Early Western Travels 1748-1846 Vol 27 Part 14

I remain, Rev. and Dear Father, Your dutiful Son in Christ, P. J. DE SMET, S.J.

FOOTNOTES:

[165] Sweet.w.a.ter River, for which see Wyeth's _Oregon_, in our volume xxi, p. 53, note 33.--ED.

[166] The route followed from the point where the trail reached the Platte, was along the river to its forks, thence up the South Fork to its ford, across to the North Fork at Ash Creek, along the south bank of the former stream to the junction of the Laramie, thence continuing by the North Fork to its crossing, near the present Caspar, Wyoming, and along the north bank, across country to the Sweet.w.a.ter, to avoid the canon of the North Platte.--ED.

[167] For a brief sketch of Captain Bonneville, see our volume xx, p.

267, note 167.--ED.

[168] The highest peaks of the Rocky Mountains, and of the whole Cordilleran system within the boundaries of the United States, do not much exceed fourteen thousand feet.--ED.

[169] The sage-brush (_Artemisia tridentata_), the European species of which is known as wormwood or absinth (_A. absinthium_). See _ante_, p. 174, note 44.--ED.

[170] Bidwell thus describes this landmark: "A noted landmark on the North Fork, which we sighted fifty miles away, was Chimney Rock. It was then nearly square, and I think it must have been fifty feet higher than now, though after we pa.s.sed it a portion fell off."

_Century Magazine_, xix, p. 118.--ED.

[171] See engravings of these fantastically cut rocks in _Century Magazine_, _op. cit._, p. 121.--ED.

[172] Bidwell mentions both the cyclone with its destructive hail, and the water-spout which pa.s.sed a quarter of a mile behind the camp.--ED.

[173] The three forks of the Missouri were named by Lewis and Clark (1805) in honor of the president of the United States and his chief advisers, the secretaries of state and of the treasury.--ED.

[174] Maria's River, for which see our volume xxiii, p. 84, note 73.--ED.

[175] Dearborn River, named by Lewis and Clark (1805) for the secretary of war, was in reality a western affluent above, not below, the Great Falls. By "Fancy," De Smet probably intends the stream named by Lewis and Clark "Tansy," but now known as Teton River--a tributary, however, of Maria's River, although approaching very near the Missouri.--ED.

[176] For the "Yellowstone" see our volume xxii, p. 375, note 351.--ED.

[177] On these streams see Maximilian's _Travels_, in our volume xxii, pp. 367, 368, 369, notes 342, 344, 345.--ED.

[178] For these rivers consult the following: Cane (Knife), our volume xxii, p. 357, note 333; Cannonball, _ibid._, p. 338, note 306; Winnipenhu (Grand), our volume xxiv, p. 87, note 59; Sewarzena (Moreau), our volume v, p. 127, note 82; Cheyenne, _ibid._, p. 126, note 81.--ED.

[179] For Teton River, South Dakota, see our volume xxiv, p. 45, note 26; for White River and its "bad lands," _ibid._, p. 90, note 64.--ED.

[180] For Ponca Creek see our volume xxii, p. 291, note 253; the Niobrara (Running Water) is noted in our volume v, p. 90, note 54; the James (Jacques), in volume xxii, p. 282, note 238. Medicine is a small creek in northeastern Nebraska.--ED.

[181] Whitestone is the name given by Lewis and Clark to the stream afterwards known as the Vermilion--see our volume vi, p. 87, note 31; for the Big Sioux see _ibid._, p. 85, note 30; Floyd's Creek comes in just below the bluff of the same name, where Sergeant Charles Floyd of the Lewis and Clark expedition was buried--see our volume v, p. 91, note 56; the Boyer (Roger) is noted in our volume xxiv, p. 105, note 83; the Maringoin is probably intended for the Moingoina (Des Moines), a western tributary of the Mississippi; see our volume vi, p. 73, note 24, for the Nishnabotna; and v, p. 37, note 5, for the Nodaway (Nedowa).--ED.

[182] For the Nemaha see our volume vi, p. 72, note 23; the Little Platte rises in Union County, southern Iowa, and flows southward through that part of Missouri known as the Platte purchase.--ED.

[183] These are all Missouri streams, mentioned for the most part by Lewis and Clark (see _Original Journals_, index). Upon Wood River (Du Bois) the expedition rendezvoused during the winter of 1803-04.--ED.

LETTER V

Fort Hall, August 16th, 1841.

Rev. and Dear Father Provincial:

It was on the eve of the beautiful festival of the a.s.sumption that we met the vanguard of the Flat Heads. We met under the happiest auspices, and our joy was proportionate. The joy of the savage is not openly manifested--that of our dear neophytes was tranquil; but from the beaming serenity of their looks, and the feeling manner in which they pressed our hands, it was easy to perceive that, like the joy which has its source in virtue, theirs was heartfelt and profound.

