Chapter XIII: Preface (9)

While the howling and the dancing continue, the great chief of the nation, mounting the three posts in triumph, plucks the arrows from the dead body and casts them into the fire. The iron-barbed arrow being the only one preserved for future sacrifices. He then squeezes the blood from the mangled flesh, upon the maize and other seeds, which stand around in baskets ready {378} to be planted; and then, as the last act of this cruel and bloody sacrifice, he plucks the still palpitating heart from the body, and, heaping the fiercest imprecations upon the enemies of his race, devours it amidst the shouts and screams of his people. The rite is finished. The haughty and satisfied savages move away from the scene of their awful tragedy; they pass the remainder of the day in feasts and merriment. The murdered and deformed body hangs where it was immolated, a prey to wolves and carnivorous birds. I will end this painful tragedy, by giving you an extract of a former letter.

“Such horrid cruelties could not but bring down the wrath of Heaven upon their nation. As soon as the report of the sacrifice reached the Sioux, they burned with the desire to avenge their honor, and bound themselves by oaths that they would not rest until they had killed as many Pawnees as their innocent victim had bones or joints in her body. More than a hundred Pawnees have at length fallen under their tomahawks, and their oaths have since been still more amply fulfilled in the massacre of their wives and children.

“In view of so much cruelty, who could mistake the agency of the arch enemy of mankind, {379} and who could refuse to exert himself to bring these benighted nations to the knowledge of the One only true Mediator between God and man, and of the only true sacrifice without which it is impossible to appease the Divine justice?”

With sentiments of respect and esteem,

I remain, my dear sir, yours, &c.

_Peter J. De Smet, S. J._

No. XXVII

A. M. D. G.

EXTRACT FROM THE MISSIONARY’S JOURNAL

To-day, 17th August, we pitched our tents upon the borders of a winding stream, in the heart of a wild, mountainous country, whose deep ravines and gloomy caverns are well suited for the dens of wild animals. Great as our expectations were of finding here abundance of game, they were not deceived. In less than an hour our hunters killed as many as twelve bears. During the night, an event of a far more serious nature occurred. The sudden firing of a gun roused us from slumber. Every warrior was on the alert; that shot could have proceeded from no hand save that of a “Black-Foot!” We looked at one another in silent anticipation. Who, then, had been the sufferer? The painful question was quickly answered. It was the {381} poor widow Camilla, one of the Sinpoil tribe.[354] The ball had passed through her throat, and she expired without a groan! Happily, her soul was ripe for Heaven. From the period of her first communion, she had never passed a Sunday without approaching the holy table, nor was her baptismal robe sullied by the slightest stain. The funeral obsequies were performed on the banks of Yellow-Rock River,[355] because that spot was better suited than any other to conceal her sepulchre from the avaricious Black-Foot assassin. All things work together for good to them that love God; this death, terrible, indeed, in the sight of men, but precious in the eyes of the Lord, became the source of a good work. The murdered woman left two daughters, both very young; had her life been spared, she would not, perhaps, have been able to shield their innocence from the dangers to which it would have been exposed; but, now, they were immediately adopted by Ambrose, chief of the Flat-Heads, and father of a numerous family; in his noble heart, charity, piety, and confidence in God, go hand-in-hand with his courage.

At the distance of a few gun-shots from Yellow-Rock, the buffaloes made their appearance. {382} One of them plunged into the river to avoid the death which threatened him, swam rapidly down the current, then suddenly tacked about to escape his pursuers; and, finally, exhausted by his efforts, unable longer to contend with his fate, came out of the river, and stretched himself upon the turf at the entrance of our camp, where his presence caused no other mischief than that of exciting the mirth of the women and children.

Farther on, two bears were seen making their way through the bushes. The young people, who were the first to perceive them, announced their discovery by loud yells. Immediately, a Black-Foot, a friend of the Flat-Heads, sprang forward with the intention of giving the first blow to the common enemy; but the sagacious animal, anticipating his design, rushed from his lair, and fastened his enormous claws on the uplifted arm of the young Indian, whose situation would have been desperate, had not a Flat-Head come to his assistance. A few days after, another converted Black-Foot, finding himself in the same circumstances, and wishing to show that he knew better than his comrade how to kill bears, went {383} about it in the same manner, and shared the same fate; a punishment which his temerity richly deserved.

Whilst we were encamped in this place, several chiefs of the Corbeaux tribe came to visit the Flat-Heads, accompanied by the flower of their young warriors. They spoke with enthusiasm of the visit their nation had received from a Black-gown in 1842, and expressed great desire for the time to come when they, like the Flat-Heads, would enjoy the privilege of having Black-gowns always with them, to instruct them in heavenly things. They still observe the superstitious practices of the calumet. To render the odor of the pacific incense agreeable to their gods, it is necessary that the tobacco and the herb (skwiltz), the usual ingredients, should be mixed with a small quantity of buffalo’s dung, and that the _great pipe_, after having gone round the lodge, should re-commence the circuit as soon as it arrives at the opening, without which ceremony they imagine it would be useless to smoke with their brethren, or incense, as they do, the heavens, earth, four cardinal points, and medals of Washington and Jackson.

Nothing but misfortunes could await them. {384} Whilst they remained with us, we buried a Pend-d’Oreille Indian, who had died shortly after baptism, strengthened by all the sacraments of the church. This ceremony, which was performed with more than ordinary pomp in honor of the visitors, was concluded by the solemn erection of the cross on the grave of the deceased. May the remembrance of these last duties paid to a departed child of the church, increase in the hearts of the Corbeaux the desire of knowing Him, without the knowledge of whom there is no salvation. The following day they returned to their own camp.

