Early Western Travels 1748-1846 Vol 27 Part 21

Crossing a beautiful plain near the Clarke or Flat Head river, called the Horse prairie, I heard that there were 30 lodges of the Skalzy or Ktenay tribe, at about two day's journey from us.[261] I determined whilst awaiting the descent of the skiff, which could only start six days later, to pay them a visit, for they had never seen a priest in their lands before. Two half breeds served as my guides and escorts on this occasion. We gallopped and trotted all the day, travelling a distance of 60 miles. We spent a quiet night in a deep defile, stretched near a good fire, but in the open air. The next day, (April 14) after having traversed several mountains and valleys, where our horses were up to their knees in snow, we arrived about 3 o'clock in sight of the Ktenay camp. They a.s.sembled immediately on my approach; when I was about twenty yards from them, the warriors presented their arms, which they had hidden until then under their buffalo robes. They fired a general salute which frightened my mule and made her rear and prance to the great amus.e.m.e.nt of the savages. They then defiled before me, giving their hands in token of friendship and congratulation. I observed that each one lifted his hand to his forehead after having presented it to me. I soon convoked the council in order to inform them of the object of my visit. They unanimously declared themselves in favour of my religion, and adopted the beautiful custom of their neighbours, the Flat Heads, to meet night and morning for prayers in common. I a.s.sembled them that very evening for this object and gave them a long instruction on the princ.i.p.al dogmas of our faith. The next day, I baptized all their little children and nine of their adults, previously instructed, amongst whom was the wife of an Iroquois, [CCIV] who had resided for thirty years with this tribe. The Iroquois and a Canadian occupy themselves in the absence of a priest in instructing them. My visit could not be long. I left the Ktenay village about 12 o'clock, accompanied by twelve of these warriors and some half-blood Crees, whom I had baptized in 1840. They wished to escort me to the entrance of the large Flat Head lake,[262] with the desire of giving me a farewell feast; a real banquet of all the good things their country produced. The warriors had gone on ahead and dispersed in every direction, some to hunt and others to fish. The latter only succeeded in catching a single trout. The warriors returned in the evening with a bear, goose, and six swan's eggs. "Sed quid hoc inter tantos." The fish and goose were roasted before a good fire, and the whole mess was soon presented to me. Most of my companions preferring to fast, I expressed my regret at it, consoling them however by telling them that G.o.d would certainly reward their kindness to me. A moment after we heard the last hunter returning, whom we thought had gone back to the camp. Hope shone on every countenance. The warrior soon appeared laden with a large elk, and hunger that night was banished from the camp. Each one began to occupy himself; some cut up the animal, others heaped fuel on the fire, and prepared sticks and spits to roast the meat. The feast which had commenced under such poor auspices continued a great part of the night. The whole animal, excepting a small piece that was reserved for my breakfast, had disappeared before they retired to sleep. This is a sample of savage life. The Indian when he has nothing to eat does not complain, but in the midst of abundance he knows no moderation. The stomach of a savage has always been to me a riddle.

The plain that commands a view of the lake is one of the [CCV] most fertile in the mountainous regions. The Flat Head river runs through it and extends more than 200 miles to the North East. It is wide and deep, abounding with fish and lined with wood, princ.i.p.ally with the cotton, aspen, pine and birch. There are beautiful sites for villages, but the vicinity of the Black Feet must delay for a long while the good work, as they are only at two day's march from the great district occupied by these brigands, from whence they often issue to pay their neighbours predatory visits. A second obstacle would be the great distance from any post of the Hudson Bay Company; consequently the difficulty of procuring what is strictly necessary. The lake is highly romantic, and is from 40 to 50 miles long. Mountainous and rocky islands of all sizes are scattered over its bosom, which present an enchanting prospect. These islands are filled with wild horses. Lofty mountains surround the lake and rise from its very brink.

On the 16th of April, after bidding adieu to my travelling companions, I started early in the morning, accompanied by two Canadians and two savages. That evening we encamped close to a delightful spring, which was warm and sulphurous;[263] having travelled a distance of about fifty miles. When the savages reach this spring they generally bathe in it. They told me that after the fatigues of a long journey they find that bathing in this water greatly refreshes them. I found here ten lodges of the Kalispel tribe; the chief, who was by birth of the Pierced Nose tribe, invited me to spend the night in his wigwam, where he treated me most hospitably. This was the only small Kalispel camp that I had as yet met in my journeys. I here established, as I have done wherever I stopped, the custom of morning and evening prayers.

During the evening the chief who had looked very gloomy, made a public exposition of [CCVI] his whole life. "Black Gown," said he, "you find yourself in the lodge of a most wicked and unhappy man; all the evil that a man could do on earth, I believe I have been guilty of: I have even a.s.sa.s.sinated several of my near relations; since then, there is nought in my heart but trouble, bitterness and remorse. Why does not the Great Spirit annihilate me? I still possess life, but there will be neither pardon nor mercy for me after death." These words and the feeling manner with which they were addressed to me drew tears of compa.s.sion from my eyes. "Poor, unfortunate man," I replied, "you are really to be pitied, but you increase your misery by thinking that you cannot obtain pardon. The devil, man's evil spirit, is the author of this bad thought. Do not listen to him, for he would wish to precipitate you into that bad place (h.e.l.l). The Great Spirit who created you is a Father infinitely good and merciful. He does not desire the death of the sinner, but rather that he should be converted and live. He receives us into his favour and forgets our crimes, notwithstanding their number and enormity, the moment we return to Him contrite and repentant. He will also forgive you if you walk in the path which His only Son, Jesus Christ, came on earth to trace for us."

