Mr. Hines, I see, gives a more favorable account of this transaction for White. I think this the nearest correct, as Raymond gave the alarm, and a boat was launched, and reached within ten feet of Mr. Rogers before he sank to rise no more. His and Esquire Crocker's bodies were found and interred. Those of Mrs. Rogers and her sister were never found. Rev. G.

Hines, W. H. Gray, and Robert Shortess, were appointed by Judge Babc.o.c.k to appraise the estate of Mr. Rogers, which was found to be worth about $800, clear of all liabilities. His heirs at law resided in Utica, New York. Rev. Harvey Clark was appointed administrator, discharging that duty faithfully, and I think without compensation. None of the appraisers received a dime for their services. There followed this affliction a severe storm, and an unusually high flood in the Wallamet River. The appraisers were detained several days on account of it, but finally reached their homes in safety.

The Methodist Mission had extended their stations to Fort Nasqualla on Puget Sound and Clatsop Plains, and made an effort to establish a mission station on the Umpqua River. At this last-named place the Indians had been prepared by the instructions they had received through the Hudson's Bay Company and the Jesuit priests to destroy Lee and Hines, and commence the slaughter of the settlement. (See Hines' account of the trip, pages 100 to 110 inclusive, made in 1842.)

Messrs. Frost and Cowan had become disgusted with their missionary calling, and Rev. Dr. Richmond had also found his Nasqualla location not a suitable one, or at least, he by some means had become convinced that he could not benefit the Indians about the fort, and made up his mind to leave.

It will be remembered that Vicar-General Brouillet, of Wallawalla, in his attempt to prove that the "Catholic stations and stationary priests"

were early in the country, says "almost every Indian tribe possessed some Catholic members" as early as 1840, and that Mr. Demerse's labors among the Cayuses in 1840 "had made there a mission so fruitful that the Protestant missionaries had got alarmed and feared that all their disciples would abandon them if he continued his mission among them."

(Page 87 of "Protestantism in Oregon," by Brouillet.) Neither Hines, Richmond, nor Smith could understand why it was that the Indians upon this coast and throughout the country were so different from the accounts they had heard and read of them up to 1840. In June, 1853, had either of those gentlemen picked up the New York _Freeman's Journal_, they would have seen the statement that, as early as 1840, "almost every Indian tribe [on this coast] possessed some Catholic members." A little further along they would have been startled with the announcement, that these Jesuit missions had become "so fruitful that the Protestant missionaries had got alarmed and feared that all their disciples would abandon them." This was but the work of two years,--from 1838, late in the fall, to 1840. This was, without doubt, a great triumph, and well does this Jesuit blow his trumpet; and well he may, for he had the active aid of an unscrupulous monopoly who are said to be attempting the same thing with just such implements upon their own countrymen in British Columbia. Why, I ask, have states and countries in Europe found it necessary to suppress that order of the Roman Church? And why is England, to-day, hesitating to give this church in particular the same confidence she does to all others?

CHAPTER x.x.xV.

Meetings to oppose organization.--Address of the French-Canadians.--Criticisms on it by the author.--The Jesuits.--Jesuit oath.--Article from the Cincinnati _Beacon_.

Between the meeting of the committee of twelve at Wallamet Falls, about the 16th of March, and the called meeting by that committee on the 2d of May, the priests and the Hudson's Bay Company were not idle. They held two distinct meetings, one at the falls and one at Vancouver, and two in the French Prairie at the Catholic church. At all of these meetings the course to be pursued by the company and the Catholic and French settlers was discussed and decided. The result of these meetings and discussions can be found on the 12th and 13th pages of the Oregon archives. The names of the signers should have been given. This doc.u.ment seems to be dated the 4th of March, 1843. The meeting at Gervais' was on the first Monday of March. So this doc.u.ment seems to have been prepared by our Jesuit Blanchet, just about the time the "wolf meeting" was convening, and in antic.i.p.ation of the move for a provisional government. I am certain it was not before any public meeting of the settlers, and that it was handed in to the committee of three appointed by the Legislative Committee to revise and arrange the laws for the meeting on the 5th of July, 1843.

G. W. Le Breton, clerk of the Legislative Committee, handed it in, when it was examined by the committee of three, and handed back to him with the remark "it was well enough to keep it with the public papers, as it would show the influences operating, and who were opposed to our organization, and the reasons they had for their opposition. At the meeting of May 2, all the signers of that doc.u.ment were present with their priests at their head, and voted to a man against the proposed organization.

"Address of the Canadian citizens of Oregon to the meeting at Champoeg, March 4, 1843," It will be seen it should have been dated May 2. This mistake simply shows that it was prepared March 4, 1843, in antic.i.p.ation of the action of the meeting to be held May 2, 1843.