The Pierced-Noses were now on their way to their own country; the Flat-Heads, on the contrary, were still in pursuit of game; for, although the season was far advanced, they had not yet commenced to lay in their winter provisions. Early the following morning, we struck our tents and resumed our march. We had not proceeded far, when our attention was attracted by a herd of buffaloes quietly feeding in the beautiful valley at our feet. They were so numerous, that each of the hunters killed several. The slaughter of these animals was but the prelude of that which was to take place on the following days. Our hunters brought in {385} game in abundance. On one occasion, they returned laden with the spoils of 344 fat cows. We encamped in the very heart of the Black-Foot territory, yet the howling of wolves and bears, calling one another to their nocturnal repast, was the only sound that disturbed our repose. The hunting season is a time of rest for the missionary, of intimate union with his God, of renovation for his soul! It was in this spirit I received, with humble gratitude, the short but severe illness with which I was visited at this period. I regarded it, likewise, as sent me in punishment for the too natural pleasure I felt in contemplating the strange and varied scenes by which I was surrounded. During our encampment in this spot, I had the consolation of baptizing ten adults.

An unexpected fall of snow warned us that it was time to think of our return. The chief accordingly gave orders for all to be in readiness to set out the following day. The weather was clear, but intensely cold; and, suffering as I still was, from the effects of my recent illness, I had great difficulty in supporting its severity. We were, however, soon cheered by milder days, and warmer sunshine. Our young hunters were, once more, all animation. The pleasures {386} of the chase were resumed as far as the good order necessary for the homeward march would permit. Even the children caught the general spirit, and bounded off in pursuit of some smaller animal, which the elated winner of the race never failed to bring back on his shoulder.

We were now entering the defile where we had before met with such brilliant success. At almost every step we fell in with some straggler. At one time, an old decrepit buffalo; at another, a fat cow, and sometimes a playful calf, whose dam had already fallen a victim. These animals were an easy prey, and their capture was a new source of sport for the boys.

On the 28th I retired to the summit of a neighboring mountain, to read the vespers of St. Michael. The atmosphere was unusually serene; not a sound disturbed the silence of nature. I gazed on the quiet beauty of the scene, hushed, as it were, in the presence of God, and my heart dilated at the thought of the thousands of unconverted Indians, buried in the darkness of idolatry. Full of these thoughts, I raised my eyes, and, excited as my imagination was, it seemed to me that I beheld the archangel, Michael, standing on the opposite mountain, exclaiming, “Deluded nations! Who is {387} like unto God?” The voice resounded through the forests—it was echoed by the deep ravines. I fancied it was heard and understood by the wild children of the woods; their responding shouts rung in my ear. Yielding to the enthusiasm of my feelings, I hastily quitted my elevated position, and erected a wooden cross on the summit of a neighboring eminence. Some days after, a hunter discovered, near the half-consumed embers of an extinguished fire, a similar cross, to which a banner was attached. My first thought was, that it had been planted there by some Catholic, who had lost his way in the forest, and been devoured by the wolves. The Flat-Heads, however, well acquainted with the practices of their ancient foes, the Black-Feet, informed me that it was a custom among them to erect these crosses to the moon, in order to render her favorable to the robbery or chase, in which they were about to engage. This information dispelled the pleasing fancies in which I had indulged; and painfully reminded me that the God-Saviour is yet far from being adored in these wild abodes. May we not hope that the time will yet come, when the banner of the true cross will wave triumphant o’er this benighted land!

{388} The obstacles which have hitherto prevented the missionaries from penetrating into the Black-Feet territory are now beginning to disappear, and there is every prospect of our soon being able to commence the glorious work of their conversion.

The next day we entered a mountain pass, where the foot of man had seldom trodden, as was proved by the fact, that fifteen beavers were taken in one night by three hunters. After following for some time the circuitous windings of the ravine, we came to an ascent so slippery, that at every instant I was in anticipation of some sad catastrophe. Presently a sumpter-horse missed his footing and fell, rolling down the precipice. Who, that had seen him fall from rock to rock, would ever have thought, that in a few minutes he would be journeying on, laden as before! Without uttering a single word, the guide made her way through the deep snow to the spot where the poor animal lay, unloaded him, raised him from the ground, replaced his burden, and brought him back to the rear of the troop.

We continued our route until sunset, along the mountain’s summit; at length, after a forced march of ten hours, we pitched our tents on a {389} beautiful island, where we enjoyed both security and repose. Surrounded by the waters of the Missouri, and abounding in rich pastures, this charming spot seems, as it were, destined by nature as a place of rest for the wearied traveller.

It would have been impossible to contemplate without admiring the loveliness of the landscape. From the southern coast of the river arose a ridge of mountains, whose varied colors of blue, red, green, and yellow, gave them a striking appearance; the effect of which was heightened by a small stream, leaping from rock to rock, in the form of a cascade, cooling the parched ground, insinuating itself into the crevices of the rocks, and giving birth to an infinite variety of creeping plants, and flowering shrubs.—The island itself is beautiful beyond description. The scenery is diversified by groups of the majestic buttonball, which, in this country, is the giant of the vegetable kingdom. It was under the shade of one of these noble trees that our hunters prepared to celebrate the feast of the Maternity. The sun’s last rays had long disappeared beneath the horizon, ere all was ready for the evening prayer. After which, notwithstanding the fatigues of the day, a large {390} fire was kindled before my tent, and the greater part of the night consecrated by these fervent children of the woods, to the reconciliation of their souls with God. The following day the Holy Sacrifice was celebrated with as much solemnity as the circumstances would permit. Of the ninety persons who then approached the table of the Lord, there was not one, who, since the departure from St. Mary’s, had not communicated every month. Several had enjoyed that happiness each week. During the evening office nothing particular occurred. The eve of my departure the mothers brought their young children to receive my blessing; and the chiefs erected a cross in token of their gratitude for the favors received during the hunting season. To this latter circumstance the island is indebted for the beautiful name of St. Croix.

The following day I bade farewell to my dear neophytes; and, after joining in prayer with them for the last time, I set out on my return to St. Mary’s.

_N. Point, S. J._

No. XXVIII

“HENCEFORWARD THE PRAYER OF THE FLAT-HEADS SHALL BE OURS”

BY REV. P. N. POINT

We shall see what gave occasion to these remarkable words uttered by thirty-seven Black-Feet, who had fallen into the hands of the Flat-Heads.

It is rare, at present, to find any Black-Feet, even among the most vicious tribes, who are not convinced that the _Black-gowns_ desire their happiness.