What had they not done to obtain a mission of "Black Gowns?" For twenty years they had not ceased to supplicate the Father of mercies; for twenty years, in compliance with the counsels of the poor Iroquois, who had established [XCI] themselves in their tribe, they had conformed, as nearly as they could, to our creed, our manners, and even to our religious practices. In what Catholic parish was the Sunday, for example, ever more religiously observed?--During the ten years just elapsed, four deputations, each starting from the banks of the Bitter Root, on which they usually a.s.sembled, had courageously ventured to St. Louis, over a s.p.a.ce of 3,000 miles,--over mountains and vallies, infested by Black Feet and other hostile tribes.

Of the first deputation, which started in 1831, three died of diseases produced by the change of climate.[184] The second emba.s.sy reached its destination; but owing to the great want of missionaries in the Diocess of St. Louis, received nothing but promises. The third, which set out in 1837, consisted of five members, all of whom were unmercifully ma.s.sacred by the Scioux.[185] All these crosses, however, were insufficient to abate their zeal. In 1839, they sent two Iroquois deputies, one of whom was named Peter, and the other "Young Ignatius,"[186] to distinguish him from another called "Old Ignatius."

These they earnestly advised to make still more pressing entreaties to obtain the long sought blessing, a "Black Gown, to conduct them to heaven." Their prayers were, at length, heard, even beyond their hopes.

One Black Gown was granted, together with a promise of more, if necessary for their greater good. While Peter returned in haste to the tribe to acquaint them with the complete success of their mission, Ignatius remained at Westport, to accompany the promised missionary. I had the happiness to be that missionary; I visited the nation, and became acquainted, in person, with their wants, their dispositions, and the necessities of the neighboring tribes. After an absence of a year, I was now returning to them no longer alone, but with two Fathers, [XCII] three brothers, laborers and all that was essential to the success of the expedition. They themselves had travelled upwards of 800 miles to meet us, and now, that we were together, both parties were full of vigor and hope. What joy must not these good Indians, at that moment, have experienced. Being unable, however, to express their happiness, they were silent; their silence surely could not be ascribed to a deficiency of intelligence or a want of sentiment, for the Flat Heads are full of feeling, and many are truly intelligent. These, too, were the _elite_ of the nation. Judge of it by what follows.

The chief of this little emba.s.sy portrayed himself in the following address to his companions, a few days subsequently on viewing the plan of the first hamlet: "My dear children," said he, "I am but an ignorant and wicked man, yet I thank the Great Spirit for the favors which he has conferred on us,--(and entering here into an admirable detail, he concluded thus:) Yes, my dear friends, my heart has found content; notwithstanding my wickedness I despair not of the goodness of G.o.d.

Henceforth, I wish to live only that I may pray; I will never abandon prayer; (religion) I will pray until the end of my life, and when I die I will commit myself into the hands of the Author of life; if he condemn me, I shall submit to his will, for I have deserved punishment; if he save me, I shall bless him forever. Once more, then, my heart has found content.--What shall we do to evince the love we bear our fathers?" Here he made practical resolutions, but I must hasten to commemorate the zeal of each of those who formed the emba.s.sy.

Simon, who had been baptised the preceding year, was the oldest of the nation, and was so burdened with the weight of years, that even when seated, he needed a stick [XCIII] for his support. Yet, he had no sooner ascertained that we were on our route to join the tribe, than mounting his horse and mingling with the young warriors who were prepared to go forth to meet us, he said: "My children, I shall accompany you; if I die on the way, our Fathers, at least, will know the cause of my death." During the course of the journey, he repeatedly exhorted his companions: "courage, my children," he would say, "remember that we are going to the presence of our Fathers;" and urging his steed forward, whip in hand, he led on his youthful followers, at the rate of fifty miles per day.

Francis, a boy from six to seven years old, grandson of Simon, was an orphan from the very cradle. Having served at the altar, the preceding year, he would not be refused permission to accompany his grandfather: his heart told him that he was about to recover father and mother, and enjoy all the happiness that loving parents can bestow.

Ignatius, who had advised the fourth deputation, and had been a member of it,--who had succeeded in his mission, and introduced the first Black Gown into the tribe,--who had just recently exposed himself to new dangers, in order to introduce others, had crowned his zealous exertions by running for days without eating or drinking, solely that he might reach us the sooner.

