LETTER VII
St. Ignatius' River, 10th Sept. 1841.
Rev. and Dear Father Provincial:
I informed your Reverence that flowers are found in abundance near the rock called the Chimney. Whilst we were there Father Point culled one flower of every kind, and made a fine nosegay in honor of the Sacred heart of Jesus, on the day of the Feast. As we proceeded towards the Black Hills, the flowers diminished in number, but now and then we found some which we had not seen any where. I have taken notice of many of them, for the amusement of amateurs. Among such as are double, the most common and those that are chiefly characterised by the soil on which they grow, are to be found on this side the Platte River. The rose-colored lupine flourishes in the plain contiguous to the Platte, as far as the Chimney. Beyond it grows a medicinal plant, bearing a yellow flower with five petals, called the prairie epinette; and still farther on, where the soil is extremely barren, are seen three kinds of the prickly-pear; the flowers of these are beautiful, and known among Botanists by the name of Cactus Americana. They have already been naturalized in the flower gardens of Europe. The colors of the handsomest roses are less pure and lively than the carnation of this beautiful flower. The exterior of the chalice is adorned with all the shades of red and green. The petals are evasated like those of the lily. It is better 111 adapted than the rose to serve as an emblem of the vain pleasures of this nether world, for the thorns that surround it are more numerous, and it almost touches the ground. Among the Simples, the most elegant is the blue-bell of our gardens, which however, far surpasses it by the beauty of its form, and the nicety of its shades, varying from the white to the deepest azure. Adam's Needle, found only on the most barren elevation, is the finest of all pyramidals. About the middle of its stem, which is generally about three feet high, begins a pyramid of flowers, growing close to each other, highly shaded with red, and diminishing in size as they approach the summit, which terminates in a point. Its foot is protected by a number of hard, oblong, ribbed, and sharp leaves, which have given it the name of Adam's Needle. The root is commonly of the thickness of a man's arm, its color white, and its form resembling that of the carrot. The Indians eat it occasionally and the Mexicans use it to manufacture soap.[213] There are many other varieties of flowers some of them very remarkable and rare even in America, which are still without a name even among travellers. To one of the principal, distinguished by having its bronzed leaves disposed in such a manner as to imitate the chapter of a Corinthian column, we have given the name of Corinthian. Another, a kind of straw color, by the form of its stem, and its division into twelve branches, brought to our minds the famous dream of the Patriarch Joseph, and we have called it the Josephine. A third, the handsomest of all the daisies (Reines Marguerites) that I have ever seen, having a yellow disk, with black and red shades, and seven or eight rays, any of which would form a fine flower, has been named by us the Dominical, not only because it appeared like the Lady and Mistress of all the flowers around, but also because we discovered it on Sunday.
112 Shrubs. The shrubs that bear fruit are few. The most common are the currant and gooseberry of various sizes and colors, the hawthorn, the rasberry, the wild cherry and the service-berry. Currants, white, red, black and yellow, grow every where along the mountains. The best are found on the plains, where they are exposed to be ripened by the sun. I have classed the wild cherry and the service-berry among shrubs, because they are generally of low growth and do not deserve the name of trees. The service-berry (cornier) grows on a real shrub, and is a delicious fruit, called by travellers the mountain pear, though it bears no resemblance to the pear, its size being that of a common cherry. The mountain cherry differs much from the European cherry. The fruit hangs in clusters around the branches, and is smaller than the wild cherry, whilst its taste and color, and the form of the leaves are nearly the same as those of the latter. Cherries and service-berries constitute a great portion of the Indians' food whilst the season lasts, and they are dried by them to serve for food in the winter. I may perhaps mention other fruits, plants and roots, that grow spontaneously in different parts of the Far West, and are used as food by the Indians for want of better sustenance.
Flax is very common in the valleys between the mountains. What must appear singular is that the root of it is so fruitful that it will produce new stems for a number of years—we examined one of them, and found attached to it about 30 stems, which had sprung from it in former years. Hemp is also found, but in very small quantities.
Trees. There are but few species of trees in the regions which we lately passed. Scarcely any forests are found on the banks of rivers, for which I have already assigned a reason. On the plains we find bushes, and now and then 113 the willow, the alder, the wax tree, the cotton tree, or white poplar whose bark is used for horse feed in winter, and the aspen whose leaves are always trembling. Some Canadians have conceived a very superstitious idea of this tree. They say that of its wood the Cross was made on which our Saviour was nailed, and that since the time of the crucifixion, its leaves have not ceased to tremble! The only lofty trees found on the mountains are the pine and the cedar which is either white or red. The latter is chiefly used for furniture, as it is the most resistible wood of the West. There are several species of the pine: the Norwegian, the resinous, the white, and the elastic, so called because the Indians use it to make bows.
So great is the violence of the winds in the vicinity of the Black Hills, that the cotton wood, which is almost the only tree that grows there, displays the most fantastic shapes. I have seen some whose branches had been so violently twisted that they became incorporated with the trunk, and after this, grew in such strange forms and directions that at a distance it was impossible to distinguish what part of the tree was immediately connected with the roots.
Birds. I shall say but little of the birds. They are various in form, color and size; from the pelican and the swan to the wren and the humming bird. Muratori, speaking of the last, compares him to the nightingale, and is astonished that such shrill and loud sounds should proceed from so small a body. The celebrated author must have been mistaken, unless the humming bird of South America be different from that of the Rocky Mountains. The latter does not sing but makes a humming noise with his wings as he flies from flower to flower.
Reptiles. With respect to reptiles, they have been frequently described, and I mention them only to give thanks 114 to God, by whose Providence we have been delivered from all such as are venomous, chiefly from the rattle snake. Neither men nor beasts belonging to our caravan have suffered from them, though they were so numerous in places that our wagoners killed as many as twelve in one day.
Insects abound in these regions. The ant has often attracted the notice of naturalists. Some have seemed to doubt whether the wheat stored up by this little insect serves for winter provisions or for the construction of its dwelling. No wheat grows in this country. Yet the ant stores up small pebbles of the size and form of grains of wheat, which inclines me to believe that they use both for the construction of their cells. In either case the paternal Providence of God is manifest. They display as much foresight in providing dwellings that are out of the reach of humidity and inundations, as in laying up food for future wants. It is probable, however, that here they find food of another kind, and this might easily be ascertained. Fleas are not known in the mountains, but there is another sort of vermin nearly allied to it, to which I have alluded in one of my former letters. And what shall I say of musquitoes? I have suffered so much from them, that I cannot leave them unnoticed. In the heart of the prairie they do not trouble the traveller, if he keep aloof from the shade, and walk in the burning sun. But at nightfall they light on him, and hang on him till morning, like leeches sucking his blood. There is no defence against their darts, but to hide under a buffalo skin, or wrap oneself up in some stuff which they cannot pierce, and run the risk of being smothered.—When green or rotten wood can be procured, they may be driven away by smoke, but in such case the traveller himself is smoked, and in spite of all he can do, his eyes are filled with tears. As soon as the smoke ceases, they 115 return to the charge till other wood is provided and thrown on the fire, so that the traveller's sleep is frequently interrupted, which proves very annoying after the fatigue of a troublesome journey. Another species of insects, called brulots, are found by myriads in the desert, and are not less troublesome than the musquito. They are so small that they are scarcely perceptible, and light on any part of the body that is uncovered, penetrating even into the eyes, ears and nostrils. To guard against them, the traveller, even in the warmest weather, wears gloves, ties a handkerchief over his forehead, neck and ears, and smokes a short pipe or a cigar to drive them from his eyes and nostrils. The fire-fly is a harmless insect. When they are seen in great numbers, darting their phosphoric light through the darkness, it is a sure sign that rain is at hand. The light which they emit is very brilliant, and appears as if it proceeded from wandering meteors. It is a favorite amusement with the Indians to catch these insects, and after rubbing the phosphoric matter over their faces, to walk around the camp, for the purpose of frightening children and exciting mirth.