I then recounted the instance of the good thief and the parable of the prodigal son. I made him sensible of the proof of G.o.d's goodness in sending me to him. I added that perhaps his life was drawing to a close, and that he might be in danger of falling into the bad place on account of his sins; that I would show him the right path, which if he followed he would certainly reach Heaven. These few words were as balm poured on his wounded spirit. He became calmer, and joy and hope appeared on his countenance. "Black Gown," said he, "your words re-animate me: I see, I understand better now, you have [CCVII]

consoled me, you have relieved me from a burden that was crushing me with its weight, for I thought myself lost. I will follow your directions; I will learn how to pray. Yes, I feel convinced that the Great Spirit will have pity on me." There was fortunately in the camp a young man who knew all the prayers, and was willing to serve as his catechist. His baptism was deferred until the autumn or winter.

The results of my visit to the Pointed Hearts were very consoling.

They form a small but interesting tribe, animated with much fervour.

As soon as they were certain of my visit, they deputed couriers in every direction to inform the savages of the approach of the Black-gown; and all, without exception, a.s.sembled at the outlet of the great lake which bears their name, and which was the place I had indicated.[264] An ingenuous joy, joined to wonder and contentment, shone on every face when they saw me arrive in the midst of them.

Every one hastened to greet me. It was the first visit of the kind they had received, and the following is the order they observed. Their chiefs and old men marched at the head; next came the young men and boys; then followed the women--mothers, young girls, and little children. I was conducted in triumph by this mult.i.tude to the lodge of the great chief. Here, as every where else in the Indian country, the everlasting calumet was first produced, which went round two or three times in the most profound silence. The chief then addressed me, saying: "Black-gown you are most welcome amongst us. We thank you for your charity towards us. For a long time we have wished to see you, and hear the words which will give us understanding. Our fathers invoked the sun and earth. I recollect very well when the knowledge of the true and one G.o.d came amongst them; since which time we have offered [CCVIII] to Him our prayers and vows. We are however to be pitied. We do not know the word of the Great Spirit. All is darkness as yet to us, but to-day I hope we shall see the light shine. Speak, Black-gown, I have done--every one is anxious to hear you." I spoke to them for two hours on salvation and end of man's creation, and not one person stirred from his place the whole time of the instruction. As it was almost sunset, I recited the prayers that I had translated into their language a few days before. After which I took some refreshments, consisting of fragments of dried meat, and a piece of cooked moss, tasting like soap, and as black as pitch. All this however was as grateful to my palate as though it had been honey and sugar, not having eaten a mouthful since day-break. At their own request I then continued instructing the chiefs and their people until the night was far advanced. About every half hour I paused, and then the pipes would pa.s.s around to refresh the listeners and give time for reflection. It was during these intervals that the chiefs conversed on what they had heard, and instructed and advised their followers. On awakening the next morning, I was surprised to find my lodge already filled with people. They had entered so quietly that I had not heard them. It was hardly day-break when I arose, and they all following my example, placed themselves on their knees, and we made together the offering of our hearts to G.o.d, with that of the actions of the day.

After this the Chief said: "Black-gown, we come here very early to observe you--we wish to imitate what you do. Your prayer is good; we wish to adopt it. But you will leave us after two nights more, and we have no one to teach us in your absence." I had the bell rung for morning prayers, promising him at the same time that the prayers should be known before I left them. [CCIX] After a long instruction on the most important truths of religion, I collected around me all the little children, with the young boys and girls; I chose two from among the latter, to whom I taught the Hail Mary, a.s.signing to each one his own particular part; then seven for the Our Father; ten others for the Commandments, and twelve for the Apostles' Creed. This method, which was my first trial of it, succeeded admirably. I repeated to each one his part until he knew it perfectly; I then made him repeat it five or six times. These little Indians, forming a triangle, resembled a choir of angels, and recited their prayers, to the great astonishment and satisfaction of the savages. They continued in this manner morning and night, until one of the chiefs learned all the prayers, which he then repeated in public. I spent three days in instructing them. I would have remained longer, but the savages were without provisions. There was scarcely enough for one person in the whole camp. My own provisions were nearly out, and I was still four days' journey from Fort Colville. The second day of my stay among them, I baptized all their small children, and then twenty-four adults, who were infirm and very old. It appeared as though G.o.d had retained these good old people on earth to grant them the inexpressible happiness of receiving the sacrament of baptism before their death. They seemed by their transports of joy and grat.i.tude at this moment, to express that sentiment of the Scripture: "My soul is ready, O G.o.d, my soul is ready." Never did I experience in my visits to the savages so much satisfaction as on this occasion, not even when I visited the Flat Heads in 1840; nor have I elsewhere seen more convincing proofs of sincere conversion to G.o.d. May He grant them to persevere in their virtuous resolutions. Rev. Father Point intends pa.s.sing the winter [CCX] with them to confirm them in their faith.[265] After some advice and salutary regulations, I left this interesting colony, and I must acknowledge, with heartfelt regret. The great chief allowed himself scarcely a moment's repose for three nights I spent amongst them; he would rise from time to time to harangue the people, and repeat to them all he was able to remember of the instructions of the day. During the whole time of my mission, he continued at my side, so anxious was he not to lose a single word. The old chief, now in his eightieth year, was baptized by the name of Jesse. In the spring the territory of this tribe enchants the traveller who may happen to traverse it. It is so diversified with n.o.ble plains, and enamelled with flowers, whose various forms and colors offer to experienced botanists an interesting _parterre_. These plains are surrounded by magnificent forests of pine, fir and cedar.

