
Missouri river. We ascended the Bitter Root to its source, and the 1st
of August, having clambered up a high mountain, we planted a cross on
its very summit, near a beautiful spring, one of the sources of the
Missouri.[283] The next day, after a forced march, we joined the camp
where we had such a budget of news to open, so many interesting facts
to communicate to each other, that we sat up a greater part of the
night. The Rev. Father Point and myself, accompanied our dear
neophytes, who to obtain their daily bread, are obliged to hunt the
buffalo, even over the lands of their most inveterate enemies, the
Black Feet. On the 15th of August, the feast of the Assumption, (the
same on which this letter is dated) I offered up the sacrifice of the
Mass, in a noble plain, watered by one of the three streams that form
the head waters of the Missouri, to thank God for all the blessings He
had bestowed on us during this last year. I had the consolation of
seeing fifty Flat Heads approach the holy table in so humble, modest
and devout a manner, that to my, perhaps partial eye, they resembled
angels more than men. On the same day I determined, for the interest
of this mission, which seems so absolutely to require it, to traverse
for the fourth time the dangerous American desert. If heaven preserves
me, (for I have to travel through a region infested by thousands of
hostile savages) I will send you the account of this last
journey.--You see then, Rev. Father, that in these deserts we must
more than ever keep our souls prepared to render the fearful account,
in consequence of the perils that surround us; and [CCXXIV] as it
would be desirable that we could be replaced immediately, in case of
any accident occurring--again I say to you, pray that the Lord may
send us fellow laborers. "Rogate ergo Dominum messis ut mittat
operarios in messem suam." And thousands of souls, who would otherwise
be lost, will bless you one day in eternity. Rev. Father Point has
expressed a desire to be sent amongst the Blackfeet. Until they are
willing to listen to the word of God, which I think will be before
long, he intends to preach the gospel to the Pointed Hearts and the
neighboring tribes. I trust we shall be able to make as cheering a
report of these as we have already done of our first neophytes. I have
found them all in the best dispositions. The Rev. Father Mengarini
remains with the Flatheads and Pends d'oreilles. On my first journey,
in the autumn of 1841, which ended at Fort Colville, I baptized 190
persons of the Kalispel tribe. On my visit, last spring, to the
various distant tribes, (of which I have just finished giving you the
account) I had the consolation of baptizing 418 persons, 60 of whom
were of the Pends d'oreille tribe of the great lake; 82 of the Kœtnays
or Skalzi; 100 of the Pointed Hearts; 56 of the Shuyelpi; 106 of the
Okenakanes, and 14 in the Okenakanes and Wallawalla Forts.--These,
with 500 baptized last year, in different parts of the country, mostly
amongst the Flat Heads and Kalispels, and 196 that I baptized on
Christmas day, at St. Mary's, with the 350 baptized by Rev. Fathers
Mengarini and Point, make a total of 1654 souls, wrested from the
power of the devil. For what the Scripture calls the "spirit of the
world" has not wherewith to introduce itself amongst them. These poor
people find their happiness even in this world in the constant
practice of their Christian duties. We may almost say of them, that
all who are baptized are saved.--[CCXXV] Since God has inspired you
with a zealous desire to second the views of the Association for the
Propagation of the Faith, entreat those pious persons to whom you may
communicate your designs, to redouble their prayers in our behalf. I
conclude by beseeching you earnestly to remember me frequently and
fervently in the Holy Sacrifice.
I remain, very Rev. and dear Father,
Your affectionate servant
and brother in Christ,
P. J. DE SMET, S.J.
FOOTNOTES:
[246] Madison River is one of the three upper branches of the
Missouri. Rising in Yellowstone Park, it is formed by the junction of
Gibbon and Firehole rivers, and at first flows north through a
mountainous and rocky country; but in its lower reaches courses
through a fertile valley.--ED.
[247] Fort Colville was a Hudson's Bay Company post, built in 1825 to
supersede the fort at Spokane, which was too far inland for convenient
access. The site was at Kettle Falls on the east bank of the stream
(see Alexander Ross, _Fur Hunters_, ii, p. 162), the post being named
for the London governor of the company, Eden Colville. The fort became
an important station on the route of the Columbia brigade; here
accounts for the district were made up, and the dignitaries of the
company entertained. Gov. George Simpson had been at Fort Colville in
the summer before De Smet's visit, when Archibald Macdonald was the
factor in charge. This post was maintained some time after the
Americans acquired the Oregon Territory, but about 1857 it was removed
north of the international boundary line. In 1859 the United States
government built a military post called Fort Colville some miles east
of the old fur-trading stockade, near the present town of Colville,
Washington. The neighboring Indians having become peaceful, the fort
is no longer garrisoned.--ED.
[248] This affluent of the Bitterroot from the west was the one
followed by the Lewis and Clark expedition, in their route across the
Bitterroot mountain divide. Those explorers named it Traveller's Rest
Creek; it is now known as the Lolo Fork of the Bitterroot. An affluent
of Missoula River, some distance further down, has now taken the name
that De Smet first applied to the Lolo Fork.--ED.
[249] Hell Gate, for which see _ante_, p. 269, note 139.--ED.
[250] The carcajou or wolverine (_Gulo luscus_).--ED.
[251] The route usually taken by the Indians did not follow the main
branch of the river, but crossed the divide between the Missoula and
Jocko rivers, coming down into the valley of the Flathead, and
proceeding along that to its outlet into Clark's Fork. The two streams
named for the saints were the main Flathead and Jocko rivers, which
unite in the prairie described by De Smet. There were a number of small
prairies in the vicinity, known as Camas from the abundance of that root
(_Camas esculenta_). The better-known Camas Prairie was twenty miles
below the mouth of the Jocko; the one mentioned by De Smet was
apparently higher up, near the divide of the two rivers. These should
all be distinguished from the Camas Prairie (Quamash Flats) of Lewis and
Clark, which lay west of the Bitterroot Mountains.--ED.
[252] The Kalispel are the same tribe as the Pend d'Oreille, see
_ante_, p. 141, note 8.--ED.
[253] During the day (as described in Chittenden and Richardson, _De
Smet_, i, p. 347), the father had passed Camas Prairie and advanced
through Horse Plain at the junction of Flathead and Clark's Fork.--ED.
[254] Doubtless intended for oxide of iron.--ED.
[255] In _Explorations for a Pacific Railway, 1853-53_ (_Senate Ex.
Docs._, 35 Cong., 2 sess., vol. xviii, p. 91) the valley is thus
described: "The next sixty-five miles along the valley of Clark's Fork
is over a difficult trail, there being places where the sharp rocks
injured the animals;" again, "The valley is wide, arable, and inviting
for settlement, although rather heavily wooded."--ED.
[256] Lake Pend d'Oreille, in Kootenai County, Idaho, is one of the
most picturesque bodies of fresh water in the Western states. It is
irregular in shape, about sixty miles long, and from three to fifteen
in breadth, with a shore line of nearly five hundred miles. It was
probably, first of white men, visited by trappers and traders of the
Hudson's Bay Company. It is now crossed by the Northern Pacific
Railway, and steamers ply upon its waters.--ED.
[257] This is the Oregon cedar (_Thuya gigantea_), which attains great
size and is widely diffused on the trans-Rocky region.--ED.
[258] The original French text of the letter describing this journey
will be found in _Voyages aux Montagnes Rocheuses_ (Chittenden and
Richardson, _De Smet_, i, pp. 354-358); it gives additional
information regarding the remainder of the journey. Having arrived at
Lake Pend d'Oreille on November 1, the traveller was three days
passing the traverse; November 13 a high mountain was crossed, and by
pushing ahead, one more long day's journey brought him to Fort
Colville, where he was hospitably entertained by the Hudson's Bay
factor. The return journey was without incident.--ED.
[259] Montmartre is the highest point in the city of Paris, three
hundred and thirty feet above the Seine, and dominates the entire city.
In recent years a large church has been built upon its summit.--ED.
