A few words descriptive of our encampments during wet weather, may not

be out of place. The tent erected in haste—saddles, bridles, baggage,

etc., thrown into some sheltered spot—large heaps of larch branches or

brushwood are cut down, and spread over the spot of ground destined for

our repose—provision of as much dry wood as can be collected is now

brought forth for the whole night; on this occasion we made a fire large

enough to roast an ox. These preparations completed, our meal (dinner and

supper the same time) consisting of flour, camash {263} roots, and some

buffalo tallow, is thrown into a large kettle nearly filled with water.

The great heat obliging the cook to stand at a respectable distance from

the fire, a long pole serves as a ladle to stir about the contents until

the mixture has acquired the proper density, when a vigorous attack is

made upon it after a singular fashion indeed. On the present occasion

we were six in number, trusting to a single spoon, but necessity soon

supplied the deficiency. Two of the company used pieces of bark; two

others, strips of leather; and the fifth, a small turtle-shell. Grace

being said, a circle is formed round the kettle, and the instruments

plunge and replunge into it with as much regularity and address, as a

number of smiths’ hammers plying at the anvils—a few moments, and the

contents of the large kettle are gone, leaving not a vestige behind. We

found this repast delicious, thanks to our keen appetites. Making due

allowance for the tastes of others, “_de gustibus enim nil disputandum_,”

I confess I have never enjoyed a feast more heartily, than such as I

have now described, prepared in the open air, after the Indian fashion.

All the refined inventions of the art culinary, as sauces, pickles,

preserves, pies, etc., designed to quicken {264} or restore weak

appetites, are here utterly useless. Loss of appetite, which among the

wealthy forms the reigning complaint, furnishing abundant employment to

apothecaries and doctors, is here unheard of. If these patients would

have the courage to abandon for a time their high living, and traverse

the wilds of this region on horseback, breakfasting at day-break, and

dining at sunset, after a ride of forty miles, I venture to predict that

they will not need any refined incitements to relish as I did a simple

dish prepared by the Indians. Having dried our blankets and said night

prayers, our repose was not less sound for having fared so simply, or

lain upon a rough couch of brushwood. We started early the next morning,

and about mid-day arrived at the mission of the Sacred Heart, where I was

received with the greatest cordiality by Fathers Joset and Point, with

B. B. Magri and Lyons.[298] All the Cœur d’Alenes of the neighborhood

came to welcome me. The fervor and piety of these poor Indians filled me

with great joy and consolation, especially when I considered how great

the change wrought in them since their conversion to Christianity. The

details of this conversion have, I believe, been published by Father

Point, and {265} by the way, I may remark here, that some incidents

connected with my previous mission to this country, are inserted in this

letter. To these details I may add, that these Indians previous to their

conversion, were shunned by the other tribes, on account, it is said, of

their great power in juggling and other idolatrous practices. Indeed,

they were addicted to superstitions the most absurd, blindly offering

adoration to the vilest beasts, and the most common objects. Now, they

are the first to scoff at these ridiculous practices, adding at the

same time, with much feeling and veneration, “God has had pity on us—He

has opened our eyes—He is infinitely good to us.” A single instance will

serve to give you some idea of the objects of their worship, and the

facility with which they adopt their manitous or divinities. They related

to me, that the first white man they saw in their country, wore a calico

shirt spotted all over with black and white, which to them appeared like

the smallpox, he also wore a white coverlet. The Cœur d’Alenes imagined

that the spotted shirt was the great manitou himself—the great master

of that alarming disease, the smallpox—and that the white coverlet

was the great manitou of the snow; that if they {266} could obtain

possession of these, and pay them divine honors, their nation would never

afterwards be visited by that dreadful scourge; and their winter hunts

be rendered successful by an abundant fall of snow. They accordingly

offered him in exchange for these, several of their best horses. The

bargain was eagerly closed by the white man. The spotted shirt and the

white coverlet became thenceforward, objects of great veneration for many

years. On grand solemnities, the two manitous were carried in procession

to a lofty eminence, usually consecrated to the performance of their

superstitious rites. They were then respectfully spread on the grass:

the great medicine-pipe offered to them, with as much veneration, as it

is customary with the Indians, in presenting it to the sun, the fire,

the earth, and the water. The whole band of jugglers, or medicine-men,

then entoned canticles of adoration to them. The service was generally

terminated with a grand dance, in which the performers exhibited the most

hideous contortions and extravagant gestures, accompanied with a most

unearthly howling.

The term _medicine_ is commonly employed by the whites, to express

whatever regards the {267} juggling, idolatrous practices of the

savages; probably, because the Indian feeling his ignorance of the

proper remedies in sickness, and almost wholly dependent upon chance for

his subsistence, merely demands of his manitous some relief in these

distressing situations. This _something_ that the Indians call Power,

is at times limited, say they, to the procuring of only one object, as

the cure of some disease. Some other Power, again, is not so limited, it

extends to many objects, as success in hunting, fishing, waging war, and

avenging injuries. All this, however, varies according to the degree of

confidence reposed in it by the individual, the number of his passions

or the intensity of his malice. Some of the Powers are looked upon even

by the savages themselves, as wicked in the extreme, the sole object of

such Powers is to do evil. Moreover it is not at all times granted, even

when those professing to be most powerful medicine-men, earnestly desire

it. It comes only during sleep, in a fainting fit, during a loud clap

of thunder, or in the delirious excitement of some passion; but never

without some definite purpose, as to foment dissensions, or exasperate

to deeds of violence, or to obtain some corporal advantage; favors which

are always {268} purchased at the expense of the soul. Much exaggeration

is, of course, clearly characteristic of those misnamed effects of

preternatural power. Most of those that came under my notice, and which

the Indians attributed to preternatural agency, were the effects of

causes purely natural. Notwithstanding these deplorable disorders of the

soul, it is my greatest consolation to reflect, that these superstitious

practices, in consequence of the many palpable contradictions they admit,

become a spiritual malady, the least difficult to cure.

On the 5th of August, I left the Mission of the “Sacred Heart of Jesus,”

accompanied by the Rev. Father Point. Three Indian families, desirous of

visiting St. Mary’s, served us for guides. Our journey for some days, lay

along the serpentine course of the river St. Ignatius, in the valley of

the North. The soil of this valley is for the most part rich, and well

adapted to cultivation, but subject to frequent inundations. Grain and

potatos are here cultivated by the Indians with great success. Father

Joset, assisted by the savages, has already enclosed and prepared for

cultivation, a large field, capable of affording sustenance to several

Indian families. Our hopes, then, of seeing {269} these poor Indians

furnished with a plentiful supply of provisions, and their wandering

habits thereby checked, will with the blessing of God, be realized at

no very distant day. To attain the desirable object of uniting them in

villages, and thus forming them to habits of industry, we need, however,

more means than we possess at present—we are very much in want of seeds

of various kinds, and of agricultural implements.

Before arriving at the snow-capped chain of mountains, which separates

the Cœur d’Alenes from the Flat-Heads, we wound our way for two days,

through forests almost impenetrable and over immense beds of rock, always

following the course of the river, except where its tortuous windings

would lead us too circuitous a route.[299] So tortuous indeed is its

course here, that in less than eight hours, we crossed it no less than

forty-four times. The majestic cedars that shade the gorge at this point

are truly prodigious, most of them measure from twenty to thirty feet in

circumference, with a proportionate height, and so numerous, that as the

rays of the sun cannot penetrate the dense mass, perpetual night may

be said, without exaggeration, to reign here. I doubt whether the {270}

owl could have selected a more fitting abode, certainly none so majestic

or mysterious. The death-like silence of this glen, broken only by the

passing breeze, the occasional visit of some wild animal, or the constant

murmuring of the rills from the rocky banks, impress the beholder with

feelings of a most unearthly yet pleasing nature.

With much difficulty and fatigue we forced a passage through this dense

mass of forest, stooping half the time upon the neck of the horse, to

avoid the low thorny branches, so thickly crossed together, that one is

inclined at first sight, to abandon all hope of wedging his way through

them. Its termination brought us to the foot of the great chain of

mountains. It occupied us nearly another day to ascend this by a narrow

winding path, which is shaded by one of the finest forests in Oregon.

Towards sunset we reached the top, where we pitched our camp, within a

few paces of one of those immense snow masses, that perpetually shroud

this lofty chain. Here we enjoyed a most magnificent view—the horizon

for some hundred miles around presented a spectacle of surpassing

grandeur: as far as the eye could reach, a long succession of mountains,

towering cliffs, {271} and lofty pinnacles, exhibited their dazzling

snow-capped summits to our astonished vision. The very silence of this

vast wilderness strikes the beholder with feelings of deep sublimity; not

even a breeze stirred to break the charm of this enchanting view. I shall

never forget the splendor of the scene we witnessed, as the last rays

of the setting sun were throwing their full lustre upon the myriads of

pinnacles that ranged far away towards the distant horizon.

The descent on the eastern side of this mountain is less abrupt,

presenting slopes of rich verdure, adorned with a great variety of

plants and flowers. This descent also occupied us an entire day. We

next arrived at a forest, a twin-sister, if I may be allowed the

expression, of the one I have just described. Here the river St. Francis

Regis meanders through innumerable hoary cedars, pine trees, and an

impenetrable thicket of bushes of every species. With the happiest

recollections, we finally encamped on the banks of the St. Mary’s river,

in the Flat-Head valley—the nursery of our first missionary operations in

the Far West.[300]

In my next, I propose giving you some details of the present condition

of our first children in God, the good and deserving Flat-Heads. {272} I

recommend myself to God in your prayers.

I remain, with profound respect and esteem, reverend and dear Father,

your very humble servant, and brother in Christ,

_P. J. De Smet, S. J._

No. XXII

LETTER OF THE REV. FATHER POINT, S. J., MISSIONARY IN OREGON

Village of the Sacred Heart of Jesus, ⸺, 1845.

I learn by letters from Europe, that you take a lively interest in our

dear missions. From this, I conclude that you will be very glad to learn

some of those things which are passing amongst us. I take the more

pleasure, because I can detail what my own eyes have witnessed, and

because I can give a new proof of a truth, which you love to extend,

viz., that it is to their devotion to the Sacred Heart of Jesus, that the

pastors of souls are indebted for the consolations they enjoy: this will

explain the wonders of mercy of which they are witnesses.

You know already the history of the _Flat-Heads_; truly their conversion

is the result of a wonderful outflowing of the riches of grace; but I do

not hesitate to say, that the conversion {274} of the _Pointed-Hearts_

is a still more striking indication of God’s love to man. What were

these savages less than a quarter of a century ago? They had hearts

so hard, that if their first visitors have undertaken to give a true

description of them, they could not find an expression more just, than

is the singular name which they bear to this day. Their knowledge was so

limited, that, giving themselves up to the worship of animals they had

no idea of the true God nor of their soul, much less of a future life;

finally they were a race of men, so degenerate that they had barely two

or three notions of the whole natural law, and almost all were strangers

to it in practice.

What a different aspect they now present! I will not say that they are

perfect: that would be an exaggeration even in the eyes of persons

little versed in the knowledge of the human heart. Everybody knows, that

people who are converted, always retain something of their primitive

character, and that the defects of education are not corrected except by

a long course of years; but I say to the glory of Him, who can change

the hardest rocks into children of Abraham, that, at this day, our

_Pointed-Hearts_ are true believers.

{275} It is only two years since the cross was planted on their soil, and

all, with a very few exceptions, have made their first communion.

About fifteen years ago, several missionaries begged to be employed among

the savages. A new doctrine was soon spread among the Pointed-Hearts,

telling them that there is but one God, who has, beyond the earth we see,

two things which we do not see:—a place for the good, and a place for the

bad; that the Son of God, in all respects like his Father, seeing all

men running in the bad road, came down from Heaven to put them in the

right way; but that in order to effect this, it was necessary for him

to die upon a cross. One evening, all the families, who were dispersed

in different directions, for fishing, for hunting, and gathering roots,

assembled upon the ground of an old chief called Ignatius,[301] to see

the author of this news. Regardless of fatigue, they prolonged their

sitting to the silence of the night, and listened to all the details of

the glorious message.