To the west their country is open, and the view extends over several days' journey. To the south, east and north, you see towering mountains, ridge rising above ridge, robed with snow, and mingling their summits with the clouds, from which, at a distance, you can hardly distinguish them. The lake forms a striking feature in this beautiful prospect, and is about thirty miles in circ.u.mference. It is deep, and abounds in fish, particularly in salmon trout, common trout, carp, and a small, oily fish, very delicious, and tasting like the smelt. The Spokan river rises in the lake, and crosses the whole plain of the Cur d'Alenes. The valley that borders above the lake is from four to five miles wide, exceedingly fertile, and the soil from ten to fifteen feet deep. Every spring, at the melting of the snow, it is subject to inundations, which scarcely ever last longer than four or five days; at the same time augmenting, as in Egypt, the fertility of the soil. The potatoe grows here very well, and in great abundance.

[CCXI] The Spokan river is wide, swift and deep in the spring, and contains, like all the rivers of Oregon, many rapid falls and cascades.[266] The navigation of the waters of this immense territory is generally dangerous, and few risk themselves on them without being accompanied by experienced pilots. In descending Clark's river, we pa.s.sed by some truly perilous and remarkable places, where the pilots have full opportunity to exhibit their dexterity and prudence. The rapids are numerous, and the roar of the waters incessant, the current sweeping on at the rate of ten or twelve miles an hour; the rugged banks and projecting rocks creating waves resembling those of the troubled sea. The skilful pilot mounts the waves, which seem ready to engulf us, the canoe speeds over the agitated waters, and with the aid of the paddle, skilfully plied, bears us unharmed through numberless dangers. The most remarkable spot on this river is called the _cabinets_; it consists of four apartments, which you have hardly time to examine, as you are scarcely half a minute pa.s.sing by them.[267]

Represent to yourself chasms between two rocky mountains of a stupendous height, the river pent in between them in a bed of thirty or forty feet, precipitating itself down its rocky channel with irresistible fury, roaring against its jagged sides, and whitening with foam all around it. In a short s.p.a.ce it winds in four different directions, resembling very much, forked lightning. It requires very great skill, activity, and presence of mind, to extricate yourself from this difficult pa.s.s. The Spokan lands are sandy, gravelly, and badly calculated for agriculture. The section over which I travelled consisted of immense plains of light, dry, and sandy soil, and thin forests of gum pines. We saw nothing in this noiseless solitude but a buck, running quickly from us, and disappearing [CCXII] almost immediately. From time to time, the melancholy and piercing cry of the wood snipe increased the gloomy thoughts which this sad spot occasioned. Here, on a gay and smiling little plain, two ministers have settled themselves, with their wives, who had consented to share their husbands' soi-disant apostolical labors.[268] During the four years they have spent here, they have baptized several of their own children. They cultivate a small farm, large enough, however, for their own maintenance and the support of their animals and fowls. It appears they are fearful that, should they cultivate more, they might have too frequent visits from the savages. They even try to prevent their encampment in their immediate neighborhood, and therefore they see and converse but seldom with the heathens, whom they have come so far to seek. A band of Spokans received me with every demonstration of friendship, and were enchanted to hear that the right kind of Black-gowns intended soon to form an establishment in the vicinity. I baptized one of their little children who was dying.

It was in these parts that in 1836 a modern Iconoclast, named Parker, broke down a cross erected over the grave of a child by some Catholic Iroquois, telling us emphatically, in the narrative of his journey, that he did not wish to leave in that country an emblem of idolatry.[269]

Poor man!--not to know better in this enlightened age! Were he to return to these mountains, he would hear the praises of the Holy Name of Jesus resounding among them; he would hear the Catholics chaunting the love and mercies of G.o.d from the rivers, lakes, mountains, prairies, forests and coasts of the Columbia. He would behold the Cross planted from sh.o.r.e to sh.o.r.e for the s.p.a.ce of a thousand miles--on the loftiest height of the Pointed Heart territory, [CCXIII]

on the towering chain which separates the waters of the Missouri from the Columbia rivers; in the plains of the Wallamette, Cowlitz and Bitter Root--and, whilst I am writing to you, the Rev. Mr. Demers is occupied in planting this same sacred symbol amongst the different tribes of New Caledonia.[270] The words of Him who said that this holy sign _would draw all men to Himself_, begin to be verified with regard to the poor dest.i.tute sheep of this vast continent. Were he who destroyed that solitary, humble Cross now to return, he would find the image of Jesus Christ crucified, borne on the breast of more than 4000 Indians; and the smallest child would say to him: "Mr. Parker, we do not adore the cross; do not break it, because it reminds us of Jesus Christ who died on the cross to save us--we adore G.o.d alone."