The following observations clearly prove my proposition: 1, the kind reception they gave the Black Robe who was taken by sixty of their warriors: 2, the attention with which they listened to the Rev. Mr. Thibault, a Canadian priest, who fell in with a large company of them at Fort Augusta,[356] on the River Sascatshawin: 3, sending back to St. Mary’s, a horse belonging to a Flat-Head missionary; a circumstance {392} hitherto unheard of, in the relations of the Black-Feet with the Flat-Heads; 4, the confidence which several have manifested in the missionaries, on many remarkable occasions; 5, the smoking of the calumet in the plain of the Great Valley, with a small number of Flat-Heads whom they might have killed without difficulty; 6, the amicable visits they have paid the Flat-Heads by the persuasion of the hoary chief Nicholas, (baptized,) and the habitual residence of several of the tribe at the village of St. Mary’s; 7, the plunder of horses is incomparably more rare than during the preceding years; 8, the four years’ cessation of any serious attack; though, formerly, not a hunting party passed without a sanguinary battle with the Flat-Heads. In proof of this, remember the sixty-five battles of old Paulin. If we add to all this, the providential and admirable circumstance which occurred during the chase, and which we purpose relating, surely, it may be permitted to form the brightest prospects relative to the religious conquest of this numerous tribe; and I sincerely hope that an occurrence, which lately took place at St. Mary’s, will contribute much to realize my desires.

{393} The 2d or 3d February, during the night, the dogs barked—a pistol-shot was heard—a mournful silence ensues! A thief, doubtless, had been wounded. The following morning, marks of blood could be traced as far as the river, which led to the conclusion that the robber had perished in the waves; but, three days since, George Sapime, whilst duck-shooting, found the suffering being among some bushes, so exhausted by loss of blood that he could scarcely stand. George might easily have despatched him on the spot, according to the savage custom; but he thought it better to return to the village and take counsel as to what seemed most expedient to be done with the hapless desperado. At this intelligence, numbers of Indians mount their horses and gallop off, full armed, to the spot indicated. Whilst this was being transacted, the incident was related to Father Mengarini. Pelchimo and Ambrose, two really brave Flat-Heads,[357] who communicated the intelligence, thought it base to kill a dying man. The zealous missionary conceived an ardent desire to secure the salvation of the culprit, by pouring on his soul the saving waters of regeneration. Pelchimo, seconding the good design, flies to the place, and arrives at the very instant when the {394} pistols were cocked to terminate the prisoner’s existence. “Stop!” vociferates the feeling Pelchimo. At this word the execution is suspended, and an hour after, the Black-Foot enemy and robber is tended, in the chieftain’s lodge, with all the kindness that could be lavished on a noble and much-loved sufferer.

Father Mengarini, after having dressed his wounds, spoke to him of God, and his judgments: the sick man answered, that it was the first time he had heard these great truths. Such a reply, made the father cherish the hope of saving his soul; and, also, of contributing, by means of this man, to the designs of mercy, which, it seemed, the Almighty God had towards this terrible nation. “Brethren,” said he, addressing the assembled chiefs, “during four years the Black-gowns have been among you, and each day have they spoken to you of God. You know well that His divine Son not only died on the cross for all men, but even pardoned his enemies, and prayed for his executioners, to teach us how we should act in the like occasions. An enemy has fallen into your hands—remember, he has a soul like yours, redeemed by the blood of Jesus Christ, and destined to sing eternally the divine mercy of your Saviour! {395} What shall be done with this man? Is he to live, or must he die?” “Let him live,” answered every tongue. Overjoyed to find their hearts so replete with compassion, the Black-gown was expressing his satisfaction to the assembled tribe, when he was told that some obscure savages, of a different tribe, were not of the same opinion as the generous chieftains who surrounded him. This information induced the father to take a different tone; and addressing the murmurers, he thus spoke: “Brethren! when we pardon a foe, we imitate the ordinary conduct of God towards men. Who, among you, has not sinned during his life? And how often has God forgiven you? If, instead of forgetting your multiplied offences, the Almighty had placed your souls in the power of your infernal enemy, what would now be your fate? But no; God has not treated you thus; he has sent his ministers among you,—numbered you among his children, and promised heaven to your fidelity and compassion for the unfortunate; and who knows, if this signal favor may not depend on the generosity you exercise towards your enemy? The blood of Jesus Christ pleads for mercy in his behalf. Already have your chiefs pronounced his pardon. Will you imitate their {396} noble conduct? Ah! if you refuse, take your knives and bury them in your enemy’s heart! But, from that instant, call not God your Father; cease saying to Him: ‘forgive us our trespasses as we forgive those who trespass against us;’ for, our Common Father might hear your prayer, but, it would be for your eternal reprobation.” This brief but energetic appeal caused such sensation throughout the auditory, that every one approved the first decision. From that moment the entire village of St. Mary’s, with the exception of a few malicious hearts, shared in the generous sentiments of the Flat-Head chiefs. Selpisto, a chieftain of the Pends-d’Oreilles, happened to be, at this time, at St. Mary’s. He took the Black-Foot under his protection, and when he recovered from his wounds, loaned him a horse to return to his country; and he even redoubled his attention at the moment when he received the news that one of his sons had fallen a sacrifice to the Black-Feet. When the youth was met by his enemies, he was returning in triumph to St. Mary’s, with the horses recently stolen from the village. His bravery had forced the robbers to return them; this circumstance rendered his loss a still greater affliction to his family. The return of the Black-Foot, so {397} honorably dismissed, and the relation he gave the tribe of the mercy exercised towards him, caused his nation to look upon the Flat-Heads in a different light. “I am very glad,” wrote Father Mengarini, “that this affair terminated amicably. I trust that the future will prove, that the Almighty, after having exercised mercy towards this unfortunate sinner, has also particular graces in reserve for this perfidious and benighted nation, which I hope, is destined to receive the light of the gospel. Should any fathers be named to this mission, I should be too happy to be of their number.”

To whom are the Black-Feet indebted for a change so consoling, both to religion and humanity? Next to Almighty God, we may safely say, they owe it to the admirable conduct of the Flat-Heads, especially since the residence of the missionaries among the tribe. Some remarkable instances of virtue were exhibited during the hunting season.