[260] Victor, hereditary chief of the Flatheads, succeeded Paul (or Big
Face) in that office, which he retained with dignity and ability until
his death in 1870, when he was in turn succeeded by his son Charlot. He
was a consistent friend of the whites, many of the early pioneers of
Montana testifying to his kindness and integrity. His wife Agnes
remembered the coming of Lewis and Clark to their country; see O. D.
Wheeler, _On the Trail of Lewis and Clark_ (New York), ii, p. 65.--ED.
[261] For Horse Prairie (plain) see _ante_, p. 336, note 172. For the
Kutenai see Ross's _Oregon Settlers_, in our volume vii, p. 211, note
73. In addition, note that the Kutenai (also called Skalzi) are a
distinct linguistic stock, known as Kitunahan. Their habitat was
chiefly in British territory; but because of alliance with the
Flathead and other Salishan tribes they frequently wandered southward.
A few are still on the Flathead reservation in Montana; but about five
hundred and fifty frequent the Kutenai agency in British Columbia.
They are nearly all Catholics.--ED.
[262] Flathead Lake is a broadening of the river of that name, and
lies northeast of the present Flathead reservation. It is about
twenty-eight miles long, with an average breadth of ten, and is
studded with beautiful islands.--ED.
[263] This hot spring is in the eastern part of the Flathead
reservation, and by a small creek discharges into the Little
Bitterroot River, an affluent of the Flathead.--ED.
[264] For this lake see our volume vii, p. 211, note 75. Father de Smet
crossed the mountains from Missoula Valley by the route now followed by
the Northern Pacific Railway along the stream which he had christened
St. Regis Borgia, through St. Regis Pass, coming out upon the headwaters
of Cœur d'Alène River, which he followed to the lake of that name.--ED.
[265] The mission founded by Father Point in November, 1842, known as
the Sacred Heart, was successful. The site was first upon St. Joseph
River, a feeder of Cœur d'Alène Lake; but in 1846 it was removed to Cœur
d'Alène River, at the present Cataldo. There the first church was built
by the neophytes in 1853, after designs by Father Ravalli; it is still a
landmark of the region. The tribesmen had been taught agriculture, and
lived chiefly in log houses; but the soil being sterile, the mission was
again removed to the upper waters of Haugman's Creek, in Idaho, where
the Cœur d'Alène still reside upon their reservation.--ED.
[266] Spokane River rises in Cœur d'Alène Lake and flows almost directly
to the Falls, thence northwest to its embouchment into the Columbia. It
is about two hundred feet wide at the mouth and throughout its entire
length is broken by falls and rapids, furnishing water power of great
value, its total decline being a hundred and thirty feet. An early
fur-trade fort known as Spokane Post stood near the present city of that
name, but about 1824 was abandoned for Colville. See Franchère's
_Narrative_, in our volume vi, p. 277, note 85.--ED.
[267] Father de Smet here refers to the cliffs and rapids on Clark's
Fork, about fifteen miles above Lake Pend d'Oreille; they are still
known as "The Cabinets." The water rushes through a gorge, between
cliffs over a hundred feet high.--ED.
[268] This mission was located at the mouth of Chamokane (Tskimakain)
Creek, on what is known as Walker's Prairie about forty miles
northwest of Spokane, and the borders of the present Spokane
reservation. It was a station of the American Commissioners founded
March 20, 1839, by two missionaries who had visited the spot the
previous autumn and erected log-huts on the site.
Rev. Elkanah Walker was born in Maine in 1805. Educated at Bangor
Theological Seminary he had first intended to go as a missionary to
Africa; but recruits being needed for the Oregon mission, he
volunteered, and in 1838 came out with his wife, Mary Richardson
Walker. They labored among the Spokan with considerable success--in
1841 printing a primer in that language--until the Whitman massacre
(1847). Their Indians requested them to stay and promised them
protection; but the government sent a military escort to take them to
the settlements. There Walker bought land at Forest Grove, in the
Willamette Valley, where he died in 1877.
Rev. Cushing Eells was born in Massachusetts in 1810. Graduated at
Williams College, he married Myra Fairbank in the spring of 1838, and
with her left immediately for the Oregon mission. Living to old age,
the pioneer missionary was known throughout the West, his character
revered by all. He gave over fifty years of his life to missionary
service, in his later years being known as Father Eells. He was
instrumental in founding both Pacific University and Whitman College,
and travelled extensively in the work of building churches and
preaching. He frequently re-visited his Spokan protégés, the larger
portion of whom are now members of the Presbyterian church.--ED.
[269] For Rev. Samuel Parker see Townsend's _Narrative_, in our volume
xxi, p. 335, note 112. Parker thus describes this incident in his
_Journal of an Exploring Tour beyond the Rocky Mountains_ (Ithaca, N.
Y., 1838), pp. 275, 276: "One grave in the same village had a cross
standing over it, which was the only relic of the kind I saw, together
with this just named, during my travels in this country. But as I
viewed the cross of wood made by men's hands of no avail, to benefit
either the dead or the living, and far more likely to operate as a
salvo to a guilty conscience, or a stepping-stone to idolatry, than to
be understood in its spiritual sense to refer to a crucifixion of our
sins, I took this, which the Indians had prepared, and broke it to
pieces. I then told them we place a stone at the head and foot of the
grave only to mark the place; and without a murmur they cheerfully
acquiesced, and adopted our custom."--ED.
[270] Modeste Demers was born near Quebec in 1808; educated at Quebec
Seminary he was ordained in 1836, and the same year started for Red
River. Thence he went overland with the Hudson's Bay brigade in 1838,
arriving in Vancouver in the autumn of that year with Father Blanchet.
In 1839 he visited New Caledonia, and in 1842 was detailed to found
missions among the tribesmen, and to instruct the half-breeds at the
forts. He labored chiefly in New Caledonia until 1847, then being
consecrated bishop of Vancouver. He continued in this field of labor
until his death at Victoria in 1871.--ED.
[271] The Okinagan Indians are of the Salishan family, although some
authorities class them with the Shushwaps of British Columbia. They
formed a considerable confederacy of allied tribes, extending along
the river valley of their name, and including the bands of the
Similkameen River. A trading post was early erected among them, for
which see Franchère's _Narrative_, in our volume vi, p. 260, note 71.
Alexander Ross, who married an Okinagan woman, and lived among them
for many years, is the chief authority upon their manners and customs.
See Ross's _Oregon Settlers_, in our volume vii, chapters xviii to
xxi. The Okinagan are now tributary to Colville agency, and number
about five hundred and fifty, most of whom are Catholics.--ED.
[272] The country between Fort Colville and Okanagan has been but
imperfectly charted. It is about sixty miles in a direct line through
the Colville Indian reservation.--ED.
[273] A small lake called Karamip is found on modern maps near the
head of Sanpoil River.--ED.
[274] Lake Okanagan in British Columbia is about sixty miles in length
and the source of the river of that name. It would be a long and
difficult journey to return thence to Fort Colville in three days; so
that De Smet's rendezvous with the Indians was possibly at some
smaller interior lake, entitled by him Lake Okanagan because he met
that tribe upon its shores.--ED.
[275] The Cœur d'Alène.--ED.
[276] See Thomas W. Symons, "Report of an Examination of the Upper
Columbia River," _Senate Ex. Docs._, 47 Cong., 1 sess., No. 186.--ED.
[277] See brief biographical sketch of Ogden in Townsend's
_Narrative_, our volume xxi, p. 314, note 99.--ED.
[278] For detailed descriptions of the Great Dalles of the Columbia,
see _Original Journals of the Lewis and Clark Expedition_, iii, pp.
151-159; Franchère's _Narrative_, in our volume vi, p. 337; and Ross's
_Oregon Settlers_, our volume vii, pp. 130, 131--ED.
[279] What are technically known as the Little Dalles of the Columbia
lie above Fort Colville. The description would appear to apply to the
present Whirlpool Rapids, just below Kalichen Falls, about twenty
miles above Okanagan River. The entire stretch from the Nespelin River
west, is a long series of difficult rapids and riffles. See "Report"
cited _ante_, p. 373, note 195.--ED.