The address above referred to is here submitted as a matter of history, and is as follows:--

"We, the Canadian citizens of Wallamet, considering with interest and reflection the subject which unites the people at the present meeting, present to the American citizens, and particularly to the gentlemen who called said meeting, the unanimous expression of our sentiments of cordiality, and desire of union and inexhaustible peace between all the people, in view of our duty and the interest of the new colony, and declare--

"1st. That we wish for laws, or regulations, for the welfare of our persons, and the security of our property and labors.

"2d. That we do not intend to rebel against the measures of that kind taken last year, by a party of the people; although we do not approve of certain regulations, nor certain modes of laws, let those magistrates finish their time.

"3d. That we will not address a new pet.i.tion to the government of the United States, because we have our reasons, till the line be decided, and the frontiers of the States fixed.

"4th. That we are opposed to the regulations antic.i.p.ated, and exposed to consequences for the quant.i.ty, direction, etc., of lands, and whatsoever expense for the same lands, because we have no direct guaranty from the government to come, and, perhaps, to-morrow, all those measures may be broken.

"5th. That we do not wish a provisional mode of government, too self-interested, and full of degrees, useless to our power, and overloading the colony instead of improving it; besides, men of laws and science are too scarce, and have too much to do in such a new country.

"6th. That we wish either the mode of senate or council to judge the difficulties, punish the crimes (except capital penalties), and make the regulations suitable for the people.

"7th. That the same council be elected and composed of members from all parts of the country, and should act in body, on the plan of civilized countries in parliament, or as a jury, and to be represented, for example, by the president of said council, and another member, as a judge of peace, in each county, allowing the principle of recalling to the whole senate.

"8th. That the members should be influenced to interest themselves to their own welfare, and that of the public, by the love of doing good, rather than by the hope of gain, in order to take off from the esteem of the people all suspicions of interest in the persons of their representatives.

"9th. That they must avoid every law loading and inexpedient to the people, especially to the new arrivals. Unnecessary taxes, and whatever records are of that kind, we do not want them.

"10th. That the militia is useless at present, and rather a danger of bad suspicion to the Indians and a delay for the necessary labors; at the same time, it is a load; we do not want it, either, at present.

"11th. That we consider the country free, at present, to all nations, till government shall have decided; open to every individual wishing to settle, without any distinction of origin, and without asking him any thing, either to become an English, Spanish, or American citizen.

"12th. So we, English subjects, proclaim to be free, as well as those who came from France, California, United States, or even natives of this country; and we desire unison with all the respectable citizens who wish to settle in this country; or we ask to be recognized as free among ourselves, to make such regulations as appear suitable to our wants, save the general interest of having justice from all strangers who might injure us, and that our reasonable customs and pretensions be respected.

"13th. That we are willing to submit to any lawful government when it comes.

"14th. That we do not forgot that we must make laws only for necessary circ.u.mstances. The more laws there are, the more opportunities for roguery for those who make a practice of it; and, perhaps, the more alterations there will be some day.

"15th. That we do not forget in a trial that before all fraud on fulfilling of some points of the law, the ordinary proofs of the certainty of the fact ought to be duly weighed, so that justice may be done, and no shame given for fraud.

"16th. In a new country the more men employed and paid by the public, the less remains of industry.

"17th. That no one can be more desirous than we are for the prosperity, ameliorations, and general peace of the country, and especially for the guaranty of our rights and liberties; and such is the wish we make for all those who are, or may become, our fellow-countrymen, etc., for long years of peace."

Then follow our names and persons.

Which, if our memory is correct, were not given or signed to the original doc.u.ment, for, if they had been, the doc.u.ment would have been noticed in the legislative proceedings, and some action taken upon it.

It was considered by the revising committee, as an expression of the feelings of the subjects named in the twelfth paragraph, and that while they were opposed to the proposed organization they would act as per thirteenth paragraph. The second paragraph indicates an approval of previous political action. The third, their opposition to a connection with the United States. The fourth, their decided opposition to the proposed government. The fifth is a reason, and shows that they had no confidence in the ability of the people to make laws for themselves.

The sixth indicates a preference for the Hudson's Bay Company's mode of government. The seventh shows a leaning to republican ideas of government. The eighth to the government of the country by the clergymen in it. The ninth, opposition to taxes which the French, or the cla.s.s represented in that protest, continually manifested in refusing to pay until compelled by legal or superior force. The tenth shows that they considered themselves safe from Indian hostility, and were only anxious to expose the weakness of the settlement by avoiding a show of military strength. The eleventh affirms the freedom of the country to all, and their right to occupy it without interference. The fourteenth, a childish reason against restraint. The fifteenth is considerably mixed; it is advisory. We admit that the object of it is beyond our comprehension. The sixteenth looks to one man, or clerical rule. The seventeenth shows the ecclesiastical origin of the doc.u.ment, and a suspicion that in the future their conduct may be such that they may require a "guaranty" of their rights and liberties.