On quitting St. Mary’s our pious neophytes added some short invocations to their morning and evening prayers; 1, to the Heart of Jesus, as protector of the men’s confraternity; 2, to the blessed Virgin, patroness of the women’s sodality; 3, to St. Michael, model of the brave; {398} 4, to St. Raphael, the guide of travellers; 5, to St. Hubert, the patron of hunters; 6, to St. Francis Xavier, for the conversion of idolaters. We shall see, that these pious aspirations were not addressed to Heaven in vain.

The eve preceding the anniversary of St. Francis Xavier’s canonization, the missionary administered baptism to a Black-Foot, whose example induced many others to solicit the like favor. The reception of the holy sacraments of penance and eucharist, was very frequent. There were 430 confessions, (children included), 350 communions, 103 of which took place the last Sunday. Only one person was left, in the camp; he having recently made his first communion, did not renew it during the chase; whereas, his companions approached two or three times, and some, even more frequently. The pious practice of saying the Angelus, reciting the Rosary, and singing canticles, was maintained throughout the camp. The chiefs displayed their zeal for every species of good; an unalterable patience was the distinguishing virtue of all, and this is saying much, if we consider the trials attending the hunting season. Their resignation to the Divine will, was strongly manifested. During twenty-four days they had {399} been toiling onwards, undergoing much suffering from a rigorous abstinence, when the news was spread that a herd of buffaloes had been seen in the environs. The Indians repaired thither, but it was to encounter a keen disappointment. Thus, the poor Flat-Heads found themselves constrained either to fast or seek food in the country of the Black-Feet. As their horses were in a better condition than those of the other tribes, they resolved to risk the dangerous expedient. Four days they traversed heights and floods: the weather was cold and snow lay on the ground; no animals were to be seen. At last, on Wednesday in Ember-week the missionary warned his little flock that the moment was propitious for addressing Heaven to implore the goods of earth; but, he added: “if you wish the Divine bounty to shed on you His gifts, you must promise not to abuse them.” His words were attended to with deep emotion, and each savage, according to the Indian expression, “Arranged his heart and began to pray.” The next morning, (Thursday), herds of cattle were seen in the neighborhood; and on Friday and Saturday so many were killed that their great number encumbered the lodges.

Already was the camp on its homeward {400} march, when, 12th March, the chief, reaching the top of a mountain which commanded an extensive view of the plain, suddenly stopped—and after gazing fixedly for some time, discovered moving objects at the verge of the horizon. At first, those around him imagined they saw buffaloes; next, they fancied they could discover a herd of deer; the final conclusion was, that an armed party of Black-Feet rapidly approached them. What was to be done? Victor, the chief, lost nothing of his usual presence of mind. He calmly quitted the head of the camp, mounted his horse, and making the animal perform a few evolutions, he was instantly surrounded by the bravest of his band. Isaac proposed prayer.—Victor exclaimed: “Let us wait until the Black-Feet show themselves yonder.” Saying these words, he pointed out a second mountain which concealed us. Never had any position offered more advantages. The Black-Feet were climbing the opposite side—they were already fatigued. Between the mountain and the chain which crowned the horizon extended an immense plain, without either tree, ravine or river that could offer them the least rampart. They were but thirty-seven in number, newly exercised in arms, and on foot. The Flat-Heads, on {401} the contrary, were on horseback, numbered fifty, in the flower of age, all well armed and conducted by chieftains whose shadow would put to flight more enemies than were now approaching. Besides, Victor was at their head; he who had never been conquered, and what is more, not even wounded, though six different times he had been encompassed by the Black-Feet. The marked protection of Heaven had thus manifested itself in his favor!

The enemy, then, could not escape them. All eyes were strained towards the spot indicated by the chief, expecting the approach of the foe. Victor judges that there is “periculum in mora;” he casts a smiling look on the missionary, raises his fire-arms, utters a yell, urges on his steed, and flies to the combat, followed by the bravest of the land. Perceiving their approach, the Black-Feet took to flight, casting away all that embarrassed them; but beholding themselves hemmed in on all sides, they endeavoured to rally; the Flat-Heads hasten towards them; Victor’s horse having been lately wounded, Fidele, Ambrose, Isaac, Ferdinand, and Emanuel, passed their chief, and arrived first in front of the enemy. Fidele spoke not; but his warrior name, signifying _Thunderbolt_, sufficiently {402} declared his courage. Ambrose announced him by that title, which causes the Black-Feet to turn pale, and added, in a terrible voice: “Fire not! If you fire you are dead men!” God spoke by his lips. Instead of firing, one of the Black-Feet threw down his gun, whilst several others extended their arms, in a supplicating attitude. The brave Ambrose refused not the pardon his enemies solicited; for true courage will never bathe itself in the blood of a conquered foe, who appeals for mercy, and whose conversion has been begged of Heaven. The generous warrior willingly extends his hand to the foe; and _all_, imitating his example, show that clemency has conquered. At this happy moment, when such Christian sentiments pervaded every heart, the _Black-gown_ advanced, and the conquered foes offered him their hands, and, spreading a buffalo-skin on the snow, invited him to seat himself, and receive the honors of the calumet. Whilst the smoke of peace ascended towards heaven, presents were offered, and received, on both sides. The oldest of the Black-Feet band, seated on the left of the missionary, presented him a pair of Indian moccasins, and, strange to say, they were embroidered, with a blue cross standing out conspicuously {403} from the surrounding work. The poor idolater! did he, at that moment, think of the “quam speciosi pedes?” Most probably not; but, it is certain, he remarked the pleasure caused by his present, and felt an assurance, from the manner in which it was received, that, henceforward, all hearts would be united.

The Flat-Head camp set out on their return. The thirty-seven Black-Feet followed them. The thawing of the snow rendered the roads exceedingly bad, and the kind-hearted Flat-Heads, compassionating the fate of their new friends, did all they could to help them on their journey. Before separating, Victor conducted the principal Black-Feet into the missionary’s lodge, that he might witness their parting good friends; and, during half an hour, every thing was said that could strengthen the new-formed friendship between the tribes. The Black-Feet told us, that for some time past they had been expecting a Black-gown, and that, when he should come among them, he would be well received; that, henceforth, they and the Flat-Heads would live like brothers; “that the prayer of the Flat-Heads should be theirs.” And, although the sun had set, they assisted at prayers; after which, {404} they exchanged some tokens of friendship, and left, declaring that they were going to persuade their village to act as they had done.