In the beginning of May I arrived at Fort Colville on the Colville river; this year the snow melted away very early. The mountain torrents had overflowed, and the small rivers that usually moved quietly along in the month of April, had suddenly left their beds and a.s.sumed the appearance of large rivers and lakes, completely flooding all the lowlands. This rendered my journey to Vancouver by land impossible, and induced me to wait, nolens volens, at the Fort, for the construction of the barges which were not ready until the 30th of the same month, when I was again able to pursue my journey on the river. On the same day that I arrived among the Shuyelpi or Chaudiere tribe, who resided near the Fort, I undertook to translate our prayers into their language. This kept me only one day as their language is nearly the same as that of the Flat Heads and Kalispels, having the same origin. They were all very attentive in attending my instructions, and the old, as well as the young, tried a.s.siduously to learn their prayers. I [CCXIV] baptized all the younger children who had not received the sacrament before, for Mr.

Demers had already made two excursions amongst them, with the most gratifying success. The great chief and his wife had long sighed for baptism, which holy sacrament I administered to them, naming them Martin and Mary. This chief is one of the most intelligent and pious I have become acquainted with.

The work of G.o.d does not, however, proceed without contradictions; it is necessary to prepare oneself for them beforehand when undertaking any enterprise amongst the tribes. I have had some hard trials in all my visits. I expected them, when on the 13th of May, I started to see the Okinakane tribe, who were desirous to meet a priest.[271] The interpreter, Charles, and the chief of the Shuyelpi, wished to accompany me. In crossing the Columbia river my mule returned to the sh.o.r.e, and ran at full speed into the forest; Charles pursued her, and two hours afterwards I was told that he had been found dead in the prairie. I hastened immediately, and perceived from a distance a great gathering of people. I soon reached the spot where he was lying, and, to my great joy, perceived that he gave signs of life. He was however, senseless, and in a most pitiful state. A copious bleeding and some days of rest restored him and we resumed our journey. This time the mule had a large rope tied around her neck, and we crossed the river without any accidents; we took a narrow path that led us by mountains, valleys, forests and prairies, following the course of the river Sharameep.[272] Towards evening we were on the borders of a deep impetuous torrent, having no other bridge than a tree which was rather slight and in constant motion from the rushing of the waters. It reminded me of the bridge of souls spoken of in the Potowattamie legends. These savages believe that souls must traverse this bridge [CCXV] before they reach their elysium in the west. The good, they say, pa.s.s over it without danger; the bad, on the contrary, are unable to hold on, but stumble, stagger and fall into the torrent below, which sweeps them off into a labyrinth of lakes and marshes; here they drag out their existence; wretched, tormented by famine and in great agony, the living prey of all sorts of venomous reptiles and ferocious animals, wandering to and fro without ever being able to escape. We were fortunate enough to cross the trembling bridge without accident.

We soon pitched our camp on the other side, and in spite of the warring waves which in falls and cascades thundered all night by our side, we enjoyed a refreshing sleep. The greater part of the next day the path conducted us through a thick and hilly forest of fir trees; the country then became more undulating and open. From time to time we perceived an Indian burial ground, remarkable only for the posts erected on the graves, and hung with kettles, wooden plates, guns, bows and arrows, left there by the nearest relatives of the deceased--humble tokens of their grief and friendship.

We encamped on the sh.o.r.e of a small lake called the Sharrameep,[273]

where was a Shuyelpi village; I gave these savages several instructions and baptized their infants. At my departure the whole village accompanied me. The country over which we travelled is open; the soil, sterile and sandy, and the different chains of mountains that traverse it seem to be nothing but sharp pointed rocks, thinly covered with cedars and pines. Towards evening we came up with the men of the first Okinakane encampment, who received us with the greatest cordiality and joy. The chief who came out to meet us was quite conspicuous, being arrayed in his court dress--a shirt made of a horse skin, the hair of which was outside, the mane partly on his [CCXVI]

chest and back, giving him a truly fantastic and savage appearance.

The camp also joined us, and the fact of my arrival having been soon noised abroad in every direction, we saw, issuing from the defiles and narrow pa.s.ses of the mountains, bands of Indians who had gone forth to gather their harvest of roots. Many sick were presented to me for baptism, of which rite they already knew the importance. Before reaching the rendezvous a.s.signed us, on the borders of the Okinakane lake, I was surrounded by more than 200 hors.e.m.e.n, and more than 200 others were already in waiting.[274] We recited together night prayers, and all listened with edifying attention to the instruction I gave them. The interpreter and Martin continued the religious conversation until the night was far advanced; they manifested the same anxiety to hear the word of G.o.d that the Stiel Shoi had shown.[275] All the next day was spent in prayer, instructions and hymns--I baptized 106 children and some old people, and in conclusion named the plain where these consoling scenes occurred, the "plain of prayer." It would be impossible for me to give you an idea of the piety, the happiness of these men, who are thirsting for the life-giving waters of the Divine word. How much good a missionary could do, who would reside in the midst of a people who are so desirous of receiving instruction, and correspond so faithfully with the grace of G.o.d. After some regulations and advice, I left this interesting people, and pursuing my journey for three days over mountains and through dense forests, arrived safely at Fort Colville.