[280] For Fort Walla Walla, a Hudson's Bay post, see Townsend's
_Narrative_, in our volume xxi, p. 278, note 73.--ED.
[281] Of these Indian tribes the Chaudière, Okinagan, Sanpoil
(Cingpoils), have been described _ante_, in notes 162, 190, 161; for
the Walla Walla and Cayuse see our volume vii, p. 137, note 37; for
the Nez Percés (Pierced Noses), volume vi, p. 340, note 145; for the
Indians of the Dalles, volume vii, p. 129, note 31; the Chinook
(Schinooks), volume vi, p. 240, note 40; for Clatsop (Classops),
volume vi, p. 239, note 39. The Attayes were probably the Yakima, an
important Shahaptian tribe in the valley of that river; one branch of
the tribe was called Atanum, and a Catholic mission by that name was
in later years established among them.--ED.
[282] Part of the Great Plain of the Columbia, broken by many fantastic
shapes of the volcanic underlying rock. Most notable of these is the
Grand Coulée, which, however, De Smet did not cross, for it lies north
of Spokane River. He probably took the trail afterwards developed into a
part of the Mullan road, from Great Falls of Missouri to Walla Walla.
From the land of the Cœur d'Alène he returned along the route by which
he had come out--the St. Regis Pass and river St. Regis Borgia.--ED.
[283] This was the route followed by Clark on his return journey in
1806--through Gibbon's Pass, and down the upper waters of Big Hole (or
Wisdom) River, an affluent of the Jefferson.--ED.
LETTER XIV
St. Mary, June 28th, 1842.
Rev. Father:
Thanks be to God, our hopes have at length begun to be realized; the
tender blossom has been succeeded by precious fruit, daily more and
more visible in our colony; the chief and people, by their truly
edifying conduct, give us already the sweetest consolation. Pentecost
was for us and for our beloved neophytes a day of blessings, of holy
exultation. Eighty of them enjoyed the happiness of partaking for the
first time of the bread of Angels. Their assiduity in assisting during
a month at the instructions we gave them, three times a day, had
assured us of their zeal and favor; but a retreat of three days,
which served as a more immediate preparation, contributed still more
to convince us of their sincerity. From an early hour in the morning
repeated discharges of musketry announced afar the arrival of the
great, the glorious day. At the first sound of the bell a crowd of
savages hurried towards our church. One of our Fathers, in a surplice
and stole, preceded by three choristers, one of whom bore aloft the
banner of the Sacred Heart of Jesus, went out to receive them, and
conduct them in procession, and to the sound of joyous canticles, into
the Temple of the Lord. What piety--what religious recollection,
amidst that throng! They observed a strict silence, but at the same
time the joy and gladness that filled their hearts, shone on their
happy countenances. The ardent love which already animated [CCXXVII]
these innocent hearts, was inflamed afresh by the fervent aspirations
to the adorable Sacrament, which were recited aloud by one of our
Fathers, who also intermingled occasionally some stanzas of canticles.
The tender devotion, and the profound faith with which these Indians
received their God, really edified and affected us. That morning at 11
o'clock they renewed their baptismal vows, and in the afternoon they
made the solemn consecration of their hearts to the Blessed Virgin,
the tutelar patroness of this place.--May these pious sentiments which
the true religion alone could inspire, be preserved amongst our dear
children. We hope for their continuance, and what increases our hope
is, that at the time of this solemnity, about one hundred and twenty
persons approached the tribunal of penance, and since that truly
memorable occasion, we have from thirty to forty communions, and from
fifty to sixty confessions every Sunday.
The feast of Corpus Christi was solemnized by another ceremony not less
touching, and calculated to perpetuate the gratitude and devotion of our
pious Indians towards our amiable Queen. This was the solemn erection
of a statue to the Blessed Virgin, in memory of her apparition to little
Paul. The following is a brief account of the ceremony. From the
entrance of our chapel to the spot where little Paul received such a
special favor--the avenue was simply the green sward, the length of
which on both sides was bordered by garlands, hung in
festoons--triumphal arches, gracefully arranged, arose at regular
distances. At the end of the avenue, and in the middle of a kind of
repository, stood the pedestal, which was destined to receive the
statue. The hour specified having struck, the procession issued from the
chapel in this order. At the head was borne aloft the banner of the
Sacred Heart [CCXXVIII] followed closely by little Paul carrying the
statue and accompanied by two choristers, who profusely strewed the way
with flowers. Then came the two Fathers, one vested in a cope, and the
other in a surplice.--Finally the march was closed by the chiefs and all
the members of the colony emulating each other in their zeal to pay
their tribute of thanksgiving and praise to their blessed Mother. When
they reached the spot one of our Fathers, in a short exhortation, in
which he reminded them of the signal prodigy and assistance of the Queen
of Heaven, encouraged our dear neophytes to sentiments of confidence in
the protection of Mary. After this address and the singing of the Litany
of the Blessed Virgin, the procession returned in the same order to the
church. Oh! how ardently we desired that all the friends of our holy
religion could have witnessed the devotion and recollection of these new
children of Mary. It was also our intention not to dismiss them until we
had given them the Benediction of the Blessed Sacrament, but
unfortunately not possessing a Remonstrance we were obliged to defer
this beautiful ceremony until the Feast of the Sacred Heart of Jesus. At
that time the Sacred Host was carried in solemn procession, and since
then each Sunday after Vespers, the faithful enjoy the happiness of
receiving the Benediction.
May the blessing of God really descend upon us and our colony. We hope
for it through the assistance of your prayers and those of all our
friends.
I remain, Rev. Father,
Your very humble friend and servant,
GREG. MENGARINI, S.J.
LETTER XV
Fort Vancouver, 28th September, 1841.
Reverend Father:
Blessed be the Divine Providence of the all-powerful God who has
protected, preserved and restored you safely to your dear neophytes.
I congratulate the country upon the inestimable treasure it possesses by
the arrival and establishment therein of the members of the Society of
Jesus. Be so kind as to express to the Reverend Fathers and Brothers my
profound veneration and respect for them. I beg of God to bless your
labours and to continue your successful efforts. In a few years you will
enjoy the glory and consolation of beholding through your means all the
savages residing on the head waters of the Columbia, ranging themselves
under the standard of the Cross. I do not doubt but that our excellent
governor, Dr. McLaughlin, will give you all the assistance in his power.
It is very fortunate for our holy religion, that this noble-hearted man
should be at the head of the affairs of the honorable Hudson Bay
Company, west of the Rocky Mountains. He protected it before our arrival
in these regions. He still gives it his support by word and example, and
many favors. As we are in the same country, aiming at the same end,
namely, the triumph of the holy Catholic faith throughout this vast
territory, the Rev. Mr. Demers and myself will always take the most
lively interest in your welfare and progress, and we are [CCXXX]
convinced that, whatever concerns us will equally interest you. The
following is an account of our present situation:
The Catholic establishment of Wallamette consists of nearly 80
families. The one at Cowlitz of only five,--twenty-two at Nez-quale on
Puget-sound, which is from 25 to 30 leagues above Cowlitz.[284]
Besides these stations we visit from time to time, the nearest Forts
where the Catholics in the service of the Hudson Bay Company reside.
This is what takes up almost all our time. We are much in want of lay
brothers and nuns, of school masters and mistresses. We have to attend
to every spiritual as well as temporal affair, which is a great burden
to us. The wives of the Canadians, taken from every quarter of the
country, cause throughout the families a diversity of languages. They
speak almost generally a rude jargon of which we can scarcely make any
use in our public instructions--hence proceed the obstacles to our
progress,--we go along slowly. We are obliged to teach them French and
their catechism together, which occasions much delay. We are really
overwhelmed with business. The savages apply to us from all sides.
Some of them are indifferent, and we have not time to instruct them.