We have an article, published in the Cincinnati _Beacon_, August, 1843, giving the oath taken by the Jesuits, and a short account of their objects and proceedings, which, as they had been introduced into Oregon by the Hudson's Bay Company in 1838, and commenced their operations as in the above doc.u.ment, we will copy the article entire, as we shall have occasion to speak of the part taken by them in the settlement of this country:--

"The order of Jesuits was established by Loyola in 1535, having for its object the re-establishment of the pope's sway over the civil powers of the earth.

"At that time it was found that a mighty effort was needed to regain to the pope what he had just lost by the Reformation, and this order was established for that object. Members of that society may be of any profession or of no profession, as they choose, and as best suits the object. They may prosecute their own business as merchants in foreign countries, or serve in the meanest capacity, provided they can by stealth exercise some destructive influence on any or every form of government except that under the 'sacred confirmation of the pope.'

"A dispensation is granted them, _i.e._, permission to lay aside all professions of regard to the Papal cause, and make outward professions to any religion or government they choose, if by so doing they can better 'do their utmost to EXTIRPATE _the heretical Protestant doctrine, and destroy all its pretended powers_, REGAL _or otherwise_.'

"Of course they were soon found in all the political intrigues which so long distracted Europe. This is a prominent fact on the page of history.

One after another of the European powers became aware of this, and each, especially of the Protestant powers, when their intrigues could no longer be endured, banished the Jesuits as seen above. We may add Oregon as another special field of their operations since 1838.

"The Jesuits are the most active and efficient agents of Popery in propagating the Catholic religion in foreign countries. In the following oath we notice:--

"1. An acknowledgment that Protestant governments are illegal, without the 'sacred confirmation' of the pope, and may safely be destroyed.

"2. A renunciation of 'any allegiance as due to any heretical' state, named Protestants.

"3. A solemn pledge to do their utmost to 'destroy all their pretended powers, regal or otherwise.'

"Comment on the relations which these agents of the pope sustain to our Protestant government is needless.

"_The Oath of Secrecy of the Jesuits._

"'I, A. B., now in the presence of Almighty G.o.d, the blessed Virgin Mary, the blessed Michael the Archangel, the blessed St. John Baptist, the holy apostles St. Peter and St. Paul, and the saints and sacred hosts of heaven, and of you my ghostly father, do declare from my heart, _without mental reservation_, that his holiness the Pope Urban is Christ's vicar-general, and is the true and only head of the Catholic or Universal Church throughout the earth; and that, by the virtue of the keys of binding and loosing given to his holiness by my Saviour Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths, and governments, all being illegal without his sacred confirmation, and that they may safely be destroyed; therefore, to the utmost of my power, I shall and will defend this doctrine, and his holiness' rights and customs, against all usurpers of the heretical (or Protestant) authority whatsoever; especially against the now pretended authority and Church of England, and all adherents, in regard that they and she be usurpal and heretical, opposing the sacred mother church of Rome. I do renounce and disown any allegiance as due to any heretical king, prince, or _state_, named Protestant, or _obedience to any of their inferior magistrates or officers_. I do further declare, that the doctrine of the Church of England, of the Calvinists, Huguenots, and of others of the name of Protestant, to be d.a.m.nable, and they themselves are d.a.m.ned, and to be d.a.m.ned, that will not forsake the same; I do further declare, that I will help, a.s.sist, and advise all or any of his holiness' agents in any place wherever I shall be, in England, Scotland, and Ireland, or in any other territory or kingdom I shall come to, and do my utmost to extirpate the heretical Protestant doctrine, _and to destroy all its pretended powers, regal or otherwise_. I do further promise and declare, that notwithstanding I am dispensed with, to a.s.sume any religion heretical, for the propagating of the mother church's interests, to keep secret and private all her agents' counsels from time to time, as they intrust me, and not to divulge, directly or indirectly, by word, writing, or circ.u.mstance whatsoever; but to execute all that shall be proposed, given in charge, or discovered unto me, by you, my ghostly father, or any of this sacred convent. All which I, A. B., do swear, by the blessed Trinity, and blessed Sacrament, which I am now to receive, to perform, and on my part to keep inviolably: and do call all the heavenly and glorious host of heaven to witness these my real intentions, to keep this my oath. In testimony hereof, I take this most holy and blessed sacrament of the Eucharist; and witness the same further with my hand and seal, in the face of this holy convent, this day of Anno Domini, etc.'

"The Jesuits were banished from England in 1606. They were expelled from France, A.D. 1764; from Spain and Sicily, A.D. 1767; from Portugal, A.D.

1789; and totally suppressed by Pope Clement XIV., A.D. 1773. Everywhere they were prosecuted and repelled as injurious to youth, and dangerous to all existing forms of government. The present pope has revived the order, and now we find the Jesuits secretly and openly engaged again in their pernicious and wicked devices to re-establish his power in the United States, and in the Canadas."