Early Western Travels 1748-1846 Vol 27 Part 17

h.e.l.l Gate,[220] 21st Sept. 1841.

Rev. and Dear Father Provincial:

It is on a journey through the desert that we see how attentive Providence is to the wants of man. I repeat with pleasure this remark of my young Protestant friend, because the truth of it appears through the narrative which I have commenced, and will appear still more evidently in what is to follow. Were I to speak of rivers, the account would be long and tedious, for in five days we crossed as many as eighteen, and crossed one of them five times in the s.p.a.ce of a few hours. I shall only mention the most dangerous among them. The first, which we found it very difficult to cross, was the South Fork of the Platte. But as we had been long apprised of the difficulty, we took our precautions before hand, and some of our Canadians had explored it with so much care, that we forded it, not without great difficulty, but without any serious accident. The greatest distress was felt by the dogs of the caravan. Left on the bank, when all had crossed, nothing but fidelity towards their masters could have induced them to swim over a river but little less than a mile wide, and having so rapid a current that it would have carried away wagons and carts, had they not been supported on all sides, while the mules exerted all their strength to pull them onward. The poor dogs did not attempt to cross till they found that there was no medium left between encountering the danger and [CXXVI] losing their masters. The pa.s.sage over these rivers is generally effected by means of a bull boat, the name given to a kind of boat, constructed on the spot with buffalo hides. They are indispensable when the current is impetuous, and no ford can be found. Thanks to our Canadians, we wanted them neither on this nor any other occasion.[221]

[Ill.u.s.tration: Fording the river Platte]

The second difficult pa.s.sage was over the North Fork, which is less wide, but deeper and more rapid than the Southern. We had crossed the latter in carts. Having mustered a little more courage, we determined to cross the North Fork on horseback. We were induced to do so, on seeing our hunter drive before him a horse on which his wife was mounted, whilst at the same time he was pulling a colt that carried a little girl but one year old. To hold back under such circ.u.mstances would have been a disgrace for Indian Missionaries. We therefore resolved to go forward. It is said that we were observed to grow pale, and I am inclined to believe we did; yet, after our horses had for some time battled against the current, we reached the opposite sh.o.r.e in safety, though our clothes were dripping wet. Here we witnessed a scene, which, had it been less serious, might have excited laughter.

The largest wagon was carried off by the force of the current, in spite of all the efforts, shouts and cries of the men, who did all they could to keep themselves from being drowned. Another wagon was literally turned over. One of the mules showed only his four feet on the surface of the water, and the others went adrift entangled in the gears. On one side appeared the American captain, with extended arms, crying for help. On the other, a young German traveller was seen diving with his beast, and soon after both appearing above water at a distance from each other. Here a horse reached the sh.o.r.e without a rider; further on, two [CXXVII] riders appeared on the same horse; finally, the good brother Joseph dancing up and down with his horse, and Father Mengarini clinging to the neck of his, and looking as if he formed an indivisible part of the animal. After all our difficulties, we found that only one of the mules was drowned. As the mule belonged to a man who had been the foremost in endeavoring to save both men and horses, the members of the caravan agreed to make him a present of a horse, as a reward for his services. We offered thanks to G.o.d for our escape from danger. I mentioned before that great dangers awaited us on Snake river. This stream being much less deep and wide than the other two, and having such limpid waters that the bottom can every where be seen, could only be dangerous to incautious persons. It sufficed to keep our eyes open, for any obstacle could easily be distinguished and avoided. But whether it were owing to want of thought or attention, or to the stubborn disposition of the team, Brother Charles Huet found himself all at once on the border of a deep precipice, too far advanced to return. Down went mules, driver and vehicle, and so deep was the place, that there scarcely appeared any chance to save them. Our hunter, at the risk of his life, threw himself into the river, to dive after the poor brother, whom he had to pull out of the carriage. All the Flat Heads who were with us, tried to save the vehicle, the mules and the baggage. The baggage, with the exception of a few articles, was saved; the carriage was raised by the united efforts of all the Indians, and set afloat; but after this operation it was held by but one of them, he found that his strength was inadequate to the task, and crying that he was being drowned, let go his hold. The hunter plunged in after him, and was himself at the point of losing his life, on account of the efforts [CXXVIII] which the Indian made to save his own. Finally, after prodigies of valor, exhibited by all the Flat Heads, men, women and children, who all strove to give us a proof of their attachment, we lost what we considered the most safe, the team of the carriage. The gears had been cut to enable the mules to reach the sh.o.r.e, but it is said that these animals always perish when once they have had their ears under water.

