Towards the end of October, 1844, one hundred families of the Pointed-Hearts reunited in one village. The sight of their little lodges around the house of God, brought to mind the touching idea of the pelican in the desert. Young and old united to make their first communion, or renew it. Many had already acquired a certain degree of instruction, but the greater portion, especially of the old, were far from being sufficiently instructed; and the time the Black-gown had to prepare them before the great winter chase, was November and December, for the chase could not be put off, it is essential to the life of a savage. It was necessary, then, to hasten, and choose the shortest method of instructing them.
Everybody knows the savage has the eye of a lynx, and never forgets what he has once seen; therefore when he attaches any idea to a sensible sign, he can always recall it as soon as he sees the sign under his eyes; thus they have a wonderful facility in speaking by signs, and a great inclination to render their thoughts by images: upon this faculty I based my system of instruction. I made images, representing {281} what they ought to believe. Some of these represented the faults and vices they ought to shun, others the virtues they should practice. After this, with a little stick in my hand, I explained my representations, and tried to adapt myself to the understanding of all.
View of the new mission Establishment in 1846, among the Pointed-Hearts(See Letter 21)
View of the new mission Establishment in 1846, among the Pointed-Hearts
(See Letter 21)
The success of this method surpassed my expectation: for, having made the most intelligent repeat what I had said, I had the pleasure to see that they lost nothing of what was essential, and immediately I formed classes for repetition. The first repetition was made immediately after the instruction; the second in their lodges, the third by the chiefs in their harangues, and the fourth at the beginning of the next instruction.
The plan was insisted upon, and rapid progress made, not only in their instruction, but also in their morals. Those who exhorted joined to their exhortations the force of private example, so that the mass of the people seemed to be led on, by attraction.
From the 9th of September to the time in which I write—a period of six months—not one single fault, which can be called serious, so far as my knowledge extends, has been committed in the village of the Sacred Heart of Jesus; and a great many, who reproached themselves {282} with light failings, cease not to make public confession in terms of grief, which it would be desirable to see the greater culprits exhibit at the tribunal of penance. I have seen husbands come after their wives, and mothers after their daughters, not to excuse the accusations which they had made, but to acknowledge that their want of patience and humility were the cause of the failings of the others.
It is worthy of remark that [of] all the adults, who had not yet received baptism, and all who united to prepare for their first communion, not one was judged unworthy to receive the sacraments. Their simplicity, piety, charity, and especially their faith, were admirable. And truly all these virtues were necessary for these good old men, who, for the sake of learning their prayers, had to become the scholars of their children, and for the children to enablethem to do violence to their natural vivacity, while they slowly communicated to their old parents and grandparents, a part of what they had learned; and the chiefs would rise at the dawn of day, and sometimes in the middle of the night, to exhort theirpeople to weep over their sins.
I have spoken of their faith. How pure and {283} above all, how confiding it was! The first idea, necessary to impress on their minds was, that the goodness of God is not less great than his power, and they were so convinced of it, that they begged God to perform miracles, as they would beg their daily bread. They were told, that the sacrament of extreme unction had the power not only to purify the soul, but to restore health to the body; it did not occur to them to doubt of the one more than of the other.
They have great faith in the sign of the cross. They are accustomed to make it at the beginning of their prayers, and of all their principal actions. Not satisfied with making it themselves, their children can scarcely pronounce a word, before they teach them to articulate the words of the sign of the cross. I saw a father and mother bending over the cradle of an only son, who was about to die. They made their best efforts to suggest to him to make the sign of the cross, and the child having raised his little hand to his forehead, made the consoling sign and immediately expired.
A woman, sitting near the grave of her only daughter, was conversing with her little boy, whom she had that day presented at the baptismal font. “See,” said she, “my child, how {284} happy it is to die after being baptized! If you should die to-day, you would see again our little Clementia.” And the pious mother exhibited such a calmness in her tone of voice and countenance,that she seemed to have a foretaste of the happy abode of which she spoke.
Our infant church presented the picture of the purest virtues, when the happy period for which she sighed was approaching. The week preceding the celebration of the Immaculate Conception of the blessed Virgin Mary, was devoted to prepare the people for the reception of holy communion. The time, of course, did not admit of frequent instructions, long prayers and general confessions. The good Father Joset gave instructions. Their prayers were fervent, and experience had already taught them the necessity of true sorrow for past sins, which they exhibited in a lively manner at the confessional. I used all the exertions I could to prepare those whose understandings appeared more limited than the others; and their piety, calmness and perseverance, have put to flight all the fears which rested on my mind. The church was small; it measured in length fifty feet, and in breadth twenty-four. It was indeed, {285} poor, but from every part of the wall and ceiling, were suspended rich festoons of leaves. While the stars were still shining in the firmament, the chant,Lauda Sion, was heard. But who sung that divine canticle? The savages, who lately addressed their prayers only to the animals of their mountains. Go to the foot of the altar and see the new adorers, bowing their heads before the Eternal One. The representation of the Sacred Heart of Jesus and of the Cross on which he expired, raised their thoughts to the abode of glory, and caused them to center there all their affections. They approached the altar to receive holy communion with the greatest order and devotion. It was Father Joset who had happiness to distribute to them the bread of life, a happiness, so much the more felt, as he had just arrived among them. Before they approached the holytable, he addressed them a few words; but the tender piety apparent in all at the moment of communicating, made him fear to spoil the work of God by adding more words of his own, and he left them to their own devotion.