The 19th March, feast of St. Joseph, seven days after the pardon so generously granted the Black-Feet, Heaven bestowed on us the fruit of our forbearance in the amicable visit of the grand chief of the “Petite Robe, Itchetles Melakas—or the three crows.” All the chiefs smoked with him under the missionary’s tent. Ambrose explained to him the Catholic Tree; Victor invited him to pass the night in his lodge. Such attention completely gained his heart; and the next morning the Black-Foot communicated to the missionary the resolution he had formed of soliciting the admission of his twenty-eight lodges among the Flat-Head tribe; and that he would repair to the village of St. Mary’s for that purpose, towards the decline of the present moon.

During the night of the 19th some of the Black-Feet, belonging to a distant tribe, stole into the camp of the Flat-Heads and carried off five horses; but one of the robbers fell, pierced with balls, and two strokes of the knife. It would be difficult to describe the horrors of that night! the {405} savage yells, mingled with the sound of thunder, and report of musketry. The miserable desperado, by the lightning’s glare, could be perceived on the ground, streaming torrents of blood from his wounds, and his unhappy soul about to quit the agonizing body, to find in eternity the chastisement due to its crimes. What else could the minister of God do, in such a circumstance, but pray the Father of Mercy to perform a miracle of grace in favor of the criminal.

The Flat-Heads have abolished the barbarous custom of reeking their vengeance on the mutilated body of their enemy. They even carry their generosity so far, as to give sepulture to all who die among them. The robber owed his grave to the bravest of the Flat-Heads, the chief of a numerous family, and the adopted father of two children, whom the Black-Feet have rendered orphans.

The following day offered nothing remarkable, if I except the many proofs of solid virtue displayed by the camp. To afford them pleasure, the missionary amused himself in his leisure hours tracing with a pen several historical facts, drawn from their annals, and suited to {406} their tastes; such as, march of the camp, divers occupations, labors of the chase, feats of arms, singular tragic scenes, religious ceremonies, &c., &c. It would be difficult to relate the pleasure this little collection gave them; and, what is still better, it contributed powerfully to raise the authority of the chieftains in the estimation of the young men, and to excite in them a noble emulation in the practice of good; for experience has clearly proved, both in civilized and uncivilized society, that this quality is not only a stimulus to noble actions, but a greater preventive of evil, than all chastisements united.

Human ingenuity is useful, but it can do little towards the salvation of souls, if it be not joined to fervent prayer. Every missionary should be convinced of this truth. Our pious neophytes have experienced the efficacy of frequent recourse to Heaven. Each day they had invoked the Sacred Heart of Jesus, and the Holy Heart of Mary; and the first Friday and Saturday of March proved the most successful hunting days. We had invoked the patron of hunters, and our chase was relatively fortunate. We had implored the protection of the glorious St. Michael, and never did our chiefs display greater valor {407} in the presence of the enemy. We had entreated the Apostle of the Indies to obtain the conversion of the Indians, and one party of Black-Feet falls under our power, whilst the other amicably visits us, and departs, exclaiming, “The prayer of the Flat-Heads shall be ours.” In fine, we had taken St. Raphael as our guide; our journey was long, fatiguing, and perilous, nevertheless, no serious accident occurred, though we often fell on the ice and rocks. Not a hunter in our camp was there who did not remark this manifest protection; and nearly all testified their gratitude to God by a fervent communion.

On Passion Sunday one hundred and three approached the holy table. The evening of so happy a day was crowned by the erection of a cross, to which they gave the name of Eugene, because the previous evening a quiver of that excellent Flat-Head, and a letter written on a piece of skin, after the Indian fashion, apprised us that he had been massacred in the neighborhood by a party of Banax. We then remembered, with consolation, that, on Ash Wednesday, a few days before his death, he came to see us, and during his stay received the holy communion. {408} Thus, all seemed to concur, even this death, in causing us to bless the Divine Bounty which ever watches with paternal care, to supply the necessities of his confiding children.

AD MAJOREM DEI GLORIAM

OUR FATHER, IN THE FLAT-HEAD AND PEND-D’OREILLE LANGUAGE

THE SIGN OF + THE CROSS

Skwest kyle-e-ou, Ouls kezees, Ouls Saint Pagpagt.
In the name of the Father, and of the Son, and of the Holy Ghost.

Komieetzegail.
May it be so.

Kyle-e-ou Itchitchemask, askwest kowâkshamenshem, a-i-letzemilkou
Our Father of heaven, may thy name be respected every where

ye-elskyloog. Entziezie telletzia spoe-oez.
on the earth. May thou be master of all hearts.

Assintails ye-elstoloog etzageél
May thy will be done on earth as it is

Itchitchemask. Kóogwitzelt yettilgwa lokaitsiapetzinem.
in heaven. Give us this day all our wants.

Kowaeksméemillem klotaiye kloistskwen etzageel kaitskolgwélem
Forgive us the evil we have done as we forgive

klotaye kloistskwen klielskyloeg koayalokshilem takaekskwentem
the evil done unto us by others. Grant us thy help to avoid

klotaye kowaeksgwéeltem klotaye. Komieêtzegail.
evil but deliver us from evil. May it be so.

OUR FATHER, IN THE FLAT-BOW AND KOETENAY LANGUAGE

Akikliai Stailoe, Akaltes, Saint Kilkiltlui.
In the name of the Father, and of the Son, and of the Holy Ghost.

Schaeykiakakaaike.
May it be so.

Katitoe naitle naite, akiklinais zedabitskinne wilkane.
Our Father, who art in heaven, may thy name be great and honoured.

Ninshalinne oshemake kapaik akaitlainam.
Be thou the master of all hearts.

Inshazetluité younoamake yekakaekinaitte
May thy will be done on earth as it is in heaven.

Komnakaike logenie niggenawaishne naiosaem miaitéke
Grant us this day all our wants.