Amongst the innumerable rivers that traverse the American continent, and afford means of communication between its most distant portions, the Columbia river is one of the most remarkable, not only on account of its great importance, [CCXVII] west of the mountains, but also from the dangers that attend its navigation. At some distance from the Pacific ocean, crossing a territory which exhibits, in several localities, evident marks of former volcanic eruptions, its course is frequently impeded by rapids, by chains of volcanic rocks, and immense detached ma.s.ses of the same substance which, in many places, obstruct the bed of the river.[276]

I embarked on this river, on the 30th of May, in one of the barges of the Hudson Bay Company; Mr. Ogden, one of the princ.i.p.al proprietors, offered me a place in his. I shall never forget the kindness and friendly manner with which this gentleman treated me throughout the journey, nor the many agreeable hours I spent in his company. I found his conversation instructive, his anecdotes and bon mots entertaining and timely; it was with great regret that I parted from him.[277] I will not detain you with a description of the rapids, falls and cascades, which I saw on this celebrated river; for, from its source in the mountains to the cascades it is but a succession of dangers. I will endeavour, however, to give you some idea of one of its largest rapids, called by the Canadian travellers, "great dalles."[278] A dalle is a place where the current is confined to a channel between two steep rocks, forming a prolonged narrow torrent, but of extraordinary force and swiftness. Here the river is divided into several channels separated from one another by ma.s.ses of rocks, which rise abruptly above its surface. Some of these channels are navigable at certain seasons of the year, although with very great risk, even to the most experienced pilot.

But when, after the melting of the snow, the river rises above its usual level, the waters in most of these channels make but one body, and the whole ma.s.s of these united streams descend with irresistible fury. At this season the most courageous dare not encounter [CCXVIII] such dangers, and all navigation is discontinued. In this state the river flows with an imposing grandeur and majesty, which no language can describe. It seems at one moment to stay its progress; then leaps forward with resistless impetuosity, and then rebounds against the rock-girt islands of which I have already spoken, but which present only vain obstructions to its headlong course. If arrested for a moment, its acc.u.mulated waters proudly swell and mount as though instinct with life, and the next moment dash triumphantly on, enveloping the half smothered waves that preceded them as if impatient of their sluggish course, and wild to speed them on their way. Along the sh.o.r.e, on every projecting point, the Indian fisherman takes his stand, spreading in the eddies his ingeniously worked net, and in a short time procures for himself an abundant supply of fine fish. Attracted by the shoals of fish that come up the river, the seals gambol amid the eddying waves--now floating with their heads above the river's breast, and anon darting in the twinkling of an eye from side to side, in sportive joy or in swift pursuit of their scaly prey. But this n.o.ble river has far other recollections a.s.sociated with it. Never shall I forget the sad and fatal accident which occurred on the second day of our voyage, at a spot called the "little dalles." I had gone ash.o.r.e and was walking along the bank, scarcely thinking what might happen; for my breviary, papers, bed, in a word, my little all, had been left in the barge.[279] I had proceeded about a quarter of a mile, when seeing the bargemen push off from the bank and glide down the stream with an easy, careless air, I began to repent having preferred a path along the river's side, so strewn with fragments of rocks that I was compelled at every instant to turn aside or clamber over them. I still held on my course, when all at once, the barge [CCXIX] is so abruptly stopped that the rowers can hardly keep their seats. Regaining, however, their equilibrium, they ply the oars with redoubled vigour, but without any effect upon the barge. They are already within the power of the angry vortex: the waters are crested with foam; a deep sound is heard which I distinguish as the voice of the pilot encouraging his men to hold to their oars--to row bravely. The danger increases every minute, and in a moment more all hope of safety has vanished. The barge--the sport of the vortex, spins like a top upon the whirling waters--the oars are useless--the bow rises--the stern descends, and the next instant all have disappeared. A death-like chill shot through my frame--a dimness came over my sight, as the cry "we are lost!" rung in my ears, and told but too plainly that my companions were buried beneath the waves. Overwhelmed with grief and utterly unable to afford them the slightest a.s.sistance, I stood a motionless spectator of this tragic scene. All were gone, and yet upon the river's breast there was not the faintest trace of their melancholy fate. Soon after the whirlpool threw up, in various directions, the oars, poles, the barge capsized, and every lighter article it had contained. Here and there I beheld the unhappy bargemen vainly struggling in the midst of the vortex. Five of them sunk never to rise again. My interpreter had twice touched bottom and after a short prayer was thrown upon the bank. An Iroquois saved himself by means of my bed; and a third was so fortunate as to seize the handle of an empty trunk, which helped him to sustain himself above water until he reached land. The rest of our journey was more fortunate. We stopped at Forts Okinakane and Wallawalla,[280] where I baptized several children.