Thus we lost our three finest mules. This loss was to us very considerable, and would have been irreparable, had it not been for the kindness of Captain Ermatinger. Whilst the people of the caravan were drying our baggage, I returned to the Fort, where the generous Captain repaired our loss for a sum truly inconsiderable, when compared with what must be paid on such occasions to those who wish to avail themselves of the misfortunes of others. We had escaped the danger, and were besides taught a very useful lesson, for it was remarked that it was the first day since we began our journey, on which, by reason of the bustle occasioned by our departure from the Fort, we had omitted to say the prayers of the itinerary.

[Ill.u.s.tration: Sheyenne Warriors]

We had dangers of another description to encounter, from which we were also delivered by the aid of G.o.d's grace. Once as we travelled along the banks of the Platte, several members of the caravan separated from the main body, contrary to the expressed orders of the Captain, who, together with Father Point and myself, had started a little ahead to look out for a place of encampment. We succeeded in finding a proper site, and we had already unsaddled our horses, when all at once we heard the alarm cry: _the Indians! the Indians!_ And in fact, a body of Indians, appearing much larger than it really was, was seen in the distance, first a.s.sembling together, and then coming full [CXXIX]

gallop towards our camp. In the mean time a young American, unhorsed and unarmed, makes his appearance, complaining of the loss he had sustained, and indignant at the blows he had received. He seizes the loaded rifle of one of his friends, and rushes forward to take signal vengeance on the offender. The whole camp is roused; the American youth is determined to fight; the Colonel orders the wagons to be drawn up in double file, and places between them whatever may be exposed to plunder. All preparations are made for a regular defence.

On the other hand, the Indian squadron, much increased, advances and presents a formidable front. They manuvre as if they intend to hem in our phalanx, but at sight of our firm position, and of the a.s.surance of the Captain who advanced towards them, they checked their march, finally halted, and came to a parley, of which the result was that they should return to the American whatever they had taken from him, but that the blows which he had received should not be returned. After this, both parties united in smoking the calumet. This band consisted of 80 Sheyenne warriors, armed for battle. The Sheyennes are looked upon as the bravest Indians in the prairie. They followed our camp for two or three days. As the chiefs were admitted to our meals, both parties separated with mutual satisfaction.[222]

On another occasion we were in company with the vanguard of the Flat Heads, and had penetrated into an impa.s.sible defile between the mountains, so that after having travelled the whole day, we were forced to retrace our steps. At night the rumor was spread that a party of Banac Indians lay encamped in the neighborhood.[223] The Banacs had this very year killed several white men; but it soon appeared that they were more frightened than ourselves, for before day break they had removed from the place.

[Cx.x.x] Without being aware of it, we had escaped a much greater danger on the banks of Green River. We did not know the particulars of this danger till after we had arrived at Fort Hall. There we heard that almost immediately after our separation from the travellers who were on their way to California, and with whom we had till then lived as brothers, they divided themselves into two bands, and each band again subdivided into two parties, one to attend to the chase, the other to guard the horses. The hunter's camp was guarded only by five or six men and some women, who had also to keep watch over the horses and baggage of the others. A booty so rich and so much exposed could not but tempt the Indians who roamed in the neighborhood, and waited, as is their custom, till a seasonable opportunity should offer to commence the attack. When least expected, they fell first upon the horses, and then upon the tents, and though the guardians made a courageous defence, and sold their lives dearly, yet they burned and pillaged the camp, taking away whatever might be serviceable to them; thus giving a terrible lesson to such as expose themselves to lose all, by not remaining united to withstand the common enemy.[224]