God is great—Jesus Christ is good:—two truths the admission of which

seemed to be the result of the first sitting: was this, indeed, the

case? Not so much, perhaps, as would have been desirable: for before

the families separated, {276} Heaven sent a scourge, which struck with

death a great number of them. At the moment it raged with the greatest

violence, one of the dying—since named Stephen—heard a voice from above,

which said: “Cast down thy idols; adore Jesus Christ, and thou shalt be

cured.” The dying man believed the word, and was cured. He went about

the camp and related what had taken place: all the sick who heard him

imitated his example, and recovered their health. I have this fact from

the mouth of the savage who heard the voice from heaven, and the same has

been confirmed by eye-witnesses, who could say, “I, myself, have been the

object of that wonder, and my eyes have seen the mountain at the foot of

which the idols were cast down.”

The savage takes little notice of an event which does not strike him

in a sensible manner; but what I have related was marked by two such

peculiar characters, that it left traces in the memory of all. However,

neither constancy nor reflection is to be found in the savage. After some

years of fidelity to the impressions received, the greater part returned

to their former idolatry. This retrograde movement was accelerated by

the medicine-men—a kind {277} of charlatans, who set themselves up

for physicians and prophets, and pretend to perform wonderful things,

especially, to cure the sick by their skill and supernatural power.

At the word of one of the chiefs, who, probably, had not ceased to be

an idolater, the men convoked an assembly of those who were called

believers, in which it was resolved to return to their ancient practices;

and, from that moment, the animals of the country, now become again

divine, re-entered into possession of their ancient honors. The mass of

the tribe, had, indeed, no confidence in them; but, either through fear

of the medicine-men, or by natural curiosity, they took part, at least by

their presence, in the sacrilegious worship paid to them. Happily, choice

souls were always among them to intercede with Heaven for their deluded

brethren; I know many, who, from the time in which God was pleased

to manifest himself among them, have not the least faults upon their

consciences, with which to reproach themselves.

Such was pretty nearly the condition of the people when Providence sent

among them the Rev. Father De Smet. His visit, the circumstances of which

have been related elsewhere, {278} disposed them so much in favor of the

_Black-gowns_, that it was determined I should be sent to their aid.

Three months after, that is, at the close of the hunting expeditions of

the autumn of 1842, I left St. Mary’s to place the new converts under the

protection of the Sacred Heart of Jesus.

The same day I entered their territory, the first Friday of November, I

made with three chiefs who came to seek me, the promised consecration,

and on the first Friday of December, in the midst of chants and

prayers, the cross was raised on the borders of a lake, where the poor

savages had united for fishing. Thanks be to God, we can say, that the

miraculous draught of St. Peter was spiritually renewed. For they spoke

no more of their assemblies of impostors, their diabolical visions, nor

superstitious ceremonies, which had before been so common; and most

important of all, gambling, which had always occupied a great portion

of their time, was two weeks afterwards, abandoned; the conjugal bond,

which for centuries, perhaps, had known among them neither unity nor

indissolubility, was brought back to its primitive character. A beautiful

sight was presented by the _medicine-men_ themselves, {279} who with

their own hands, did justice to the wretched instruments hell had used

to deceive them. During the long nights of that period, it will not be

necessary to tell how many sacrifices were made of feathers, wolves’

tails, stags’ feet, deer’s hoofs, wooden images, &c.

Scarcely was the bad tree cut down and thrown into the fire, than a

blessing on their temporal affairs was united to that of their spiritual.

In one day three hundred deer became the prey of the hunters.

The first days of spring, the reunion of the people at the place agreed

on for the construction of a village was more numerous than the first. It

was formed upon the ancient plans in Paraguay, and each one, according

to his strength and industry, contributed towards its construction.

Trees were felled, roads opened, a church erected, and the public

fields were sown; and, thanks to the piety of our savages, Holy Week,

Easter, Ascension, and Pentecost were celebrated with becoming solemnity.

In truth, things went so well, that the enemy of men, perceiving his

prey escape him, redoubled his efforts. We experienced some loss in

consequence of a storm; but after a partial destruction, {280} the storm

only resulted in purifying the atmosphere.

Towards the end of October, 1844, one hundred families of the

Pointed-Hearts reunited in one village. The sight of their little lodges

around the house of God, brought to mind the touching idea of the pelican

in the desert. Young and old united to make their first communion, or

renew it. Many had already acquired a certain degree of instruction,

but the greater portion, especially of the old, were far from being

sufficiently instructed; and the time the Black-gown had to prepare them

before the great winter chase, was November and December, for the chase

could not be put off, it is essential to the life of a savage. It was

necessary, then, to hasten, and choose the shortest method of instructing

them.

Everybody knows the savage has the eye of a lynx, and never forgets what

he has once seen; therefore when he attaches any idea to a sensible sign,

he can always recall it as soon as he sees the sign under his eyes;

thus they have a wonderful facility in speaking by signs, and a great

inclination to render their thoughts by images: upon this faculty I based

my system of instruction. I made images, representing {281} what they

ought to believe. Some of these represented the faults and vices they

ought to shun, others the virtues they should practice. After this, with

a little stick in my hand, I explained my representations, and tried to

adapt myself to the understanding of all.

[Illustration: View of the new mission Establishment in 1846, among the

Pointed-Hearts

(See Letter 21)]

The success of this method surpassed my expectation: for, having made the

most intelligent repeat what I had said, I had the pleasure to see that

they lost nothing of what was essential, and immediately I formed classes

for repetition. The first repetition was made immediately after the

instruction; the second in their lodges, the third by the chiefs in their

harangues, and the fourth at the beginning of the next instruction.

The plan was insisted upon, and rapid progress made, not only in their

instruction, but also in their morals. Those who exhorted joined to their

exhortations the force of private example, so that the mass of the people

seemed to be led on, by attraction.

From the 9th of September to the time in which I write—a period of six

months—not one single fault, which can be called serious, so far as my

knowledge extends, has been committed in the village of the Sacred Heart

of Jesus; and a great many, who reproached themselves {282} with light

failings, cease not to make public confession in terms of grief, which it

would be desirable to see the greater culprits exhibit at the tribunal of

penance. I have seen husbands come after their wives, and mothers after

their daughters, not to excuse the accusations which they had made, but

to acknowledge that their want of patience and humility were the cause of

the failings of the others.

It is worthy of remark that [of] all the adults, who had not yet received

baptism, and all who united to prepare for their first communion, not

one was judged unworthy to receive the sacraments. Their simplicity,

piety, charity, and especially their faith, were admirable. And truly

all these virtues were necessary for these good old men, who, for the

sake of learning their prayers, had to become the scholars of their

children, and for the children to enable them to do violence to their

natural vivacity, while they slowly communicated to their old parents and

grandparents, a part of what they had learned; and the chiefs would rise

at the dawn of day, and sometimes in the middle of the night, to exhort

their _people to weep over their sins_.

I have spoken of their faith. How pure and {283} above all, how confiding

it was! The first idea, necessary to impress on their minds was, that

the goodness of God is not less great than his power, and they were so

convinced of it, that they begged God to perform miracles, as they would

beg their daily bread. They were told, that the sacrament of extreme

unction had the power not only to purify the soul, but to restore health

to the body; it did not occur to them to doubt of the one more than of

the other.

They have great faith in the sign of the cross. They are accustomed to

make it at the beginning of their prayers, and of all their principal

actions. Not satisfied with making it themselves, their children can

scarcely pronounce a word, before they teach them to articulate the words

of the sign of the cross. I saw a father and mother bending over the

cradle of an only son, who was about to die. They made their best efforts

to suggest to him to make the sign of the cross, and the child having

raised his little hand to his forehead, made the consoling sign and

immediately expired.

A woman, sitting near the grave of her only daughter, was conversing

with her little boy, whom she had that day presented at the baptismal

font. “See,” said she, “my child, how {284} happy it is to die after

being baptized! If you should die to-day, you would see again our little

Clementia.” And the pious mother exhibited such a calmness in her tone of

voice and countenance, that she seemed to have a foretaste of the happy

abode of which she spoke.

Our infant church presented the picture of the purest virtues, when the

happy period for which she sighed was approaching. The week preceding the

celebration of the Immaculate Conception of the blessed Virgin Mary, was

devoted to prepare the people for the reception of holy communion. The

time, of course, did not admit of frequent instructions, long prayers

and general confessions. The good Father Joset gave instructions.

Their prayers were fervent, and experience had already taught them

the necessity of true sorrow for past sins, which they exhibited in a

lively manner at the confessional. I used all the exertions I could

to prepare those whose understandings appeared more limited than the

others; and their piety, calmness and perseverance, have put to flight

all the fears which rested on my mind. The church was small; it measured

in length fifty feet, and in breadth twenty-four. It was indeed, {285}

poor, but from every part of the wall and ceiling, were suspended rich

festoons of leaves. While the stars were still shining in the firmament,

the chant, _Lauda Sion_, was heard. But who sung that divine canticle?

The savages, who lately addressed their prayers only to the animals of

their mountains. Go to the foot of the altar and see the new adorers,

bowing their heads before the Eternal One. The representation of the

Sacred Heart of Jesus and of the Cross on which he expired, raised their

thoughts to the abode of glory, and caused them to center there all their

affections. They approached the altar to receive holy communion with

the greatest order and devotion. It was Father Joset who had happiness

to distribute to them the bread of life, a happiness, so much the more

felt, as he had just arrived among them. Before they approached the holy

table, he addressed them a few words; but the tender piety apparent in

all at the moment of communicating, made him fear to spoil the work

of God by adding more words of his own, and he left them to their own

devotion.

We recited the usual prayers for the intentions of the Church, and closed

the morning services {286} by chanting again the _Lauda Sion_. The high

mass was celebrated at ten o’clock.

In the evening took place the renovation of the promises of baptism. The

church was illuminated, at least as well as our poverty would permit. The

sacrament of baptism was conferred on twelve adults. After a preparatory

instruction, instead of the ordinary formulas, which were a little

difficult to be translated into the Indian language, all of them, to show

their constant fidelity, recited three acts of love to God. In hearing

them, we remarked, that like the prince of the Apostles, they replied to

the three-fold enquiry of their Saviour. The holy sacrament was exposed.

To the expression of unanimous and forcible love, their looks of piety

directed towards the altar, seemed to add: O beauty! always ancient,

always new! too late have we loved thee; but we will love thee forever!

The benediction of the blessed sacrament followed, and closed that great

and beautiful day, which had been so rich in every kind of spiritual

gifts. It was with difficulty that these good souls left the place,

which had, that day, been the witness of their prayers and promises. The

Pointed-Hearts exhibited by their prayers, their canticles, and {287}

their holy conversations, a foretaste of heavenly joys. They often came

to visit the Black-gowns. Some days, I was surrounded by these visitors.

They all waited in profound silence, till I had finished my office. One

of them then chanted the first verse of _Lauda Sion_, in which all the

voices joined. Thus, it is a consoling truth, that, at the extremities

of the heathen world, as well as in the centre of civilization, the

church puts forth a united effort for the conversion and salvation of

mankind.

I am, devotedly yours, in Christ,

_N. Point._

No. XXIII

A. M. D. G.

Flat-Head Camp, Yellowstone River, September 6th, 1846.