As our hunters were scarcely ever disappointed in finding game, we have seldom had recourse to fishing; hence our acquaintance with the finny race is rather limited.—On some occasions, when provisions were becoming scarce, the line had to supply the place of the gun. The fish which we generally caught were the mullet, two kinds of trout, and a species of carps. Once, whilst we lay encamped on the banks of Snake river, I caught more than a hundred of these carps in the space of an hour. The anchovy, the sturgeon, and the salmon, abound in the rivers of the Oregon Territory. There are six species of salmon.[214] They come up the rivers towards the end of April, and 116 after spawning, never return; but the young ones go down to the sea in September, and it is supposed that they re-enter the rivers the fourth year after they have left them.
Quadrupeds. The Beaver seems to have chosen this country for his own. Every one knows how they work, and what use they make of their teeth and tail. What we were told by the trappers is probably unknown to many.—When they are about constructing a dam, they examine all the trees on the bank, and choose the one that is most bent over the water on the side where they want to erect their fort. If they find no tree of this kind they repair to another place, or patiently wait till a violent wind gives the requisite inclination to some of the trees. Some of the Indian tribes believe that the beavers are a degraded race of human beings, whose vices and crimes have induced the Great Spirit to punish them by changing them into their present form; and they think, after the lapse of a number of years, their punishment will cease, and they will be restored to their original shape. They even believe that these animals use a kind of language to communicate their thoughts to each other, to consult, deliberate, pass sentence on delinquents, &c. The Trappers assured us that such beavers as are unwilling to work, are unanimously proscribed, and exiled from the Republic, and that they are obliged to seek some abandoned hole, at a distance from the rest, where they spend the winter in a state of starvation.[215] These are easily caught, but their skin is far inferior to that of the more industrious neighbors, whose foresight and perseverance have procured them abundant provisions, and a shelter against the severity of the winter season. The flesh of the beaver is fat and savory. The feet are deemed the most dainty parts. The tail affords a substitute for butter. The skin is sold for nine or ten dollars' 117 worth of provisions or merchandise, the value of which does not amount to a single silver dollar. For a gill of whiskey, which has not cost the trader more than three or four cents, is sometimes sold for three or four dollars, though the chief virtue which it possesses is to kill the body and soul of the buyer. We need not wonder then when we see that wholesale dealers in this poisonous article realize large fortunes in a very short time, and that the retailers, of whom some received as much as eight hundred dollars per annum, often present a most miserable appearance before the year expires. The Honorable Hudson Bay Company does not belong to this class of traders. By them the sale of all sorts of liquors is strictly forbidden.
The Otter is an inhabitant of the mountain rivers. His color is dark brown or black. Like the beaver, he is incessantly pursued by the hunters, and the number of both these animals is yearly diminished. Among other amphibious animals we find two species of the frog. One does not differ from the European, but the other offers scarcely any resemblance. It has a tail and horns and is only found on the most arid soil. By some of our travellers it was called the Salamander.[216]
Opossums are common here. They are generally found near marshes and ponds that abound in small crawfish, of which they are extremely fond. To catch them he places himself on the bank, and lets his long hairless tail hang down in the water. The crawfish are allured by the bait, and as soon as they put their claws to it, the opossum throws them up, seizes them sideways between his teeth, and carries them to some distance from the water, where he greedily but cautiously devours his prey.
The Badger inhabits the whole extent of the desert; he is seldom seen, as he retires to his hole at the least approach 118 of danger. Some naturalists refer this animal to the genuine Ursus. Its size is that of the Dormouse; its color silver grey; its paws are short, and its strength prodigious. A Canadian having seized one as he entered the hole, he required the assistance of another man to pull him out.
The Prairie Dog, in shape, color and agility, more resembles the squirrel than the animal from which it has taken its name. They live together in separate lodges, to the number of several thousands. The earth which they throw up to construct their lodges, forms a kind of slope which prevents the rain from entering the holes. At the approach of man, this little animal runs into its lodge, uttering a piercing cry, which puts the whole tribe on their guard. After some minutes, the boldest show a part of their heads, as if to spy the enemy, and this is the moment which the hunter chooses to kill them. The Indians informed us that they sometimes issue in a body, apparently to hold a council, and that wisdom presides over their deliberations. They admit to their dwellings the bird of Minerva, the striped squirrel, and the rattlesnake, and it is impossible to determine what is the cause of this wonderful sympathy. It is said too that they live only on the dew of the grass root, a remark founded upon the position of their village, which is always found where the ground is waterless and barren.
The Polecat or Memphitis Americana, is a beautifully speckled animal. When pursued, it raises its tail, and discharges a large quantity of fluid, which nature has intended for its defence. It repeats these discharges in proportion as the pursuer comes near it. So strong is the fœtid odor of this liquid that neither man nor beast can bear it. It happened once that Rev. Father Van Quickenborne[217] 119 saw two of these cats. He took them for young cubs, and pleased with the discovery, he alighted from his horse, and wished to catch them. He approached them cautiously, and was just ready to put his large hat over one of them, when all at once a discharge was made that covered him all over. It was impossible to go near him—all around him was infected. His clothes could no longer be used, and the poor man, though, rather late, resolved never again to attempt to catch young bears!
