Early Western Travels 1748-1846 Vol 27 Part 23

FOOTNOTES:

[284] It was not the policy of the Hudson's Bay Company to encourage settlements. Dr. McLoughlin, however, permitted some of the retired servants of the company to settle at French Prairie (or Chemayway) in the Willamette Valley. There, by 1830, a considerable group of farmers were found, mostly of French-Canadian origin. Among the earliest settlers were Louis Labonte, Etienne Lucier, and Joseph Gervais.

Fort Nisqually, on Puget Sound, four miles northeast of the mouth of Nisqually River, was founded in 1833 as a fur-trading post. In 1838 the Puget Sound Agricultural Company was formed in London, most of its members being Hudson's Bay Company men, in order to exploit the region of the sound; consequently a considerable settlement grew up near the fort.

In 1837 Simon Plomondeau was advised by Dr. McLoughlin to settle on Cowlitz Prairie, in the valley of the river of that name. Soon one Faincaut settled near him. In 1839 a large farm was surveyed by Charles Ross, John Work, and James Douglas as a company settlement. It grew but little until the advent of Americans in 1853-54.--ED.

[285] For the Kalapuya see our volume vii, p. 230, note 80.--ED.

[286] The Cowlitz were a numerous and powerful tribe of Salishan stock, in the valley of the river of that name. They have now lost their tribal ident.i.ty, the remnant (there were about a hundred and twenty-five in 1882) having lands allotted in severalty.

For the Klikatat, see Townsend's _Narrative_, in our volume xxi, p.

302, note 88. On their later history it may be noted that they partic.i.p.ated in the Yakima treaty of 1855, and are now one of the consolidated tribes on Yakima reservation; a few, however, maintaining themselves on White Salmon River.--ED.

[287] For the Chehalis consult our volume vi, p. 256, note 65.

The Nisqualli are a Salishan tribe on and in the vicinity of Nisqually River. There are now but about a hundred and fifty of this tribe surviving on the Puyallup reservation, Washington.--ED.

[288] The Skallam (Clallam), a tribe of Salishan origin, were first met by whites along Admiralty Inlet. There are now about seven hundred and fifty of these Indians extant, having allotments in severalty both at Jamestown and Port Gamble.--ED.

[289] Methodist missions in Oregon were founded by Rev. Jason Lee, for whom see Townsend's _Narrative_, in our volume xxi, p. 138, note 13. The establishment in the Willamette Valley was the central one, and consisted largely of an agricultural settlement with a school for Indian children, that afterwards developed into Willamette University. It was situated about eighteen miles above Champoeg, not far from Salem. The second station at Clatsop (not Klatraps) Plains, south of Point Adams, was founded by J. H. Frost, accompanied by Solomon Smith and Calvin Tibbits, who had married Clatsop women. The families removed to this point in February, 1841. Two years later Frost returned to the United States, and J. L. Parrish took up the work. Little attempt was made at this point to reach the Indians. The mission at Nisqually was begun in 1839. The following year, J. P. Richmond was stationed here; he returned home after two years, whereupon the Nisqually mission was abandoned. The Indian mission at the Dalles was begun in March, 1838, by Daniel Lee and H. K. W. Perkins. It was conducted with varying success until 1845, when the property was disposed of to the Presbyterians. The settlement at Willamette Falls, made in 1840 by A. F. Waller, was chiefly a colonizing experiment. In 1844 there were forty Methodists at this place.--ED.

[290] Father Blanchet here refers to the missions of Dr. Whitman at Waiilatpu for the Cayuse, and that of H. H. Spaulding at Lapwai for the Nez Perces. See Townsend's _Narrative_, in our volume xxi, p. 352, note 125.--ED.

[291] Perkins at the Dalles mission (see _ante_, note 208) had attempted to reach the Indians gathered at the Cascades. But Blanchet gained more influence over these nations than the Protestant missionary, for the natives were better pleased with the Catholic ceremonials.--ED.

[292] Probably intended for Clackamas, the name of a tribe upon the river of the same designation, which empties into the Willamette at the Falls.

A. F. Waller came to reinforce the Methodist mission in 1840, and was sent to Willamette Falls. He had a legal controversy with Dr.

McLoughlin in relation to the t.i.tle to land at this place. Waller became a citizen of Oregon, acquired considerable property, and died in Willamette Valley in 1872.--ED.