REV. AND DEAR FATHER PROVINCIAL,—After an absence of about eighteen

months, employed in visiting the various distant tribes, and extending

among them the kingdom of Christ, I returned to the nursery, so to speak,

of our Apostolic labors in the Rocky Mountains. Judge of the delight I

experienced, when I found the little log church, we built five years ago,

about to be replaced by another which will bear comparison with those in

civilized countries, materials, everything ready to commence erecting it,

the moment they can procure some ropes to place the heavy timbers on the

foundation. Another agreeable surprise, however, yet awaited me; a mill

had been constructed, destined to contribute largely to the increasing

wants of the surrounding country. It is contrived to discharge {289}

the two-fold charitable object of feeding the hungry and sheltering

the houseless. The flour mill grinds ten or twelve bushels in a day;

and the saw mill furnishes an abundant supply of plank, posts, etc.,

for the public and private building of the nation settled here.[302]

Indeed, the location stood much in need of so useful a concern. The soil

yields abundant crops of wheat, oats and potatos—the rich prairie here

is capable of supporting thousands of cattle. Two large rivulets, now

almost useless, can, with a little labor, be made to irrigate the fields,

gardens, and orchards of the village. The stock at present on this farm,

consists of about forty head of cattle, a fast-increasing herd of hogs

and a prolific progeny of domestic fowl. In addition to the mill, twelve

log houses, of regular construction, have been put up. Hence, you can

form some idea of the temporal advantages enjoyed by the Flat-heads of

St. Mary’s village.

St. Mary’s, or Bitter-Root valley, is one of the finest in the

mountains, presenting, throughout its whole extent of about two hundred

miles, numerous grazing, but few arable tracts of land. Irrigation,

either by natural or artificial means, is absolutely necessary to the

cultivation {290} of the soil, in consequence of the long summer drought

that prevails in this region, commencing in April and ending only in

October. This difficulty, however, if the country should be ever thickly

settled, can be easily obviated, as the whole region is well supplied

with numerous streams and rivulets. These remarks apply to the valleys

contiguous to St. Mary’s, the general aspect of them differing perhaps

but slightly in regard to the heights of the mountains, the colossal

dimensions of the rocks, or the vast extent of the plains.

[Illustration: St. Mary’s, among the Flat-heads

(See Letter No. 23)]

After what has been said in my former letters in relation to religion,

little now remains that has a direct reference to it; but you will learn

with much pleasure, that the improvements made in the Flat-head village,

afford the missionary stationed there great facilities for prosecuting

successfully the grand object of his desires, viz., the eternal happiness

of the poor benighted Indian tribes, placed beyond the reach of his

immediate influence. The village is now the centre of attraction to all

the neighboring, and many of the distant tribes. The missionary always

avails himself of these occasional visits, to convey to them the glad

tidings of salvation. Among the recent visitors were, {291} the great

chief of the Snake Indians with his band of warriors; the Banax and

Nez-Percés, conducted by several of their chiefs,—even several bands of

Black-Feet;[303] besides these, there were also, on their return from the

great hunt, almost the whole tribe of the Pends-d’Oreilles, belonging to

the station of St. Francis Borgia. These last in particular, the greater

part of whom I baptized last year, may be said to rival the zeal of the

Flat-Heads in the practice of their religious duties.

After the festival of Easter, the abundant supply of provisions, in the

granaries and cellars of the village, enabled the minister to invite

all the visitors present to a feast, consisting of potatos, parsnips,

turnips, beets, beans, peas, and a great variety of meats, of which

the greater portion of the guests had never before tasted. Among the

industrial products which are mainly owing to the skill and assiduity of

their present pastor, Father Mengarini, I must not forget to mention a

kind of sugar, extracted from the potato.

Let us next turn to the improved condition of the people themselves.

Polygamy—or rather a connection, if possible, still more loose—is now,

thank God, entirely abolished among our newly-converted {292} Indians;

there is, consequently, an evident increase of population. The reckless

abandonment of the helpless infant—the capricious discarding of wife and

children—the wanton effusion of human blood—are no longer known amongst

them. Our feelings are not outraged by the brutal practice, heretofore so

commonly witnessed, of a father considering a horse a fair exchange for

his daughter; the justice of allowing the young Indian maiden to choose

her future partner for life is now universally allowed;—the requisite

care of their offspring is regarded in its proper light, as a Christian

duty;—attention is paid to the wants of the sick;—changes of treatment,

with the remedies administered according to our advice, have probably

been the means, under Providence, of rescuing many from premature death.

The long-cherished vindictive feelings which so frequently led to

depopulating wars, are now supplanted by a Christian sense of justice,

which, if unfortunately compelled to take up arms, does so only to repel

unjust aggression or defend their inherent rights, but always with the

fullest confidence in the protecting arm of Heaven.

Indeed their unbounded confidence in the God of battle, is well rewarded;

a truth which the {293} enemies of the Flat-Heads invariably acknowledge.

“The medicine of the Black-gowns,” (an expression synonymous with the

true religion,) “is,” say they, “the strongest of all.” Did time permit,

I could adduce almost innumerable instances to confirm the belief

universally entertained here, that Almighty God visibly protects them in

the wars they are compelled to wage with the hostile tribes. A few of

these, for the authenticity of which I can vouch, may suffice for the

present.

In 1840, when threatened by a formidable band of Black-Feet, amounting

to nearly eight hundred warriors, the Flat-Heads and Pends-d’Oreilles,

scarcely numbering sixty, betook themselves to prayer, imploring the aid

of Heaven, which alone could save them in the unequal contest. Confident

of success, they rose from their knees in the presence of their enemies,

and engaged the overwhelming odds against them. The battle lasted five

days. The Black-Feet were defeated, leaving eighty warriors dead upon

the field; while the Flat-Heads and Pends-d’Oreilles sustained a loss of

only one man; who, however, survived the battle four months, and had the

happiness of receiving baptism the day before his death.

{294} In 1842, four Pends-d’Oreilles and a Pointed Heart were met and

immediately attacked by a party of Black-Feet. At the first onset,

the Black-Feet had to deplore the loss of their chief. Aroused by the

noise of the musketry, the camp of the Pends-d’Oreilles rushed to

the assistance of their companions, and without losing a single man,

completely routed the enemy. Their escape is the more remarkable, as

rushing into the entrenchments of the Black-Feet, they received a volley

of shot poured in upon them by the enemy.

The Flat-Heads were again attacked, during the winter hunt of 1845, by a

party of the Banax, which, though outnumbering them nearly three times,

they soon put to flight, with the loss of three of the Banax party. The

Flat-Heads acknowledge that the Banax are the bravest of their enemies;

yet this did not deter them, though but seven in number, from fighting

a whole village of the latter, that had rashly violated the rights of

hospitality.

During the summer hunt of the same year, the united camp of Flat-Heads

and Pends-d’Oreilles, when threatened, hesitated not a moment to engage

with a band of Black-Feet four times their number. The latter, fearing

the “medicine {295} of the Black-gowns,” skulked around their enemies,

avoiding an open fight. The former perceiving this, pretended flight, in

order to draw the Black-Feet into the open plain: the snare succeeded;

and the Flat-Heads and Pends-d’Oreilles suddenly wheeling, attacked and

repulsed them with considerable loss, driving the enemy before them in

hot pursuit, as they would a herd of buffaloes. Twenty-three Black-Feet

warriors lay dead on the field, after the engagement, while the

Pends-d’Oreilles lost but three, and the Flat-Heads only one.

I shall close these sketches of Indian warfare, so remarkably evincing,

as they do, the special protection of Heaven, with an account of an

engagement which, as it was the occasion of my first interview with the

Black-Feet, and by its consequence contributed much towards my favourable

reception among them, will not, I trust, prove entirely devoid of

interest, if given a little more in detail.

In 1846, while engaged in one of these hunting excursions, the camp of

the Flat-Heads was reinforced by thirty lodges of the Nez-percés, and a

dozen lodges of the Black-Feet at their own solicitation. The Flat-Heads

encamped in the neighbourhood of the Crows,[304] purposely to renew {296}

the terms of peace, if the latter felt so disposed. The Crows, perceiving

in the united camp, the Nez-Percés and Black-Feet, with whom they were

at war, and knowing their own superiority both in numbers and bodily

strength, (they are the most robust of the Indian tribes) rushed into

it like a torrent, evidently more anxious to provoke a contest than to

make overtures of peace. The calm remonstrances of the Flat-Heads, and

the wise admonitions of their own chief, were lost upon the now almost

infuriated mutinous band of the Crows.

If the threatened outbreak had occurred at that moment, it is probable

that the whole united camp would have been massacred in the hand-fight,

for which evidently the Crows came prepared, with loaded guns and

other destructive weapons, while the Flat-Heads and the others were

totally unprovided. At this critical juncture, fortunately, indeed I

may say providentially, my interpreter Gabriel, and a Pend-d’Oreille

named Charles, forced their way breathless into the disordered camp, and

announced the arrival of the _Black-gown_ who had visited them four years

ago. The alarming scene they witnessed was indeed what they had expected

for as we travelled to overtake the Flat-Head {297} camp at the place

designed for their interview with the Crows, we perceived from the marks

of their daily encampments, that some Black-Feet and Pends-d’Oreilles

were with the Flat-Heads; we accordingly feared a collision would result

from the interview. I therefore despatched with all possible speed,

Gabriel and Charles, to announce my arrival. Well did they execute

the commission—they rode almost at full gallop during a whole day and

night, performing in this short period a journey which occupied the camp

fourteen days. This intelligence roused the Crow chiefs to an energetic

exercise of their authority. They now seized the first missiles at hand,

and enforced the weight of their arguments upon their mutinous subjects,

as long as there was left in the united camp the back of a Crow on which

to inflict punishment. This forced separation, though it may have checked

the present ebullition, could not be of long duration. It needed but a

spark to rekindle their hostile dispositions into open war. The next

day, as if to provoke a rupture, the disaffected Crows stole thirty

horses from the Flat-Heads. Two innocent persons were unfortunately

charged with the crime, and punished. The mistake being discovered, the

_amende honorable_ was {298} made, but to no purpose. The Flat-Heads,

aware of their dangerous position, employed the interval in fortifying

their camp, stationing their women and children in a place of safety,

and arming themselves for the contest. An immense cloud of dust in the

neighborhood of the Crow camp at ten o’clock, announced the expected

attack. On they came, with the impetuosity of an avalanche, until within

musket shot of the advanced guard of the allied camp, who had just risen

to their feet to listen to a few words addressed them by their chief,

Stiettietlotso, and to meet the foe. “My friends,” said Moses, (the name

I gave him in baptism) “if it be the will of God, we shall conquer—if it

be not his will, let us humbly submit to whatever it shall please his

goodness to send us. Some of us must expect to fall in this contest:

if there be any one here unprepared to die, let him retire; in the

meanwhile let us constantly keep Him in mind.” He had scarcely finished

speaking, when the fire of the enemy was returned by his band, with such

terrible effect as to make them shift their mode of attack into another,

extremely fatiguing to their horses. After the battle had raged for

some time in this way, Victor, the grand chief of the Flat-Heads,[305]

{299} perceiving the embarrassed position of the enemy, cried out: “Now,

my men, mount your best horses, and charge them.” The manœuvre was

successful. The Crows fled in great disorder, the Flat-Heads abandoning

the pursuit only at sun-down, when they had driven the enemy two miles

from their camp.

Fourteen warriors of the Crows fell in the engagement, and nine were

severely wounded, as we subsequently learned from three Black-Feet

prisoners, who availed themselves of their capturers’ defeat to recover

their liberty. On the part of the allied camp, only one was killed, the

son of a Nez-Percé chief, who fell by the hand of a Crow chief, in so

cowardly a manner, that the indignation of the allied camp was at once

raised into immediate action—it was in fact, the first shot fired and the

first blood drawn on either side; the boy was yet quite a child. Besides

this loss, though the engagement lasted for several hours, only three

were wounded, two of them so slightly that by application of the remedies

I brought with me, they recovered in a short time; the third died a few

days after my arrival in the camp.

This defeat was the more mortifying to the Crows, as they had been

continually boasting {300} of their superior prowess in war, and taunting

their enemies with the most insulting, opprobrious epithets. They had

besides, forcibly and most unjustly drawn on the engagement.

