While the main effort of the Hudson’s Bay Company was to rid the country of American settlements, the Jesuits were working against American Protestantism, and endeavoring to secure the whole country, middle Oregon in particular, for their exclusive Indian mission. One of them, A. Hoikin, S. J., in a letter to the editor of the Précis Historiques, Brussels, dated “Mission of Flatheads, April 15, 1857” (this mission was established by Father De Smet as early as 1841 in opposition to that of the American Board at Spokan), says:—
“If the less well-intentioned Indians from the lower lands would keep within their own territory, and if the whites, the number of whom is daily augmenting in St. Mary’s Valley, could act with moderation and conduct themselves prudently, I am convinced that soon the whole country would be at peace, and that not a single Indian would henceforward imbrue his hands in the blood of a white stranger.
“Were I authorized to suggest a plan, I would have all the upper lands evacuated by the whites and form of it a territory exclusively of Indians; afterward, I would lead there all the Indians of the inferior portion, such as the Nez Percés, the Cayuses, the Yankamas, the Cœur d’Alênes, and the Spokans. Well-known facts lead me to believe that this plan, with such superior advantages, might be effected by means of a mission in the space of two or three years.
“For the love of God and of souls, I conjure you, reverend fathers, not to defer any longer. All the good that Father De Smet and others have produced by their labors and visits will be lost and forgotten if these Indians are disappointed in their expectation. They weigh men’s characters in the balance of honesty; in their eyes, whosoever does not fulfill his promises is culpable; they do not regard or consider whether it be done for good reason, or that there is an impossibility in the execution.
“Some of them have sent their children to Protestant schools, and they will continue to do so as long as we form no establishments among them. From all this you may easily conclude that there is apostasy and all its attendant evils.”
In connection with the above, Father De Smet says:—
“These four letters of Rev. Father Hoikin show sufficiently, my dear and reverend father, the spiritual wants of these nations and their desire of being assisted. Apostasy is more frequent than is generally believed in Europe. Oh, if the zealous priests of the continent know what we know,—had they seen what we have witnessed, their generous hearts would transport them beyond the seas, and they would hasten to consecrate their lives to a ministry fruitful in salutary results.
“Time passes; already the sectaries of various shades are preparing to penetrate more deeply into the desert, and will wrest from those degraded and unhappy tribes their last hope,—that of knowing and practising the sole and true faith. Shall they, in fine, obtain the black-gowns, whom they have expected and called for during so many years.
“Accept, reverend father, the assurance of my sincere friendship.
“P. J. De Smet.”
Would men entertaining the sentiments above expressed—sent among our American Indians, carried about, supplied and fed, by a fur monopoly, who were seeking in every way possible, to hold the country themselves—be likely to teach the Indians to respect American institutions, American missionaries, or American citizens?
Let us look at another sentiment of this Father Hoikin; he says: “When, oh, when! shall the oppressed Indian find a poor corner of the earth on which he may lead a peaceful life, serving and loving his God in tranquillity, and preserving the ashes of his ancestors, without fear of beholding them profaned and trampled beneath the feet of an unjust usurper.” We can not discover in this sentiment any respect or love for the American people, or for their government, which is looked upon by this reverend priest, as an “unjust usurper” of Indian privileges;—something their own church and people have done the world over; but being done by a free American people, it becomes “unjust,” profane, and horrible. We will make a few other quotations, which we find in the very extensive correspondence of these Jesuitical fathers, with their society in Brussels. The writer, Father P. J. De Smet, after enumerating the usual complaints against our government and its agents, makes his Indian complainingly to say, “The very contact of the whites has poisoned us.” He then puts into the mouth of a Choctaw chief, a proposition from a Senator Johnson to establish three Indian territorial governments, “with the provision of being admitted later as distinct members of the Confederate United States.”
“On the 25th of last November, 1862,” he says, “Harkins, chief among the Choctaws, addressed a speech on this subject to his nation assembled in council. Among other things he said: ‘I appeal to you, what will become us, if we reject the proposition of Senator Johnson? Can we hope to remain a people, always separate and distinct? This is not possible. The time must come; yes the time is approaching in which we shall be swallowed up; and that, notwithstanding our just claims! I speak boldly. It is a fact; our days of peace and happiness are gone, and forever.——If we will preserve among us the rights of a people, one sole measure remains to us; it is to instruct and civilize the youth promptly and efficiently. The day of fraternity has arrived. We must act together, and, by common consent, let us attentively consider our critical situation, and the course now left us. One false step may prove fatal to our existence as a nation. I therefore propose that the council take this subject into consideration, and that a committee be named by it, to discuss and deliberate on the advantages and disadvantages of the proposition made to the Choctaws. Is it just and sage for the Choctaws to refuse a liberal and favorable offer, and expose themselves to the destiny of the Indians of Nebraska?’
“According to news received recently, through a journal published in the Indian country, the speech of the chief has produced a profound impression, and was loudly applauded by all the counselors. All the intelligent Choctaws approve the measure.
“The Protestant missionaries oppose the bill, and employ all their artifices and influence to prevent its success. Harkins proposes their expulsion. ‘It is our money,’ said he, ‘that these missionaries come here to get. Surely, our money can get us better teachers. Let us therefore try to procure good missionaries, with whom we can live in harmony and good understanding; who will give us the assurance that their doctrine is based on that of the apostles and of Jesus Christ.’
“The Chickasaws are represented as opposed to Senator Johnson’s measure. We trust, however, that the vote of the majority will prove favorably and that the three territorial States will be established.