The Cabri (Antelope) resembles the deer in form and size, the antlers are smaller and have but two branches; the color of the animal resembles that of the stag; the eyes are large and piercing; and its gait in the wilderness is a kind of elegant gallop. Sometimes the Antelope stops short and rears his head to observe his pursuer; this is the most favorable moment to kill him. When started or shot at and missed, he darts forward with incredible swiftness, but curiosity induces him to halt and look back. The hunter tries to amuse his curiosity, by holding up and waving some bright colored object: the animal approaches, and curiosity becomes the cause of his death. The flesh is wholesome, and easily digested, but it is used only where deer and buffalo meat are wanting. The Antelope hunt is a favorite sport with the Indians. They choose a spot of ground from fifty to eighty feet square, and enclose it with posts and boughs, leaving a small opening or entrance, two or three feet wide. From this entrance they construct two wings or hedges, which they extend for several miles.—After this they form a large semicircle, and drive the Antelopes before them till they enter between the hedges, where they press so hard upon them that they force them into the square enclosure, in which they kill them with clubs. I have been told that the number of Antelopes thus driven 120 into the enclosure, often amounts to more than two hundred. The meat of the buffalo cow is the most wholesome and the most common in the west. It may be called the daily bread of the traveller, for he never loses his relish for it.—It is more easily procured than any other, and it is good throughout. Though some prefer the tongue, others the hump, or some other favorite piece, all the parts are excellent food. To preserve the meat it is cut in slices, thin enough to be dried in the sun; sometimes a kind of a hash is made of it, and this is mixed with the marrow taken from the largest bones. This kind of mixture is called Bull or Cheese, and is generally served up and eaten raw, but when boiled or baked it is of more easy digestion, and has a more savory taste to a civilized palate. The form and size of the buffalo are sufficiently known. It is a gregarious animal, and is seldom seen alone. Several hundreds herd together, the males on one side, the females on the other, except at a certain season of the year. In the month of June we saw an immense herd of them on the Platte.—The chase of this animal is very interesting. The hunters are all mounted; at the signal given, they fall upon the herd, which is soon dispersed; each one chooses his own animal, for he who slays the first is looked upon as the king of the chase—his aim must be sure and mortal, for the animal, when wounded, becomes furious, turns upon his hunter and pursues him in his turn. We once witnessed a scene of this kind. A young American had the imprudence to swim over a river and pursue a wounded buffalo with no other weapon but his knife. The animal turned back upon him, and had it not been for the young Englishman, whom I have already mentioned, his imprudence would have cost him his life. The greatest feat of a hunter is to drive the wounded animal to any place he thinks proper. We had a 121 hunter named John Gray,[218] reputed one of the best marksmen of the mountains; he had frequently given proofs of extraordinary courage and dexterity, especially when on one occasion he dared to attack five bears at once. Wishing to give us another sample of his valor, he drove an enormous buffalo he had wounded, into the midst of the caravan. The animal had stood about fifty shots, and been pierced by more than twenty balls; three times he had fallen, but fury increasing his strength, he had risen, after each fall, and with his horns threatened all who dared to approach him. At last the hunter took a decisive aim, and the buffalo fell to rise no more.
The small chase is carried on without horses. An experienced hunter, though on foot, may attack a whole herd of buffalos; but he must be skilful and cautious. He must approach them against the wind, for fear of starting the game, for so acute is the scent of the buffalo that he smells his enemy at a very considerable distance. Next, he must approach them as much as possible without being seen or suspected. If he cannot avoid being seen, he draws a skin over his head, or a kind of hood, surmounted by a pair of horns, and thus deceives the herd. When within gun shot, he must hide himself behind a bank or any other object. There he waits till he can take sure aim. The report of the gun, and the noise made by the fall of the wounded buffalo, astound, but do not drive away the rest. In the meantime, the hunter re-loads his gun, and shoots again, repeating the manœuvre, till five or six, and sometime more buffalos have fallen, before he finds it necessary to abandon his place of concealment.—The Indians say that the buffalos live together as the bees, under the direction of a queen, and that when the queen is wounded, all the others surround and deplore her. 122 If this were the case, the hunter who had the good fortune to kill the queen, would have fine sport in despatching the rest. After death, the animal is dressed, that is, he is stripped of his robe, quartered and divided; the best pieces are chosen and carried off by the hunter, who, when the chase has been successful, is sometimes satisfied with the tongue alone. The rest is left for the wolves. These voracious prowlers soon come to the banquet, except when the scene of slaughter is near the camp. In such cases they remain at bay till night, when all is still. Then they come to the charge, and set up such howling that they frighten the inexperienced traveller. But their yells and howlings, however frightful, have little or no effect upon those whose ears have become accustomed to such music. These sleep with as little concern as if there were not a wolf in the country.
Of wolves we have seen four varieties, the grey, the white, the black, and the bluish. The grey seems to be the most common, as they are the most frequently seen.—The black wolves are large and ferocious animals. They sometimes mingle with a herd of buffalos, and at first appear quite harmless, but when they find a young calf strayed from its dam, or an old cow on the brink of a precipice, they are sure to attack and kill the former, and to harass the latter till they succeed in pushing it down the precipice. The wolves are very numerous in these regions—the plains are full of holes, which are generally deep, and into which they retire when hunger does not compel them to prowl about, or when they are pursued by the huntsman. There is a small sized wolf, called the medicine wolf, regarded by the Indians as a sort of Manitou. They watch its yelpings during the night, and the superstitious conjurers pretend to understand and 123 interpret them. According to the loudness, frequency, and other modifications of these yelpings, they interpret that either friends or foes approach the camp, &c., and if it happens that on some other occasion they conjecture right, the prediction is never forgotten, and the conjurers take care to mention it on every emergency.
There are also four kinds of bears, distinguished by the colors: white, black, brown and grey. The white and grey bears are what the lion is in Asia, the kings of the mountains: they are scarcely inferior to the lion in form and courage. I have sometimes joined in the chase of this animal, but I was in good company—safe from danger.—Four Indian hunters ran around the bear and stunned him with their cries—they soon despatched him. In less than a quarter of an hour after this, another fell beneath their blows. This chase is perhaps the most dangerous; for the bear, when wounded, becomes furious, and unless he be disabled, as was the case in the two instances mentioned, he attacks and not unfrequently kills his pursuers. Messrs. Lewis and Clarke, in their expedition to the sources of the Missouri, adduce a striking proof of the physical strength of this animal, which shows that he is a most formidable enemy. One evening, the men who were in the hindmost canoe, discovered a bear, crouched in the prairie, at a distance of about three hundred yards from the river. Six of them, all skilful hunters, left the canoe, and advanced to attack him. Protected by a little eminence, they approached without being perceived, till they were but forty steps from the animal. Four of the men discharged their guns, and each one lodged a ball in his body—two of the balls had pierced the lungs. The bear, frantic with rage, starts up and rushes upon his enemies, with wide extended jaws. As he approached, the two hunters who had kept 124 their fire, inflicted two wounds on him; one of the balls broke his shoulder, which for a few moments retarded his progress, but before they could re-load their guns, he was so close upon them that they had to run with the greatest speed to the river. Here he was at the point of seizing them—two of the men threw themselves into the canoe, the four others scattered and hid themselves among the willows, where they loaded and fired with the greatest expedition. They wounded him several times, which only served to increase his fury; at last he pursued two of them so closely, that they were compelled to provide for their safety by leaping into the river from a perpendicular bank nearly twenty feet high. The bear followed them, and was but a few feet from them, when one of the hunters who had come from his lurking place, sent a ball through his head and killed him. They dragged him to the shore, and there ascertained that not less than eight balls passed through his body.[219]
I remain, Rev. and dear Father Provincial,
Yours, &c.
P. J. De Smet, S.J.
[LETTER VIII]
Hell 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 space 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 126 losing their masters. The passage 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]
Fording the river Platte
The second difficult passage 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 circumstances 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 shore 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 shore without a rider; further on, two 127 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 God 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 128 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 shore, 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.
Sheyenne Warriors
We had dangers of another description to encounter, from which we were also delivered by the aid of God'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 assembling together, and then coming full 129 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 manœuvre as if they intend to hem in our phalanx, but at sight of our firm position, and of the assurance 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 impassible 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.
130 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 131 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 assailants. 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.
[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 Assumption 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 principal 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 133 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 God, by which all things are governed and directed, all these circumstances, 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 134 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 God; 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 135 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 God 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 God, 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 assured 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 assisted. 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 136 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 assault, 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 137 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 circumstances require, and exhorts all to be faithful in the performance of their religious and social duties.