Indeed, I look upon the miraculous escape of our Christian warriors, in

this fierce contest, as further evidence of the peculiar protection of

Heaven; especially when I consider the numerous instances of individual

bravery, perhaps I should say reckless daring, displayed on the part of

the allied camp. The son of a Flat-Head chief named Raphael, quite a

youth, burning to engage in the contest, requested his father to let him

have his best horse. To this the father reluctantly consented, as the boy

had been rather weak from sickness. When mounted, off he bounded like an

arrow from the bow, and the superior mettle of his steed soon brought him

close upon the heels of a large Crow chief, who, turning his head round

to notice his pursuer, pulled up his horse to punish the temerity of the

boy, at the same time bending to escape the arrow then levelled at him.

The boy must have shot the arrow with enormous force, for it entered

under the lower left rib, the barb passing out under the right shoulder,

leaving nothing but the feathers to be seen where it entered. {301} The

chief fell dead. In an instant a volley was poured in upon the boy—his

horse fell perfectly riddled, with the rider under him.—He was stunned by

the fall, and lay to all appearance dead. According to the custom of the

Indians, of inflicting a heavy blow upon the dead body of their enemy, he

received while in this position, a severe stroke from each individual of

the several bands of Crows that passed him.—He was taken up half dead, by

his own tribe, when they passed in pursuit of the enemy. The ardour and

impetuosity of the young man belonging to the Flat-Head camp amazed the

oldest warriors present, and formed the theme of universal admiration,

as well as the dread of their enemies. Even the women of the Flat-Heads

mingled in the fray. One, the mother of seven children, conducted her

own sons into the battlefield. Having perceived that the horse of her

eldest son was breaking down in a single combat with a Crow, she threw

herself between the combatants, and with a knife put the Crow to flight.

Another, a young woman perceiving that the quivers of her party were

nearly exhausted, coolly collected, amidst a shower of arrows, those that

lay scattered around her, and brought them to replenish the {302} nearly

exhausted store. The celebrated Mary Quille, already distinguished in

numerous battles, pursued, with axe in hand, a Crow, and having failed to

come up with him, returned, saying: “I thought that these great talkers

were men. I was mistaken: it is not worth while even for women to attempt

to chase them.”

The little party of Black-Feet, animated by a spirit of revenge, for the

loss of half their tribe, massacred the preceding year by the Crows, and

probably influenced by a feeling of their safety while they fought in

company with the Flat-Head Christians, did signal service in the combat.

[Illustration: Insula or Red Feather (Michel), Great Chief and Brave

among the Flat-heads]

In the meantime, Gabriel and Charles, fearing the threatened outbreak,

immediately started back to meet me and hasten my arrival, my presence

being considered necessary to prevent the effusion of blood. I arrived

at the Flat-Head camp the day after the battle. I found everything ready

to repel a second attack, should that be attempted. I immediately sent

an express to the Crows, to announce my arrival, and at the same time,

to convey to them the great desire I had to see them, especially for

the purpose of effecting a reconciliation between the {303} contending

parties. But it appeared that after having buried their dead, they

retreated precipitately; so that no account of their destination could

be had. My express told me that there must have been excessive grief in

the camp of the Crows, as the usual marks of it could be traced in every

direction, such as the dissevered joints of fingers, and the numerous

stains of blood, caused by the wounds which the parents of the deceased

inflict upon themselves on such occasions.

Shortly after my arrival, the Black-Feet came in a body to my lodge, to

express in a manner truly eloquent, their admiration of the Flat-Heads,

with whom in future they desired to live on terms of the closest

friendship. “To their prayers,” said they, “must this extraordinary

victory be attributed. While the battle lasted, we saw their old

men, their women, and children, on their knees, imploring the aid of

Heaven; the Flat-Heads did not lose a single man—one only fell, a young

Nez-Percé, and another mortally wounded. But the Nez-Percés did not

pray. We prayed morning and evening with the Flat-Heads, and heard

the instructions of the chiefs.” They then begged of me in their own

affecting way, to take pity on them and be {304} charitable to them: they

now determined to hear the words of the Great Manitou of the whites, and

to follow the course which the Redeemer had marked out on earth. Having

addressed them on the nature of the life they had proposed to adopt, they

all without exception presented their children for baptism, to the number

of eighty.

[Illustration: Great Buffalo Hunt—View of Muscle-Shell Mountains

(See Letter 24)]

The day after this sacred ceremony, they called on me, requesting to be

allowed to express in their own way, the excess of joy which they felt

on account of this twofold victory. On returning from the late field of

battle, the warriors, at the head of whom was a young chief, chanted

songs of triumph, accompanied with the beating of drums; at each beat,

they sent forth a wild and piercing shout; then followed the song, and

so on alternately;—wild as the music was, it was not without harmony. It

continued thus, during almost the whole of our route. We marched along

the right bank of the Yellow-Stone River, having on our left a chain

of mountains resembling those old portals to which history has given

the name of “ancient chivalry.”[306] We had scarcely arrived at the

encampment, when the Black-Feet commenced, under the shade of a beautiful

cluster of pines, their {305} arrangements for a dance, insisting, at

the same time, upon showing the Black-gowns how highly they valued

their presence among them, and how gratified they would be to have them

witness this display. There was, indeed, nothing in it that could give

occasion to offended modesty to turn aside and blush. I need not tell

you it was not the polka, the waltz, or anything resembling the dances

of modern civilized life. The women alone figure in it, old and young;

from the youngest child capable of walking, to the oldest matron present.

Among them I have seen several old women upwards of eighty years, whose

feeble limbs required the aid of a staff in their movements through the

dance. Almost all appeared in the best costume of the warriors, which,

however, was worn over their own dress, a sort of tunic they always

wear, and which contributed also not a little to the modesty of their

appearance. Some carried the arms that had done most execution in battle,

but the greater part held a green bough in the hand. In proportion as the

dresses increase in singularity, the colors in variety, and the jingling

of the bells in sound, in the same degree is the effect upon the rude

spectator heightened. The whole figure is surmounted by {306} a casket

of plumes, which by the regular movements of the individual is made to

harmonize with the song, and seems to add much gracefulness to the whole

scene. To lose nothing of so grand a spectacle, the Indians mount their

horses, or climb the neighboring trees. The dance itself consists of a

little jump, more or less lively, according to the beat of the drum.

This is beaten only by the men, and all unite in the song. To break the

monotony, or lend some new interest to the scene, occasionally a sudden,

piercing scream is added. If the dance languishes, haranguers and those

most skilful in grimaces, come to its aid. As in jumping the dancers

tend towards a common centre, it often happens that the ranks become too

close, then they fall back in good order to form a large circle, and

commence anew in better style.

After the dance, followed the presentation of the calumet. It is borne by

the wife of the chief, accompanied by two other women, on the breast of

one of whom rests the head of the pipe, and upon that of the other, the

stem handsomely adorned with feathers. The most distinguished personage

of the nation precedes the calumet bearers, and conducts them around the

circle of dancers. The object, probably of the {307} last part of the

ceremony, the termination of the rejoicings, is to indicate, that the

best fruit of the victory they celebrate is the peace which follows. To

establish this peace upon a better foundation, is a thought constantly

uppermost in my mind. May God grant that our efforts to plant the crop

of peace among these wild children of the forest, be not unavailing; I

earnestly recommend these poor souls to the prayers of the faithful.

Having thus, more fully perhaps than the limits of a single letter

would seem to justify, redeemed the promise given in my last, of

recounting some of the advantages, spiritual and temporal, which the

Flat-Heads enjoy, it may now be proper to resume the course of events

up to the present date. On the 16th of August, we left St. Mary’s by a

mountain gap, called the “Devil’s gate,” a name which it has probably

received from the fact of its forming the principal entrance of the

marauding parties of the Black-Feet.[307] We encamped the first night,

at the foot of the Black-Foot forks. Innumerable rivulets, and several

beautiful lakes contribute largely to this river. Towards its head, to

the north-east, there is an easy pass for cars and wagons.[308] The

valley we ascended, is watered {308} by a beautiful stream called the

Cart River. It was through this valley we wound our way in former days,

with all our baggage, to the spot where St. Mary’s now stands.[309] We

crossed the mountains in the vicinity of the Arrowstone fork, another

easy pass, and descended a tributary of the Jefferson as far as its

outlet, through rather a wild, broken, and mountainous country, with here

and there an extensive, open plain, the ordinary resort of innumerable

herds of buffalo.[310] The seventh day found us encamped in the immense

plain through which the forks of the Missouri diverge, ascending to the

source at the very top of the main chain of the Rocky Mountains.[311] In

travelling through these wilds, great care is to be had in order to avoid

the sudden attack of some of those straggling war-parties that infest

this neighborhood purposely to search for scalps, plunder, and the fame

of some daring exploit. We halted every evening for a few hours, to take

a bite, as the trapper would say, and to give some food and rest to our

animals. When it was quite dark, we would kindle a brisk fire as if to

last until morning; then under cover of the night, proceed on our journey

for about ten miles, to some unsuspected place, thus eluding {309} our

enemies, should any have followed in our track, or be lurking in the

neighborhood, awaiting the midnight hour to execute their murderous

designs. From the three forks we went easterly, crossing by an easy

pass the mountain chain which separates the head waters of the Missouri

from the Yellow-Stone River, a distance of about forty miles.[312] We

followed in the track of the Flat-Head camp for several days, when I

sent Gabriel, my interpreter, with a Pend-d’Oreille Indian in advance

to discover what direction the camp had taken, and to bring back speedy

news regarding their movements; and also to learn the dispositions of

the Crows, whom I designed to visit. Four days later I was met by a few

Flat-Heads on their way to find me, when I was apprised of the treachery

of the Crows, and the severe chastisement they had so deservedly

received. I travelled the whole of that night, and arrived next day in

the allied camp, as I have already informed you. Having failed to obtain

the desired interview with the Crows, our attention will be now turned

towards the Black-Feet, with whose favorable disposition to receive the

gospel you are already acquainted. The result of this determination will

form the subject of my next {310} letter. I recommend myself to God in

your prayers.

I remain, with sentiments of profound respect and esteem, reverend, dear

father, your very humble servant and brother in Christ,

_P. J. De Smet, S. J._

No. XXIV

A. M. D. G.

St. Louis University, January 1st, 1847.

VERY REV. AND DEAR FATHER PROVINCIAL,—You are already acquainted with

our determination to accompany the Black-Feet in returning to their

country. In the sequel of this letter you will learn, with pleasure,

how far Almighty God has blessed our humble efforts in carrying this

resolution into effect. After the battle, described in my letter from

the Yellow-Stone camp, the Crows, it appears, fled to the Wind River

Mountains, determined, however, to avenge themselves on the Black-Feet,

whom they now designed to follow into their own country.[313] The latter,

probably through fear of this assault, resolved to remain with the

Flat-Head camp, until it reached the head waters of the Muscle-shell

River. In leaving the Yellow-Stone our direction lay towards the north,

{312} through a broken and undulating, dry and woodless country,

destitute of any water fit to drink—stagnant pools of brackish water

being the only kind found here to satiate the thirst.[314] Only a few

straggling bulls were seen or killed, scarcely sufficient, indeed, to

supply the wants of our numerous camp. The great variety of matter

incidental to this journey with the united Indian camp, will appear,

perhaps, more satisfactory if given in the same order in which it was

entered in my diary; I therefore present you with an extract from it:—

8th Sept., 1846. The elements of discord existing between the Nez-Percés

and Black-Feet, there is every appearance of an open rupture. The

Nez-Percés being evidently in the wrong, the Flat-Heads, following our

example, endeavor to convince them of the impropriety of their conduct;

but to no purpose, the principal men among them refusing, for the second

time, to smoke the calumet of peace.

9th. Towards night a touching incident occurred in our lodge. A Nez-Percé

chief, who declares himself our friend, entered, accompanied by three

Black-Feet, a warrior, an interpreter, and a young man about twenty years

of age. This youth, when about one year old, lost {313} both his parents;

his mother, a captive among the Black-Feet, died the first days of her

captivity; his father, whose country is far distant from the Black-Feet,

is altogether lost to him. The poor orphan became the adopted child of

a Black-Foot woman, who brought him up as she would her own offspring.