Pilchimo, his companion and brother to one of the martyrs of the third deputation, was a young warrior, already reputed brave among the brave. The preceding year, his presence of mind and his courage had saved seventy of his brethren in arms from the fury of nearly nineteen hundred Black Feet.[187]

Francis Xavier was the son of old Ignatius, who had been the leader of the second and third deputation, and had [XCIV] fallen a victim to his devotion to the cause of religion and of his brethren. Francis Xavier had gone to St. Louis at the age of ten, in the company of his courageous father, solely that he might have the happiness of receiving baptism. He had finally attached himself without reserve to the service of the mission, and supplied our table with a daily mess of fish.[188]

Gabriel, who was of mixed blood, but an adopted child of the nation, was interpreter for the missionaries. Being the first to join us on the banks of the Green river, he merited the t.i.tle of precursor of the Flat Heads. His bravery and zeal had four times induced him to travel, for our sakes, over a s.p.a.ce of 400 miles, which separated us from the great camp.

Such were they who now greeted us. Let them tell their own story.

They had prayed daily to obtain for me a happy journey and a speedy return. Their brethren continued in the same good disposition; almost all, even children and old men, knew by heart the prayers which I had taught them the preceding year. Twice on every week day, and three times on each Sunday, the a.s.sembled tribe recited prayers in common.

Whenever they moved their camp, they carried with them, as an ark of safety, the box of ornaments left in their custody. Five or six children, whom I had baptised went to heaven during my absence; the very morrow of my departure, a young warrior whom I had baptised the day previous, died in consequence of a wound received from the Black Feet about three months before.--Another, who had accompanied me as far as the fort of the Crows, and was as yet but a catechumen, died of sickness in returning to the tribe, but in such happy dispositions that his mother was perfectly consoled for his loss by the conviction [XCV] that his soul was in heaven. A girl, about twelve years of age, seeing herself on the point of dying, had solicited baptism with such earnestness that she was baptised by Peter the Iroquois, and received the name of Mary.--After having sung a canticle in a stronger voice than usual, she died, saying: "Oh how beautiful! I see Mary, my mother." So many favors from heaven were calculated to instigate the malice of h.e.l.l. The enemies of salvation had accordingly attempted to sow the c.o.c.kle among the good grain, by suggesting to the chiefs of the tribe that my conduct would be like that of so many others, who, "once gone, had never returned." But the great chief had invariably replied: "You wrong our father; he is not double-tongued, like so many others. He has said: 'I will return,' and he will return, I am sure."

The interpreter added that it was this conviction which had impelled the venerable old man, notwithstanding his advanced age, to place himself at the head of the detachment bound for Green river; that they had arrived at the rendezvous on the 1st of July, which was the appointed day; that they had remained there till the 16th, and would have continued to occupy the same position, had not the scarcity of provisions obliged them to depart. He stated also that the whole tribe had determined to fix upon some spot as a site for a permanent village; that, with this view, they had already chosen two places which they believed to be suitable; that nothing but our presence was required to confirm their determination; and they relied with such implicit confidence on our speedy arrival, that the great chief, on starting from Green river, had left there three men to await us, advising them to hold that position until no longer tenable.

Here, I have much to relate that is not less edifying than serious; but before I enter upon the chapter of n.o.ble actions, [XCVI] I must conclude what I had commenced in my preceding letter. But I feel bound, before all, to pay Mr. Ermatinger, the captain of Fort Hall, the tribute of grat.i.tude which we owe him.[189]

Although a protestant by birth, this n.o.ble Englishman gave us a most friendly reception. Not only did he repeatedly invite us to his table, and sell us, at first cost, or at one-third of its value, in a country so remote, whatever we required; but he also added, as pure gifts, many articles which he believed would be particularly acceptable. He did more: he promised to recommend us to the good will of the Governor of the honorable English Company, who was already prepossessed in our favor; and, what is still more deserving of praise, he a.s.sured us that he would second our ministry among the populous nation of the Snakes, with whom he has frequent intercourse. So much zeal and generosity give him a claim to our esteem and grat.i.tude. May heaven return to him a hundred fold the benefits he has conferred on us. It was at Fort Hall that we took our final leave of the American Colony, with which we had, till then, pursued the same route.[190] It was previously to this, while we were yet at Green river, that those who came to that wild region, merely for information or pleasure, had turned back, with some fewer illusions than when they started out upon the journey.

They were five or six in number.[191] Among them was a young Englishman, who had been our messmate from St. Louis. In taking leave of us, this young man, who was in many respects estimable, a.s.sured us that, if providence should ever again throw us together, the meeting would give him the highest satisfaction, and that he would always be happy to do us all the service in his power. He was of a good English family, and like most of his countrymen, fond of travel: he had [XCVII] already seen the four quarters of the globe; but _qui multum peregrinantur_.... He cherished so many prejudices, however, against the Catholic religion, that, despite all our good wishes, we were of no service to him in the most essential relation. We recommended him to our friends. I have treasured up one of his beautiful reflections: "We must travel in the desert to witness the watchful care of Providence over the wants of man."

