18th. News in great variety. Two Gros-Ventres have been killed by the Crows. Seven families of Pegans have been followed by a numerous band of Crees, and have probably been destroyed. A chief, just arrived, informs us that Black-Feet of different tribes are assembling in the neighborhood of Fort Lewis to receive {326} their annual supplies, and that the traders who bring up the goods are distant only three days’ journey, with three large canoes (Mackinaw boats).[321] About two o’clock in the afternoon the camp prepares for another great hunt.
19th. Baptism was this day conferred on upwards of one hundred children and two old men, with all the usual ceremonies. To enter into a full description of these, calculated, as they are, to leave a deep and lasting impression upon the minds of all present, would be but a repetition of what has been already stated in my former letters on the like occasions.
20th. Arrival of a great war party of Blood Indians. They are returning from an expedition against the Crows, having carried off twenty-seven horses belonging to the latter. The leaders of this party, one a son, the other a brother of the great chief, exhibit towards us particular marks of friendship. The elder, who worshiped the sun and moon, has long since ceased to invoke these deities—he confirms the statement of the other party, that we shall meet with a hearty welcome among his tribe. The Black-Feet nation consists of about fourteen thousand souls, divided into six tribes, to wit: the Pegans, the Surcees, the Blood Indians, the Gros-Ventres {327} (descendants of the Rapahos), the Black-Feet (proper), and the Little Robes.[322] These last were almost entirely destroyed in 1845.
21st. A feast is given in my lodge to the new-comers. It is preceded by the baptism of a Pegan, who had been an old chief, but who, on account of age, resigned the dignity of his title in favor of his brother. He possesses the gift of speech in an eminent degree. He is daily here, repeating and commenting on the instructions given by us. He exercises over his flock a very happy influence, and it is, doubtless, owing to his exertions that the Pegans are the first among the Black-Feet tribe to manifest favorable dispositions, and they will probably be the first also to embrace and put in practice the saving truths of Christianity. He presents, in his own person, a rare exception among his people, and indeed the only instance I have met with in my intercourse with the Indians, especially in one of his age—of an Indian having lived with one and the same wife, and with her also in perfect peace and harmony. He received in baptism the united name of Ignatius Xavier, the medal having that impress—which he constantly wears, to remind him of the virtues which distinguish those saints. Let us hope {328} that the first graces bestowed on this tribe may soon produce fruits of salvation to all.
22d. A day of great rejoicing—a dance. All the Indian fineries are produced, all the war-caps, adorned with eagle feathers, figure in the dance—a thousand voices join in the song—the rejoicing prolonged till evening. The common prayers have all been translated—already several know what is to be believed. May the practice of good soon take deep root in their hearts. Sata, our interpreter, acts the part of an Apostle[323]—after each interpretation, he resumes his discourse, and speaking from the abundance of his heart, produces a powerful effect upon his audience. The word Sata does not differ in signification from Satan, and as the Indian generally receives his name from the natural disposition he manifests, we may safely conclude, when such a name is given to a Black-Foot, that the grace of God has operated most powerfully in converting this savage to what he is at present.
23d. Nothing remarkable happened, except a trial given to faith of the new catechumens. A theft of two horses was committed in the camp by a stranger, residing among the Flat-Heads. Some individuals from the western side of the {329} mountains, occasionally forget what they should be; but a few isolated misdeeds, highly disapproved of by the entire nation, show to the best advantage the good spirit that animates the great mass of them. The critical position of the robber serves in some degree as an extenuation of his guilt. He had advanced a considerable distance from the Flat-Head camp, on his way to join us about the time we should reach the Black-Foot Indians; when he was given to understand that his life was in great danger from the war parties prowling in the rear. The poor fellow did not feel much inclined to meet death in this way, and his meagre horse not being very well able to avoid the meeting, proprio motu he left his, in exchange for two other horses, fully equal to the task of sweeping him past the danger. These horses will, however, be returned to the owner. This is not the first instance of restitution among the Indians.