The adopted son grew up, imbibing all the notions and customs of his

new friends, knowing no other relations than those around him. To-day,

the woman whom he believed to be his real mother, declared to him that

she was not; and that his father, whom he had not seen since he was one

year old, was now sitting beside him. “Who is my father?” he anxiously

enquired. “There,” said the woman, pointing to the Nez-Percé chief, who

entered the lodge with him. The doubts of the father were soon removed,

as he hastily stripped the youth’s garments from his back, and there

discovered the mark of a burn received in the parental lodge while yet

an infant. The sudden burst of feeling elicited from these children of

nature at this unexpected meeting, can be better imagined than described.

The chief has no grown children, he is therefore the more eloquent

in endeavoring to persuade his son to return to his native country,

presenting him, at {314} the same time, with one of the best and most

beautiful of his steeds. I joined to the entreaties of the father, the

strongest motives I could urge. The son, whose heart is divided between

nature and grace, begged to be allowed to bid farewell to the companions

and friends of his youth, who were now absent—he could not, he declared,

thus abruptly leave her who, with motherly care and anxiety, had watched

over him so many years, and whom he had always so tenderly loved, and

looked upon as his mother. “Now that the Black-gowns are with us,” he

said, “I desire to be of the happy number of those who are about to

introduce them to my friends, and to listen to the words of the Great

Spirit, whom they have come to announce. After that, but not before,

shall I follow my father.”

10th. The Nez-Percés announce their determination of leaving the united

camp. The Flat-Heads, who dread more the presence of a friend capable of

injuring their souls, than that of an enemy who can only hurt the body,

are excessively rejoiced at this announcement. The Black-Feet also are

highly pleased to see them go. The separation took place about 8 o’clock;

but they had gone only a short distance from the {315} camp, when,

fearing an attack from the Crows, they rejoined the main body, determined

to remain as long as the great hunt shall last. To avoid the outbreak,

evidently threatened by the ill-will of the Nez-Percé, the Black-Feet

have resolved to leave the camp on the morrow. This day I baptized a

Nez-Percé, who had been shot in the late battle with the Crows—he cannot

survive much longer.

11th. Farewell to the Flat-Heads. All came to shake hands with us,

the grief of their hearts was depicted in their countenances; we all

perceived how deeply they felt the separation. A great number of their

cavaliers accompany us for a considerable distance; six go as far as our

encampment, not less than twenty-five miles.

Our course lay through an extensive level plain, at the very base of

the Muscle-shell mountains.[315] These rise abruptly from the plain

around, resembling broken, elevated islands in the midst of the ocean,

and their tops tufted with a heavy growth of cedar and pine. While

admiring the singular appearance of the scenery, my attention is called

off to a very distressing accident. An old Indian is seen falling from

his horse, receiving in the fall a severe wound between his eyes; he

remains senseless, all efforts {316} to revive him are fruitless. It was

the old Black-Foot chief, NICHOLAS, whom I baptized five years ago; he

acted, ever since, the part of a most effective missionary, in preparing

the way for the introduction of the gospel among his tribe.[316] To-day

he entered what he called his own country, chanting hymns of praise

and thanksgiving in the happy anticipation of soon presenting us to

his brethren. He dies! not even a sigh escapes him. Oh, how profound

are the designs of God. Happily he leaves a son worthy of so excellent

a sire. His attachment to religion equals that of his father. Having

resided several years among the Flat-Heads, he has acquired a perfect

knowledge of their language—acting in the capacity of interpreter, he

has already rendered me considerable assistance. Notwithstanding his

great grief, he performs the last sad offices near the tomb of his father

with the composure and firmness of a Christian. It is customary among

the Black-Feet to express their grief by wailings and lacerations of the

body, calculated only to afflict those around, though intended by them as

a mark of respect towards the lamented dead. The son of NICHOLAS, himself

a chief and a great brave, knowing the Christian practice, {317} passes

the night in prayer, with his wife and children, near the funeral couch

of his father. His friends and brother, Pegans[317] (pagan in name and in

fact), would now and then gather around him, kneeling beside the mourner,

pour forth, Christian-like, many a pious ejaculation on behalf of their

deceased chieftain. The remains of the venerable chief were placed in

the grave by the hands of his own son, and over his tomb the emblem of

salvation was raised—the cross of the Saviour, whose words were now for

the first time announced to the lonely tribes of this long-benighted

wilderness. At the very moment the last prayers of the funeral service

were uttered, “May he rest in peace,” a busy stir breaks the death-like

silence of the surrounding crowd of Indians. A Flat-Head approached in

full gallop, announcing the pleasing intelligence that two Black-Feet

had reached their camp, and informed them that the tribe of NICHOLAS was

within two days march of us.

[Illustration: Announcement of the Discovery of Buffalos

(See Letter 2nd)]

12th. The very evening of the day on which NICHOLAS was interred,

immense herds of buffalo are seen in the neighborhood of the camp.

All are preparing for the chase—hunters throwing the lasso over their

buffalo horses, already prancing and capering for a race—all ready to

{318} start; but before they separate, they halt for a moment, and,

in imitation of the Flat-Heads, all are seen on their knees to beg of

Almighty God their daily bread; when again mounted, off they bound

at full speed, each for one, two, or three fat cows, according to

the strength of his favorite steed. The supper was abundant in every

lodge, regiments of steaks were paraded before all the fires. My fire

was encircled with tongues, or other dainty dishes reserved for the

Black-gown; and all who visited our lodge were of course invited to

partake of the superabundant supply. Among my visitors, one in particular

distinguished himself by his originality and good sense—his words were

accompanied with expressive signs, which rendered his conversation very

agreeable; he related to me what he observed while in the Flat-Head

camp:—“When we first arrived,” said he, “we had abundance of provisions

with us, while the Flat-Heads and Nez-Percés were fasting; we were

visited, and all partook of what we had. The Flat-Head differed from

the Nez-Percés; the former prayed before he ate, the latter did not.

On the Lord’s-day, the Flat-Heads remained quiet in the lodges, they

frequently prayed, and spoke to us words of the Great Spirit to make us

good; but {319} the Nez-Percés, painted, and proud of their feathers,

were seen going here and there, more for evil than good, without reserve,

before our young people. But then came the battle with the Crows, and

the Nez-Percés, though the least brave of us all, and the least exposed,

have had to weep over the loss of one of their men, and another is dying

of his wounds. This made me believe the words I had heard the Flat-Head

say, ‘that the Great Spirit is good to the good, but that he can find the

wicked at pleasure to punish them as they may deserve.’”

The wonderful success of the Flat-Heads in the different wars they have

been compelled to wage, has confirmed their enemies in the persuasion

entertained for some years, that the medicine of the Black-gowns is

stronger than their own. Two Indians of the Pegan camp have just arrived,

apprising us of their approach.

13th. Sunday.—We are obliged to move camp;—every dry stick had been

burned where we passed the night, and the rain has rendered the only

other substitute for fuel, buffalo dung, unfit for use;—the rain which

was falling as we travelled, changed into sleet and hail. After a long

day’s march we encamp for the night, in a beautiful cotton grove, on the

margin of the Judith river.[318]

[Illustration: Chief reports to his Camp that Buffalos are in sight

(See Letter 3rd)]

{320} The bad weather prevented the re-union of the two camps; it will

be so much the more remarkable, as to-morrow will be the feast of the

Exaltation of the Cross. The chief enquires, if it would please us to

see the Black-Feet manifest their joy in their own way, that is, by

painting, singing and dancing; the answer was: “Do the best you can to

show your friends that you are pleased.” We learn by an express, just

arrived, that the BIG LAKE, the great chief of the Pegans, harangued his

people, exhorting them to behave orderly, and to listen with attention

to all that the Fathers would say to them. He is accompanied by the

great Tail-Bearer, a kind of orator, or aid-de-camp to the chief. His

tail, composed of buffalo and horse-hair, is about seven or eight feet

long, and instead of wearing it behind, according to the usual fashion,

it is fastened above his forehead, and there formed into a spiral coil,

resembling a rhinoceros’ horn. Such a tail, among the Black-Feet, is a

mark of great distinction and bravery—in all probability, the longer the

tail, the braver the person.

14th. An agreeable disappointment. The Flat-Head camp, from which we

separated four days ago, is only about ten miles from us. They sent an

invitation to the Big Lake, desiring, at the same time, to trade with

him on friendly {321} terms. Opinions are divided among the people of

the Big Lake. The chief is for postponing the trade until the meeting

with the Black-gowns takes place; the Tail-Bearer gives the preference to

trade. The chief’s voice prevails. An Indian from the camp arrives about

ten o’clock, to herald their approach; all the horses are immediately

saddled, and the two Black-gowns, at the head of a numerous band of

cavaliers, forming one extensive line, in single file, proceed through a

beautiful open plain, the air resounding with songs of triumphal joy. We

are soon in sight of each other—a loud discharge from all the guns was

the signal to dismount, when the Big-Lake and Tail-Bearer, followed by

the whole tribe, walked up to give us a warm and affectionate shake of

the hand. Smoking came next; and after the friendly pipe had passed from

mouth to mouth, and had made several rounds, they communicate to each

other the news since parting. I made to them my preparatory address, to

dispose their minds and hearts to listen with attention to the word of

God. To this appeal they responded with a loud and cheerful expression

of the satisfaction they felt in listening to the Black-gown. We had

scarcely introduced our new friends into the {322} camp, before the

Flat-Heads and Nez-Percés were seen approaching. Their meeting was still

more joyful and cordial than the one we had just witnessed among the

people of the Big-Lake. This is not astonishing, when you know them; the

savage is naturally reserved towards men he does not know. The candid,

open ways of acting which distinguish our neophytes soon communicate

themselves to the Black-Feet, and before the sun went down, Black-Feet,

Flat-Heads, young and old, all show equal pleasure to find us, on such an

occasion, in the midst of them.

[Illustration: The Chief at the head of his Hunters]

After evening prayers were said in the Black-Foot and Flat-Head

languages, I addressed to them a short discourse on the happy re-union

and peaceful disposition that now existed between the two nations. What

a pleasing sight! What a consoling triumph for religion, to behold those

warriors, whose deep-scarred faces told of the many bloody battles they

had had together,—who could never meet before but with feelings of

deadly enmity, thirsting for each other’s blood,—now bending the knee

before their common Father in prayer, as with one heart, and listening

with delight to the words of the peaceful Redeemer. The chiefs and the

principal {323} men of both nations passed the evening in my lodge.

VICTOR, the great Flat-Head chief, gains the good-will of all—charms

everybody by the suavity and dignified simplicity of his manners. He

relates some of his exploits, not indeed to appear conspicuous, as is

evident from the modest and simple way in which he speaks, but to make

them fully sensible of the protection which the Great Spirit extends to

those who are devoted to His holy cause. The Black-Feet who were engaged

in the late battle with the Crows, confirm the statements of Victor,

and recount many edifying circumstances which they had witnessed in the

Flat-Head camp. The making of the sign of the cross was highly extolled,

as a certain sign of victory to those who had already given their hearts

to the true God. It is truly to-day the Exaltation of the Holy Cross.

15th. The Octave of the Nativity of the Blessed Virgin. The new disciples

of the cross assist at a solemn Mass, sung in the open plain, under

the canopy of green boughs, to beg for the blessings of God upon this

wilderness and its wandering tribes, and unite them in the bond of

peace. Flat-Heads, Nez-Percés, Pegans, Blood Indians, Gros-Ventres and

Black-Feet,[319] numbering {324} about two thousand, all surround the

altar of the living God, on which “the clean oblation is offered,” in

their behalf. It is a thing unheard of, that among so many different

savage nations, hitherto so inimical to one another, unanimity and joy,

such as we now witness, should exist,—it appears as if their ancient

deadly feuds had been long since buried in oblivion; and this is the more

remarkable in an Indian who, it is well known, cherishes feelings of

revenge for many years. How long will this last? May Heaven strengthen

their present good-will, and grant them perseverance. Mention is already

made of baptizing all the Pegan children, but the ceremony is postponed

on account of the general rejoicing, and the affairs of business that now

occupy the camp.