138 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 superstitions 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 139 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 assaults 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 140 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 assigned 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 God, 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 assume 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 141 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 assemble 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 God." 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 142 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 God.—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 principal chief is named "Big Face," on account of the somewhat elongated form of his visage; he might more nobly 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 circumstance that may serve to give some idea of the ignorance and brutality of his tribe. But the Almighty, who had 143 other purposes in his regard, moved the heart of a young woman to compassionate 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 God, 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 God. 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 God, 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 assiduously 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.
[LETTER X]
St. Mary's, Rocky Mountains, 26th Oct. 1842.[234]
Rev. and Dear Father Provincial:
This last letter will contain the practical conclusions of what has been stated in the preceding. I am confident that these conclusions will be very agreeable and consoling to all persons who feel interested in the progress of our holy religion, and who very prudently refuse to form a decided opinion, unless they can found it on well attested facts.
From what has hitherto been said, we may draw this conclusion, that the nation of the Flat Heads appear to be a chosen people—"the elect of God;" that it would be easy to make this tribe a model for other tribes,—the seed of two hundred thousand Christians, who would be as fervent as were the converted Indians of Paraguay; and that the conversion of the former would be effected with more facility than that of the latter. The Flat Heads have no communication with corrupt tribes; they hold all sects in aversion; they have a horror of idolatry; they cherish much sympathy for the whites, but chiefly for the Black Gowns, (Catholic Priests) a name, which, in consequence of the prepossessions and favorable impressions, which they have received from the Iroquois, is synonymous with goodness, learning, and Catholicity. Their position is central.—Their territory sufficiently extensive to contain several missions; the land is fertile, the country surrounded by 145 high mountains. They are independent of all authority except that of God, and those who represent him. They have no tribute to pay but that of prayer; they have already acquired practical experience of the advantages of a civilized over a barbarous state of life; and in fine, they are fully convinced and firmly persuaded that without the religion that is announced to them, they can be happy neither in this world nor in the next.
From all these considerations, we may again draw the conclusions, that the best end which we can propose to ourselves is that which our Fathers of Paraguay had in view when they commenced their missionary labors; and that the means to attain this end should be the same, chiefly because these means have been approved by the most respectable authorities, crowned with perfect success, and admired even by the enemies of our religion.
The principle being admitted, it only remains to form a correct idea of the method employed by our Fathers in Paraguay to improve the minds and hearts of their Neophytes, and to bring them to that degree of perfection of which they conceived them susceptible. After having seriously reflected on what Muratori relates of the establishments in Paraguay, we have concluded that the following points should be laid down, as rules to direct the conduct of our converts.
1. With regard to God.—Simple, firm, and lively faith with respect to all the truths of religion, and chiefly such as are to be believed as Theologians express it, necessitate medii et necessitate præcepti. Profound respect for the only true religion; perfect submission to the church of God, in all that regards faith and morality, discipline, &c. Tender and solid piety towards the Blessed Virgin 146 and the Saints. Desire of the conversion of others. Courage and fortitude of the Martyrs.
2. With regard to our neighbor.—Respect for those in authority, for parents, the aged, &c. Justice, charity, and generosity towards all.
3. With regard to one's self.—Humility, modesty, meekness, discretion, temperance, irreproachable behavior, industry or love of labor, &c.
We shall strenuously recommend the desire of the conversion of others, because Providence seems to have great designs with respect to our small tribe. In one of our instructions given in a little chapel, constructed of boughs, not less than twenty-four nations were represented, including ourselves. Next, the courage and fortitude of the Martyrs, because in the neighborhood of the Black Feet there is continual danger of losing either the life of the soul, or that of the body. Also, industry or the love of labor, because idleness is the predominant vice of Indians; and even the Flat Heads, if they are not addicted to idleness, at least, manifest a striking inaptitude to manual labor, and it will be absolutely necessary to conquer this.—To ensure success, much time and patience will be required. Finally and chiefly, profound respect for the true religion, to counteract the manœuvres of various sectaries, who, desirous as it would seem, to wipe away the reproach formerly made by Muratori, and in our days by the celebrated Dr. Wiseman,[235] use all their efforts to make proselytes, and to appear disinterested, and even zealous in the propagation of their errors.
4. With regard to the means.—Flight from all contaminating influence; not only from the corruption of the age, but from what the gospel calls the world. Caution against 147 all immediate intercourse with the whites, even with the workmen, whom necessity compels us to employ, for though these are not wicked, still they are far from possessing the qualities necessary to serve as models to men who are humble enough to think they are more or less perfect, in proportion as their conduct corresponds with that of the whites. We shall confine them to the knowledge of their own language, erect schools among them, and teach them reading, writing, arithmetic and singing. Should any exception be made to this general rule, it will be in favor of a small number, and only when their good dispositions will induce us to hope that we may employ them as auxiliaries in religion. A more extensive course of instruction would undoubtedly prove prejudicial to these good Indians, whose simplicity is such that they might easily be imposed upon, if they were to come in contact with error, whilst it is the source of all truth and virtue when enlightened by the flambeau of faith. La Harpe himself, speaking of the Apostolic laborers of our society, says that the perfection of our ministry consists in illumining by faith the ignorance of the savage.[236]
To facilitate the attainment of the end in view, we have chosen the place of the first missionary station, formed the plan of the village, made a division of the lands, determined the form of the various buildings, &c. The buildings deemed most necessary and useful at present are, a church, schools, work houses, store houses, &c. Next, we have made regulations respecting public worship, religious exercises, instructions, catechisms, confraternities, the administration of the Sacraments, singing, music, &c. All this is to be executed in conformity with the plan formerly adopted in the Missions of Paraguay.
Such are the resolutions which we have adopted, and 148 which we submit to be approved, amended or modified, by those who have the greater glory of God at heart, and who, by their position and the graces of their state of life, are designed by the Most High to communicate to us the true spirit of our Society.
Believe me to be,
Rev. and dear Father Provincial,
Your devoted son in Christ,
P. J. De Smet, S.J.
[LETTER XI]
St. Mary's, December —, 1841.
Reverend Father:
I shall here give you the remarks and observations I have made, and the information I have gathered, during this last journey, concerning some customs and practices of the savages.