We recited the usual prayers for the intentions of the Church, and closed the morning services {286} by chanting again theLauda Sion. The high mass was celebrated at ten o’clock.
In the evening took place the renovation of the promises of baptism. The church was illuminated, at least as well as our poverty would permit. The sacrament of baptism was conferred on twelve adults. After a preparatory instruction, instead of the ordinary formulas, which were a little difficult to be translated into the Indian language, all of them, to show their constant fidelity, recited three acts of love to God. In hearing them, we remarked, that like the prince of the Apostles, they replied to the three-fold enquiry of their Saviour. The holy sacrament was exposed. To the expression of unanimous and forcible love, their looks of piety directed towards the altar, seemed to add: O beauty! always ancient, always new! too late have we loved thee; but we will love thee forever! The benediction of the blessed sacrament followed, and closed that great and beautiful day, which had been so rich in every kind of spiritual gifts. It was with difficulty that these good souls left the place, which had, that day, been the witness of their prayers and promises. The Pointed-Hearts exhibited by their prayers, their canticles, and {287} their holy conversations, a foretaste of heavenly joys. They often came to visit the Black-gowns. Some days, I was surrounded by these visitors. They all waited in profound silence, till I had finished my office. One of them then chanted the first verse ofLauda Sion, in which all the voices joined. Thus, it is a consoling truth, that, atthe extremities of the heathen world, as well as in the centre of civilization, the church puts forth a united effort for the conversion and salvation of mankind.
I am, devotedly yours, in Christ,
N. Point.
Flat-Head Camp, Yellowstone River, September 6th, 1846.
Rev. and Dear Father Provincial,—After an absence of about eighteen months, employed in visiting the various distant tribes, and extending among them the kingdom of Christ, I returned to the nursery, so to speak, of our Apostolic labors in the Rocky Mountains. Judge of the delight I experienced, when I found the little log church, we built five years ago, about to be replaced by another which will bear comparison with those in civilized countries, materials, everything ready to commence erecting it, the moment they can procure some ropes to place the heavy timbers on the foundation. Another agreeable surprise, however, yet awaited me; a mill had been constructed, destined to contribute largely to the increasing wants of the surrounding country. It is contrived to discharge {289} the two-fold charitable object of feeding the hungry and sheltering the houseless. The flour mill grinds ten or twelve bushels in a day; and the saw mill furnishes an abundant supply of plank, posts, etc., for the public and private building of the nation settled here.[302]Indeed,the location stood much in need of so useful a concern. The soil yields abundant crops of wheat, oats and potatos—the rich prairie here is capable of supporting thousands of cattle. Two large rivulets, now almost useless, can, with a little labor, be made to irrigate the fields, gardens, and orchards of the village. The stock at present on this farm, consists of about forty head of cattle, a fast-increasing herd of hogs and a prolific progeny of domestic fowl. In addition to the mill, twelve log houses, of regular construction, have been put up. Hence, you can form some idea of the temporal advantages enjoyed by the Flat-heads of St. Mary’s village.
St. Mary’s, or Bitter-Root valley, is one of the finest in the mountains, presenting, throughout its whole extent of about two hundred miles, numerous grazing, but few arable tracts of land. Irrigation, either by natural or artificial means, is absolutely necessary to the cultivation {290} of the soil, in consequence of the long summer drought that prevails in this region, commencing in April and ending only in October. This difficulty, however, if the country should be ever thickly settled, can be easily obviated, as the whole region is well supplied with numerous streams and rivulets. These remarks apply to the valleys contiguous to St. Mary’s, the general aspect of them differing perhaps but slightly in regard to the heights of the mountains, the colossal dimensions of the rocks, or the vast extent of the plains.
St. Mary’s, among the Flat-heads(See Letter No. 23)
St. Mary’s, among the Flat-heads
(See Letter No. 23)
After what has been said in my former letters in relation to religion, little now remains that has a direct reference to it; but you will learn with much pleasure, that the improvements made in the Flat-head village, afford the missionary stationed there great facilities for prosecutingsuccessfully the grand object of his desires, viz., the eternal happiness of the poor benighted Indian tribes, placed beyond the reach of his immediate influence. The village is now the centre of attraction to all the neighboring, and many of the distant tribes. The missionary always avails himself of these occasional visits, to convey to them the glad tidings of salvation. Among the recent visitors were, {291} the great chief of the Snake Indians with his band of warriors; the Banax and Nez-Percés, conducted by several of their chiefs,—even several bands of Black-Feet;[303]besides these, there were also, on their return from the great hunt, almost the whole tribe of the Pends-d’Oreilles, belonging to the station of St. Francis Borgia. These last in particular, the greater part of whom I baptized last year, may be said to rival the zeal of the Flat-Heads in the practice of their religious duties.