16th. The engaging simplicity and cordiality of the Flat-Head chiefs have

gained them the affections of all the principal men of the Black-Feet

tribe,—conduct the more remarkable, when contrasted with the turbulent

disposition of the Nez-Percés, who are kept in check only by the presence

of the Flat-Heads. At this second separation, they came again to renew

their affection towards us. The Flat-Head chiefs remain last in the camp

to see everything pass off {325} orderly and amicably. In the evening the

Black-Feet assemble around our fire, where the first canticle is composed

in their language; the subject of the composition is the consecration of

their persons to the “Supreme Ruler of all things.” Apistotokie Nina,

Pikanniai tokanakos akos pemmoki tzagkoma Achziewa ziekamolos.

17th. Nothing very remarkable took place. We received the visit of a war

party of Blood Indians, the most cruel among the Black-Feet. From them we

learn that their tribe will be delighted to receive a visit from us,—that

our persons are considered sacred among them,—that we need apprehend no

danger, and, to remove all uneasiness on this head, that sixty of their

children had already received baptism at the hands of a Black-gown,[320]

whom they met on the _Sascatshawin_, and that these children constantly

wear the crosses and medals which the Black-gown gave them.

18th. News in great variety. Two Gros-Ventres have been killed by the

Crows. Seven families of Pegans have been followed by a numerous band of

Crees, and have probably been destroyed. A chief, just arrived, informs

us that Black-Feet of different tribes are assembling in the neighborhood

of Fort Lewis to receive {326} their annual supplies, and that the

traders who bring up the goods are distant only three days’ journey,

with three large canoes (Mackinaw boats).[321] About two o’clock in the

afternoon the camp prepares for another great hunt.

19th. Baptism was this day conferred on upwards of one hundred children

and two old men, with all the usual ceremonies. To enter into a full

description of these, calculated, as they are, to leave a deep and

lasting impression upon the minds of all present, would be but a

repetition of what has been already stated in my former letters on the

like occasions.

20th. Arrival of a great war party of Blood Indians. They are returning

from an expedition against the Crows, having carried off twenty-seven

horses belonging to the latter. The leaders of this party, one a son, the

other a brother of the great chief, exhibit towards us particular marks

of friendship. The elder, who worshiped the sun and moon, has long since

ceased to invoke these deities—he confirms the statement of the other

party, that we shall meet with a hearty welcome among his tribe. The

Black-Feet nation consists of about fourteen thousand souls, divided into

six tribes, to wit: the _Pegans_, the _Surcees_, the _Blood Indians_,

the _Gros-Ventres_ {327} (descendants of the Rapahos), the Black-Feet

(proper), and the _Little Robes_.[322] These last were almost entirely

destroyed in 1845.

21st. A feast is given in my lodge to the new-comers. It is preceded by

the baptism of a Pegan, who had been an old chief, but who, on account

of age, resigned the dignity of his title in favor of his brother. He

possesses the gift of speech in an eminent degree. He is daily here,

repeating and commenting on the instructions given by us. He exercises

over his flock a very happy influence, and it is, doubtless, owing to

his exertions that the Pegans are the first among the Black-Feet tribe

to manifest favorable dispositions, and they will probably be the first

also to embrace and put in practice the saving truths of Christianity.

He presents, in his own person, a rare exception among his people, and

indeed the only instance I have met with in my intercourse with the

Indians, especially in one of his age—of an Indian having lived with one

and the same wife, and with her also in perfect peace and harmony. He

received in baptism the united name of IGNATIUS XAVIER, the medal having

that impress—which he constantly wears, to remind him of the virtues

which distinguish those saints. Let us hope {328} that the first graces

bestowed on this tribe may soon produce fruits of salvation to all.

22d. A day of great rejoicing—a dance. All the Indian fineries are

produced, all the war-caps, adorned with eagle feathers, figure in the

dance—a thousand voices join in the song—the rejoicing prolonged till

evening. The common prayers have all been translated—already several

know what is to be believed. May the practice of good soon take deep

root in their hearts. SATA, our interpreter, acts the part of an

Apostle[323]—after each interpretation, he resumes his discourse, and

speaking from the abundance of his heart, produces a powerful effect

upon his audience. The word _Sata_ does not differ in signification from

_Satan_, and as the Indian generally receives his name from the natural

disposition he manifests, we may safely conclude, when such a name is

given to a Black-Foot, that the grace of God has operated most powerfully

in converting this savage to what he is at present.

23d. Nothing remarkable happened, except a trial given to faith of the

new catechumens. A theft of two horses was committed in the camp by

a stranger, residing among the Flat-Heads. Some individuals from the

western side of the {329} mountains, occasionally forget what they should

be; but a few isolated misdeeds, highly disapproved of by the entire

nation, show to the best advantage the good spirit that animates the

great mass of them. The critical position of the robber serves in some

degree as an extenuation of his guilt. He had advanced a considerable

distance from the Flat-Head camp, on his way to join us about the time

we should reach the Black-Foot Indians; when he was given to understand

that his life was in great danger from the war parties prowling in the

rear. The poor fellow did not feel much inclined to meet death in this

way, and his meagre horse not being very well able to avoid the meeting,

_proprio motu_ he left his, in exchange for two other horses, fully equal

to the task of sweeping him past the danger. These horses will, however,

be returned to the owner. This is not the first instance of restitution

among the Indians.

Sept. 24th. The missionaries, accompanied by a great number of Indians,

precede the camp on its way to Fort Lewis, now only a few miles off. I

am accosted by a little Pegan chief, who invites me to smoke. He tells

me that he has come to the determination of settling at the Fort an

unfortunate personal difficulty between himself {330} and another chief

of the Blood Indian tribe. “I am going to meet,” said he, “my mortal

enemy, a Blood Indian chieftain, renowned for his courage, but much

more for his wicked heart. He treacherously murdered a Nez-Percé, while

under my protection. I should be dishonored forever if I did not avenge

this shameful act, and wash the stain from my nation in his blood. I

shot the murderer in his own lodge—he did not die—his wound is healed—he

awaits my arrival, resolved to kill me. I dread him not, for I also am

a chief. I have heard your words, and other feelings have crept over my

heart. Black-gown, hear what I am about to do: I will present to him the

best horse of my band to cover his wound; if he accepts it, well and

good, if not, I must kill him.” I offered myself as a mediator between

them, before any steps should be taken, and promised him a favorable

issue, according to the conviction of my own heart; for, as I had never

witnessed the spilling of one drop of human blood, I felt assured that

Almighty God would spare me the painful sight on the present occasion.

We continue our route. The little chief and his Pegan friends prepare

their arrows and load their guns. When in sight of the Fort, two {331}

Black-Feet came running up towards us, to tell the little chief that if

he approached any further, or any of his people, their lives would be in

danger; and they returned as they came, running to announce the arrival

of the Black-gowns. The bell of the Fort is sending forth a solemn peal,

to honor, as it subsequently appeared, the arrival of the Black-gowns—a

mark of respect generally paid to a priest by its inmates, who are

chiefly French Canadians and Spaniards. Heedless of the admonition we had

received, we proceeded to the Fort in full gallop. The gates were thrown

open. We received a hearty welcome from every white man in the Fort;

the bourgeois being absent, soon returned, to add by their kindness and

politeness to the warm reception we had already received at the hands of

their tenants.[324] The first compliments over, two horses were saddled

for Father Point and myself, when we went over to an island formed by the

waters of the Missouri, where the murderer and his band were encamped.

The great neatness in the lodge of the latter, to whom I had already sent

word, showed that it was prepared for our reception. We entered first,

followed by our Pegan friends; then came the Blood Indians, and last of

all the murderous {332} chief, with a countenance far from serene—savage

vengeance visibly lurking in his breast. He shook hands only with the

Black-gowns, and sat down silent and surly. I explained to him the object

of my visit, and pleaded strongly for a reconciliation, declaring, at

the same time, that I would not leave his lodge until I should see them

reconciled. He listened with much attention, made a very appropriate

reply, and in finishing, he exclaimed: “all is forgiven and forgotten.

How could my heart remain angry whilst I listened to thy words?”

Confidence was quickly restored in the assembly, and his short but

eloquent reply showed that there was eloquence everywhere when the heart

speaks. The little chief who had first spoken of reconciliation ended

his remarks by an action that was really moving; stepping up to the man

who had been his mortal enemy, he tenderly embraced him, and then, in

addition to other gifts, presented him with a beautifully-painted robe,

wrought in porcupine. The calumet of peace was cheerfully lighted, and

passed around several times. Conversation became animated and friendly,

and each one left the council-house with a light and glad heart, more

easily felt than described. The chiefs who were present on this {333}

occasion were: _Amakzikinne_, or the Big Lake; _Onistaistamik_, or White

Bull; _Masléistamik_, or Bull-Crow; _Aiketzo_, or Grande roulette;

_Sata_, or the wicked; _Akaniaki_, or the man who was beaten.

27th. Sunday, I offered up the Holy Sacrifice of the Altar, followed by

an instruction on the end of man, at which all the inmates of Fort Lewis

attended, together with as many Black-Feet as the large room and passage

could contain. Many a tear escaped from the Canadian, the Creole, and the

Spaniard, at the remembrance, no doubt, of the innocent and happy days

they spent when young, in attending regularly to their religious duties.

Many a pious resolution was lowly made on the present occasion, and their

strict attention and devout feelings during divine service, showed that

the germ of faith in them still gave promise of fructifying, however far

they may have wandered from the strict line of Christian rectitude. In

the afternoon I administered, with all the ceremonies, the sacrament of

baptism to thirty children.

From what I have seen, I am firmly convinced of the great good a

missionary establishment would produce among the Black-Feet. {334}

Assuredly it is a work well worthy the zeal of an apostle: to reclaim

these savages from their cruel and bloody wars; to wrest them from

the soul-destroying idolatry in which they are plunged, for they are

worshippers of the sun and moon: and to teach them the consolatory

truths of the Divine Redeemer of mankind, to which they seemed to

listen with the utmost attention, and heartfelt satisfaction. Allow me

the reflection, the ultimate fate of these fierce and lonely tribes is

fixed at no distant date, unless looked to in time. What will become

of them? The buffalo-field is becoming narrower from year to year, and

each succeeding hunt finds the Indians in closer contact. It is highly

probable that the Black-Feet plains, from the Sascatshawin to the

Yellow-Stone, will be the last resort of the wild animals twelve years

hence. Will these be sufficient to feed and clothe the hundred thousand

inhabitants of these western wilds? The Crees, Black-Feet, Assiniboins,

Crows, Snakes, Rickaries, and Sioux, will then come together and fight

their bloody battles on these plains, and become themselves extinct over

the last buffalo-steak. Let those, who have the power and the means,

look to it in time. Let some efforts be made to rescue them from the

threatened {335} destruction, lest, by guilty negligence, the last drop

of aboriginous blood indelibly stain the fair fame of the Spread Eagle,

under whose protecting wing they are said to live. Justice makes the

appeal.

After mature deliberation upon the various plans devised for the

contemplated establishment, it was deemed more advisable that the

Reverend Father Point should remain with the Black-Feet, and continue the

instructions; while I should go to St. Louis and endeavor to procure the

means necessary to establish a permanent mission among them. Accordingly,

on the 28th, I took final leave of my companions, of the kind and polite

gentlemen of the Fort, of all the Black-Feet then present, who ceased

not, during my stay among them, to give me the most marked tokens of

affectionate attachment. Our departure was honored by the Fort with a

discharge of the guns, and amidst a thousand farewells we glided down

the Missouri, from a point 2850 miles above its mouth.