But a few days after we had received this sad intelligence we ourselves were much alarmed. We apprehended lest we should have to defend our lives against a large body of Black Feet Indians, whose warriors continually infest the country through which we were then travelling. It was reported that they were behind the mountain, and soon [Cx.x.xI] after that they were in sight. But our brave Indians, glowing with the desire to introduce us to their tribe, were undaunted, and would have attacked them, had they been a hundred times more numerous. Pilchimo, brandishing his musket in the air, started off with the greatest rapidity, and was followed by three or four others. They crossed the mountain and disappeared, and the whole camp made ready to repel the a.s.sailants. The horses were hitched and the men under arms, when we saw our brave Indians return over the mountain, followed by a dozen others. The latter were Banacs, who had united rather with a mind to fly than to attack us. Among them was a chief, who showed the most favorable dispositions. I had a long conference with him on the subject of religion, and he promised that he would use all his endeavors to engage his men to adopt religious sentiments. Both he and his retinue left us the day after the arrival of the Flat Heads, who came to wish us joy for the happy issue of our long journey. We here remarked how the power of reason acts upon the heart of the savage. The Banac chief was brother to an Indian of the tribe who had been killed by one of the Flat Head chiefs present on this occasion. They saluted each other in our presence and separated as truly Christian warriors would have done, who show enmity to each other only on the field of battle. Yet as the Flat Heads had more than once, been basely betrayed by the Banacs, the former did not offer to smoke the calumet. I hope that we shall have no difficulty to bring on a reconciliation. The Flat Heads will undoubtedly follow the advice we shall give them, and I feel confident that the Banacs will be satisfied with the conditions.

I have the honor to be Rev. and dear Father Provincial, Your devoted servant and son, P. J. DE SMET, S.J.

FOOTNOTES:

[220] h.e.l.l Gate is the defile just east of Missoula, Montana, on a river of that name. It is said to have acquired its name (French, _porte d'enfer_) because the Blackfeet so often lay in wait along its cliffs, and to pa.s.s through was as dangerous as entering h.e.l.l. In the early days of the territory there was a settlement known as h.e.l.l Gate, about five miles up the river, from its mouth.--ED.

[221] For a further description of these bull-boats see our volume xxiii, p. 279, note 246.--ED.

[222] Compare Bidwell's account in _Century Magazine_, xix, p. 116.

According to his report, it was a war party of but forty well-mounted Cheyenne. The young American had been unduly excited by their appearance, and was thereafter known as Cheyenne Dawson. His baptismal name was James. Reaching California with the Bidwell party, he was later drowned in Columbia River.--ED.

[223] For the Bannock Indians see Townsend's _Narrative_, in our volume xxi, p. 192, note 41.--ED.

[224] The ma.s.sacre of these travellers gave rise to several vague reports. As we had started together it was supposed by many that we had not yet separated when this unfortunate accident took place. Hence it was circulated in the United States, and even in some parts of Europe, that the Catholic Missionaries had all been killed by the Indians.--DE SMET.

LETTER IX

St. Mary's, 18th October, 1841.

Rev. and Dear Father:

After a journey of four months and a half on horseback through the desert, and in spite of our actual want of bread, wine, sugar, fruit, and all such things as are called the conveniences of life, we find our strength and courage increased, and are better prepared than ever to work at the conversion of the souls that Providence entrusts to our care. Next to the Author of all good things, we returned thanks to her whom the church reveres as the Mother of her Divine Spouse, since it has pleased the Divine goodness to send us the greatest consolations on several days consecrated to her honor. On the feast of her glorious a.s.sumption we met the vanguard of our dear neophytes. On the Sunday within the Octave, we, for the first time since my return, celebrated the Holy Mysteries among them. On the following Sunday our good Indians placed themselves and their children under the Immaculate Heart of Mary, of which we then celebrated the feast. This act of devotion was renewed by the great chief in the name of his whole tribe, on the feast of her Holy Name. On the 24th of September, the feast of our Lady of Mercy, we arrived at the river called Bitter Root, on the banks of which we have chosen the site for our princ.i.p.al missionary station.[225] On the first Sunday of October, feast of the Rosary, we took possession of the promised land, by planting a cross on the spot which [Cx.x.xIII] we had chosen for our first residence.

What motives of encouragement does not the Gospel of the present Sunday add to all these mentioned before. To-day too we celebrate the Divine Maternity, and what may we not expect from the Virgin Mother who brought forth her Son for the salvation of the world. On the feast of her Patronage we shall offer by her mediation to her Divine Son, twenty-five young Indians, who are to be baptized on that day. So many favors have induced us unanimously to proclaim Mary the protectress of our mission, and give her name to our new residence.[226]

These remarks may appear silly to such as attribute every thing to chance or necessity, but to such as believe in the wise dispensations of the Providence of G.o.d, by which all things are governed and directed, all these circ.u.mstances, together with the wonderful manner in which we have been called, sent and led to this new mission; and still more the good dispositions manifested by the Indians, will appear very proper motives to inspire us with fresh courage, and with the hope of establishing here, on a small scale, the order and regularity which once distinguished our missions in Paraguay. This hope is not founded on imagination, for whilst I am writing these lines, I hear the joyful voices of the carpenters, re-echoing to the blows on the smith's anvil, and I see them engaged in raising the _house of prayer_. Besides, three Indians, belonging to the tribe called Pointed Hearts,[227] having been informed of our arrival among the Flat Heads, have just come to entreat us to have pity on them.