[293] A long struggle had occurred to secure the entrance of Catholic missionaries to the Hawaiian Islands. The first priests, who came out in 1827, were soon expelled. Returning in 1836, after a long struggle all were obliged to depart save Robert Walsh, an Irish priest, who was permitted to remain, provided he would agree not to teach the natives.

In 1839 a French man-of-war threatened the government with a bombardment and succeeded in wresting from them the promise of toleration for Catholics; thereupon Etienne Rouchouse (Chochure), bishop of Nilopolis, arrived in May, 1838, accompanied by two priests. The next year the bishop returned to France for reinforcements; when on the outward voyage the vessel foundered off Cape Horn, all on board perishing.--ED.

[294] In 1818 J. N. Provencher was dispatched from Quebec to minister to the Red River settlers, and established a station at St. Boniface.

In 1822, he was consecrated bishop of Juliopolis, and remained at St.

Boniface until his death in 1853. His jurisdiction included Rupert's Land and all the Northwest provinces, whither he sent out many missionaries during his long episcopate.--ED.

LETTER XVI

University of St. Louis, 1st Nov. 1842.

Very Rev. Father:

In my last letter of August, I promised to write to you from St.

Louis, should I arrive safely in that city. Heaven has preserved me, and here I am about to fulfil my promise. Leaving Rev. Father Point and the Flat Head camp on the river Madison, I was accompanied by twelve of our Indians. We travelled in three days, a distance of 150 miles, crossing two chains of mountains,[295] in a section of country frequently visited by the Black Feet warriors, without, however, meeting with any of these scalping savages. At the mouth of the Twenty-five Yard River, a branch of the Yellow Stone, we found 250 huts, belonging to several nations, all friendly to us--the Flat Heads, Kalispels, Pierced Noses, Kayuses, and Snakes. I spent three days amongst them to exhort them to perseverance, and to make some preparations for my long journey. The day of my departure, ten neophytes presented themselves at my lodge to serve as my escort, and to introduce me to the Crow tribe. On the evening of the second day we were in the midst of this large and interesting tribe. The Crows had perceived us from a distance; as we approached, some of them recognised me, and at the cry of "the Blackgown! the Blackgown!" the Crows, young and old, to the number of three thousand, came out of their wigwams. On entering the village, a comical scene occurred, of which they suddenly made me the princ.i.p.al personage. All the chiefs, and [CCx.x.xV] about fifty of their warriors, hastened around me, and I was literally a.s.sailed by them. Holding me by the gown, they drew me in every direction, whilst a robust savage of gigantic stature, seemed resolved to carry me off by main force. All spoke at the same time, and appeared to be quarrelling, whilst I, the sole object of all this contention, could not conceive what they were about. I remained pa.s.sive, not knowing whether I should laugh or be serious. The interpreter soon came to my relief, and said that all this uproar was but an excess of politeness and kindness towards me, as every one wished to have the honor of lodging and entertaining the Blackgown.

With his advice I selected my host, upon which the others immediately loosed their hold, and I followed the chief to his lodge, which was the largest and best in the camp. The Crows did not tarry long before they all gathered around me, and loaded me with marks of kindness. The social calumet, emblem of savage brotherhood and union, went round that evening so frequently, that it was scarcely ever extinguished. It was accompanied with all the antics for which the Crows are so famous, when they offer the calumet to the Great Spirit, to the four winds, to the sun, fire, earth and water. These Indians are unquestionably the most anxious to learn; the most inquisitive, ingenious, and polished of all the savage tribes east of the mountains. They profess great friendship and admiration for the whites. They asked me innumerable questions; among others, they wished to know the number of the whites.

Count, I replied, the blades of gra.s.s upon your immense plains, and you will know pretty nearly the number of the whites. They all smiled, saying that the thing was impossible, but they understood my meaning.

And when I explained to them the vast extent of the "villages"