We make them, occasionally, hasty visits, and baptize the children and
the adults who happen to be in danger of death. But we have no time to
learn their languages, and until now have been without an interpreter
to translate the prayers we wish them to learn. It is only lately that
I have succeeded in translating them into the Tchinoux language. Our
difficulties are greatly increased by this variety of languages; each
of the following tribes has a different dialect: The Kalapouyas,
towards the head waters of the Wallamette,[285] the Tchinoux of the
Columbia river; the Kaijous from Walla-walla; the Pierced Noses,
Okanakanes, Flat Heads, Snakes, Cowlitz, the [CCXXXI] Klickatates from
the interior, north of Vancouver;[286] the Tcheheles, to the north of
the mouth of the Columbia river; the Nezquales,[287] and those from
the interior or of the Puget sound Bay, those of the Travers river,
the Khalams[288] of the above mentioned bay, those of Vancouver
Island, and those from the northern posts on the sea shore, and from
the interior of the part of the country watered by the tributary
streams of the Travers river, all have their different languages.
Such are the difficulties we have daily to overcome. Our hearts bleed
at the sight of so many souls who are lost under our eyes, without our
being able to carry to them the word of Life. Moreover, our temporal
resources are limited. We are but two, and our trunks did not arrive
last spring by the vessel belonging to the honorable Hudson Bay
Company. We have exhausted our means. The savages, women and children,
ask us in vain for Rosaries. We have no more Catechisms of the diocese
left to distribute among them; no English Prayer Books for the
Catholic Irish; no controversial books to lend. Heaven appears to be
deaf to our prayers, supplications and most ardent wishes. You can
judge of our situation and how much we are to be pitied. We are in the
mean time surrounded by sects who are using all their efforts to
scatter every where the poisonous seeds of error, and who try to
paralyze the little good we may effect.
The Methodists are, first, at Wallamette, which is about eight miles
from my establishment; second, near the Klatraps, south of the mouth
of the Columbia river; third, at Nez Quali, or Puget-sound; fourth, at
the Great Dalles, south of Walla walla; and fifth, at the Wallamette
Falls.[289] The Presbyterian Missions are at Wallawalla, as you
approach Colville.[290] In the midst of so many adversaries we try to
keep our ground firmly; to increase our numbers, [CCXXXII] and to
visit various parts, particularly where the danger is most pressing.
We also endeavor to anticipate the others, and to inculcate the
Catholic principles in those places where error has not as yet found a
footing, or even to arrest the progress of evil, to dry it up at its
source. The conflict has been violent, but the savages now begin to
open their eyes as to who are the real ministers of Jesus Christ.
Heaven declares itself in our favor. If we had a priest to hold a
permanent station amongst the savages, the country would be ours in
two years. The Methodist Missions are failing rapidly; they are losing
their credit and the little influence they possessed. By the grace of
God, our cause has prevailed at Wallamette. This spring, Mr. Demers
withdrew from the Methodists a whole village of savages, situate at
the foot of the Wallamette Falls. Mr. Demers also visited the
Schinouks [Chinook], below the Columbia river. They are well disposed
towards Catholicity. I have just arrived from Cascades, which is
eighteen leagues from Vancouver. The savages at this place had
resisted all the insinuations of a pretended Minister.[291] It was my
first mission, and only lasted ten days. They learned in that time
the sign of the cross, the offering of their hearts to God, the Lord's
Prayer, the Angelical Salutation, the Apostles' Creed, the ten
Commandments, and those of the Church. I intend to revisit them soon,
near Vancouver, and to baptize a considerable number. Rev. Mr. Demers
has been absent these two months, on a visit to the savages at the Bay
of Puget-sound, who have long since besought him to come amongst them.
I have not been able to visit since the month of May, my catechumens
at Flackimar, a village whose people were converted last spring, and
who had turned a deaf ear to a Mr. Waller,[292] who is established at
Wallamette. Judge then, sir, how great are our labors, and how much it
would advance our [CCXXXIII] mutual interest, were you to send hither
one of your Rev. Fathers, with one of the three lay brothers. In my
opinion, it is on this spot that we must seek to establish our holy
religion. It is here that we should have a college, convent, and
schools. It is here that one day a successor of the Apostles will come
from some part of the world to settle, and provide for the spiritual
necessities of this vast region, which, moreover, promises such an
abundant harvest.--Here is the field of battle, where we must in the
first place gain the victory. It is here that we must establish a
beautiful mission. From the lower stations the Missionaries and Rev.
Fathers could go forth in all directions to supply the distant
stations, and announce the word of God to the infidels still plunged
in darkness and the shadows of death. If your plans should not permit
you to change the place of your establishment, at least take into
consideration the need in which we stand of a Rev. Father, and of a
lay brother, to succor us in our necessities. By the latest dates from
the Sandwich Islands, I am informed that the Rev. Mr. Chochure had
arrived there, accompanied by three priests, the Rev. Mr. Walsh making
the fourth.[293] A large Catholic Church it was hoped would have been
ready last autumn for the celebration of the Holy Mysteries. The
natives were embracing our everlasting faith in great numbers, and the
meeting houses were almost abandoned.
The Bishop of Juliopolis, stationed at Red River,[294] writes to me
that the savages dwelling near the base of the eastern part of the
Rocky Mountains have deputed to him a half blood who resides amongst
them, to obtain from his Grace a priest to instruct them. Rev. Mr.
Thibault is destined for this mission.
I remain, Rev. Father, yours,
F. N. BLANCHET.
FOOTNOTES:
[284] It was not the policy of the Hudson's Bay Company to encourage
settlements. Dr. McLoughlin, however, permitted some of the retired
servants of the company to settle at French Prairie (or Chemayway) in
the Willamette Valley. There, by 1830, a considerable group of farmers
were found, mostly of French-Canadian origin. Among the earliest
settlers were Louis Labonte, Etienne Lucier, and Joseph Gervais.
Fort Nisqually, on Puget Sound, four miles northeast of the mouth of
Nisqually River, was founded in 1833 as a fur-trading post. In 1838
the Puget Sound Agricultural Company was formed in London, most of its
members being Hudson's Bay Company men, in order to exploit the region
of the sound; consequently a considerable settlement grew up near the
fort.
In 1837 Simon Plomondeau was advised by Dr. McLoughlin to settle on
Cowlitz Prairie, in the valley of the river of that name. Soon one
Faincaut settled near him. In 1839 a large farm was surveyed by
Charles Ross, John Work, and James Douglas as a company settlement. It
grew but little until the advent of Americans in 1853-54.--ED.
[285] For the Kalapuya see our volume vii, p. 230, note 80.--ED.
[286] The Cowlitz were a numerous and powerful tribe of Salishan
stock, in the valley of the river of that name. They have now lost
their tribal identity, the remnant (there were about a hundred and
twenty-five in 1882) having lands allotted in severalty.
For the Klikatat, see Townsend's _Narrative_, in our volume xxi, p.
302, note 88. On their later history it may be noted that they
participated in the Yakima treaty of 1855, and are now one of the
consolidated tribes on Yakima reservation; a few, however, maintaining
themselves on White Salmon River.--ED.
[287] For the Chehalis consult our volume vi, p. 256, note 65.
The Nisqualli are a Salishan tribe on and in the vicinity of Nisqually
River. There are now but about a hundred and fifty of this tribe
surviving on the Puyallup reservation, Washington.--ED.
[288] The Skallam (Clallam), a tribe of Salishan origin, were first
met by whites along Admiralty Inlet. There are now about seven hundred
and fifty of these Indians extant, having allotments in severalty both
at Jamestown and Port Gamble.--ED.