Sept. 24th. The missionaries, accompanied by a great number of Indians, precede the camp on its way to Fort Lewis, now only a few miles off. I am accosted by a little Pegan chief, who invites me to smoke. He tells me that he has come to the determination of settling at the Fort an unfortunate personal difficulty between himself {330} and another chief of the Blood Indian tribe. “I am going to meet,” said he, “my mortal enemy, a Blood Indian chieftain, renowned for his courage, but much more for his wicked heart. He treacherously murdered a Nez-Percé, while under my protection. I should be dishonored forever if I did not avenge this shameful act, and wash the stain from my nation in his blood. I shot the murderer in his own lodge—he did not die—his wound is healed—he awaits my arrival, resolved to kill me. I dread him not, for I also am a chief. I have heard your words, and other feelings have crept over my heart. Black-gown, hear what I am about to do: I will present to him the best horse of my band to cover his wound; if he accepts it, well and good, if not, I must kill him.” I offered myself as a mediator between them, before any steps should be taken, and promised him a favorable issue, according to the conviction of my own heart; for, as I had never witnessed the spilling of one drop of human blood, I felt assured that Almighty God would spare me the painful sight on the present occasion. We continue our route. The little chief and his Pegan friends prepare their arrows and load their guns. When in sight of the Fort, two {331} Black-Feet came running up towards us, to tell the little chief that if he approached any further, or any of his people, their lives would be in danger; and they returned as they came, running to announce the arrival of the Black-gowns. The bell of the Fort is sending forth a solemn peal, to honor, as it subsequently appeared, the arrival of the Black-gowns—a mark of respect generally paid to a priest by its inmates, who are chiefly French Canadians and Spaniards. Heedless of the admonition we had received, we proceeded to the Fort in full gallop. The gates were thrown open. We received a hearty welcome from every white man in the Fort; the bourgeois being absent, soon returned, to add by their kindness and politeness to the warm reception we had already received at the hands of their tenants.[324] The first compliments over, two horses were saddled for Father Point and myself, when we went over to an island formed by the waters of the Missouri, where the murderer and his band were encamped. The great neatness in the lodge of the latter, to whom I had already sent word, showed that it was prepared for our reception. We entered first, followed by our Pegan friends; then came the Blood Indians, and last of all the murderous {332} chief, with a countenance far from serene—savage vengeance visibly lurking in his breast. He shook hands only with the Black-gowns, and sat down silent and surly. I explained to him the object of my visit, and pleaded strongly for a reconciliation, declaring, at the same time, that I would not leave his lodge until I should see them reconciled. He listened with much attention, made a very appropriate reply, and in finishing, he exclaimed: “all is forgiven and forgotten. How could my heart remain angry whilst I listened to thy words?” Confidence was quickly restored in the assembly, and his short but eloquent reply showed that there was eloquence everywhere when the heart speaks. The little chief who had first spoken of reconciliation ended his remarks by an action that was really moving; stepping up to the man who had been his mortal enemy, he tenderly embraced him, and then, in addition to other gifts, presented him with a beautifully-painted robe, wrought in porcupine. The calumet of peace was cheerfully lighted, and passed around several times. Conversation became animated and friendly, and each one left the council-house with a light and glad heart, more easily felt than described. The chiefs who were present on this {333} occasion were: Amakzikinne, or the Big Lake; Onistaistamik, or White Bull; Masléistamik, or Bull-Crow; Aiketzo, or Grande roulette; Sata, or the wicked; Akaniaki, or the man who was beaten.
27th. Sunday, I offered up the Holy Sacrifice of the Altar, followed by an instruction on the end of man, at which all the inmates of Fort Lewis attended, together with as many Black-Feet as the large room and passage could contain. Many a tear escaped from the Canadian, the Creole, and the Spaniard, at the remembrance, no doubt, of the innocent and happy days they spent when young, in attending regularly to their religious duties. Many a pious resolution was lowly made on the present occasion, and their strict attention and devout feelings during divine service, showed that the germ of faith in them still gave promise of fructifying, however far they may have wandered from the strict line of Christian rectitude. In the afternoon I administered, with all the ceremonies, the sacrament of baptism to thirty children.
From what I have seen, I am firmly convinced of the great good a missionary establishment would produce among the Black-Feet. {334} Assuredly it is a work well worthy the zeal of an apostle: to reclaim these savages from their cruel and bloody wars; to wrest them from the soul-destroying idolatry in which they are plunged, for they are worshippers of the sun and moon: and to teach them the consolatory truths of the Divine Redeemer of mankind, to which they seemed to listen with the utmost attention, and heartfelt satisfaction. Allow me the reflection, the ultimate fate of these fierce and lonely tribes is fixed at no distant date, unless looked to in time. What will become of them? The buffalo-field is becoming narrower from year to year, and each succeeding hunt finds the Indians in closer contact. It is highly probable that the Black-Feet plains, from the Sascatshawin to the Yellow-Stone, will be the last resort of the wild animals twelve years hence. Will these be sufficient to feed and clothe the hundred thousand inhabitants of these western wilds? The Crees, Black-Feet, Assiniboins, Crows, Snakes, Rickaries, and Sioux, will then come together and fight their bloody battles on these plains, and become themselves extinct over the last buffalo-steak. Let those, who have the power and the means, look to it in time. Let some efforts be made to rescue them from the threatened {335} destruction, lest, by guilty negligence, the last drop of aboriginous blood indelibly stain the fair fame of the Spread Eagle, under whose protecting wing they are said to live. Justice makes the appeal.