The savages who princ.i.p.ally frequent the borders of the Columbia river are from the lakes; the chief of whom, with [CCXX] several of the nation, have been baptized; also the Shuyelpi or Chaudieres, the Okinakanes, Cingpoils, Walla-wallas, Pierced Noses, Kayuses, Attayes, Spokanes, the Indians from the falls and cascades, and the Schinouks and Cla.s.sops.[281]

We arrived at Fort Vancouver on the morning of the 8th June. I enjoyed the happiness and great consolation of meeting in these distant parts, two respectable Canadian priests--the Rev. Mr. Blanchet, grand vicar of all the countries west of the mountains claimed by the British crown, and the Rev. Mr. Demers. They are laboring in these regions for the same object that we are trying to accomplish in the Rocky Mountains. The kindness and benevolence with which these Reverend gentlemen received me are proofs of the pure zeal which actuates them for the salvation of these savages. They a.s.sured me that immense good might be done in the extensive regions that border on the Pacific, if a greater number of Missionaries, with means at their command, were stationed in these regions; and they urged me very strongly to obtain from my Superiors some of our Fathers. I will try to give you in my next some extracts from the letters of these Missionaries, which will make the country known to you, its extent, and the progress of their mission. The Governor of the Honorable Company of Hudson Bay, Dr.

McLaughlin, who resides at Fort Vancouver, after having given me every possible proof of interest, as a good Catholic, advised me to do every thing in my power to gratify the wishes of the Canadian Missionaries.

His princ.i.p.al reason is, that if Catholicity was rapidly planted in these tracts where civilization begins to dawn, it would be more quickly introduced thence into the interior. Already a host of ministers have overrun a part of the country, and have settled wherever they may derive [CCXXI] some advantages for the privations their philanthropy imposes on them. Such is the state of these regions of the new world, as yet so little known: you perceive that our prospects are by no means discouraging. Permit me therefore to repeat the great principle you have so often recommended to me, and which I have not forgotten: "Courage and confidence in G.o.d!" With the mercy of G.o.d, the church of Jesus Christ may soon have the consolation of seeing her standard planted in these distant lands on the ruins of idolatry and of the darkest superst.i.tion. Pray then that the Lord of such a rich harvest may send us numerous fellow laborers; for in so extensive a field we are but five, and beset with so many dangers, that at the dawn of day we have often reason to doubt whether we will live to see the sun go down. It is not that we have any thing to fear from the climate; far from it--for, if here death came only by sickness, we might indeed count upon many years, but water, fire, and the bow, often hurry their victims off when least expected. Of a hundred men who inhabit this country, there are not ten who do not die by some or other fatal accident. The afternoon of the 30th June I resumed my place in one of the barges of the English Company, and took my leave of the worthy and respectable Governor.--To my great joy I found that the Rev. Mr. Demers was one of the pa.s.sengers, being about to undertake an apostolic excursion among the different tribes of New Caledonia, who, according to the accounts of several Canadian travellers, were most anxious to see a Blackgown, and hear the word of G.o.d. The wind being favorable, the sails of the barge were unfurled and the sailors plying their oars at the same time, the 11th of July saw us landed safely at Fort Wallawalla. The next day I parted, with many regrets, from my esteemed friends, Rev. Mr. Demers, and Mr.