In speaking of the animals, I inquired of seven Flat Heads, who were present, how many cows they had killed between them in their last hunt? The number amounted to one hundred and eighty-nine—one alone had killed fifty-nine. One of the Flat Heads told me of three remarkable hits which had distinguished him in that chase. He pursued a cow, armed merely with a stone, and killed her by striking her while running, between the horns; he afterwards killed a second with his knife; and finished his exploits by spearing and strangling a large ox. The young warriors frequently exercise themselves in this manner, to show their agility, dexterity and strength. He who spoke looked like a Hercules. They then, (a rare favor, for they are not boasters,) kindly showed me the scars left by the balls and arrows of the Black Feet in their different encounters. One of them bore the scars of four balls which had pierced his thigh; the only consequence of which was a little stiffness of the leg, scarcely perceptible. Another had his arm and breast pierced by a ball. A third, beside some wounds from a knife and spear, had an arrow, five inches 150 deep, in his belly. A fourth had still two balls in his body. One among them, a cripple, had his leg broken by a ball sent by an enemy concealed in a hole; leaping on one leg he fell upon the Black Foot, and the hiding place of the foe became his grave. "These Black Feet," I remarked, "are terrible people." The Indian who last spoke replied in the sense of the words of Napoleon's grenadier, "Oui, mais ils meurent vite apres." I expressed a desire to know the medicines which they use in such cases; they, much surprised at my question, replied, laughing, "we apply nothing to our wounds, they close of themselves." This recalled to me the reply of Captain Bridger in the past year. He had had, within four years, two quivers-full of arrows in his body. Being asked if the wounds had been long suppurating, he answered in a comical manner, "among the mountains nothing corrupts."[237]
The Indians who live on Clarke river are of the middle size.[238] The women are very filthy. Their faces, hands and feet are black and stiff with dirt. They rub them every morning with a composition of red and brown earth mixed up with fish oil. Their hair, always long and dishevelled, serves them for a towel to wipe their hands on. Their garment is generally tattered, and stiff and shining with dust and grease. They seem to be less subjected to slavish labor than the squaws that live East of the Mountains, still they have to toil hard, and to do whatever is most difficult. They are obliged to carry all the household furniture or to row the canoe when they move from one place to another at home, they fetch the wood and the water, clean the fish, prepare the meals, gather the roots and fruits of the season, and when any leisure time is left, they spend it in making mats, baskets and hats of bull-rushes. What must appear rather singular is, 151 that the men more frequently handle the needle than the squaws. Their chief occupations, however, are fishing and hunting. These Indians suffer much from ophthalmic affections. Scarcely a cabin is to be found on Clarke river, in which there is not a blind or one eyed person, or some one laboring under some disease of the eye. This probably proceeds from two causes—first, because they are frequently on the water and exposed from morning till night to the direct and reflected rays of the sun, and next, because living in low cabins made of bull-rushes, the large fire they make in the centre fills it with smoke, which must gradually injure their eyes.
Conjurers are found here as well as in some parts of Europe. They are a kind of physicians. Whatever may be the complaint of the patient these gentlemen have him stretched out on his back, and his friends and relatives are ordered to stand round him, each one armed with two sticks of unequal length. The doctor or conjurer neither feels the pulse nor looks at the tongue, but with a solemn countenance commences to sing some mournful strain, whilst those present accompany him with their voices and beat time with the sticks. During the singing the doctor operates on the patient, he kneels before him, and placing his closed fists on the stomach, leans on him with all his might. Excessive pain makes the patient roar, but his roarings are lost in the noise, for the doctor and the bystanders raise their voices higher in proportion as the sick man gives utterance to his sufferings. At the end of each stanza the doctor joins his hands, applies them to the patient's lips, and blows with all his strength. This operation is repeated till at last the doctor takes from the patient's mouth, either a little white stone, or the claw of some bird or animal, which he exhibits to the bystanders, protesting that he has 152 removed the cause of the disease, and that the patient will soon recover. But whether he recover or die, the quack is here as elsewhere rewarded for his exertions. Mundus vult decipi, is the watchword of quacks, jugglers and mountebanks; and it seems that the Indian conjurers are not unacquainted with it. I received this description of their method of curing diseases from a clerk of the Hudson Bay Company. I shall subjoin another anecdote concerning the religious ideas entertained by the Tchenooks.[239] All men, they say, were created by a divinity called Etalapasse, but they were created imperfect or unfinished. Their mouths were not cleft, their eyes were closed, and their hands and feet were immovable; so that they were rather living lumps of flesh than men. Another divinity, whom they call Ecannum (resembling the Nanaboojoo of the Potowattamies,) less powerful, but more benevolent than the former, seeing the imperfect state of these men, took a sharp stone and with it opened their mouths and eyes. He also gave motion to their hands and feet. This merciful divinity did not rest satisfied with conferring these first favors on the human race. He taught them to make canoes and paddles, nets and all the implements now used by the Indians. He threw large rocks into the rivers to obstruct their courses, and confine the fish in order that the Indians might catch them in larger quantities.
When I speak of the Indian character, I do not mean to include the Indians that live in the neighborhood of civilized man, and have intercourse with him. It is acknowledged in the United States, that the whites who trade with those Indians, not only demoralize them by the sale of spirituous liquors, but communicate to them their own vices, of which some are shocking and revolting to nature. The Indian left to himself, is circumspect and discreet in his 153 words and actions. He seldom gives way to passion; except against the hereditary enemies of his nation. When there is question of them, his words breathe hatred and vengeance. He seeks revenge, because he firmly believes that it is the only means by which he can retrieve his honor when he has been insulted or defeated; because he thinks that only low and vulgar minds can forget an injury, and he fosters rancor because he deems it a virtue. With respect to others, the Indian is cool and dispassionate, checking the least violent emotion of his heart. Thus should he know that one of his friends is in danger of being attacked by an enemy lying in wait for him, he will not openly tell him so, (for he would deem this an act of fear,) but will ask him where he intends to go that day, and after having received an answer, will add with the same indifference, that a wild beast lies hidden on the way. This figurative remark will render his friend as cautious as if he were acquainted with all the designs and movements of the enemy. Thus again, if an Indian has been hunting without success, he will go to the cabin of one of his friends, taking care not to show the least sign of disappointment or impatience, nor to speak of the hunger which he suffers. He will sit down and smoke the calumet with as much indifference as if he had been successful in the chase. He acts in the same manner when he is among strangers. To give signs of disappointment or impatience, is looked upon by the Indians as a mark of cowardice, and would earn for them the appellation of "old woman," which is the most injurious and degrading epithet that can be applied to an Indian. If an Indian be told that his children have distinguished themselves in battle,—that they have taken several scalps, and have carried off many enemies and horses, without giving the least sign of joy, he will answer: "They have done 154 well." If he be informed that they have been killed or made prisoners, he will utter no complaint, but will simply say: "It is unfortunate." He will make no inquiries into the circumstances; several days must elapse before he asks for further information.
The Indian is endowed with extraordinary sagacity, and easily learns whatever demands attention. Experience and observation render him conversant with things that are unknown to the civilized man. Thus, he will traverse a plain or forest one or two hundred miles in extent, and will arrive at a particular place with as much precision as the mariner by the aid of the compass. Unless prevented by obstacles, he, without any material deviation, always travels in a straight line, regardless of path or road. In the same manner he will point out the exact place of the sun, when it is hidden by mists or clouds. Thus, too, he follows with the greatest accuracy, the traces of men or animals, though these should have passed over the leaves or the grass, and nothing be perceptible to the eye of the white man. He acquires this knowledge from a constant application of the intellectual faculties, and much time and experience are required to perfect this perceptive quality. Generally speaking, he has an excellent memory.—He recollects all the articles that have been concluded upon in their councils and treaties, and the exact time when such councils were held or such treaties ratified.