[289] Methodist missions in Oregon were founded by Rev. Jason Lee, for
whom see Townsend's _Narrative_, in our volume xxi, p. 138, note 13. The
establishment in the Willamette Valley was the central one, and
consisted largely of an agricultural settlement with a school for Indian
children, that afterwards developed into Willamette University. It was
situated about eighteen miles above Champoeg, not far from Salem. The
second station at Clatsop (not Klatraps) Plains, south of Point Adams,
was founded by J. H. Frost, accompanied by Solomon Smith and Calvin
Tibbits, who had married Clatsop women. The families removed to this
point in February, 1841. Two years later Frost returned to the United
States, and J. L. Parrish took up the work. Little attempt was made at
this point to reach the Indians. The mission at Nisqually was begun in
1839. The following year, J. P. Richmond was stationed here; he returned
home after two years, whereupon the Nisqually mission was abandoned. The
Indian mission at the Dalles was begun in March, 1838, by Daniel Lee and
H. K. W. Perkins. It was conducted with varying success until 1845, when
the property was disposed of to the Presbyterians. The settlement at
Willamette Falls, made in 1840 by A. F. Waller, was chiefly a colonizing
experiment. In 1844 there were forty Methodists at this place.--ED.
[290] Father Blanchet here refers to the missions of Dr. Whitman at
Waiilatpu for the Cayuse, and that of H. H. Spaulding at Lapwai for
the Nez Percés. See Townsend's _Narrative_, in our volume xxi, p. 352,
note 125.--ED.
[291] Perkins at the Dalles mission (see _ante_, note 208) had attempted
to reach the Indians gathered at the Cascades. But Blanchet gained more
influence over these nations than the Protestant missionary, for the
natives were better pleased with the Catholic ceremonials.--ED.
[292] Probably intended for Clackamas, the name of a tribe upon the
river of the same designation, which empties into the Willamette at
the Falls.
A. F. Waller came to reinforce the Methodist mission in 1840, and was
sent to Willamette Falls. He had a legal controversy with Dr.
McLoughlin in relation to the title to land at this place. Waller
became a citizen of Oregon, acquired considerable property, and died
in Willamette Valley in 1872.--ED.
[293] A long struggle had occurred to secure the entrance of Catholic
missionaries to the Hawaiian Islands. The first priests, who came out in
1827, were soon expelled. Returning in 1836, after a long struggle all
were obliged to depart save Robert Walsh, an Irish priest, who was
permitted to remain, provided he would agree not to teach the natives.
In 1839 a French man-of-war threatened the government with a bombardment
and succeeded in wresting from them the promise of toleration for
Catholics; thereupon Etienne Rouchouse (Chochure), bishop of Nilopolis,
arrived in May, 1838, accompanied by two priests. The next year the
bishop returned to France for reinforcements; when on the outward voyage
the vessel foundered off Cape Horn, all on board perishing.--ED.
[294] In 1818 J. N. Provencher was dispatched from Quebec to minister
to the Red River settlers, and established a station at St. Boniface.
In 1822, he was consecrated bishop of Juliopolis, and remained at St.
Boniface until his death in 1853. His jurisdiction included Rupert's
Land and all the Northwest provinces, whither he sent out many
missionaries during his long episcopate.--ED.
LETTER XVI
University of St. Louis, 1st Nov. 1842.
Very Rev. Father:
In my last letter of August, I promised to write to you from St.
Louis, should I arrive safely in that city. Heaven has preserved me,
and here I am about to fulfil my promise. Leaving Rev. Father Point
and the Flat Head camp on the river Madison, I was accompanied by
twelve of our Indians. We travelled in three days, a distance of 150
miles, crossing two chains of mountains,[295] in a section of country
frequently visited by the Black Feet warriors, without, however,
meeting with any of these scalping savages. At the mouth of the
Twenty-five Yard River, a branch of the Yellow Stone, we found 250
huts, belonging to several nations, all friendly to us--the Flat
Heads, Kalispels, Pierced Noses, Kayuses, and Snakes. I spent three
days amongst them to exhort them to perseverance, and to make some
preparations for my long journey. The day of my departure, ten
neophytes presented themselves at my lodge to serve as my escort, and
to introduce me to the Crow tribe. On the evening of the second day we
were in the midst of this large and interesting tribe. The Crows had
perceived us from a distance; as we approached, some of them
recognised me, and at the cry of "the Blackgown! the Blackgown!" the
Crows, young and old, to the number of three thousand, came out of
their wigwams. On entering the village, a comical scene occurred, of
which they suddenly made me the principal personage. All the chiefs,
and [CCXXXV] about fifty of their warriors, hastened around me, and I
was literally assailed by them. Holding me by the gown, they drew me
in every direction, whilst a robust savage of gigantic stature,
seemed resolved to carry me off by main force. All spoke at the same
time, and appeared to be quarrelling, whilst I, the sole object of all
this contention, could not conceive what they were about. I remained
passive, not knowing whether I should laugh or be serious. The
interpreter soon came to my relief, and said that all this uproar was
but an excess of politeness and kindness towards me, as every one
wished to have the honor of lodging and entertaining the Blackgown.
With his advice I selected my host, upon which the others immediately
loosed their hold, and I followed the chief to his lodge, which was
the largest and best in the camp. The Crows did not tarry long before
they all gathered around me, and loaded me with marks of kindness. The
social calumet, emblem of savage brotherhood and union, went round
that evening so frequently, that it was scarcely ever extinguished. It
was accompanied with all the antics for which the Crows are so famous,
when they offer the calumet to the Great Spirit, to the four winds, to
the sun, fire, earth and water. These Indians are unquestionably the
most anxious to learn; the most inquisitive, ingenious, and polished
of all the savage tribes east of the mountains. They profess great
friendship and admiration for the whites. They asked me innumerable
questions; among others, they wished to know the number of the whites.
Count, I replied, the blades of grass upon your immense plains, and
you will know pretty nearly the number of the whites. They all smiled,
saying that the thing was impossible, but they understood my meaning.
And when I explained to them the vast extent of the "villages"
inhabited by white men (viz. New York, [CCXXXVI] Philadelphia, London,
Paris) the grand lodges (houses) built as near each other as the
fingers of my hand, and four or five piled up, one above the
other--(meaning the different stories of our dwellings;) when I told
them that some of these lodges (speaking of churches and towers) were
as high as mountains, and large enough to contain all the Crows
together; that in the grand lodge of the national council (the Capitol
at Washington) all the great chiefs of the whole world could smoke the
calumet at their ease; that the roads in these great villages were
always filled with passengers, who came and went more thickly than the
vast herds of buffalos that sometimes cover their beautiful plains;
when I explained to them the extraordinary celerity of those moving
lodges (the cars on the rail road) that leave far behind them the
swiftest horse, and which are drawn along by frightful machines, whose
repeated groanings re-echo far and wide, as they belch forth immense
volumes of fire and smoke; and next, those fire canoes, (steamboats)
which transport whole villages, with provisions, arms and baggage, in
a few days, from one country to another, crossing large lakes, (the
seas) ascending and descending the great rivers and streams; when I
told them that I had seen white men mounting up into the air (in
balloons) and flying with as much agility as the warrior eagle of
their mountains, then their astonishment was at its height; and all
placing their hands upon their mouths, sent forth at the same time,
one general cry of wonder. "The Master of life is great," said the
chief, "and the white men are His favorites." But what appeared to
interest them more than aught else, was prayer (religion;) to this
subject they listened with the strictest, undivided attention. They
told me that they had already heard of it, and they knew that this
prayer made men good and wise on earth, and insured [CCXXXVII] their
happiness in the future life. They begged me to permit the whole camp
to assemble, that they might hear for themselves the words of the
Great Spirit, of whom they had been told such wonders. Immediately
three United States flags were erected on the field, in the midst of
the camp, and three thousand savages, including the sick, who were
carried in skins, gathered around me. I knelt beneath the banner of
our country, my ten Flat Head neophytes by my side, and surrounded by
this multitude, eager to hear the glad tidings of the gospel of peace.