"Father," said one of them to me, "we are truly deserving your pity.

We wish to serve the Great Spirit, but we know not how. We want some one to teach us. For this reason we make application to you." O had some of my brethren, now so far distant from us, been present here last Sunday, when towards night we raised the [Cx.x.xIV] august sign of salvation, the standard of the cross, in this small but zealous tribe; how their hearts would have been moved on seeing the pious joy of these children of the forest! What sentiments of faith and love did they exhibit on this occasion, when headed by their chief, they came to kiss the foot of the cross, and then prostrate on their knees, made a sacred promise, rather to suffer death a thousand times, than to forsake the religion of Jesus Christ! Who knows how many of this chosen band may be destined to become apostles and martyrs of our holy religion! Were we more numerous, I feel confident that many other tribes would become members of the kingdom of G.o.d; perhaps more than two hundred thousand might be converted to Christ.[228] The Flat Heads and the Pointed Hearts, it is true are not numerous tribes, but they are surrounded by many others who evince the best dispositions. The Ponderas or Pends-d'oreilles are very numerous, and live at a distance of four or five days journey from our present establishment. The chief who governed them last year and who has been baptized and called Peter, is a true apostle.[229] In my first visit to them I baptized two hundred and fifty of their children. Many other tribes have the same origin, and though differing in name, their languages are nearly allied. Next to these are found the Spokans,[230] who would soon follow the example of the neighboring tribes; the Pierced Noses, who are disgusted at the conduct of the Protestant ministers that have settled among them; the Snakes, the Crows and the Banacs whose chief we have seen. Last year I visited the Sheyennes, whom I twice met on the banks of the Platte; the numerous nation of the Scioux, and the three allied tribes called Mandans, Arickarees and Minatarees, who all have given me so many proofs of respect and friendship; the Omahas, with whom I have had so many conferences on [Cx.x.xV] the subject of religion, and many others who seem inclined to embrace the truth.

The Black Feet are the only Indians of whose salvation we would have reason to despair, if the ways of G.o.d were the same as those of man, for they are murderers, thieves, traitors, and all that is wicked. But were not the Chiquitos, the Chiriquans,[231] the Hurons, and the Iroquois equally wicked before their conversion, which required much time and great help from above? And is it not to the last, that, under G.o.d, the Flat Heads owe their desire of becoming members of his church, and the first germs of the copious fruit that has been produced among them? What is more, the Black Feet are not hostile to Black Gowns. We have been a.s.sured by other Indians that we would have nothing to fear, if we presented ourselves amongst them as ministers of religion. When last year I fell into the hands of one of their divisions, and it was ascertained that I was an interpreter of the Great Spirit, they carried me in triumph on a buffalo robe to their village, and invited me to a banquet, at which all the great men of the tribe a.s.sisted. It was on this occasion, that, whilst I said grace, I was astonished to see that they struck the earth with one hand and raised the other towards heaven, to signify that the earth produces nothing but evil, whilst all that is good comes from above.

From all this you will easily conclude that the harvest is great, whilst the laborers are few.

It is the opinion of the Missionaries who accompany me, and of the travellers I have seen in the Far West, in short, of all those who have become acquainted with the Flat Heads, that they are characterised by the greatest simplicity, docility and uprightness.

Yet, to the simplicity of children is joined the courage of heroes.