We left the Fort about noon, and encamped 25 miles below, near Bird

Island. Next day, while passing the bluffs, on whose steep declivities

numerous groups of the big-horn were browsing, we stole a march upon

an old buck {336} that came to drink at the water’s edge—the first of

the many victims sacrificed to our necessities during this long trip.

After passing the Maria and Sandy rivers, we reached the remarkable

formation, the yellow sandstone walls, on both sides of the Missouri,

exhibiting most fantastic shapes and fissures—urns, of various sizes and

forms—tables of every description—rostrums, surrounded by mushrooms,

pillars, forts, castles, and a multitude of other figures, which, for

the greater part of this, and the whole of the following day, furnished

to our almost bewildered fancies ample scope for comparisons and

theories.[325] We passed, on the 8th of October, the great Elk-horn

steeple, near Porcupine Fork. I could not learn what extraordinary event

this remarkable tower was intended to commemorate. Several thousand

elk-horns have been here piled up, which formerly constituted, I have

little doubt, the grand resort of numerous groups of these animals.[326]

On the 11th we arrived at Fort Union, 600 miles distant from Fort Lewis,

this making about 50 miles a day. Here we met with a very warm reception.

We availed ourselves of the kind offer given to us of resting a day at

the Fort; while there I baptized five children.[327] We left the Fort on

the {337} 13th, with two companions. Large herds of buffalo were seen

on both sides of the river, and bears, deer and elks appeared at every

bend, so that there is little danger of suffering from want at this

season. On the 16th our ardor to press forward, in spite of a strong

head-wind, was suddenly cooled by a side wind, which upset the skiff

and ourselves in four feet of water. We were now satisfied that we had

better wait for a more favorable wind, and improve the time by drying our

clothes. We started quite refreshed in the afternoon, and made up for

the lost time by running sixty miles the next day. On the 17th we met

six lodges of Assiniboins; they received us very kindly in their little

camp,—gave us a feast and abundance of provisions. The same day we met

eight Gros-Ventres, who were also exceedingly kind to us, insisting on

our accepting a lot of buffalo tongues.[328] A favorable wind on the

18th, induced us to unfurl our sail. We were thus enabled to run about

ten miles an hour, and early next day we reached Fort Berthold, where

we were kindly entertained by Mr. Brugere.[329] The Gros-Ventres have a

village here. I found but a few families;—one of the chiefs invited me to

a feast. On the 20th we were hailed by several {338} bands of Indians,

and kindly received. We proceeded, and encamped for the night near Knife

river; but our fire discovered our encampment to a band of Indians.[330]

The discovery would have been fatal to us, had I not been fortunately

recognized by them; for they came armed for destruction, and took us by

surprise. As soon as the two leaders knew who I was, they embraced me

affectionately; our alarm was soon quieted, and we passed the evening

very agreeably in their company; a good smoke, a cup of well sweetened

coffee, a few humps and buffalo tongues, put them in a very good humour.

They made me a solemn promise, that they would, in future, never molest

a white man. They were Arikaras. The next day we breakfasted at Fort

Madison, with the good and kind-hearted Mr. Des Autel.[331] Shortly after

leaving this Fort, we passed under a scalp attached to the end of a long

pole, which projected over the river. This was probably an offering to

the sun, to obtain either fresh scalps or a good hunt. We were hailed

by a large village of Arikaras, encamped and fortified on a point of

land well timbered.[332] They treated us with great kindness, earnestly

pressing me to accept invitations to several buffalo feasts; and as time

did not admit of such delay, {339} their liberality fell little short of

sinking the skiff, with the most dainty pieces of the hunt. Though late,

we proceeded on our journey, principally, indeed, to avoid passing the

night in feasting. Having had very favorable weather during the five

following days, we reached, on the 26th, the encampment of Mr. Goule, an

agent in the service of the American Fur Company.[333] I baptized several

half-breed children at this place.

Availing ourselves of the favorable weather the four following days, we

kept on the river, drifting down every night, so that early on the 30th,

we arrived at Fort Pierre. Mr. Picotte, of St. Louis, received us with

the utmost cordiality and politeness.[334] He forced me to remain three

days under his hospitable roof. This delay enabled me to see a great

number of Sioux, and baptize fifty-four children. Meanwhile Mr. Picotte

ordered a large and convenient skiff to be made, and stored it with all

sorts of provisions. In all my travels, I have never met one to surpass,

perhaps to equal, the overflowing kindness with which this gentleman

confers a favor. I cannot sufficiently express my gratitude to him. May

God bless and reward him. And, indeed, I must here add, as a token of

my {340} sincere gratitude, that in all the forts of the American Fur

Company, the charitable liberality and kindness of the gentlemen were

unbounded.

Late on the 3d November we renewed our journey, but had not proceeded

far when we found it necessary to refit our skiff, which, being quite

new, leaks considerably. We landed at a large farm belonging to the

company on Fleury’s Island. We freely used the permission given to us,

and committed great havoc among the poultry. On the 5th we breakfasted

at Mr. Bouis’ Fort, where I baptized thirteen half-breed children—the

day was beautiful and we made the whole of the Grande Detour.[335] We

arrived at Fort Look-Out, of which I found Mr. Campbell in charge.[336]

I baptized here sixteen half-breed children. I was kindly received by a

great number of Sioux. We encamped nine miles lower down at a trading

post held by two Canadians, where I baptized four children. On the 10th

we passed the entrance of Running-water river, a fine stream with a

strong current.[337] Two miles above its mouth were encamped one hundred

families of the unhappy and much-abused Mormons—met several Sioux about

Great Island, where we encamped.[338] A favorable {341} wind enabled

us to reach Fort Vermilion on the 13th, four hundred miles below Fort

Pierre. I baptized seven half-breed children. Mr. Hamilton liberally

supplied us with provisions.[339] On the 14th we saw a Mormon along the

beach, who fled at our approach. We met two Canadians who had shot a

fine turkey, which they gave me: in return I presented them with some

coffee and sugar, rare articles in that country. A fine breeze brought

us in sight of the old Council Bluffs on the 18th.[340] The river has

made considerable changes since my former visit to this place; entirely

new beds have been formed. For several hundred miles, all the forests

along the south side of the river were filled with cattle belonging

to the Mormons. On the 18th we passed the ancient trading post, Lisel

de Cabanne’s—a few miles below is the new temporary settlement of the

Mormons, about ten thousand in number.[341] I was presented to their

president, Mr. Young, a kind and polite gentleman. He pressed me very

earnestly to remain a few days, an invitation which my limited time did

not permit me to accept.[342] The persecutions and sufferings endured

by this unhappy people, will one day probably form a prominent part of

the history {342} of the Far-west. At sun-set we encamped at Mr. Sarpy’s

trading post,[343] among the upper Potawotomies, where I met several of

my old Indian friends, and among them Potogojecs, one of their chiefs,

whose Indian legend of their religious traditions will form the subject

of my next letter.

20th. A beautiful day—we visited our old friends in Bellevue, the good

Mr. Papin[344] and others. We passed the Papillion, the Mosquito, and the

Platte rivers, and encamped near Table Creek.[345]

On the 23d we arrived at St. Joseph’s, the highest town in Missouri.[346]

It is now in a most thriving and prosperous condition; much improved

indeed since I last saw it.

28th. We arrived at West-Port,[347] from which I proceeded by stage to

St. Louis, the termination of a trip which occupied just two months. I

recommend myself to your prayers.

I remain, with sentiments of profound respect and esteem, your obedient

servant and brother in Christ.

_P. J. De Smet, S. J._

No. XXV

A. M. D. G.

LEGEND OF THE POTAWOTOMIE INDIANS

St. Louis University, January 10, 1847.

VERY REV. AND DEAR FATHER PROVINCIAL,—Agreeably to my promise, I send

you the account given by the Potawotomies, residing at Council Bluffs,

respecting their own origin, and the causes which gave rise to their

“great medicine,” and juggling, considered by them as of the highest

antiquity. Such superstitions, indeed, are found to exist among all the

tribes of the American continent, differing only in the form and the

accompanying ceremonies. The Nanaboojoo of the Potawotomies, the Wieska

of the Objibbeways, the Wizakeshak of the Crees, the Sauteux and the

Black-Feet, the Etalapasse of the Tchinouks on the coast of the Pacific,

can, among these different tribes, be traced up to the same personage.

{344} I send it _verbatim_, as it was communicated to me by Potogojecs,

one of the most intelligent chiefs of the Potawotomie nation. Though

fabulous, it is not entirely devoid of interest; it should excite us to

offer up our prayers the more fervently to the Great Father of Light,

for these poor benighted children of the forest, and beg of Him to send

good and worthy laborers into this vast vineyard. Having enquired of this

chief what he thought of the Great Spirit, of the Creator, and of the

origin of his religion, or great medicine, he replied as follows: “I will

give you a faithful account of what my tribe believes in these matters.

We have not, like you, books to transmit our traditions to our children;

it is the duty of the old men of the nation to instruct the young people

in whatever relates to their belief, and their happiness.

“Many among us believe, that there are two Great Spirits who govern the

universe, but who are constantly at war with each other. One is called

the _Kchemnito_, that is, the Great Spirit, the other _Mchemnito_, or the

Wicked Spirit. The first is goodness itself, and his beneficent influence

is felt everywhere; but the second is wickedness personified, and does

nothing but evil. Some believe that they are equally {345} powerful,

and, through fear of the Wicked Spirit, offer to him their homage and

adoration. Others, again, are doubtful which of them should be considered

the more powerful, and accordingly endeavor to propitiate both, by

offering to each an appropriate worship. The greater part, however,

believe as I do, that _Kchemnito_ is the first principle, the first great

cause, and consequently ought to be all-powerful, and to whom alone is

due all worship and adoration; and that _Mchemnito_ ought to be despised

and rejected!

“Kchemnito at first created a world, which he filled with a race of

beings having nothing but the appearance of men—perverse, ungrateful,

wicked dogs—that never raised their eyes to heaven to implore the

assistance of the Great Spirit. Such ingratitude aroused him to anger,

and he plunged the world in a great lake, where they were all drowned.

His anger thus appeased, he withdrew it from the waters, and created

anew a beautiful young man, who, however, appeared very sad, and being

dissatisfied with his solitary condition, grew weary of life. Kchemnito

took pity on him, and gave him, during sleep, a sister, as a companion to

cheer his loneliness. When he awoke and saw {346} his sister he rejoiced

exceedingly—his melancholy instantly disappeared. They spent their time

in agreeable conversation and amusement, living for many years together

in a state of innocence and perfect harmony, without the slightest

incident to mar the happiness of their peaceful solitude.

“The young man had a dream, for the first time, which he communicated to

his sister. ‘Five young men,’ said he, ‘will come this night, and rap

at the door of the lodge—the Great Spirit forbids you to laugh, to look

at them, or give an answer to any of the first four, but laugh, look,

and speak, when the fifth presents himself.’ She acted according to his

advice. When she heard the voice of the fifth, she opened the door to

him, laughing at the same time very heartily; he entered immediately,

and became her husband. The first of the five strangers, called Sama,

(tobacco,) having received no answer, died of grief; the three others,

Wapekone, (pumpkin,) Eshketamok, (watermelon,) and Kojees, (the bean,)

shared the fate of their companion. Taaman, (maize,) the bridegroom,

buried his four companions, and from their graves there sprung up,

shortly after, pumpkins, water-melons, beans, and tobacco-plants {347}

in sufficient abundance to supply their wants during the whole year, and

enable them to smoke to the manitous, and in the council. From this union

are descended the American Indian nations.

“A great manitou came on earth, and chose a wife from among the children

of men. He had four sons at a birth; the first born was called

Nanaboojoo, the friend of the human race, the mediator between man and

the Great Spirit; the second was named Chipiapoos, the man of the dead,

who presides over the country of the souls; the third, Wabosso, as soon

as he saw the light, fled towards the north, where he was changed into a

white rabbit, and under that name is considered there as a great manitou;

the fourth was Chakekenapok, the man of flint, or fire-stone. In coming

into the world he caused the death of his mother.