Kekepaime nekoetjekoetleaitle ixzeai,
Forgive us all the evil we have done,

Iyakiakakaaike iyazeaikinawash kokakipaimenaitle.
as we forgive all the evil done unto us.

Amatikezawês itchkestshimmekakkowêlle akatakzen.
Strengthen us against all evil, and deliver us from it.

Shaeykiakakaaike.
May it be so.

OUR FATHER, IN THE ASSINIBOIN LANGUAGE

Tnchiachttoobe machpiachta yaeoenshi ba-eninshi
Our Father heaven who art there let it

nabishi nietshalzilzi, Nitanwiadezi, ektyyaegnizi,
be great, thy name, thy kingdom come,

yetshoeszizi aittshaiszi lenmachkoetzizi asêettshaiszi machtpiachta
thy will be done on earth as it is in heaven,

Tnkoem nangaah oezoezandie innimbechain,
give us this day the means of life,

ezieyakink taniôzeni etchoengoebezie sinkimbishnitshaa ektaes
look over our evil doings as we look over those who do

etchoengoebezie.
evil unto us.

Youoechtontjen tanniaesni etchoem goebishniet tchain,
Guide us that we not fall into evil,

napéen giettshioenn ingninnaegé. Eetchees.
and drive off all evil from us. Amen.

OUR FATHER, IN THE CREE LANGUAGE

Eokosisit mina, ewiotawit mina, emiosit manito, owigowionik.
Him who has a Son, him who has a Father, him who is the beautiful
Spirit, in his name.

Pitone Ekeesiikik.
May it be so.

Notanan kitsi kijikok epian pitone mewaitsikatek kiwigowin, pitone
Our Father in the great heaven being seated, may it be honoured thy
name, may it

otitamomakad kitibeitsikewin, ispits enatota kawigan kitsi kisikok,
arrive thy kingdom (reign) like thee being followed in the great
heaven,

pitone ekusi iji waskitaskamik. Anots kakijikak miinânipakweji
may it be the same on earth. Now in this day give us our

ganiminan mina latwaw kigigake. Canisi kaiji kasenamawayakik
bread and in every day. As we have remitted to those

ka ki matsitota koyankik ekusi iji kasinamawinan eki
who to us have done evil so likewise remit unto us what we

matsitotamank. Pisiskeiminan kitsi eka matsi mamitoueitamank
have done evil. Be merciful to us that we fall not into evil,

iekatenamawinan kamayatok. Pitone Ekeesiikik.
keep away from us all what is evil. May it be so.

OUR FATHER, IN THE BLACK-FOOT LANGUAGE

Kikanâtzeniekasin ochkoeye tokakisint
Of the Father in his name, of the Son, of the Holy Spirit.

Kamoemanigtoep.
May it be so.

Kinanâ spoegsts tzittâpigpi, kitzinnekazen kagkakomimokzin.
Our Father in heaven who art, thy name, may it be holy.

Nagkitapiwatog neto kinyokizip.
Thy reign may it arrive.

Kitzizigtaen nejakapestoeta tzagkom, nietziewae spoegsts.
Thy will, may it be done on earth as it is in heaven.

Ikogkiowa ennoch matogkwitapi.
All we need, this day unto us grant.

Istapikistomokit nagzikamoót komonetziewae nistowâ
Forgive the evil we have done as we pardon the wrong we have received,

Nagkezis tapi kestemoóg.
Help us against sin.

Spemmoók matéakoziep makapi Kamoemanigtoep.
From all what is evil deliver us. May it be so.

OUR FATHER, IN THE POTAWOTOMIE LANGUAGE

+ TCHIBIATIKONIKEWIN—sign of the Cross.

Olinosowinig Weosimit, ipi Wekwissimit, ipi menojuwepisit Mennito.
In the name of the Father, and of the Son, and of the Holy Spirit.

Ape iw nomikug.
Amen.

NOSINAN—OUR FATHER.

Nosinan Wakwik ebiyin ape kitchitwa kitchilwa wenitamag
kitinosowin, enakosiyin ape piyak kitewetako tipu wakwig, ape
tepwetakon chote kig. Ngom ekijikiwog michinag mamitchiyak
ponigetedwichinag kego kachi kichiinakineyi ponigeledwoiket
woye kego kachi kichiimidgin, kinamochinag wapatadiyak.
Chitchiikwan nenimochinag meyanek waotichkakoyakin.

Ape iw nomikug.

VOCABULARY

ENGLISH. FLAT-HEAD. BLACK-FOOT. CREE.

Hair Komike Notakane Nistika-â
Forehead Tchilchemaiche Nonissi Miskatek
Nose Spezâeks Nopisis Niskiwen
Mouth Spelimetzim Naoji Tapisken
Teeth Galaig Nogpikiêt Nepita
Tongue Taigoetzetze Naetzinni Daini
Cheeks Shilkzemoos Nozippinain Nanawai
Ears Caine Nogtokie Nigtawake
Chin Koiaipaits Nogpiskinny Gwaeskonêou
Neck Tchesspin Nogkokinne Nikwayo
Arms Stitchewagen Notezisê Nespiton
Elbow Zintchenposka Nogkinnetsis Dossken
Shoulder Lintchemilkoy Nogkazikkiê Digtiman
Hand Tchails Nogkiziaiks Tzigtshie
Fingers Stagtig Tommakiotketzis Nemezittzischân
Belly Olin Nokoen
Backbone Zintshametchin Nogtazistkin
Thighs Zintzemoostche Noketokezinnen
Knees Tcoemmekaisne Noketokeziss
Legs Titchemaekshen Nieziekzinnen
Feet Tzotchin Nietzigzip
Lips Speliêmetzin Notoinish Ndon
Eyes Stitchekoetkoltloest Nowaaps Niskisick

CREE.

1 Péak
2 Nizo
3 Nisto
4 Nêou
5 Nianen
6 Koutonazek
7 Têpeko
8 Enanéo
9 Tégametata
10 Mitâtat

ASSINIBOIN.