Some writers have supposed that the Indians are guided by instinct, and have even ventured to assert that their children would find their way through the forests as well as those further advanced in age. I have consulted some of the most intelligent Indians on this subject, and they have uniformly told me that they acquire this practical knowledge by long and close attention to the growth of 155 plants and trees, and to the sun and stars. It is known that the north side of a tree is covered with a greater quantity of moss than any other, and that the boughs and foliage on the south side are more abundant and luxuriant. Similar observations tend to direct them, and I have more than once found their reflections useful to myself in the excursions I have made through the forests. Parents teach their children to remark such things, and these in their turn sometimes add new discoveries to those of their fathers. They measure distances by a day's journey. When an Indian travels alone, his day's journey will be about 50 or 60 English miles, but only 15 or 20 when he moves with the camp. They divide their journeys, as we do the hours, into halves and quarters; and when in their councils they decide on war or on distant excursions, they lay off these journeys with astonishing accuracy on a kind of map, which they trace on bark or skins. Though they have no knowledge of geography, nor of any science that relates to it, yet they form with sufficient accuracy maps of the countries which they know; nothing but the degrees of longitude and latitude are wanting in some to make them exact.
I remember to have read in Fr. Charlevoix' journal that the Indians are remarkably superstitious with respect to dreams.[240] This is still the case, though they interpret them in various ways. Some maintain that during sleep the rational part of the soul travels about, whilst the sensitive continues to animate the body. Others say that the good Manitoo or familiar spirit gives salutary advice concerning the future, whilst others hold that in sleep the soul visits the objects about which she dreams. But all look upon dreams as sacred, and as the ordinary channels through which the Great Spirit and the Manitoos communicate 156 their designs to man. Impressed with this idea, the Indian is at a loss to conceive why we disregard them. As they look upon dreams as representations of the desires of some unearthly genius, or of the commands of the Great Spirit, they deem themselves bound to observe and obey them. Charlevoix tells us somewhere, and I have seen instances of a similar kind, that an Indian who had dreamed that he had cut off his finger, actually cut it, and prepared himself for the act by a fast. Another having dreamed that he was a prisoner among a hostile nation, not knowing how to act, consulted the jugglers, and according to their decision, had himself bound to a stake, and fire applied to several parts of his body. I doubt whether the quotation is correct, as I have not the work of Charlevoix to consult, but I know that I have described a superstitious belief which is generally held by the Indians of the present day.
When the Pottowatomies or any of the northern nations make or renew a treaty of peace, they present a wampum, sash or collar. The wampum is made of a shell called baceinum, and shaped into small beads in the form of pearls. When they conclude an alliance, offensive or defensive, with other tribes, they send them a wampum, sash and tomahawk dipped in blood, inviting them to come and drink of the blood of their enemies. This figurative expression often becomes a reality. Among the nations of the West the calumet is looked upon with equal reverence, whether in peace or war. They smoke the calumet to confirm their treaties and alliances. This smoking is considered a solemn engagement, and he who should violate it, would be deemed unworthy of confidence, infamous, and an object of divine vengeance. In time of war, the calumet and all its ornaments are red. Sometimes it is partly red, and partly of some other color. By the color and the manner 157 of disposing the feathers, a person acquainted with their practices, knows at first sight what are the designs or intentions of the nation that presents the calumet.
The smoking of the calumet forms a part of all their religious ceremonies. It is a kind of sacred rite which they perform when they prepare themselves to invoke the Great Spirit, and take the sun and moon, the earth and the water as witnesses of the sincerity of their intentions, and the fidelity with which they promise to comply with their engagements. However ridiculous this custom of smoking may appear to some, it has a good effect among the Indians. Experience has taught them that the smoke of the calumet dispels the vapors of the brain, aids them to think and judge with greater accuracy and precision, and excites their courage. This seems to be the principal reason why they have introduced it into their councils, where it is looked upon as the seal of their decisions. It is also sent as a pledge of fidelity to those whom they wish to consult, or with whom they desire to form an alliance. I know that the opinions of the Indians concerning the beneficial effects of smoking the calumet will be sanctioned by few persons, because it is demonstrated from experience that the smoke of tobacco acts as a powerful narcotic upon the nervous system, and produces soporific and debilitating effects; but it should be remembered that such effects are not produced when the smoke is inhaled into the lungs, as is the universal practice of the Indians.
The funeral ceremonies of the Calkobins, who inhabit New Caledonia, west of the mountains, are fantastic and revolting. Mr. Cox, in his journal, tells us that the body of the deceased is exposed in his lodge for nine days, and on the tenth is burned.[241] They choose for this purpose an elevated place, and there erect a funeral pile.—158 In the meanwhile, they invite their neighbors from all sides, entreating them to repair to the ceremony. All the preparations being completed, the corpse is placed on the pile, which they light, while the spectators manifest the greatest joy. All that the deceased possessed is placed around the body; and if he be a person of distinction, his friends purchase for him a cloak, a shirt, and a pair of breeches: these are laid beside him. The medicine man must be present, and, for the last time, has recourse to his enchantments, to recall the departed to life. Not succeeding, he covers the dead body—that is, he makes a present of a piece of cloth, or leather, and thus appeases the anger of the relatives, and escapes the vengeance they have a right to inflict upon him. During the nine days on which the corpse is exposed, the widow is obliged to remain near it from the rising to the setting of the sun; and, notwithstanding the excessive heats of summer, no relaxation is allowed from this barbarous custom. While the doctor is occupied in his last operation, the widow must lie down beside the corpse, until he orders her to withdraw from the pile; and this order is not given until the unfortunate being is covered with blisters. She then is made to pass and repass her hands through the flames, to collect the fat, which flows from the body: with this she rubs her person. When the friends of the deceased observe that the sinews of the legs and arms begin to contract, they force the miserable widow to return to the pile, and straighten the limbs.
If, during the lifetime of the husband, the woman had been unfaithful to him, or had neglected to provide for his wants, his relations then revenge themselves upon her; they throw her upon the pile, from whence she is dragged by her own relations. She is again cast upon it, and again withdrawn, until she falls into a state of insensibility.
159 The body being consumed, the widow gathers together the largest bones; these she encloses in a birch box, which she is forced to carry for many years. She is looked upon while in this state as a slave; the hardest and most laborious work falls to her lot; she must obey every order of the women, and even of the children; and the least disobedience or repugnance draws down upon her severe chastisement. The ashes of her husband are deposited in a tomb, and it is her duty to remove from thence the weeds. These unhappy women frequently destroy themselves to avoid so many cruelties. At the end of three or four years the relatives agree to put an end to her mourning. They prepare a great feast for this occasion, and invite all the neighbors. The widow is then introduced, still carrying the bones of the husband; these are taken from her, and shut up in a coffin, which is fastened at the end by a stake about twelve feet long. All the guests extol her painful widowhood; one of whom pours upon her head a vessel of oil, whilst another covers her with down. It is only after this ceremony that the widow can marry again; but, as may be readily supposed, the number of those who hazard a second marriage is very small.
I have the honor to be
Rev. and dear Father Provincial,
Your devoted servant and son,
P. J. De Smet, S.J.
[LETTER XII]
St. Marie, Dec. 30th, 1841.
Reverend Father:
I have given you the happy and consoling result of my journey in November. Before the close of the year I have yet to make you acquainted with what has passed during my absence, and since my return, among the Flat Heads; all goes to prove what I have advanced in my preceding letters.
The Rev. Fathers Mengarini and Point were not idle during my absence. The following will give you some idea of the state of affairs on my return, both in regard to material and spiritual matters, as well as the practices and usages established, which could not but tend to strengthen, more and more, our good neophytes.
