FOOTNOTES:

[237] James Bridger was for nearly fifty years well known as a trapper, hunter, and guide throughout the Rocky Mountains. De Smet speaks of him as "one of the truest specimens of a real trapper and Rocky Mountain man." Born in Virginia in 1804, his parents removed to Missouri before the War of 1812-15. He was first apprenticed to a St. Louis blacksmith, but as early as 1822 went to the mountains with Andrew Henry. Becoming one of Ashley's band, he explored Great Salt Lake in 1824-25, and by 1830 had visited Yellowstone Park. He afterwards entered the American Fur Company, in whose service he was retained until he built Fort Bridger in 1843. There he lived for many years with his Indian (Shoshoni) wife, greatly aiding Western emigration. His ability as a topographer was remarkable, and he knew the trans-Mississippi country as did few others. His services as a guide were, therefore, in great demand for all government and large private expeditions, General Sheridan consulting him in reference to an Indian campaign as late as 1868. As the West became civilized, and lost its distinctive frontier features, Bridger retired to a farm near Kansas City, where he died in 1881. His name is attached to several Western regions, notably Bridger's Peak, in southwestern Montana. For his portrait (taken about 1865) see Montana Historical Society _Contributions_, iii, p. 181; the figure of the "Trapper" in the dome of the Montana State capitol at Helena, is also said to be a portrait of this picturesque character. Bridger was so noted for his remarkable tales of Western adventures and wonders that his descriptions of Yellowstone Park were long uncredited, being contemptuously referred to as "Jim Bridger's lies." Apropos of this tale of arrow-wounds, it may be noted that in 1835 Dr. Marcus Whitman extracted from Bridger's shoulder an iron arrowhead that had been embedded therein for several years.--ED.

[238] Clark's River (or more exactly, Clark's Fork of Columbia) was named by the explorers Lewis and Clark September 6, 1805, upon reaching the upper forks of its tributary the Bitterroot. It takes the name of Missoula from the junction of Bitterroot and h.e.l.l Gate rivers, but becomes distinctly Clark's Fork after receiving its great tributary from the northeast, the Flathead River. Its general course is north from the southern border of Montana, until turning slightly northwest it crosses into Idaho and broadens out into Pend d'Oreille Lake, running thence in a northwest course until it empties into the Columbia just on the boundary line between Washington and British Columbia. The bands referred to as "Clarke River" tribes are chiefly of Salishan stock--the Flatheads, Cur d'Alene, and Pend d'Oreille.--ED.

[239] For the Chinook (Tchenook) Indians see our volume vi, p. 240, note 40.--ED.

[240] For Charlevoix see our volume xiii, p. 116, notes 81, 82.--ED.

[241] The following description is taken almost verbatim from the book of Ross c.o.x, _Adventures on the Columbia River_ (New York, 1832), pp.

328-330. By the Calkobins is intended the Talkotins, a poor rendering of the Indian tribal name Lhtho'ten, or people of Fraser River. This was a tribe of Carrier (Taculli) Indians of the Tinneh stock, who inhabited the region around the fur-trade post of Alexandria, on Fraser River. By a census of about 1825 they numbered but 166; the revolting customs relative to the disposal of the dead were, however, common to all the Carrier Indians, whose name is said by some to have been given because of the burden of their husband's ashes, worn by the widows of the tribe. More probably, the name was derived from their function of aiding in "carries" or portages across the upper Rockies.

New Caledonia was discovered by Alexander Mackenzie in 1793; its posts were begun under Simon Fraser (1805-06). During the fur-trading period, it was an important division of the Hudson's Bay Company's Pacific provinces; but was dependent upon the Columbia district, with headquarters at Vancouver. The chief posts of New Caledonia were St.

James, Stuart Lake, and Alexandria. For its boundaries, etc., consult Ross's _Oregon Settlers_, in our volume vii, p. 194, note 61.--ED.