We began by intoning two canticles, after which I recited all the
prayers, which we interpreted to them: then again we sang canticles,
and I finished by explaining to them the Apostles' Creed and the ten
Commandments. They all appeared to be filled with joy, and declared it
was the happiest day of their lives. They begged me to have pity on
them--to remain among them and instruct them and their little children
in the knowledge, love and service of the Great Spirit. I promised
that a Blackgown should visit them, but on condition that the chiefs
would engage themselves to put a stop to the thievish practices so
common amongst them, and to oppose vigorously the corrupt morals of
their tribe. Believing me to be endowed with supernatural powers, they
had entreated me from the very commencement of our conversation, to
free them from the sickness that then desolated the camp, and to
supply them with plenty. I repeated to them on this occasion that the
Great Spirit alone could remove these evils--God, I said, listens to
the supplications of the good and pure of heart; of those who detest
their sins, and wish to devote themselves to His service--but He shuts
his ears to the prayers of those who violate His holy law. In His
anger, God had destroyed by fire, five infamous "villages" (Sodom,
Gomorrah, [CCXXXVIII] etc.) in consequence of their horrid
abominations--that the Crows walked in the ways of these wicked men,
consequently they could not complain if the Great Spirit seemed to
punish them by sickness, war and famine. They were themselves the
authors of all their calamities--and if they did not change their mode
of life very soon, they might expect to see their misfortunes increase
from day to day--while the most awful torments awaited them, and all
wicked men after their death. I assured them in fine that heaven would
be the reward of those who would repent of their evil deeds and
practice the religion of the Great Spirit.
The grand orator of the camp was the first to reply: "Black Gown,"
said he, "I understand you. You have said what is true. Your words
have passed from my ears into my heart--I wish all could comprehend
them." Whereon, addressing himself to the Crows, he repeated forcibly,
"Yes, Crows, the Black Gown has said what is true. We are dogs, for we
live like dogs. Let us change our lives and our children will live." I
then held long conferences with all the chiefs assembled in council. I
proposed to them the example of the Flat Heads, and Pends-d'oreilles,
whose chiefs made it their duty to exhort their people to the practice
of virtue, and who knew how to punish as they deserved all the
prevarications against God's holy law. They promised to follow my
advice, and assured me that I would find them in better dispositions
on my return. I flatter myself with the hope, that this visit, the
good example of my neophytes, but principally the prayers of the Flat
Heads will gradually produce a favourable change among the Crows. A
good point in their character, and one that inspires me with almost
the certainty of their amendment, is, that they have hitherto resisted
courageously all attempts [CCXXXIX] to introduce spirituous liquors
among them. "For what is this fire-water good?" said the chief to a
white man who tried to bring it into their country, "it burns the
throat and stomach; it makes a man like a bear who has lost his
senses. He bites, he growls, he scratches and he howls, he falls down
as if he were dead. Your fire-water does nothing but harm--take it to
our enemies, and they will kill each other, and their wives and
children will be worthy of pity. As for us we do not want it, we are
fools enough without it." A very touching scene occurred during the
council. Several of the savages wished to examine my Missionary Cross;
I thence took occasion to explain to them the sufferings of our
Saviour, Jesus Christ, and the cause of His death on the Cross--I then
placed my Cross in the hands of the great chief; he kissed it in the
most respectful manner; raising his eyes to heaven, and pressing the
Cross with both his hands to his heart, he exclaimed, "O Great Spirit,
take pity on me and be merciful to Thy poor children." And his people
followed his example. I was in the village of the Crows when news was
brought that two of their most distinguished warriors had fallen
victims to the rage and cruelty of the Black Feet. The heralds or
orators went round the camp, proclaiming in a loud voice the
circumstances of the combat and the tragic end of the two brave men. A
gloomy silence prevailed every where, only interrupted by a band of
mourners, whose appearance alone was enough to make the most
insensible heart bleed, and rouse to vengeance the entire nation. This
band was composed of the mothers of the two unfortunate warriors who
had fallen, their wives carrying their new born infants in their arms,
their sisters, and all their little children. The unhappy creatures
had their heads shaven and cut in every direction; they were gashed
with numerous [CCXL] wounds, whence the blood constantly trickled. In
this pitiable state they rent the air with their lamentations and
cries, imploring the warriors of their nation to have compassion on
them--to have compassion on their desolate children--to grant them one
last favour, the only cure for their affliction, and that was, to go
at once and inflict signal vengeance on the murderers. They led by the
bridle all the horses that belonged to the deceased. A Crow chief
mounting immediately the best of these steeds, brandished his tomahawk
in the air, proclaiming that he was ready to avenge the deed. Several
young men rallied about him. They sung together the war-song, and
started the same day, declaring that they would not return
empty-handed (viz: without scalps).
On these occasions the near relations of the one who has fallen,
distribute every thing that they possess, retaining nothing but some
old rags wherewith to clothe themselves. The mourning ceases as soon
as the deed is avenged. The warriors cast at the feet of the widows
and orphans the trophies torn away from the enemies. Then passing from
extreme grief to exultation, they cast aside their tattered garments,
wash their bodies, besmear themselves with all sorts of colours, deck
themselves off in their best robes, and with the scalps affixed to the
end of poles, march in triumph round the camp, shouting and dancing,
accompanied at the same time by the whole village.
On the 29th I bade adieu to my faithful companions, the Flat Heads,
and the Crows. Accompanied by Ignatius, Gabriel, and by two brave
Americans, who, although Protestants, wished to serve as guides to a
Catholic Missionary, I once more plunged into the arid plains of the
Yellow Stone. Having already described this region, I have nothing new
to add concerning it. This desert is undoubtedly [CCXLI] dangerous,
and has been the scene of more tragic deeds, combats, stratagems, and
savage cruelties, than any other region. At each step, the Crow
interpreter, Mr. V. C., who had sojourned eleven years in the country,
recounted different transactions; pointing, meanwhile, to the spots
where they had occurred, which, in our situation, made our blood run
cold, and our hair stand erect. It is the battle ground where the
Crows, the Black Feet, Scioux, Sheyennes, Assiniboins, Arikaras, and
Minatares, fight out their interminable quarrels, avenging and
revenging, without respite, their mutual wrongs. After six days'
march, we found ourselves upon the very spot where a combat had
recently taken place. The bloody remains of ten Assiniboins, who had
been slain, were scattered here and there--almost all the flesh eaten
off by the wolves and carniverous birds. At the sight of these mangled
limbs--of the vultures that soared above our heads, after having
satiated themselves with the unclean repast, and the region round me,
which had so lately resounded with the savage cries of more savage
men, engaged in mutual carnage--I own that the little courage I
thought I possessed, seemed to fail me entirely, and give place to a
secret terror, which I sought in vain to stifle or conceal from my
companions. We observed in several places the fresh tracks of men and
horses, leaving no doubt in our minds as to the proximity of hostile
parties; our guide even assured me that he thought we were already
discovered, but by continuing our precautions he hoped we might
perhaps elude their craftiness and malicious designs, for the savages
very seldom make their attacks in open day. The following is the
description of our regular march until the 10th of September. At
day-break we saddled our horses and pursued our journey; at 10 A. M.
we breakfasted in a suitable place, that would offer [CCXLII] some
advantage in case of an attack. After an hour and a half, or two
hours' rest, we resumed our march a second time, always trotting our
horses, until sunset, when we unsaddled them to dine and sup; we then
lighted a good fire, hastily raised a little cabin of branches, to
induce our ever watchful foes, in case they pursue us, to suppose that
we had encamped for the night; for, as soon as the inimical videttes
discover any thing of the kind, they make it known by a signal to the
whole party. They then immediately assemble, and concert the plan of
attack. In the meantime, favored by the darkness, we pursued our
journey quietly until 10 or 12 o'clock at night, and then, without
fire or even shelter, each one disposed himself as well as he might,
for sleep. It appears to me that I hear you ask: But what did you eat
for your breakfast and supper? Examine the notes of my journal, and
you will acknowledge that our fare was such as would excite the envy
of the most fastidious gastronome. From the 25th of August to the 10th
of September, 1842, we killed, to supply our wants, as we journeyed
on, three fine buffalo cows, and two large bulls; (only to obtain the
tongue and marrow bones) two large deer, as fat as we could have
wished; three goats, two black-tail deer, a big-horn or mountain
sheep, two fine grey bears, and a swan--to say nothing of the
pheasants, fowls, snipes, ducks and geese.