inhabited by white men (viz. New York, [CCx.x.xVI] Philadelphia, London, Paris) the grand lodges (houses) built as near each other as the fingers of my hand, and four or five piled up, one above the other--(meaning the different stories of our dwellings;) when I told them that some of these lodges (speaking of churches and towers) were as high as mountains, and large enough to contain all the Crows together; that in the grand lodge of the national council (the Capitol at Washington) all the great chiefs of the whole world could smoke the calumet at their ease; that the roads in these great villages were always filled with pa.s.sengers, who came and went more thickly than the vast herds of buffalos that sometimes cover their beautiful plains; when I explained to them the extraordinary celerity of those moving lodges (the cars on the rail road) that leave far behind them the swiftest horse, and which are drawn along by frightful machines, whose repeated groanings re-echo far and wide, as they belch forth immense volumes of fire and smoke; and next, those fire canoes, (steamboats) which transport whole villages, with provisions, arms and baggage, in a few days, from one country to another, crossing large lakes, (the seas) ascending and descending the great rivers and streams; when I told them that I had seen white men mounting up into the air (in balloons) and flying with as much agility as the warrior eagle of their mountains, then their astonishment was at its height; and all placing their hands upon their mouths, sent forth at the same time, one general cry of wonder. "The Master of life is great," said the chief, "and the white men are His favorites." But what appeared to interest them more than aught else, was prayer (religion;) to this subject they listened with the strictest, undivided attention. They told me that they had already heard of it, and they knew that this prayer made men good and wise on earth, and insured [CCx.x.xVII] their happiness in the future life. They begged me to permit the whole camp to a.s.semble, that they might hear for themselves the words of the Great Spirit, of whom they had been told such wonders. Immediately three United States flags were erected on the field, in the midst of the camp, and three thousand savages, including the sick, who were carried in skins, gathered around me. I knelt beneath the banner of our country, my ten Flat Head neophytes by my side, and surrounded by this mult.i.tude, eager to hear the glad tidings of the gospel of peace.

We began by intoning two canticles, after which I recited all the prayers, which we interpreted to them: then again we sang canticles, and I finished by explaining to them the Apostles' Creed and the ten Commandments. They all appeared to be filled with joy, and declared it was the happiest day of their lives. They begged me to have pity on them--to remain among them and instruct them and their little children in the knowledge, love and service of the Great Spirit. I promised that a Blackgown should visit them, but on condition that the chiefs would engage themselves to put a stop to the thievish practices so common amongst them, and to oppose vigorously the corrupt morals of their tribe. Believing me to be endowed with supernatural powers, they had entreated me from the very commencement of our conversation, to free them from the sickness that then desolated the camp, and to supply them with plenty. I repeated to them on this occasion that the Great Spirit alone could remove these evils--G.o.d, I said, listens to the supplications of the good and pure of heart; of those who detest their sins, and wish to devote themselves to His service--but He shuts his ears to the prayers of those who violate His holy law. In His anger, G.o.d had destroyed by fire, five infamous "villages" (Sodom, Gomorrah, [CCx.x.xVIII] etc.) in consequence of their horrid abominations--that the Crows walked in the ways of these wicked men, consequently they could not complain if the Great Spirit seemed to punish them by sickness, war and famine. They were themselves the authors of all their calamities--and if they did not change their mode of life very soon, they might expect to see their misfortunes increase from day to day--while the most awful torments awaited them, and all wicked men after their death. I a.s.sured them in fine that heaven would be the reward of those who would repent of their evil deeds and practice the religion of the Great Spirit.

The grand orator of the camp was the first to reply: "Black Gown,"

said he, "I understand you. You have said what is true. Your words have pa.s.sed from my ears into my heart--I wish all could comprehend them." Whereon, addressing himself to the Crows, he repeated forcibly, "Yes, Crows, the Black Gown has said what is true. We are dogs, for we live like dogs. Let us change our lives and our children will live." I then held long conferences with all the chiefs a.s.sembled in council. I proposed to them the example of the Flat Heads, and Pends-d'oreilles, whose chiefs made it their duty to exhort their people to the practice of virtue, and who knew how to punish as they deserved all the prevarications against G.o.d's holy law. They promised to follow my advice, and a.s.sured me that I would find them in better dispositions on my return. I flatter myself with the hope, that this visit, the good example of my neophytes, but princ.i.p.ally the prayers of the Flat Heads will gradually produce a favourable change among the Crows. A good point in their character, and one that inspires me with almost the certainty of their amendment, is, that they have hitherto resisted courageously all attempts [CCx.x.xIX] to introduce spirituous liquors among them. "For what is this fire-water good?" said the chief to a white man who tried to bring it into their country, "it burns the throat and stomach; it makes a man like a bear who has lost his senses. He bites, he growls, he scratches and he howls, he falls down as if he were dead. Your fire-water does nothing but harm--take it to our enemies, and they will kill each other, and their wives and children will be worthy of pity. As for us we do not want it, we are fools enough without it." A very touching scene occurred during the council. Several of the savages wished to examine my Missionary Cross; I thence took occasion to explain to them the sufferings of our Saviour, Jesus Christ, and the cause of His death on the Cross--I then placed my Cross in the hands of the great chief; he kissed it in the most respectful manner; raising his eyes to heaven, and pressing the Cross with both his hands to his heart, he exclaimed, "O Great Spirit, take pity on me and be merciful to Thy poor children." And his people followed his example. I was in the village of the Crows when news was brought that two of their most distinguished warriors had fallen victims to the rage and cruelty of the Black Feet. The heralds or orators went round the camp, proclaiming in a loud voice the circ.u.mstances of the combat and the tragic end of the two brave men. A gloomy silence prevailed every where, only interrupted by a band of mourners, whose appearance alone was enough to make the most insensible heart bleed, and rouse to vengeance the entire nation. This band was composed of the mothers of the two unfortunate warriors who had fallen, their wives carrying their new born infants in their arms, their sisters, and all their little children. The unhappy creatures had their heads shaven and cut in every direction; they were gashed with numerous [CCXL] wounds, whence the blood constantly trickled. In this pitiable state they rent the air with their lamentations and cries, imploring the warriors of their nation to have compa.s.sion on them--to have compa.s.sion on their desolate children--to grant them one last favour, the only cure for their affliction, and that was, to go at once and inflict signal vengeance on the murderers. They led by the bridle all the horses that belonged to the deceased. A Crow chief mounting immediately the best of these steeds, brandished his tomahawk in the air, proclaiming that he was ready to avenge the deed. Several young men rallied about him. They sung together the war-song, and started the same day, declaring that they would not return empty-handed (viz: without scalps).