They who had started, purely with the design of seeking their fortune in California, and were pursuing their enterprise with the constancy which is characteristic of Americans, had left us, but a few days before our arrival at the fort, in the vicinity of the boiling springs which empty into Bear river.[192] There now remained with us but a few of the party, who had come to the fort in order to revictual. Among the latter were the leader of the Colony and a reputed deacon of the Methodist sect.[193] Both were of a peaceable disposition, and manifested for us the highest regard; but the former, like so many others, being very indifferent as to religious matters, held as a maxim, "that it was best to have no religion, or else to adopt that of the country in which we live;" and wishing to display his great Bible erudition, he in proof of his paradox, cited as a text of St. Paul the ancient proverb: _Si fueris Romae, Romano vivite more_. The minister was of the same opinion, but yet he wished some religion, it being well understood that his was the best.

I say _his_, because he was neither _a_ Methodist, _a_ Protestant, nor _a_ Catholic--not even a Christian; he maintained that a Jew, a Turk, or an Idolatar may be as agreeable as any other in the sight of G.o.d. For the proof of his doctrine, he relied (strange to say) on the authority of St. Paul, and particularly on this text: _Unus Dominus una fides_. In fact, these were the very words with which he [XCVIII] greeted us, the first time we saw him, and which formed the subject of a long valedictory discourse that he delivered in one of the meeting houses of Westport, previous to his departure for his western mission. By whom was he sent? We have never ascertained. His zeal frequently induced him to dispute with us; it was not difficult to show him that his ideas, with the exception of one, were vague and fluctuating. He acknowledged it himself; but after having wandered from point to point, he always returned to his favorite tenet, which, according to him, was the fundamental principle of all true belief: "that the love of G.o.d is the first of duties, and that to inculcate it we must be tolerant." This was his strongest point of support, the foundation of all his reasoning, and the stimulus of his zeal. The term Catholic, according to him, was but another word for "love and philanthropy." He carried his absurdities and contradictions so far, that he excited the hilarity of the whole camp. His ingenuous simplicity was even greater than his tolerance. For example, he once said to me: "Yesterday one of the members of my persuasion returned to me a book which I had lent him, stating that it contained an exposition of the Roman creed." When I asked him his opinion of it, he replied, "that the book was full of errors;" yet it was an exposition of Methodist principles that I had given him.

"Witness," said he, with emphasis, "the blinding influence of prejudice."

I had daily conversations with someone of the caravan, and frequently with several. And although Americans are slow to change their creed, we had the consolation to relieve our travelling companions of a heavy load of prejudice against our holy religion. They parted from us, exhibiting signs of respect and veneration; nay, even of preference for Catholicity. These controversies so completely [XCIX] engrossed my mind, my heart and my senses, that I arrived almost unconsciously on the banks of Snake river. Here a great danger and a profitable lesson awaited us; but before speaking of the adventures of our journey, I shall conclude what remains to be related of the country we traversed.

We halted with our narrative upon the sh.o.r.e of the Sweet-water. This stream is one of the most beautiful tributaries of the Platte. It owes its name, indeed, to the purity of its waters. It is distinguished from its fellow tributaries by the numerous wanderings of its current--a proof that the fall of its bed is but slight. But suddenly changing its course, we see or rather hear it rushing impetuously through a long cleft in a chain of mountains. These mountains, which harmonize well with the torrent, exhibit the most picturesque scenes; travellers have named this spot the Devil's Entrance.[194] In my opinion, they should have rather called it Heaven's Avenue, for if it resembles h.e.l.l on account of the frightful disorder which frowns around it, it is still a mere pa.s.sage, and it should rather be compared to the way of heaven on account of the scene to which it leads. Imagine, in short, two rows of rocks, rising perpendicularly to a wonderful height, and, at the foot of these shapeless walls, a winding bed, broken, enc.u.mbered with trunks of trees, with rubbish, and with timber of all dimensions; while, in the midst of this chaos of obstacles, the roaring waves force a pa.s.sage, now rushing with fury, then swelling with majesty, and anon spreading with gentleness, according as they find in their course a wider or more straitened pa.s.sage. Above these moving and noisy scenes, the eye discerns ma.s.ses of shadow, here relieved by a glance of day, there deepening in their gloom by the foliage of a cedar or pine, till finally, as the sight travels [C] through the long vista of lofty galleries, it is greeted by a distant perspective of such mild beauty, that a sentiment of placid happiness steals upon the mind. Such is the spectacle we admired at the distance of nine or ten miles from the Rock Independence, on the morning of 6th July. I doubt whether the solitude of the Carthusian monastery, called La Grande Chartreuse, of which so many wonders are related, can, at least at first sight, offer greater attractions to him whom divine grace has called to a contemplative life.

As for me, who am not called to such a state, at least exclusively, after an hour of raptures, I began to understand the expression of the Carthusian friar, _pulchrum transeuntibus_; and I hasten to proceed.

[Ill.u.s.tration: Devil's Gate]