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 pa.s.sed 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 G.o.d'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 s.p.a.ce of a month the new buildings could shelter from four to five hundred souls.

The Flat Heads, a.s.sisting us with their whole heart and [CLXI]

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, bal.u.s.trade, choir, seats, &c. by St. Martin's day; when they a.s.sembled 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 G.o.d 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 s.e.xton, at the very moment their a.s.sistance 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 [CLXII] 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 G.o.d 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 impa.s.sioned 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 [CLXIII] 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 a.s.sembled; 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 const.i.tutes 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?

[CLXIV] The same astonishment was manifested with regard to G.o.d-fathers. The interpreter had translated the word G.o.d-father, a term which is not in their language, by second father. The poor savages not knowing what this meant, or what consequences this t.i.tle would imply, were not eager to make a choice. To be a G.o.d-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 G.o.d-father only was given to the men, and a G.o.d-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 a.s.sembled 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, a.s.sembled 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 [CLXV] 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 circ.u.mstances united, had, with the grace of G.o.d, so well disposed the minds and hearts of our Indians, that it would have been scarcely possible to find on earth an a.s.sembly 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 G.o.d-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 a.s.siduous 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 [CLXVI] Fathers at the lodge, which was filled with Indians, and unabashed by any merely human consideration, asked what he should do in his present circ.u.mstances? 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 a.s.sist at Ma.s.s 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 a.s.sist 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 a.s.sistance 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 [CLXVII] 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 embarra.s.sing than when we mark their names on a list; the former plan takes less time, and interests the children more, rendering them, besides, more a.s.siduous 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 exact.i.tude 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 [CLXVIII] 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 a.s.sist 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 compet.i.tors, 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 a.s.sembled 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 a.s.siduous 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 G.o.d, 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 Ma.s.ses at seven o'clock in the morning; at five o'clock, P. M. I [CLXIX]

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 Ma.s.s 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 a.s.sembled in a poor little chapel, covered with rushes--in the midst of a desert, where but lately, the name of G.o.d 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 G.o.d, 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, G.o.d 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 G.o.d 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 [CLXX] are his words: "I am a Sinpoil, my nation is compa.s.sionate. 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 pa.s.s 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 Curs-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, a.s.suring 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 G.o.d, 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 a.s.sist us, and thousands of souls will bless you at the throne of G.o.d 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.

FOOTNOTES:

[242] Sanpoil has been variously interpreted as a French word (meaning "without hairs") or as the English rendering of a native word. They were a tribe of Salishan stock, resident upon the upper Columbia, near a river in northeastern Washington called from their name. The Sanpoil did not prove amenable to missionary effort. The governor of Washington Territory in 1870 represents them as the least civilized and most independent aborigines of the territory, clinging to their native religion and customs. Since then, they have been located on the Colville reservation, where their reputation for honesty and industry is not high. With their near kindred the Nespelin, they number about four hundred.--ED.

[243] The Chaudiere (or Kettle) Indians were so named from their habitat near Kettle Falls of the Columbia. Their native name was Shwoyelpi (Skoyelpi), rendered Wheelpoo by Lewis and Clark. They were early brought under Catholic influence, becoming satisfactory neophytes. The original tribe became extinct about 1854; but their place was supplied by natives of the vicinity, of similar origin. They are now known as Colville Indians, and to the number of about three hundred live on the reservation of that name, where the majority are Catholic communicants.--ED.

[244] For Fort Vancouver and its governor, Dr. John McLoughlin, see Townsend's _Narrative_, in our volume xxi, pp. 296, 297, notes 81, 82.--ED.

[245] Francis Norbert Blanchet had been a parish priest in the diocese of Montreal. In 1838, when a call came from the Canadians in the valley of the Willamette for a priest to minister to their settlement, Blanchet was sent out with the Hudson's Bay brigade, arriving at Fort Vancouver in the autumn of that year. Early in January, 1840, St.