On these occasions the near relations of the one who has fallen, distribute every thing that they possess, retaining nothing but some old rags wherewith to clothe themselves. The mourning ceases as soon as the deed is avenged. The warriors cast at the feet of the widows and orphans the trophies torn away from the enemies. Then pa.s.sing from extreme grief to exultation, they cast aside their tattered garments, wash their bodies, besmear themselves with all sorts of colours, deck themselves off in their best robes, and with the scalps affixed to the end of poles, march in triumph round the camp, shouting and dancing, accompanied at the same time by the whole village.

On the 29th I bade adieu to my faithful companions, the Flat Heads, and the Crows. Accompanied by Ignatius, Gabriel, and by two brave Americans, who, although Protestants, wished to serve as guides to a Catholic Missionary, I once more plunged into the arid plains of the Yellow Stone. Having already described this region, I have nothing new to add concerning it. This desert is undoubtedly [CCXLI] dangerous, and has been the scene of more tragic deeds, combats, stratagems, and savage cruelties, than any other region. At each step, the Crow interpreter, Mr. V. C., who had sojourned eleven years in the country, recounted different transactions; pointing, meanwhile, to the spots where they had occurred, which, in our situation, made our blood run cold, and our hair stand erect. It is the battle ground where the Crows, the Black Feet, Scioux, Sheyennes, a.s.siniboins, Arikaras, and Minatares, fight out their interminable quarrels, avenging and revenging, without respite, their mutual wrongs. After six days'

march, we found ourselves upon the very spot where a combat had recently taken place. The b.l.o.o.d.y remains of ten a.s.siniboins, who had been slain, were scattered here and there--almost all the flesh eaten off by the wolves and carniverous birds. At the sight of these mangled limbs--of the vultures that soared above our heads, after having satiated themselves with the unclean repast, and the region round me, which had so lately resounded with the savage cries of more savage men, engaged in mutual carnage--I own that the little courage I thought I possessed, seemed to fail me entirely, and give place to a secret terror, which I sought in vain to stifle or conceal from my companions. We observed in several places the fresh tracks of men and horses, leaving no doubt in our minds as to the proximity of hostile parties; our guide even a.s.sured me that he thought we were already discovered, but by continuing our precautions he hoped we might perhaps elude their craftiness and malicious designs, for the savages very seldom make their attacks in open day. The following is the description of our regular march until the 10th of September. At day-break we saddled our horses and pursued our journey; at 10 A. M.