They never begin the attack, but wo to such as provoke them or treat [Cx.x.xVI] them unjustly. A handful of their warriors will not shrink from an enemy twenty times more numerous than they; they will stand and repel the a.s.sault, and at last put them to flight, and make them repent their rashness. Not long before my first arrival among them, seventy men of the tribe, finding themselves forced to come to an engagement with a thousand Black Feet warriors, determined to sustain the attack, and rather to die than retreat. Before the engagement they prostrated themselves and addressed such prayers as they had learned to the Great Spirit. They rose full of courage, sustained the first shock, and soon rendered the victory doubtful. The fight, with several interruptions, was continued five successive days, till at last the Black Feet, astounded at the boldness of their antagonists, were panic struck, and retreated from the scene of action, leaving many killed and wounded on the field of battle, whilst not one warrior of the Flat Heads was killed. But one died of the wounds he had received, and his death happened several months after the engagement, on the day succeeding his baptism--(though the point of an arrow had pierced his skull.) It was on the same occasion that Pilchimo, whom I have already mentioned, gave remarkable proofs of valor and attachment to his fellow warriors. All the horses were on the point of falling into the enemy's hand. Pilchimo was on foot. Not far off was a squaw on horseback; to see the danger, to take the squaw from her horse and mount it himself, to gallop to the other horses, and bring them together, and drive them into the camp, was the affair of a few minutes. Another warrior, named Sechelmeld, saw a Black Foot separated from his company, and armed with a musket.[232] The Black Foot, taking the warrior for one of his own tribe, asked the Flat Head to let him mount behind him. The latter wishing to [Cx.x.xVII] make himself master of the musket, agreed to the proposal. They advance on the plain, till Sechelmeld seeing that the place favored his design, seizes his fellow rider's weapon, exclaiming; "Black Foot! I am a Flat Head, let go your musket." He wrests it from his hands, despatches him, remounts the horse, and gallops off in pursuit of the enemy.

The following feat equally deserves to be recorded: A Black Foot warrior was taken and wounded whilst in the act of stealing a horse. The night was dark and the wound had rendered him furious. He held his loaded gun, and threatened death to any one that should approach him. Peter, one of the chiefs already mentioned, though diminutive in size, and far advanced in years, felt his courage revived; he runs up to the enemy, and with one blow fells him to the ground. This done he throws himself on his knees, and raising his eyes towards heaven, he is reported to have said: "Great Spirit! thou knowest that I did not kill this Black Foot from a desire of revenge, but because I was forced to it; be merciful to him in the other world. I forgive him from the bottom of my heart all the evils which he has wished to inflict upon us, and to prove the sincerity of my words I will cover him with my garments." This Peter was baptized last year, and became the apostle of his tribe. Even before baptism, his simplicity and sincerity prompted him to give this testimony of himself: "If ever I have done evil it was through ignorance, for I have always done what I considered good." It would be tedious to give an account of his zealous endeavors. Every morning, at an early hour, he rides through the whole village, stops at every hut, speaks a few words of encouragement and reproof, as circ.u.mstances require, and exhorts all to be faithful in the performance of their religious and social duties.

[Cx.x.xVIII] I have spoken of the simplicity and the courage of the Flat Heads; I shall make some other remarks concerning their character. They little resemble the majority of the Indians, who are, generally speaking, uncouth, importunate, improvident, insolent, stubborn and cruel.--The Flat Heads are disinterested, generous, devoted to their brethren and friends; irreproachable, and even exemplary, as regards probity and morality. Among them, dissensions, quarrels, injuries and enmities are unknown. During my stay in the tribe last year, I have never remarked any thing that was contrary to modesty and decorum in the manners and conversation of the men and women. It is true that the children, whilst very young, are entirely without covering, but this is a general custom among the Indians, and seems to have no bad effect upon them; we are determined, however, to abolish this custom as soon as we shall be able to do it. With respect to religion, the Flat Heads are distinguished by the firmness of their faith, and the ardor of their zeal. Not a vestige of their former superst.i.tions can be discovered.

Their confidence in us is unlimited. They believe without any difficulty the most profound mysteries of our holy religion, as soon as they are proposed to them, and they do not even suspect that we might be deceived, or even could wish to deceive them. I have already mentioned what exertions they have made to obtain Black-gowns for their tribe; the journeys, undertakings, the dangers incurred, the misfortunes suffered to attain their object. Their conduct during my absence from them has been truly regular and edifying. They attend divine service with the greatest punctuality, and pay the most serious attention to the explanation of the Catechism. What modesty and fervent piety do they not exhibit in [Cx.x.xIX] their prayers, and with what humble simplicity they speak of their former blindness, and of such things as tend to reflect honor upon their present conduct. On this last subject their simplicity is truly admirable: "Father," some will say, with down cast eyes, "what I tell you now I have never mentioned to any one, nor shall I ever mention it to others; and if I speak of it to you, it is because you wish and have a right to know it."