[CCXXII] Ogden. Accompanied only by my interpreter, we continued our land route to the 19th, through woods and immense plains. The high plains which separate the waters of the Snake river from those of the Spokan, offer some natural curiosities. I fancied myself in the vicinity of several fortified cities, surrounded by walls and small forts, scattered in different directions. The pillars are regular pentagons, from two to four feet in diameter, erect, joined together, forming a wall from forty to eighty feet high, and extending several miles in the form of squares and triangles, detached from one another, and in different directions.[282] On our road we met some Pierced Noses, and a small band of Spokanes, who accosted us with many demonstrations of friendship, and although very poor, offered us more salmon than we could carry. The Pointed Hearts (a tribe which shall ever be dear to me) came to meet us, and great was the joy on both sides, on beholding one another again. They had strictly observed all the rules I had laid down for them at my first visit. They accompanied me for three days, to the very limits of their territory. We then planted a cross on the summit of a high mountain, covered with snow, and after the example of the Flat Heads, all the people consecrated themselves inviolably to the service of G.o.d. We remained there that night. The next morning, after reciting our prayers in common, and giving them a long exhortation, we bade them farewell. The 20th I continued my journey over terrific mountains, steep rocks, and through apparently impenetrable forests. I could scarcely believe that any human being had ever preceded us over such a road. At the end of four days' journey, replete with fatigue and difficulties, we reached the borders of the Bitter Root river, and on the evening of the 27th I had the happiness of arriving safely at St. [CCXXIII] Mary's, and of finding my dear brethren in good health.--The Flat Heads, accompanied by Father Point, had left the village ten days before, to procure provisions. A few had remained to guard the camp, and their families awaited my return. The 29th, I started to rejoin the Flat Heads on the Missouri river. We ascended the Bitter Root to its source, and the 1st of August, having clambered up a high mountain, we planted a cross on its very summit, near a beautiful spring, one of the sources of the Missouri.[283] The next day, after a forced march, we joined the camp where we had such a budget of news to open, so many interesting facts to communicate to each other, that we sat up a greater part of the night. The Rev. Father Point and myself, accompanied our dear neophytes, who to obtain their daily bread, are obliged to hunt the buffalo, even over the lands of their most inveterate enemies, the Black Feet. On the 15th of August, the feast of the a.s.sumption, (the same on which this letter is dated) I offered up the sacrifice of the Ma.s.s, in a n.o.ble plain, watered by one of the three streams that form the head waters of the Missouri, to thank G.o.d for all the blessings He had bestowed on us during this last year. I had the consolation of seeing fifty Flat Heads approach the holy table in so humble, modest and devout a manner, that to my, perhaps partial eye, they resembled angels more than men. On the same day I determined, for the interest of this mission, which seems so absolutely to require it, to traverse for the fourth time the dangerous American desert. If heaven preserves me, (for I have to travel through a region infested by thousands of hostile savages) I will send you the account of this last journey.--You see then, Rev. Father, that in these deserts we must more than ever keep our souls prepared to render the fearful account, in consequence of the perils that surround us; and [CCXXIV] as it would be desirable that we could be replaced immediately, in case of any accident occurring--again I say to you, pray that the Lord may send us fellow laborers. "Rogate ergo Dominum messis ut mittat operarios in messem suam." And thousands of souls, who would otherwise be lost, will bless you one day in eternity. Rev. Father Point has expressed a desire to be sent amongst the Blackfeet. Until they are willing to listen to the word of G.o.d, which I think will be before long, he intends to preach the gospel to the Pointed Hearts and the neighboring tribes. I trust we shall be able to make as cheering a report of these as we have already done of our first neophytes. I have found them all in the best dispositions. The Rev. Father Mengarini remains with the Flatheads and Pends d'oreilles. On my first journey, in the autumn of 1841, which ended at Fort Colville, I baptized 190 persons of the Kalispel tribe. On my visit, last spring, to the various distant tribes, (of which I have just finished giving you the account) I had the consolation of baptizing 418 persons, 60 of whom were of the Pends d'oreille tribe of the great lake; 82 of the Ktnays or Skalzi; 100 of the Pointed Hearts; 56 of the Shuyelpi; 106 of the Okenakanes, and 14 in the Okenakanes and Wallawalla Forts.--These, with 500 baptized last year, in different parts of the country, mostly amongst the Flat Heads and Kalispels, and 196 that I baptized on Christmas day, at St. Mary's, with the 350 baptized by Rev. Fathers Mengarini and Point, make a total of 1654 souls, wrested from the power of the devil. For what the Scripture calls the "spirit of the world" has not wherewith to introduce itself amongst them. These poor people find their happiness even in this world in the constant practice of their Christian duties. We may almost say of them, that all who are baptized are saved.--[CCXXV] Since G.o.d has inspired you with a zealous desire to second the views of the a.s.sociation for the Propagation of the Faith, entreat those pious persons to whom you may communicate your designs, to redouble their prayers in our behalf. I conclude by beseeching you earnestly to remember me frequently and fervently in the Holy Sacrifice.

I remain, very Rev. and dear Father,

Your affectionate servant and brother in Christ, P. J. DE SMET, S.J.

FOOTNOTES:

[246] Madison River is one of the three upper branches of the Missouri. Rising in Yellowstone Park, it is formed by the junction of Gibbon and Firehole rivers, and at first flows north through a mountainous and rocky country; but in its lower reaches courses through a fertile valley.--ED.

[247] Fort Colville was a Hudson's Bay Company post, built in 1825 to supersede the fort at Spokane, which was too far inland for convenient access. The site was at Kettle Falls on the east bank of the stream (see Alexander Ross, _Fur Hunters_, ii, p. 162), the post being named for the London governor of the company, Eden Colville. The fort became an important station on the route of the Columbia brigade; here accounts for the district were made up, and the dignitaries of the company entertained. Gov. George Simpson had been at Fort Colville in the summer before De Smet's visit, when Archibald Macdonald was the factor in charge. This post was maintained some time after the Americans acquired the Oregon Territory, but about 1857 it was removed north of the international boundary line. In 1859 the United States government built a military post called Fort Colville some miles east of the old fur-trading stockade, near the present town of Colville, Washington. The neighboring Indians having become peaceful, the fort is no longer garrisoned.--ED.

[248] This affluent of the Bitterroot from the west was the one followed by the Lewis and Clark expedition, in their route across the Bitterroot mountain divide. Those explorers named it Traveller's Rest Creek; it is now known as the Lolo Fork of the Bitterroot. An affluent of Missoula River, some distance further down, has now taken the name that De Smet first applied to the Lolo Fork.--ED.

[249] h.e.l.l Gate, for which see _ante_, p. 269, note 139.--ED.

[250] The carcajou or wolverine (_Gulo luscus_).--ED.