In the midst of so much game, we scarcely felt the want of bread,
sugar or coffee. The haunches, tongues and ribs replaced these. And
the bed? It is soon arranged. We were in a country where you lose no
time in taking off your shoes; your wrap your buffalo robe around you,
the saddle serves as a pillow, and thanks to the fatigues of a long
journey of about forty miles, under a burning sun, you have scarcely
laid your head upon it before you are asleep. [CCXLIII] The gentlemen
of Fort Union, at the mouth of the Yellow Stone, received me with
great politeness and kindness. I rested there during three days. A
journey so long and continuous, through regions where the drought had
been so great that every sign of vegetation had disappeared, had very
much exhausted our poor horses. The 1800 miles that we had yet to
travel, were not to be undertaken lightly. After having well
considered every thing, I resolved to leave my horses at the Fort, and
to trust myself to the impetuous waters of the Missouri in a skiff,
accompanied by Ignatius and Gabriel. The result was most fortunate,
for, on the third day of our descent, to our great surprise and joy,
we heard the puffing of a steamboat. It was a real God-send to us;
accordingly, our first thought was to thank God, in all the sincerity
of our hearts. We soon beheld her majestically ascending the stream.
It was the first boat that had ever attempted to ascend the river in
that season of the year, laden with merchandize for the Fur Trade
Company. Four gentlemen from New York, proprietors of the boat,
invited me to enter and remain on board.[296] I accepted with
unfeigned gratitude their kind offer of hospitality; the more so, as
they assured me that several parties of warriors were lying in ambush
along the river. On entering the boat I was an object of great
curiosity--my blackgown, my missionary cross, my long hair, attracted
attention. I had thousands of questions to answer, and many long
stories to relate about my journey.
I have but a few words to add. The waters were low, the sand-banks and
snags everywhere numerous; the boat consequently encountered many
obstacles in her passage. We were frequently in great danger of
perishing. Her keel was pierced by pointed rocks, her sides rent by
the snags. Twenty times the wheels had been broken to [CCXLIV] pieces.
The pilot's house had been carried away in the tempest; the whole
cabin would have followed if it had not been made fast by a large
cable. Our boat appeared to be little more than a mere wreck, and in
this wreck, after forty-six days' navigation from the Yellow Stone, we
arrived safely at St. Louis.
On the last Sunday of October, at 12 o'clock, I was kneeling at the
foot of St. Mary's Altar, in the Cathedral, offering up my
thanksgiving to God for the signal protection He had extended to his
poor, unworthy servant. From the beginning of April I had travelled
five thousand miles. I had descended and ascended the dangerous
Columbia river. I had seen five of my companions perish in one of
those life-destroying whirlpools, so justly dreaded by those who
navigate that stream. I had traversed the Wallamette, crossed the
Rocky Mountains, passed through the country of the Black Feet, the
desert of the Yellow Stone, and descended the Missouri; and in all
these journeys I had not received the slightest injury. "Dominus memor
fuit nostri et benedixit nobis." I recommend myself to your good
prayers, and have the honor to remain.
Your very humble and obedient
son in Jesus Christ,
P. J. DE SMET, S.J.
[Illustration: Indian Symbolical Catechism]
FOOTNOTES:
[295] Passing from Madison to Gallatin rivers, crossing the divide
that separates them, and then from Gallatin to the Yellowstone,
probably by way of Bozeman's Pass, the nearest and most frequented
route. This would bring the travellers out upon the Yellowstone at
about the present Livingston, Montana.--ED.
[296] One of the proprietors was Pierre Chouteau, whom Father de Smet
had doubtless known in St. Louis. Larpenteur relates this meeting
(Coues, _Larpenteur's Journal_, i, p. 174), and states that the
opposition of a new firm had brought the American Fur Company partners
to the upper river to concert plans.--ED.
EXPLANATION OF THE INDIAN
SYMBOLICAL CATECHISM
1. Four thousand years from the creation of the world to the coming of
the Messiah. 1843 years from the birth of Jesus Christ to our times. (On
the map, each blank line represents a century.) _Instruction._--There is
but one God; God is a spirit; He has no body; He is everywhere; He
hears, sees and understands every thing; He cannot be seen, because he
is a spirit. If we are good we shall see Him after our death, but the
wicked shall never behold Him; He has had no beginning, and will never
have an end; He is eternal; He does not grow old; He loves the good,
whom he recompenses; He hates the wicked, whom he punishes. There are
three persons in God; each of the three is God--they are equal in all
things, &c.
2. The heavens, the earth, Adam and Eve, the tree of the knowledge of
good and evil, the serpent, the sun, moon, stars, the angels, and
hell. _Instruction._--God is all powerful; He made the heavens and
earth in six days. The first day he created matter, light, the angels.
The fidelity of some and the revolt of others. Hell. The second day,
the firmament, which is called heavens; the third day, the seas,
plants, and trees of the earth; fourth day, the sun, [CCXLVI] moon,
and stars; fifth day, the birds and fishes; sixth day, the animals,
Adam and Eve, the terrestrial paradise, and the tree of the knowledge
of good and evil. The seventh day was one of rest. A short time after
the seventh day, the serpent tempted Eve. The fall of Adam, original
sin; its consequences. Adam driven from Paradise, the joy of the
Devil. The promise given of a future Saviour, the Son of God. He did
not come immediately, but 4000 years afterwards.
N. B. It is not well to interrupt too frequently the explanation of
the figures on the chart. The necessary remarks on the history of
religion in general may be made more advantageously apart, and in a
continuous manner. Pass at once to the Incarnation of Jesus Christ,
the mystery of Redemption, &c.
3. Death of Adam.
4. Enoch taken up into heaven; he will return at the end of the world.
5. Noah's Ark, in which four men and four women are saved; all the
others perish in the deluge. _Instruction._--The history of the
deluge. The preaching of Noah. The ark was 450 feet long, 75 wide, and
45 high. Deluge lasts 12 months. The Rainbow. Sem, Cham and Japhet.
6. The Tower of Babel, built by Noah's descendants.
_Instruction._--About 150 years after the deluge; 15 stories high.
Confusion of languages.
7. Abraham, Isaac, Jacob, Joseph, Job, Moses, Aaron, Pharaoh.
_Instruction._--The history of Abraham, Isaac, Jacob and Joseph. His
dreams. He is sold at the age of 16. Jacob passes over to Egypt about
22 years after his son. The Israelites reside in that country 205
years. The history of Moses, the ten plagues of Egypt. The Passover.
[CCXLVII] The Israelites leaving Egypt. The passage of the Red Sea.
Pharaoh's army.
8. Sodom, Gomorrah, five cities destroyed by fire from heaven. Lot
saved by two angels. _Instruction._--Three angels visit Abraham. Two
angels go to Sodom. The wife of Lot changed into a pillar of salt.
9. The ten commandments of God given to Moses alone on Mount Sinai.
_Instruction._--Fifty days after the Israelites have crossed the Red
Sea. The promulgation of the Commandments on two tables. First fast of
Moses, idolatry of the people, prayer of Moses, golden calf, &c. Second
fast of Moses. Second tables of the law, 40 years in the desert, the
manna, the water issuing from the rock, the brazen serpent. Caleb and
Josua. Moses prays with his arms extended. Josua. The passage of the
Jordan. Fall of the walls of Jericho. The twelve Tribes. Government of
God by means of Judges for the space of three to four hundred years.
Josua, Debora, Gideon, Jephte, Samson, Heli, Samuel, Saul, David,
Solomon, Roboam. _Instruction._--The kingdom of Israel formed of ten
tribes; it subsisted for 253 years, under 18 kings. That of Juda, formed
of two tribes, subsisted 386 years, under 19 kings.