1 Kâtcheêt
2 Num
3 Yamine
4 Tonza
5 Zapita
6 Shâgape
7 Shayoen
8 Shagnoge
9 Namtchoeank
10 Wi-ink Chemine

PLANTS OF THE ROCKY MOUNTAINS IN FLOWER IN AUGUST AND SEPTEMBER,

_Of which the botanical names follow_:

1. Helenium
2. Sabbatia Angularis
3. Spigelia Marylandica
4. Geum Geniculatum
5. Rudbeckia Comentosa
6. Euchroma Coccinea
7. Astet Coccinnus
8. Ilex Ligustrifolia
9. Convallaria Stellata
10. Chrysanthunum Arcticum
11. Aronia Amifolia
12. Polymnia Uvedelia
13. Frasera Caroliniensis
14. Ophrys, Malaxis
15. Sedum Stenopetalum
16. Prunus Duerinckii
17. Cantua Aggregata
18. Rudbeckia Purpurea
19. Actinomeris Squarrosa
20. Cardamine Bellidifolia
21. Houstonia Longiflora
22. Melanthium Monoicum
23. Liatris Brachystachya
24. Rhexia Mariana
25. Claytonia Spathulata
26. Aquilegia Formosa
27. Campanula Divarica

FOOTNOTES

[1] Chapter v of volume ii of the original edition.—ED.

[2] For this island, now called Sauvie’s, see our volume xxi, p. 300, notes 85, 86. The root is described in our volume vi, p. 278, note 87.—ED.

[3] The Clackamas River, for which see our volume xxi, p. 320, note 105.—ED.

[4] The land at the Falls of the Willamette was a private possession of Dr. John McLoughlin, who took up the claim in 1829, making some improvements. His rights were first contested by members of the Methodist mission. Later, after he had become a naturalized American citizen, he was deprived thereof by legislative act—an injustice which was corrected in 1862, when the land was restored to the heirs of the estate. The town site at this place was platted as Oregon City (a name still retained), and for some years was the seat of government and metropolis of Oregon.—ED.

[5] Tualatin River, draining the present Washington County, was a fertile valley early settled. About 1852 the river was by private enterprise made navigable for some distance.—ED.

[6] William Johnson, an English sailor who had deserted to the Americans, and served on the “Constitution” in the fight with the “Guerrière.” He afterwards became a trapper in the Hudson’s Bay service, and came to Oregon (1839) to settle with his native wife and family. He served as sheriff in the first provisional government. He appears later to have removed his claim to the lower Willamette, in the neighborhood of South Portland. According to Dr. McLoughlin’s statement, Oregon Historical Society _Quarterly_ i, p. 197, he “left by sea and never returned to Oregon.”—ED.

[7] For Thomas McKay consult our volume xxi, p. 201, note 46. His father is noted in Franchère’s _Narrative_, our volume vi, p. 186, note 9.—ED.

[8] Townsend was at Fort Vancouver when Bailey was brought in wounded, after his contest with the Rogue River Indians. See his _Narrative_ in our volume xxi, pp. 328-330.

Mrs. Bailey was a Miss Margaret Smith, who came out in 1837 to reinforce the Methodist mission.—ED.

[9] The blacksmith and tinker were apparently Thomas J. Hubbard and Calvin Tibbitts, who came to Oregon with Wyeth. See for the former, W. H. Gray, _History of Oregon_ (Portland, Oregon, 1870), pp. 191, 198; for the latter our volume xxi, p. 73, note 50. Both were instrumental in laying the foundations of the Oregon provisional government.—ED.

[10] This mission was under the care of Father Blanchet, and was founded the year of Farnham’s visit. It was located twelve miles above Champoeg, on the east bank of the river. See De Smet’s _Letters_ in our volume xxvii, p. 320, note 164.—ED.

[11] For the founding and site of this mission see our volume xxi, p. 299, note 84. The school was later (about 1842) removed to Salem, and the headquarters established there.—ED.

[12] Dr. Elijah White, a native of New York state, came out as missionary physician in 1837. After serving about four years at the mission, he had some disagreement with its superintendent, and returned to the states. He then received the appointment at Washington of “sub-Indian agent for Oregon,” an office with indeterminate duties, anomalous in character. Once more in Oregon, Dr. White was zealous in execution of the business of his office as he conceived it, but antagonized many of the settlers thereby and found himself in disfavor; so that upon visiting Washington in 1845 he was not able to secure the renewal of his appointment. He returned to Oregon, however, and in 1861 was employed as special Indian agent. In later life he removed to San Francisco, where he died in March, 1879.—ED.

[13] Rev. David (not Daniel) Leslie came to the Methodist mission with the second reinforcement of 1837. His ability was at once recognized, and during Jason Lee’s absence he acted as superintendent. In 1838 at the request of the American settlers he served them as justice of the peace. The first meeting for a provisional government was held under his presidency (1841). Upon the dissolution of the mission he became a Methodist preacher, making his home in and about Salem, where he was chaplain of the first territorial legislature, and for many years president of the board of trustees of Willamette University. With the exception of a few months in the Sandwich Islands (1842-43), his life was practically spent in Oregon, where he was highly respected for the probity and purity of his character.—ED.

[14] J. L. Whitcomb came out in 1837 as a lay member of the mission. His duties were the superintendence of the farms. In 1842 he married the widow of Cyrus Shepard, and the same year, because of broken health, returned to the United States.

Alanson Beers, from Connecticut, also came (1837) as a lay member of the mission, and remained in Oregon until his death in 1853. He was one of the executive committee of three appointed by the provisional government, and treasurer of the board of trustees of Oregon Institute.—ED.

[15] Farnham forwarded the petition to Congress from Honolulu, in January, 1840, accompanied by a letter of his own in which he sharply criticized the conduct of the Hudson’s Bay Company—see _Senate Docs._, 27 Cong., 3 sess., 102. The petition or memorial, which is largely the work of Farnham, was presented to the senate June 4, 1840, by Senator Lewis Linn of Missouri. It may be found in _Senate Docs._, 26 Cong., 1 sess., 514, signed “David Leslie and others;” _Cong. Globe_, 26 Cong., 1 sess., 440, reports seventy signers. The memorial requests Congress to establish a territorial government, notes that the British are, through the Hudson’s Bay Company, granting lands, surveying harbors, bays, and rivers, cutting and shipping timber, and preparing to hold all the territory north of the Columbia. It describes the country south of that river as “of unequalled beauty and fertility,” “a delightful and healthy climate,” and “one of the most favored portions of the globe;” and concludes by praying for the “civil institutions of the American Republic,” “the high privileges of American citizenship; the peaceful enjoyment of life; the right of acquiring, possessing, and using property; and the unrestrained pursuit of rational happiness.”—ED.