[251] The route usually taken by the Indians did not follow the main branch of the river, but crossed the divide between the Missoula and Jocko rivers, coming down into the valley of the Flathead, and proceeding along that to its outlet into Clark's Fork. The two streams named for the saints were the main Flathead and Jocko rivers, which unite in the prairie described by De Smet. There were a number of small prairies in the vicinity, known as Camas from the abundance of that root (_Camas esculenta_). The better-known Camas Prairie was twenty miles below the mouth of the Jocko; the one mentioned by De Smet was apparently higher up, near the divide of the two rivers. These should all be distinguished from the Camas Prairie (Quamash Flats) of Lewis and Clark, which lay west of the Bitterroot Mountains.--ED.

[252] The Kalispel are the same tribe as the Pend d'Oreille, see _ante_, p. 141, note 8.--ED.

[253] During the day (as described in Chittenden and Richardson, _De Smet_, i, p. 347), the father had pa.s.sed Camas Prairie and advanced through Horse Plain at the junction of Flathead and Clark's Fork.--ED.

[254] Doubtless intended for oxide of iron.--ED.

[255] In _Explorations for a Pacific Railway, 1853-53_ (_Senate Ex.

Docs._, 35 Cong., 2 sess., vol. xviii, p. 91) the valley is thus described: "The next sixty-five miles along the valley of Clark's Fork is over a difficult trail, there being places where the sharp rocks injured the animals;" again, "The valley is wide, arable, and inviting for settlement, although rather heavily wooded."--ED.

[256] Lake Pend d'Oreille, in Kootenai County, Idaho, is one of the most picturesque bodies of fresh water in the Western states. It is irregular in shape, about sixty miles long, and from three to fifteen in breadth, with a sh.o.r.e line of nearly five hundred miles. It was probably, first of white men, visited by trappers and traders of the Hudson's Bay Company. It is now crossed by the Northern Pacific Railway, and steamers ply upon its waters.--ED.

[257] This is the Oregon cedar (_Thuya gigantea_), which attains great size and is widely diffused on the trans-Rocky region.--ED.

[258] The original French text of the letter describing this journey will be found in _Voyages aux Montagnes Rocheuses_ (Chittenden and Richardson, _De Smet_, i, pp. 354-358); it gives additional information regarding the remainder of the journey. Having arrived at Lake Pend d'Oreille on November 1, the traveller was three days pa.s.sing the traverse; November 13 a high mountain was crossed, and by pushing ahead, one more long day's journey brought him to Fort Colville, where he was hospitably entertained by the Hudson's Bay factor. The return journey was without incident.--ED.

[259] Montmartre is the highest point in the city of Paris, three hundred and thirty feet above the Seine, and dominates the entire city.

In recent years a large church has been built upon its summit.--ED.

[260] Victor, hereditary chief of the Flatheads, succeeded Paul (or Big Face) in that office, which he retained with dignity and ability until his death in 1870, when he was in turn succeeded by his son Charlot. He was a consistent friend of the whites, many of the early pioneers of Montana testifying to his kindness and integrity. His wife Agnes remembered the coming of Lewis and Clark to their country; see O. D.

Wheeler, _On the Trail of Lewis and Clark_ (New York), ii, p. 65.--ED.

[261] For Horse Prairie (plain) see _ante_, p. 336, note 172. For the Kutenai see Ross's _Oregon Settlers_, in our volume vii, p. 211, note 73. In addition, note that the Kutenai (also called Skalzi) are a distinct linguistic stock, known as Kitunahan. Their habitat was chiefly in British territory; but because of alliance with the Flathead and other Salishan tribes they frequently wandered southward.

A few are still on the Flathead reservation in Montana; but about five hundred and fifty frequent the Kutenai agency in British Columbia.

They are nearly all Catholics.--ED.

[262] Flathead Lake is a broadening of the river of that name, and lies northeast of the present Flathead reservation. It is about twenty-eight miles long, with an average breadth of ten, and is studded with beautiful islands.--ED.

[263] This hot spring is in the eastern part of the Flathead reservation, and by a small creek discharges into the Little Bitterroot River, an affluent of the Flathead.--ED.

[264] For this lake see our volume vii, p. 211, note 75. Father de Smet crossed the mountains from Missoula Valley by the route now followed by the Northern Pacific Railway along the stream which he had christened St. Regis Borgia, through St. Regis Pa.s.s, coming out upon the headwaters of Cur d'Alene River, which he followed to the lake of that name.--ED.

[265] The mission founded by Father Point in November, 1842, known as the Sacred Heart, was successful. The site was first upon St. Joseph River, a feeder of Cur d'Alene Lake; but in 1846 it was removed to Cur d'Alene River, at the present Cataldo. There the first church was built by the neophytes in 1853, after designs by Father Ravalli; it is still a landmark of the region. The tribesmen had been taught agriculture, and lived chiefly in log houses; but the soil being sterile, the mission was again removed to the upper waters of Haugman's Creek, in Idaho, where the Cur d'Alene still reside upon their reservation.--ED.

[266] Spokane River rises in Cur d'Alene Lake and flows almost directly to the Falls, thence northwest to its embouchment into the Columbia. It is about two hundred feet wide at the mouth and throughout its entire length is broken by falls and rapids, furnishing water power of great value, its total decline being a hundred and thirty feet. An early fur-trade fort known as Spokane Post stood near the present city of that name, but about 1824 was abandoned for Colville. See Franchere's _Narrative_, in our volume vi, p. 277, note 85.--ED.