10. The Temple of Solomon. _Instruction._--It was built in 7 years.
Its dedication. What it contained. It was burned about the 16th year
of the 34th age. It was rebuilt at the end of the captivity. This last
building was very inferior, and it was at last destroyed forty years
after the death of Jesus Christ. Julian, the apostate, was
instrumental in accomplishing the prediction of our Saviour.
11. The four great and the twelve minor prophets.
12. Elias taken up into heaven; will return at the end of the world.
Eliseus his disciple. Jonas three days in a whale's belly.
[CCXLVIII] 13. The captivity of Babylon. _Instruction._--This
captivity lasted for 70 years. It commenced on the 16th of the 34th
age, and terminated about 86th of the 35th.
14. History of Susana, Tobias, Judith, Esther. Nabuchodonozer reduced
for the space of 7 years to the condition of a brute. The three
children in the furnace.
15. The Old Testament. _Instruction._--The history of the book of the
law, destroyed in the commencement of the captivity. Re-placed at the
end of this time by the care of Esdras. Destroyed again under the
persecution of Antiochas.
16. The holy man Eleazar. The seven Machabees and their mother;
Antiochus, St. Joachim, and St. Anne.
17. Zacharias, Elizabeth, Mary, Joseph. The apparition of the angel
Gabriel to Zacharias. Birth of St. John the Baptist. The angel Gabriel
appears to Mary. Mystery of the Incarnation of the Word. Fear of
Joseph. The visitation. Mary and Joseph leave for Bethlehem. Jerusalem
is 30 leagues from Nazareth, Bethlehem is 2 leagues from Jerusalem,
Emmaus 3 leagues.
18. Jesus Christ, the Son of God, made man for us. The history of the
Annunciation.
19. Jesus Christ is born on Christmas day, at Bethlehem. The history
of His birth; the angels and shepherds. The circumcision at the end of
eight days. The name of Jesus.
20. The star of Jesus Christ seen in the East, predicted by Balaam.
21. The three kings (Magi.) Gaspard, Balthazar and Melchior, having seen
the star, come to adore the infant Jesus. _Instruction._--The star
disappears. The Magi visit Herod. King Herod consults the priests. They
point out Bethlehem. The star re-appears. The [CCXLIX] adoration and
presents of the Magi twelve days after our Saviour's birth.
22. Herod wishes to kill the infant Jesus. Herod's fears; his
hypocrisy; his recommendation to the Magi.
23. An angel orders the three kings not to return by Herod's
dominions, but by another road. The infant Jesus is carried to the
temple of Jerusalem forty days after his birth. The holy man Simeon,
and the holy widow Anne acknowledge Him as God. This fact comes to
Herod's ears; his anger; his strange resolution with regard to the
children of Bethlehem, where he thought the infant Jesus had returned.
24. An angel orders Joseph to fly into Egypt with the infant Jesus and
Mary his mother. _Instruction._--What happened the night after the
presentation in the Temple. By the command of Herod all the little
children in the town and environs of Bethlehem are put to death.
26. He falls sick and dies at the end of a month, devoured by worms.
(Croiset, 18 vol. page 17.)
27. An angel orders St. Joseph to carry the infant Jesus, and Mary his
mother, back into their own country. They return to Nazareth.
28. Jesus, Mary and Joseph, go up every year to the temple to
celebrate the Passover.
29. Mary and Joseph lose the infant Jesus at the age of twelve years,
and find him at the end of three days, in the temple, in the midst of
the doctors of the law. _Instruction._--Fear of Joseph and Mary. Words
of his mother. Answer of Jesus.
30. Jesus Christ dwelt visibly on earth for more than 33 years.
31. He taught men the manner of living holily. He [CCL] gave them the
example, and obtained for them the grace to follow it, by his
sufferings and death.
32. St. John baptizes Jesus Christ. _Instruction._--The birth of the
precursor; his life and fasting; his disciples. He declares he is not
the Messiah. He points Him out as the Lamb of God. His death. The
heavens open at the baptism of Jesus Christ. The Holy Ghost descends.
The Eternal Father speaks. Jesus Christ goes into the desert. He
fasted for forty days. He is tempted by the devil. The preaching of
Christ during three years. His life, His doctrine, His miracles.
33. The twelve Apostles of Jesus Christ--Peter, Andrew, James, John,
Philip, Bartholomew, Thomas, Matthew, James, Jude, Simon, Judas.
34. St. Peter, the chief of the Apostles, the Vicar of Jesus Christ on
earth, and the first Pope.
35. The Apostles the first Bishops.
36. Judas sells his master for thirty pieces of money. Hatred of the
Jews. The treason of Judas.
37. Mount Calvary. The cross of Jesus Christ. The other crosses and
the robbers.
38. Jesus Christ died on Good Friday. History of the Passion of Jesus
Christ. Crucified at 12 o'clock and died at 3. Darkness over the
earth. Miracles. Repentance of the executioners. His soul descends
into hell. His body is embalmed and laid in the sepulchre, and guarded
by Roman soldiers.
39. Jesus Christ rises from the dead on Easter day. History of the
Resurrection. He appears to Mary, to St. Peter, to the two disciples
going to Emmaus, to the Apostles. Incredulity of St. Thomas. Christ's
apparition eight days after. Then also at the lake of Tiberias. The
[CCLI] confession of St. Peter. The mission of the Apostles.
40. Jesus Christ ascends into heaven on Ascension day, 40 days after
His resurrection. He sends the Holy Ghost to His Church 10 days after
His ascension. Wonders and mysteries of the day.
41. He will return to the earth at the end of the world for the
general judgment.
42. The seven Sacraments, instituted by our Lord Jesus Christ for our
sanctification. The three Sacraments that can be received but once.
The five Sacraments of the living. The two of the dead.
43. Prayer in order to obtain the assistance of the grace of God. St.
Paul and St. Matthias.
44. Our duties for every day, every week, every month, every year.
45. The six Commandments of the Church.
46. The Church of Constantine the great.
47. The cross of Jesus Christ found on Calvary by St. Helen, after
having sought it for three years. The miraculous cross of
Constantine. The invention of the Holy Cross. The cross carried by
Heraclius in the seventh century. Julian the Apostate.
48. The New Testament. The arrangement of the Canon. The discipline
ordained by the Council of Nice.
50. St. Augustine converts the English and teaches them the religion
of Christ or the Catholic religion.
51. The English follow the religion of Christ, or the Catholic
religion, for 900 years.
52. Luther, Calvin, Henry VIII. wander from the way of Christ, reject
His religion, that is, the Catholic church. The by-road and its forks
represent the Reformation, with its divisions or variations for the
last 300 years. The straight road of Jesus Christ existed a long time
before. [CCLII] Lucifer or Satan, the first to take a wrong road--he
seduces Adam and Eve and their descendants to accompany him. Jesus
Christ comes to conduct us into the right road, and enable us to keep
it by the grace of redemption. The devil is enraged at the loss he
suffers; but he succeeded in the following ages, by inducing men to
walk in a new, bad road, that of the pretended Reformation.
53. Arius, Macedonius, Pelagius, Nestorius, Eutyches, Monothelites.
54. Mahomet, Iconoclasts, Berenger, Albigenses, Photius, Wicleff.
55. The four great schisms--of the Donatists, the Greeks, the West,
and of England.
56. Luther, Calvin, Henry VIII.
57. Baius, Jansenius, Wesley.
58. The sacred phalanx of the Œcumenical councils.
59. The priests came into the Indian country to teach the Indians the
right road or the religion of Jesus Christ, to make them the children
of the Catholic church.
60. History of the Catholic missions now flourishing throughout the
world.
Transcriber's Notes:
Obvious punctuation and spelling errors have been fixed throughout.
Original page numbers have been distinguished from footnotes by
placing them in square brackets in roman numerals. If the original
page number was already a roman numeral then it is lower case,
otherwise they are upper case.
Inconsistent hyphenation left as in the original text.
Page 126: A caption was added to the illustration.
Page 403: A caption was added to the illustration.
End of Project Gutenberg's Early Western Travels 1748-1846, v. 27, by Various