The plan mentioned in my letters, and unanimously approved, and which we were urged to carry into execution, was, to commence with what appeared to be the most urgent. We enclosed the field destined to become God's portion of the settlement. We started the buildings intended to be hereafter dependencies of the farm, but serving temporarily for a church and residence, on account of the approach of winter, and our wish to unite the whole colony. These works were indispensable, and were carried on with such spirit that in the space of a month the new buildings could shelter from four to five hundred souls.
The Flat Heads, assisting us with their whole heart and 161 strength, had, in a short time, cut from two to three thousand stakes; and the three brothers, with no other tools than the axe, saw and auger, constructed a chapel with pediment, colonade and gallery, balustrade, choir, seats, &c. by St. Martin's day; when they assembled in the little chapel all the catechumens, and continued the instructions which were to end on the third of December, the day fixed for their baptism. In the interval between these two remarkable epochs, there was, on each day, one instruction more than usual. This last instruction, intended chiefly for grown persons, was given at 8 o'clock in the evening, and lasted about an hour and a quarter. These good savages, whose ears and hearts are alike open when the word of God is addressed to them, appeared still better disposed in the evening; the silence being unbroken by the cries of infants or children. Our heavenly Father so graciously heard their prayers, that on St. Francis Xavier's day the good Fathers had the consolation of baptising two hundred and two adults.
So many souls wrested from the demons was more than enough to excite their rage,—seeds of distrust, hindrances occasioned by the best intentioned, the sickness of the interpreter and sexton, at the very moment their assistance was most required; a kind of hurricane, which took place the evening before the baptism, and which overturned three lodges in the camp, the trees torn from their roots, and every thing in appearance about to be uprooted, even to the foundations of the church—the organ unintentionally broken by the savages, on the eve of being applied to so beautiful a purpose—all seemed to conspire against them; but the day for baptism arrives, and every cloud disappears.
The Fathers had intended to solemnize the marriages of 162 the husbands and wives on the same day as their baptism. They had even announced that the ceremony would take place after baptism; but the sacred rite having occupied a much longer time than they supposed, on account of the necessity of interpreting all that was said, they were obliged to defer this sacrament until the next day, trusting to God and the new Christians, for the preservation of their baptismal innocence.
As our former Missionaries have left nothing in writing on the conduct we should observe with regard to marriage, it may, perhaps, be useful to relate here what has been our course, in order that our conduct may be rectified if it has not been judicious.
We hold the principle, that, generally speaking, there are no valid marriages among the savages of these countries; and for this reason; we have not found one, even among the best disposed, who, after marriage had been contracted in their own fashion, did not believe himself justified in sending away his first wife, whenever he thought fit, and taking another. Many even have several wives in the same lodge. It is, however, true, that many when entering the marriage state, promise that nothing but death will ever separate them; that they will never give their hand to another. But what impassioned man or woman has not said as much? Can we infer from this that the contract is valid, when it is universally received, that even after such promises they have not the less right to do as they please, when they become disgusted with each other? We are then agreed on this principle, that among them, even to the present time, there has been no marriage, because they have never known well in what its essence and obligation consisted. To adopt an opposite view would be to involve oneself in a labyrinth of difficulties, from which it would be 163 very difficult to escape. This was, if I am not mistaken, the conduct of St. Francis Xavier in the Indies, since it is said in his Life, that he praised before the married those whom he supposed to be dearest to them, that they might be more easily induced to keep to one alone. Secondly, supposing then that there were material faults in their marriages, the necessity of a renewal was not spoken of but for the time which followed baptism, and this took place the day following that happy occasion.
After the Fathers had gained the necessary information respecting the degrees of relationship, and had given the necessary dispensations, the marriage ceremony, preceded by a short instruction, was performed, and contributed greatly to give the people a high idea of our holy religion.
The twenty-four marriages then contracted presented that mixture of simplicity, of respectful affection, and profound joy, which are the sure indications of a good conscience. There were among the couples, good old men and women; but their presence only rendered the ceremony more respectable in the eyes of those assembled; for among the Flat Heads all that relates to religion is sacred; unhappy he who would so express himself before them, as to lead them to believe that he thought otherwise. They left the chapel, their hearts filled with sentiments purified by that grace which constitutes the charm of every state of life, and especially of those in wedlock.
The only thing that appeared strange to them was, when the Fathers spoke of taking the names of witnesses; but when they were told that this was only done because the church so ordained, to give more authority and dignity to the marriage contract, they no longer saw in it any thing but what was reasonable, and the question was, who should be witness for the others?
164 The same astonishment was manifested with regard to god-fathers. The interpreter had translated the word god-father, a term which is not in their language, by second father. The poor savages not knowing what this meant, or what consequences this title would imply, were not eager to make a choice. To be a god-father moreover offered no great attraction. As soon as we made them understand it, their difficulties vanished, and the more easily; for not to multiply spiritual affinities, a god-father only was given to the men, and a god-mother to the women; and as to the obligations attached to the honour of being sponsors, they were much less here than elsewhere, the Black Gowns promising to take upon themselves the greatest part of the burden. For the first baptisms our choice of sponsors was very limited; only thirteen grown persons were qualified to act in this capacity,—but the most aged persons being baptised before the others, they, without laying aside the lighted candle, (the symbol of faith) were chosen for the second division; and so in like manner with the rest.
The day preceding the baptism, the Fathers, on account of their labors, were only able to collect the colony twice; besides, F. Mengarini was indisposed. In the evening, however, he assembled the people, and great was their astonishment on beholding the decorations of the chapel. Some days previously the Fathers had engaged all who were willing, to make matts of rushes or straws. All the women, girls and children, assembled eagerly for this good work, so that they had enough to cover the floor and ceiling, and hang round the walls. These matts, ornamented with festoons of green, made a pretty drapery around the altar. On a canopy was inscribed the holy name of Jesus. Among the ornaments they placed a picture of the Blessed Virgin over the tabernacle; on the door of the tabernacle a 165 representation of the heart of Jesus. The pictures of the way of the Cross, in red frames; the lights, the silence of night, the approach of the important day, the calm after the hurricane, which had burst on them only a few moments before—all these circumstances united, had, with the grace of God, so well disposed the minds and hearts of our Indians, that it would have been scarcely possible to find on earth an assembly of savages more resembling a company of saints. This was the beautiful bouquet which the Fathers were permitted to present to Saint Francis Xavier. The next day they were engaged from eight o'clock in the morning until half past ten at night, in the church, excepting only one hour and a half, which they gave to repose. The following was the order followed. First, they baptized the chiefs and married men. These were chosen as god-fathers for the young men and little boys; then the married women, whose husbands were living with them; afterwards the widows and wives who had been cast off; and, lastly, the young women and girls.
It was gratifying to hear with what intelligence these good savages replied to all the questions addressed to them, and to see them praying at the moment of receiving baptism. At the end, each received a taper whose blended light beautifully illuminated our humble chapel.