The chiefs, who might be more properly called the fathers of the tribe, having only to express their will, and are obeyed, are always listened to, and are not less remarkable for their docility in our regard than for the ascendancy they possess over their people. The most influential among them, surnamed "The Little Chief," from the smallness of his stature, whether considered as a Christian or a warrior, might stand a comparison with the most renowned character of ancient chivalry.[233] On one occasion, he sustained the a.s.saults of a whole village, which, contrary to all justice, attacked his people. On another occasion, when the Banacs had been guilty of the blackest treason, he marched against them with a party of warriors not one-tenth the number of their aggressors. But, under such a leader, his little band believed themselves invincible, and invoking the protection of heaven, rushed upon the enemy, and took signal vengeance of the traitors, killing nine of their number. More would have been killed, had not the voice of Little Chief arrested them in the very heat of the pursuit, announcing that it was the Sabbath, and the hour of prayer. Upon this signal, they gave over the pursuit, and returned to their camp. Arrived there, they immediately, without thinking of dressing their wounds, fell upon their knees in the dust, to render to the Lord of Hosts the honor of the victory. Little Chief had received a ball [CXL] through the right hand, which had entirely deprived him of its use; but seeing two of his comrades more severely wounded than himself, he with his other hand rendered them every succor in his power, remaining the whole night in attendance upon them. On several other occasions, he acted with equal courage, prudence and humanity, so that his reputation became widely spread. The Nez-perces, a nation far more numerous than the Flat Heads, came to offer him the dignity of being their Great Chief. He might have accepted it without detriment to the rights of any one, as every Indian is free to leave his chief, and place himself under any other head he may think proper, and, of course, to accept any higher grade that may be offered to him. But Little Chief, content with the post a.s.signed him by Providence, refused the offer, however honorable to him, with this simple remark, "By the will of the Great Master of life I was born among the Flat Heads, and if such be His will, among the Flat Heads I am determined to die;"--a patriotic feeling, highly honorable to him.

As a warrior, still more honorable to his character are the mildness and humility manifested by him. He said to me, once: "Till we came to know the true G.o.d, alas, how blinded were we! We prayed, it is true--but to whom did we address our prayers? In truth, I know not how the Great Spirit could have borne with us so long." At present his zeal is most exemplary; not content with being the foremost in all the offices at chapel, he is always the first and last at the family prayers, and even before break of day he is heard singing the praises of his Maker. His characteristic trait is mildness; and yet he can a.s.sume due firmness, not to say severity of manner, when he sees it necessary to exercise more rigorous discipline. Some days before our arrival, one of the young [CXLI] women had absented herself from prayer, without a sufficient reason. He sent for her, and after reading her a lecture before all the household, enforced his motives for greater attention in future, by a smart application of the cane.

And how did the young offender receive the correction? With the most humble and praiseworthy submission.

The Flat Heads are fond of praying. After the regular evening prayer, they will a.s.semble in their tents to pray or sing canticles. These pious exercises will frequently be prolonged till a late hour; and if any wake during the night, they begin to pray. Before making his prayer, the good old Simeon gets up and rakes out the live coals upon his hearth, and when his prayer is done, which is always preceded and followed by the sign of the cross, he smokes his calumet and then turns in again. This he will do three or four times during the night.

There was a time, also, when these more watchful spirits of the household, not content with praying themselves, would awaken the sleepers, anxious to make them partakers of the good work.--These pious excesses had sprung from a little piece of advice I had given them on my first visit, that "on waking at night it was commendable to raise the heart to G.o.d." It has since been explained to them how they are to understand the advice. This night, between the 25th and 26th, the prayers and canticles have not ceased. Yesterday, a young woman having died who had received baptism four days previously, we recommended them to pray for the repose of her soul. Her remains were deposited at the foot of the Calvary, erected in the midst of the camp. On the cross upon her grave might confidently be inscribed the words: _In spem Resurrectionis_--In hope of a glorious Resurrection.

We shall shortly have to celebrate the commemoration [CXLII] of the faithful departed; this will afford us an opportunity of establishing the very Christian and standing custom of praying for the dead in their place of interment.

On Sundays, the exercises of devotion are longer and more numerous, and yet they are never fatigued with the pious duty. They feel that the happiness of the little and of the humble is to speak with their Heavenly Father, and that no house presents so many attractions as the house of the Lord. Indeed, so religiously is the Sunday observed here, that on this day of rest, even before our coming, the most timorous deer might wander unmolested in the midst of the tribe, even though they were reduced by want of provisions to the most rigorous fast.