“Nanaboojoo, having arrived at the age of manhood, resolved to avenge

the death of his mother, (for among us revenge is considered honorable);

he pursued Chakekenapok all over the globe. Whenever he could come

within reach of his brother, he fractured some member of his body, and

after several renconters, finally destroyed him by tearing out his

entrails. All {348} fragments broken from the body of this man of stone

then grew up into large rocks; his entrails were changed into vines of

every species, and took deep root in all the forests; the flint-stones

scattered around the earth indicate where the different combats took

place. Before fire was introduced among us, Nanaboojoo taught our

ancestors how to form hatchets, lances, and the points of arrows, in

order to assist us in killing our enemies in war, and animals for our

food. Nanaboojoo and his brother, Chipiapoos, lived together retired

from the rest of mankind, and were distinguished from all other beings

by their superior qualities of body and mind. The manitous that dwell in

the air, as well as those who inhabit the earth and the waters, envied

the power of these brothers, and conspired to destroy them. Nanaboojoo

discovered and eluded their snares, and warned Chipiapoos not to separate

himself from him a single moment. Notwithstanding this admonition,

Chipiapoos ventured alone one day upon Lake Michigan; the manitous broke

the ice, and he sank to the bottom, where they hid the body. Nanaboojoo

became inconsolable when he missed his brother from his lodge; he sought

him everywhere in vain, he waged war against all the manitous, {349}

and precipitated an infinite number of them into the deepest abyss. He

then wept, disfigured his person, and covered his head, as a sign of

his grief, during six years, pronouncing from time to time, in sad and

mournful tones, the name of the unhappy Chipiapoos.

“While this truce continued, the manitous consulted upon the means best

calculated to appease the anger of Nanaboojoo, without, however, coming

to any conclusion; when four of the oldest and wisest, who had had no

hand in the death of Chipiapoos, offered to accomplish the difficult

task. They built a lodge close to that of Nanaboojoo, prepared an

excellent repast, and filled a calumet with the most exquisite tobacco.

They journeyed in silence towards their redoubted enemy, each carrying

under his arm a bag, formed of the entire skin of some animal, an otter,

a lynx, or a beaver, well provided with the most precious medicines,

(to which, in their superstitious practices, they attach a supernatural

power). With many kind expressions, they begged that he would condescend

to accompany them. He arose immediately, uncovered his head, washed

himself, and followed them. When arrived at their lodge, they offered

him a cup containing a dose {350} of their medicine, preparatory to his

initiation. Nanaboojoo swallowed the contents at a single draught, and

found himself completely restored. They then commenced their dances and

their songs; they also applied their medicine bags, which, after gently

blowing them at him, they would then cast on the ground; at each fall of

the medicine bag, Nanaboojoo perceived that his melancholy, sadness,

hatred, and anger disappeared, and affections of an opposite nature took

possession of his soul. They all joined in the dance and song—they ate

and smoked together. Nanaboojoo thanked them for having initiated him in

the mysteries of their grand medicine.

“The manitous brought back the lost Chipiapoos, but it was forbidden him

to enter the lodge; he received, through a chink, a burning coal, and was

ordered to go and preside over the region of souls, and there, for the

happiness of his uncles and aunts, that is, for all men and women, who

should repair thither, kindle with this coal a fire which should never be

extinguished.

“Nanaboojoo then re-descended upon earth, and, by order of the Great

Spirit, initiated all his family in the mysteries of the grand medicine.

{351} He procured for each of them a bag well furnished with medicines,

giving them strict orders to perpetuate these ceremonies among their

descendants, adding at the same time, that these practices, religiously

observed, would cure their maladies, procure them abundance in the chase,

and give them complete victory over their enemies. (All their religion

consists in these superstitious practices, dances and songs; they have

the most implicit faith in these strange reveries.)

“Nanaboojoo is our principal intercessor with the Great Spirit; he it was

that obtained for us the creation of animals for our food and raiment.

He has caused to grow those roots and herbs which are endowed with the

virtue of curing our maladies, and of enabling us, in time of famine, to

kill the wild animals. He has left the care of them to Mesakkummikokwi,

the great-grandmother of the human race, and in order that we should

never invoke her in vain, it has been strictly enjoined on the old woman

never to quit the dwelling. Hence, when an Indian makes the collection

of roots and herbs which are to serve him as medicines, he deposits, at

the same time, on the earth, a small {352} offering to Mesakkummikokwi.

During his different excursions over the surface of the earth, Nanaboojoo

killed all such animals as were hurtful to us, as the mastodon, the

mammoth, etc. He has placed four beneficial spirits at the four cardinal

points of the earth, for the purpose of contributing to the happiness of

the human race. That of the north procures for us ice and snow, in order

to aid us in discovering and following the wild animals. That of the

south gives us that which occasions the growth of our pumpkins, melons,

maize and tobacco. The spirit placed at the west gives us rain, and that

of the east gives us light, and commands the sun to make his daily walks

around the globe. The thunder we hear is the voice of spirits, having

the form of large birds, which Nanaboojoo has placed in the clouds. When

they cry very loud we burn some tobacco in our cabins, to make them a

smoke-offering and appease them.

“Nanaboojoo yet lives, resting himself after his labors, upon an immense

flake of ice, in the Great Lake, (the North Sea). We fear that the whites

will one day discover his retreat, and drive him off, then the end of the

world is at {353} hand, for as soon as he puts foot on the earth, the

whole universe will take fire, and every living creature will perish in

the flames!”

In their festivities and religious assemblies, all their songs turn

upon some one or other of these fables. When the chief had finished

this history, I asked him whether he had any faith in what he had just

related. “Assuredly I have, for I have had the happiness to see and

entertain three old men of my nation, who penetrated far into the north,

and were admitted into the presence of Nanaboojoo, with whom they

conversed a long time. He confirmed all that I have recounted to you!”

Our savages believe that the souls of the dead, in their journey to the

great prairie of their ancestors, pass a rapid current, over which the

only bridge is a single tree, kept constantly in violent agitation,

managed, however, in such a way, that the souls of perfect men pass it in

safety, whilst those of the wicked slip off the tree into the water and

are lost forever.

Such is the narration given to me by the Potawotomi chief, comprising

all the articles of the creed held by this tribe, we can hardly fail to

recognize in it, much obscured by the accumulation of ages, the tradition

of the universal {354} deluge, of the creation of the universe, of Adam

and Eve; even some traces of the incarnation are found in the birth of

Nanaboojoo, he was descended of parents, one of whom only, his mother,

was of the human race; he is, moreover, the intercessor between God and

man.

I recommend myself to your prayers.

I remain, with sentiments of profound respect and esteem, your obedient

humble servant and brother in Christ,

_P. J. De Smet, S. J._

No. XXVI

A. M. D. G.

Philadelphia, April 6th, 1847.

MR. J. D. BRYANT,

DEAR SIR,—The nation of the Pawnees is divided into four great tribes,

which act in concert as one people. They have their villages upon the

river Platte, or Nebrasca, and its tributaries, about 150 miles west of

the Missouri river. They are the same true children of the desert as they

have been these many ages.—They dress in the skins of animals killed in

the chase. They cultivate maize and squashes, using the shoulder-blade

of the buffalo as a substitute for the plough and hoe. In the season

of the chase, a whole village, men, women, and children, abandon their

settlements and go in pursuit of the animals whose flesh supplies them

with food. Their huts, which they call akkaros, are circular, and about

140 feet in circumference. They are ingeniously formed by planting young

trees {356} at suitable distances apart, then bending and joining their

tops to a number of pillars or posts fixed circularly in the centre of

the enclosure. The trees are then covered with bark, over which is thrown

a layer of earth, nearly a foot in thickness, and finally, a solid mass

of green turf completes the structure. These dwellings, thus completed,

resemble hillocks. A large aperture in the top serves to admit the light

and also to emit the smoke. They are very warm in winter, and cool, but

oftentimes very damp, in summer. They are large enough to contain ten or

a dozen families.[348]

If, in the long journeys which they undertake in search of game, any

should be impeded, either by age or sickness, their children or relations

make a small hut of dried grass to shelter them from the heat of the sun

or from the weather, leaving as much provision as they are able to spare,

and thus abandon them to their destiny. Nothing is more touching than

this constrained separation, caused by absolute necessity—the tears and

cries of the children on the one hand, and the calm resignation of the

aged father or mother on the other. They often encourage their children

not to expose their own lives in order to prolong their short remnant

{357} of time. They are anxious to depart on their long journey, and to

join their ancestors in the hunting-grounds of the Great Spirit. If, some

days after, they are successful in the chase, they return as quickly as

possible to render assistance and consolation. These practices are common

to all the nomadic tribes of the mountains.

The Pawnees have nearly the same ideas concerning the universal deluge as

those which I have given of the Potawotomies. In relation to the soul,

they say, that there is a resemblance in the body which does not die,

but detaches itself when the body expires. If a man has been good during

his life, kind to his parents, a good hunter, a good warrior, his soul

(_sa ressemblance_) is transported into a land of delights, abundance,

and pleasures. If, on the contrary, a man has been wicked, hard-hearted,

cruel and indolent, his soul passes through narrow straits, difficult

and dangerous, into a country where all is confusion, contrariety and

unhappiness.

In their religious ceremonies, they dance, sing and pray before a bird

stuffed with all kinds of roots and herbs used in their superstition.

They have a fabulous tradition, which teaches them that the morning star

sent this bird to their ancestors, {358} as its representative, with

orders to invoke it on all important occasions and to exhibit it in times

of sacrifice.[349] Before the invocation, they fill the calumet with the

sacred herb contained in the bird. They then puff out the smoke towards

the star, offer the prayers and make their demands, dancing and singing,

and celebrating in verses the great power of the bird. They implore its

assistance and its favor, whether to obtain success in hunting or in

war, or to demand snow in order to make the buffalo descend from the

mountains, or to appease the Great Spirit when a public calamity befalls

the nation, or a family, or even a single person. The Pawnees are one of

the few aboriginal tribes, which, descending from the ancient Mexicans,

are guilty of offering human sacrifices.[350] In order to justify this

barbarous practice, they say that the morning star taught them by means

of the bird, that such sacrifices were agreeable to it, and would bring

down upon the nation the favor of the great Deliberator[351] of the

universe. They are firmly persuaded that human sacrifices are most

agreeable to the Great Spirit. Hence, when the Pawnee takes a prisoner

and wishes {359} to render himself acceptable to Heaven, he devotes it to

the morning star. At the time of sacrifice, he delivers the prisoner over

into the hands of the jugglers; soon after which, commence the ceremonies

preparatory to the offering. I was in the neighborhood when one of these

bloody sacrifices took place, and the particulars, which I am about to

relate, were reported to me by worthy eye-witnesses.

The victim in this horrid transaction was a young Sioux girl, named

Dakotha, aged 15 years, who had been taken prisoner by the Pawnees

about six months previous to her immolation. During the months of her

captivity, Dakotha received from the Pawnees every mark of regard which

savages are capable of bestowing. She was an honored guest at all the

_fêtes_ and _festivities_ of the village; and everywhere was treated, in

appearance at least, rather as a fond friend than as a prisoner. It is

the custom thus to prepare the victim, in order to conceal their infernal

design.

The month of April being the season for planting, is on that account

selected for the offering of their abominable sacrifices. To this end,

four of the principal savages of the tribe assemble in the largest and

most beautiful {360} akkaro or hut, to deliberate with Tirawaat, or

the great Deliberator of the universe, concerning the sacrifice of the

victim. According to their belief, a human offering is rewarded by him

with an abundant harvest. He fills the hunting-grounds convenient to

their villages with immense herds of buffaloes, deer and antelopes, thus

enabling them to kill their prey with more facility and with less risk of

coming in contact with other warlike and hostile nations.