But let us come to something still more edifying. I shall not speak of their assiduous attendance at the instructions,—of their eagerness to hear our words,—of the evident profit they received from them; all this is common in the course of a mission; but rarely do we witness the heroic sacrifices which these Indians have made. Many, who had two wives, have retained her whose children were most numerous, and with all possible respect dismissed the other. One evening, a savage came to seek the 166 Fathers at the lodge, which was filled with Indians, and unabashed by any merely human consideration, asked what he should do in his present circumstances? On the instant he acted according to the instructions given him; he dismissed his youngest wife, giving her what he would have wished another to give to his sister, if in the same situation, and was re-united to his first wife, whom he had forsaken. After an instruction, a young woman, asking to speak, said that "she desired very much to receive baptism, but that she had been so wicked she dared not make the request." Each one would have made a public confession. A great number of young mothers, married according to the mode of the savages, but abandoned by their husbands, who were of some other tribe, renounced them most willingly, to have the happiness of being baptised.
The ordinary regulations observed in the village are as follows: when the Angelus rings, the Indians rise from sleep; half an hour after, the morning prayers are said in common; all assist at Mass and at the instruction. A second instruction is given at evening, towards sun set, and lasts about an hour and a quarter. At two o'clock in the afternoon we have the regular catechism for the children, at which grown persons may assist if they think proper. The children are formed into two divisions: the first is composed exclusively of those who know the first prayers; the second of the smaller children. One of the Fathers each morning visits the sick, to furnish them with medicines, and give them such assistance as their wants may require.
We have adopted the system of instruction and bestowing rewards, in usage in the schools of the brothers of the Christian doctrine. During catechism, which lasts about an hour, we have recitations and explanations, intermingled 167 with canticles. Every day, for each good answer, tickets of approbation are given; one or more, according to the difficulty of the question proposed. Experience has proved that these tickets given at once, are less embarrassing than when we mark their names on a list; the former plan takes less time, and interests the children more, rendering them, besides, more assiduous and careful. These tickets serve, at the same time, as certificates of attendance at catechism, and as tokens of intelligence and good will, they please the parent not less than their children. The former are incited to make their children repeat what has been said at catechism, to render them capable of answering better the following day; and also with a desire of improving themselves. The wish to see their children distinguish themselves, has attracted almost the whole colony to catechism: none of the chiefs who have children fail to be there; and there is not less emulation among the parents than among the children themselves. A still greater value is attached to the tickets, from the exactitude and justice with which the deserving are rewarded. They who have obtained good tickets during the week, are rewarded on Sunday with crosses, medals, or ribbons, publicly distributed. On the first Sunday of every month they distribute to those who have received the most good tickets in the course of the month, medals or pictures, which become their private property. These pictures, preserved with care, are great stimulants, not only to the study of their catechism but also to the practice of piety. They are monuments of victory, examples of virtue, exhortations to piety, and models of perfection. Their rarity, and the efforts necessary to obtain them, also enhance their worth. As we desire to inspire the savages, who are naturally inclined to idleness, with a love for work, it has been judged suitable to reward 168 their little efforts in the same manner as we recompense their improvement in, and knowledge of their catechism.
To maintain order, and promote emulation among them, the catechism children are divided into seven or eight sections, of six each; the boys on one side, the girls on the other. At the head of each section there is a chief, who must assist the children placed under him to learn their catechism; that thus every child may indulge the hope of meriting a reward at the end of the week or month. They are so divided that the competitors, to the number of five or six in each section, may be of nearly equal capacity.
Father Point, who was, immediately after Christmas, to accompany the assembled camps of Flat Heads, Pends-d'oreilles, Nez-perces, &c. prepared for his new campaign by a retreat of eight days. Twenty-four marriages, as I have already said, had been celebrated during my absence, and two hundred and two adults, with little boys and girls from eight to fourteen years of age, had been baptised. There were still, thirty-four couples, who awaited my return, to receive the sacraments of baptism and marriage, or to renew their marriage vows. The Nez-perces had not yet presented their children for baptism. There was an old chief of the Black Feet nation, in the camp, with his son and his little family, five in all, who had been hitherto very assiduous in their attendance at prayers and catechism. The day succeeding my arrival I commenced giving three instructions daily, besides the catechism, which was taught by the other Fathers. They profited so well, that with the grace of God, a hundred and fifteen Flat Heads, with three chiefs at their head, thirty Nez-perces with their chief, and the Black Foot chief and his family, presented themselves at the baptismal font on Christmas day. I began my Masses at seven o'clock in the morning; at five o'clock, P. M. I 169 still found myself in the chapel: The heart can conceive, but the tongue cannot express the emotions which such a consoling spectacle may well awaken. The following day I celebrated a solemn Mass of Thanksgiving for the signal favours with which our Lord had deigned to visit his people. From six to seven hundred new Christians, with bands of little children, baptised in the past year,—all assembled in a poor little chapel, covered with rushes—in the midst of a desert, where but lately, the name of God was scarcely known; offering to the Creator their regenerated hearts, protesting that they would persevere in His holy service even to death, was an offering, without doubt, most agreeable to God, and which, we trust, will draw down the dews of heaven upon the Flat Head nation and the neighbouring tribes.
On the 29th the large camp, accompanied by the Fathers, left us for the great buffalo hunt, and joined the Pends-d'oreilles, who awaited them at two day's journey hence; there will be above two hundred lodges. I am filled with hope for the success and fresh victories, with which, I trust, God will deign to reward the zeal of his servant. In the mean time we occupy ourselves (Father Mengarini and myself) in translating the catechism into the Flat Head tongue; and in preparing one hundred and fifty persons for their first communion.
Our good brothers and the Canadians are engaged at the same time in erecting around our establishment a strong palisade, fortified with bastions, to shelter us from the incursions of the Black Feet, whom we daily expect to visit us. Our confidence in God is not weakened; we take the precautions which prudence dictates, and remain without fear at our post.
A young Sinpoil has just arrived in our camp, and these 170 are his words: "I am a Sinpoil, my nation is compassionate. I have been sent to hear your words, and learn the prayer you teach the Flat Heads. The Sinpoils desire also to know it, and to imitate their example."[242] This young man proposes to pass the winter in our camp, and return in the spring to his own nation, to sow among them the seeds of the gospel.
The whole Flat Head nation converted—four hundred Kalispels baptised—eighty Nez-perces, several Cœurs-d'aliene, many Kooetenays, Black Feet, Serpents and Banacs,—the Sinpoils, the Chaudieres,[243] who open their arms to us, and eagerly ask for Fathers to instruct them; the earnest demands from Fort Vancouver on the part of the Governor,[244] and of the Rev. Mr. Blanchette, assuring us of the good desires and dispositions of a great number of nations, ready to receive the gospel,—in a word, a vast country, which only awaits the arrival of true ministers of God, to rally round the standard of the Cross—behold the beautiful bouquet, Rev. Father, which we have the happiness of presenting you at the close of 1841.[245] It is at the foot of the crucifix that you are accustomed to ask counsel of heaven for the welfare of the nations entrusted to your children. Our number is very far from sufficient for the pressing and real wants of this people. The Protestants are on the qui vive. Send us then some Fathers and Brothers to assist us, and thousands of souls will bless you at the throne of God for all eternity.
Recommending myself to your holy prayers,
I have the honour to be, with the most profound
respect and esteem,
Rev. Father, Yours, &c.
P. J. De Smet, S.J.