[16] An act of parliament was passed (about 1837) at the instigation of Dr. McLoughlin, extending the jurisdiction and civil laws of Canada over the British subjects of Oregon territory. Under this law James Douglas was commissioned justice of the peace for criminal matters and for civil suits under £200 in value. Imprisonment was possible either in the forts of the Hudson’s Bay Company or the jails of Canada.—ED.

[17] W. H. Wilson had in early life been a cooper on a whaling vessel. Having been converted to Methodism, he came out to Oregon in 1837 as a lay helper, and studied medicine with Dr. Elijah White. In 1840 he married Chloe A. Clark of the mission, who afterwards became first teacher of the Oregon Institute, of which her husband was for some time agent. They made their home in Salem, where he died suddenly of apoplexy. Wilson was the treasurer of the first provisional government of Oregon.—ED.

[18] For Ewing Young see our volume xx, p. 23, note 2.—ED.

[19] The reader will take notice that this is an ex-parte statement.—ENGLISH EDITOR.

[20] For the origin of this northern boundary, see our volume xxviii, note 1.—ED.

[21] For David Thompson, a former North West explorer, see Franchère’s _Narrative_ in our volume vi, p. 253, note 61. Exclusive of the Alaskan mountains, there have been no peaks measured in the Rocky Mountain system exceeding 14,500 feet in height.—ED.

[22] Mount Brown is in British Columbia, about latitude 52° 28′ north, not far from Athabasca Pass. It was formerly thought to be above 15,000 feet in height, but recent measurements have reduced it to less than 10,000.—ED.

[23] This is Athabasca Pass, first discovered by David Thompson in 1811—see Elliott Coues, _Henry-Thompson Journals_ (New York, 1897), ii, pp. 668, 669. Mount Hooker lay south of the pass, and Mount Brown to the north; the former is about 10,500 feet above sea level (once supposed to be more than 15,000 feet). For a description of the passage of this gap see Franchère’s _Narrative_ in our volume vi, pp. 352-357.—ED.

[24] The first of these passes is now known as Maria’s, and is that taken by the Great Northern Railway in crossing from Missouri waters to those of the Columbia. The second pass is probably intended to designate that taken by Lewis and Clark, who used not one, but several passes through the network of mountains in western Montana and eastern Idaho. The third is the pass from Henry’s Lake to Red Rock, the source of the Jefferson (not of the Big Horn), over which De Smet went with the Indians—see his _Letters_ in our volume xxvii, pp. 252, 253, notes 128, 130. The last is South Pass, for which see Wyeth’s _Oregon_ in our volume xxi, p. 58, note 37.—ED.

[25] These spurs from the mountains are not definable. Farnham simply implies them from the watersheds. Upon many of the older maps the Kooskooskee (modern Clearwater) is also called Salmon—leaving to the modern Salmon River the name of Wapiacakoos (Waptacaca, Waptiacoos).—ED.

[26] Mount St. Elias and Mount Fairweather belong to the Alaskan system, not to that of the Cascade or Presidents’ Range, which properly ends at Puget Sound. Mount St. Elias, the highest mountain save one in North America (18,090 feet) was discovered by Vitus Behring in 1741. Its ascent was accomplished in the summer of 1897 by the Italian explorer, the Duke of Abruzzi.

Mount Fairweather, so named by the whalers, who predicted fair weather when the summit of this peak was free from clouds, has an altitude of 15,050 feet; it is located near Sitka, on the Alaskan coast.—ED.

[27] For Hall J. Kelley see our volume xxi, p. 24, note 6. In his “Memoir” to Congress, _House Reports_, 25 Cong., 3 sess., 101, he says: “The eastern section of the district referred to is bordered by a mountain range, running nearly parallel to the spine of the Rocky mountains and to the coast, and which, from the number of its elevated peaks, I am inclined to call the Presidents’ range.”—ED.

[28] The reader will remember that our Author is an American.—ENGLISH ED.

[29] By Mount Tyler Farnham evidently intends Mount Baker, an extinct volcano in Whatcom County, Washington (altitude 10,827 feet), supposed to have shown symptoms of eruption as late as 1875. This peak was named by Vancouver (1792) for one of his officers. J. Q. Thornton, _Oregon and California_ (New York, 1849), i, p. 256, calls this Mount Polk, and assigns the name of Tyler to “an elevation on the peninsula between Hood’s Canal and the ocean.”—ED.

[30] Evidently Mount Rainier, although incorrectly located, its distance and direction being somewhat deceptive. It is southeast (not northeast) of Puget Sound in Pierce County, Washington, the highest of the Cascade Range (14,526 feet). It was first noted by Vancouver in 1792, and named for a rear-admiral in the British navy. Its Indian name was Ta-ko-man, the white peak, hence its alternate name of Mount Tacoma.—ED.

[31] Mount Olympus, in Jefferson County, Washington (latitude 47° 50′ north, altitude 8,150 feet), was discovered originally by Perez (see our volume xxviii, p. 32, note 8), who named it Santa Rosalia. Captain John Meares (1785) bestowed its present appellation (see our volume vii, p. 112, note 17).—ED.

[32] In re-naming the Presidents’ Range there appears to have been considerable confusion in assigning the name of the first executive. Kelley intended the name to be given to Mount St. Helens, which at first Farnham adopted (see _ante_, our volume xxviii, p. 353, note 221). C. G. Nicolay, _Oregon Territory_ (London, 1846), p. 209, says that St. Helens was called Mount Washington. Nevertheless, Farnham here applies the name of Adams to Mount St. Helens, and that of Washington to Mount Hood, for which latter see Franchère’s _Narrative_ in our volume vi, p. 248, note 54. Franchère applied the title Washington to Mount Jefferson; it has been finally attached to a peak south of Jefferson, in Linn County, Oregon.—ED.