we breakfasted in a suitable place, that would offer [CCXLII] some advantage in case of an attack. After an hour and a half, or two hours' rest, we resumed our march a second time, always trotting our horses, until sunset, when we unsaddled them to dine and sup; we then lighted a good fire, hastily raised a little cabin of branches, to induce our ever watchful foes, in case they pursue us, to suppose that we had encamped for the night; for, as soon as the inimical videttes discover any thing of the kind, they make it known by a signal to the whole party. They then immediately a.s.semble, and concert the plan of attack. In the meantime, favored by the darkness, we pursued our journey quietly until 10 or 12 o'clock at night, and then, without fire or even shelter, each one disposed himself as well as he might, for sleep. It appears to me that I hear you ask: But what did you eat for your breakfast and supper? Examine the notes of my journal, and you will acknowledge that our fare was such as would excite the envy of the most fastidious gastronome. From the 25th of August to the 10th of September, 1842, we killed, to supply our wants, as we journeyed on, three fine buffalo cows, and two large bulls; (only to obtain the tongue and marrow bones) two large deer, as fat as we could have wished; three goats, two black-tail deer, a big-horn or mountain sheep, two fine grey bears, and a swan--to say nothing of the pheasants, fowls, snipes, ducks and geese.

In the midst of so much game, we scarcely felt the want of bread, sugar or coffee. The haunches, tongues and ribs replaced these. And the bed? It is soon arranged. We were in a country where you lose no time in taking off your shoes; your wrap your buffalo robe around you, the saddle serves as a pillow, and thanks to the fatigues of a long journey of about forty miles, under a burning sun, you have scarcely laid your head upon it before you are asleep. [CCXLIII] The gentlemen of Fort Union, at the mouth of the Yellow Stone, received me with great politeness and kindness. I rested there during three days. A journey so long and continuous, through regions where the drought had been so great that every sign of vegetation had disappeared, had very much exhausted our poor horses. The 1800 miles that we had yet to travel, were not to be undertaken lightly. After having well considered every thing, I resolved to leave my horses at the Fort, and to trust myself to the impetuous waters of the Missouri in a skiff, accompanied by Ignatius and Gabriel. The result was most fortunate, for, on the third day of our descent, to our great surprise and joy, we heard the puffing of a steamboat. It was a real G.o.d-send to us; accordingly, our first thought was to thank G.o.d, in all the sincerity of our hearts. We soon beheld her majestically ascending the stream.

It was the first boat that had ever attempted to ascend the river in that season of the year, laden with merchandize for the Fur Trade Company. Four gentlemen from New York, proprietors of the boat, invited me to enter and remain on board.[296] I accepted with unfeigned grat.i.tude their kind offer of hospitality; the more so, as they a.s.sured me that several parties of warriors were lying in ambush along the river. On entering the boat I was an object of great curiosity--my blackgown, my missionary cross, my long hair, attracted attention. I had thousands of questions to answer, and many long stories to relate about my journey.

I have but a few words to add. The waters were low, the sand-banks and snags everywhere numerous; the boat consequently encountered many obstacles in her pa.s.sage. We were frequently in great danger of perishing. Her keel was pierced by pointed rocks, her sides rent by the snags. Twenty times the wheels had been broken to [CCXLIV] pieces.

The pilot's house had been carried away in the tempest; the whole cabin would have followed if it had not been made fast by a large cable. Our boat appeared to be little more than a mere wreck, and in this wreck, after forty-six days' navigation from the Yellow Stone, we arrived safely at St. Louis.

On the last Sunday of October, at 12 o'clock, I was kneeling at the foot of St. Mary's Altar, in the Cathedral, offering up my thanksgiving to G.o.d for the signal protection He had extended to his poor, unworthy servant. From the beginning of April I had travelled five thousand miles. I had descended and ascended the dangerous Columbia river. I had seen five of my companions perish in one of those life-destroying whirlpools, so justly dreaded by those who navigate that stream. I had traversed the Wallamette, crossed the Rocky Mountains, pa.s.sed through the country of the Black Feet, the desert of the Yellow Stone, and descended the Missouri; and in all these journeys I had not received the slightest injury. "Dominus memor fuit nostri et benedixit n.o.bis." I recommend myself to your good prayers, and have the honor to remain.

Your very humble and obedient son in Jesus Christ, P. J. DE SMET, S.J.

[Ill.u.s.tration: Indian Symbolical Catechism]

FOOTNOTES:

[295] Pa.s.sing from Madison to Gallatin rivers, crossing the divide that separates them, and then from Gallatin to the Yellowstone, probably by way of Bozeman's Pa.s.s, the nearest and most frequented route. This would bring the travellers out upon the Yellowstone at about the present Livingston, Montana.--ED.

[296] One of the proprietors was Pierre Chouteau, whom Father de Smet had doubtless known in St. Louis. Larpenteur relates this meeting (Coues, _Larpenteur's Journal_, i, p. 174), and states that the opposition of a new firm had brought the American Fur Company partners to the upper river to concert plans.--ED.