For, in the eyes of this people, to use the bow and arrow on this day, would not have appeared less culpable than did the gathering of wood to the scrupulous fidelity of the people of G.o.d.--Since they have conceived a juster idea of the law of grace, they are less slaves to "the letter that killeth;" but still desirous to be faithful to the very letter, they are studious to do their best, and when any doubt arises, they hasten to be enlightened thereon, soliciting in a spirit of faith and humility that permission of which they may think themselves to stand in need.

The princ.i.p.al chief is named "Big Face," on account of the somewhat elongated form of his visage; he might more n.o.bly and more appropriately be named The Nestor of the Desert, for as well in years as in stature and sagacity he has all the essentials of greatness.

From his earliest infancy, nay, even before he could know his parents, he had been the child of distress. Being left a helpless orphan, by the death of his mother, with no one to protect him, it was proposed to bury him with her in the same grave--a circ.u.mstance that may serve to give some idea of the ignorance and brutality of his tribe. But the Almighty, who had [CXLIII] other purposes in his regard, moved the heart of a young woman to compa.s.sionate his helpless condition, and offer to become a mother to him. Her humanity was abundantly recompensed by seeing her adopted son distinguished above all his fellows by intelligence, gentleness, and every good disposition. He was grateful, docile, charitable, and naturally so disposed to piety, that, from a want of knowing the true G.o.d, he more than once was led to place his trust in that which was but the work of his own hands.--Being one day lost in a forest, and reduced to extremity, he began to embrace the trunk of a fallen tree, and to conjure it to have pity upon him. Nor is it above two months since a serious loss befell him; indeed one of the most serious that could happen to an Indian--the loss of three calumets at the same time. He spent no time in retracing his steps, and to interest heaven in his favor, he put up the following prayer: "Oh Great Spirit, you who see all things and undo all things, grant, I entreat you, that I may find what I am looking for; and yet let thy will be done." This prayer should have been addressed to G.o.d. He did not find the calumets, but in their place he received what was of more incomparable value--simplicity, piety, wisdom, patience, courage, and cool intrepidity in the hour of danger. More favored in one respect than Moses, this new guide of another people to G.o.d, after a longer sojournment in the wilderness, was at length successful in introducing his children into the land of promise. He was the first of his tribe who received baptism, and took the name of Paul, and like his patron, the great Apostle, he has labored a.s.siduously to gain over his numerous children to the friendship and love of his Lord and Master.

I remain, Rev. Father Provincial, Yours, &c.

P. J. DE SMET, S.J.

FOOTNOTES:

[225] The Bitterroot River rises in two forks in the main chain of the Rockies, on the northern slope of the divide between Montana and Idaho, and flows almost directly north through a beautiful, fertile valley, until at Fort Missoula it unites with the h.e.l.l Gate to form Missoula River. The name is derived from the plant _Lewisia rediviva_ (French, _racine amere_), which was occasionally used by the Indians as food. The name St. Mary's River, a.s.signed by Father de Smet, is frequently found on early maps.--ED.

[226] The site of St. Mary's mission was on the east bank of the Bitterroot, about eighteen miles above its mouth, near old Fort Owen and the modern Stevensville. For the further history of St. Mary's mission see Palladino, _Indian and White in the Northwest_, pp. 32-67.--ED.

[227] The Cur d'Alene (awl-hearted) Indians are a branch of the Salishan family, whose tribal name is Skitswish (Lewis and Clark, Skeetsomish). Many unauthenticated traditions are afloat in regard to the origin of this term, which seems to be allied to some form of parsimony. The habitat of this tribe, near the lake of that name in northern Idaho, is still the seat of their reservation, which was set off in 1867, but not occupied until after the treaty of 1873. The tribal population has been almost stationary since first known, numbering nearly five hundred. Their language is quite similar to the Spokan. The Cur d'Alene are agriculturists, wear civilized dress, and are now receiving their lands by allotment.--ED.

[228] This was the estimated number of Indians under Jesuit control in Paraguay, at the time of greatest prosperity.--ED.

[229] This Pend d'Oreille's native name was Chalax, and he is said to have been before his baptism a famous medicine man.--ED.

[230] For the Spokan see Franchere's _Narrative_, in our volume vi, p.

341, note 146.--ED.