After the festival of Easter, the abundant supply of provisions, in the granaries and cellars of the village, enabled the minister to invite all the visitors present to a feast, consisting of potatos, parsnips, turnips, beets, beans, peas, and a great variety of meats, of which the greater portion of the guests had never before tasted. Among the industrial products which are mainly owing to the skill and assiduity of their present pastor, Father Mengarini, I must not forget to mention a kind of sugar, extracted from the potato.
Let us next turn to the improved condition of the people themselves. Polygamy—or rather a connection, if possible, still more loose—is now, thank God, entirely abolished among our newly-converted {292} Indians; there is, consequently, an evident increase of population. The recklessabandonment of the helpless infant—the capricious discarding of wife and children—the wanton effusion of human blood—are no longer known amongst them. Our feelings are not outraged by the brutal practice, heretofore so commonly witnessed, of a father considering a horse a fair exchange for his daughter; the justice of allowing the young Indian maiden to choose her future partner for life is now universally allowed;—the requisite care of their offspring is regarded in its proper light, as a Christian duty;—attention is paid to the wants of the sick;—changes of treatment, with the remedies administered according to our advice, have probably been the means, under Providence, of rescuing many from premature death. The long-cherished vindictive feelings which so frequently led to depopulating wars, are now supplanted by a Christian sense of justice, which, if unfortunately compelled to take up arms, does so only to repel unjust aggression or defend their inherent rights, but always with the fullest confidence in the protecting arm of Heaven.
Indeed their unbounded confidence in the God of battle, is well rewarded; a truth which the {293} enemies of the Flat-Heads invariably acknowledge. “The medicine of the Black-gowns,” (an expression synonymous with the true religion,) “is,” say they, “the strongest of all.” Did time permit, I could adduce almost innumerable instances to confirm the belief universally entertained here, that Almighty God visibly protects them in the wars they are compelled to wage with the hostile tribes. A few of these, for the authenticity of which I can vouch, may suffice for the present.
In 1840, when threatened by a formidable band of Black-Feet, amounting to nearly eight hundred warriors, the Flat-Heads and Pends-d’Oreilles, scarcely numberingsixty, betook themselves to prayer, imploring the aid of Heaven, which alone could save them in the unequal contest. Confident of success, they rose from their knees in the presence of their enemies, and engaged the overwhelming odds against them. The battle lasted five days. The Black-Feet were defeated, leaving eighty warriors dead upon the field; while the Flat-Heads and Pends-d’Oreilles sustained a loss of only one man; who, however, survived the battle four months, and had the happiness of receiving baptism the day before his death.
{294} In 1842, four Pends-d’Oreilles and a Pointed Heart were met and immediately attacked by a party of Black-Feet. At the first onset, the Black-Feet had to deplore the loss of their chief. Aroused by the noise of the musketry, the camp of the Pends-d’Oreilles rushed to the assistance of their companions, and without losing a single man, completely routed the enemy. Their escape is the more remarkable, as rushing into the entrenchments of the Black-Feet, they received a volley of shot poured in upon them by the enemy.
The Flat-Heads were again attacked, during the winter hunt of 1845, by a party of the Banax, which, though outnumbering them nearly three times, they soon put to flight, with the loss of three of the Banax party. The Flat-Heads acknowledge that the Banax are the bravest of their enemies; yet this did not deter them, though but seven in number, from fighting a whole village of the latter, that had rashly violated the rights of hospitality.
During the summer hunt of the same year, the united camp of Flat-Heads and Pends-d’Oreilles, when threatened, hesitated not a moment to engage with a band of Black-Feet four times their number. The latter, fearing the “medicine {295} of the Black-gowns,” skulked around their enemies, avoiding an open fight. The former perceivingthis, pretended flight, in order to draw the Black-Feet into the open plain: the snare succeeded; and the Flat-Heads and Pends-d’Oreilles suddenly wheeling, attacked and repulsed them with considerable loss, driving the enemy before them in hot pursuit, as they would a herd of buffaloes. Twenty-three Black-Feet warriors lay dead on the field, after the engagement, while the Pends-d’Oreilles lost but three, and the Flat-Heads only one.
I shall close these sketches of Indian warfare, so remarkably evincing, as they do, the special protection of Heaven, with an account of an engagement which, as it was the occasion of my first interview with the Black-Feet, and by its consequence contributed much towards my favourable reception among them, will not, I trust, prove entirely devoid of interest, if given a little more in detail.
In 1846, while engaged in one of these hunting excursions, the camp of the Flat-Heads was reinforced by thirty lodges of the Nez-percés, and a dozen lodges of the Black-Feet at their own solicitation. The Flat-Heads encamped in the neighbourhood of the Crows,[304]purposely to renew {296} the terms of peace, if the latter felt so disposed. The Crows, perceiving in the united camp, the Nez-Percés and Black-Feet, with whom they were at war, and knowing their own superiority both in numbers and bodily strength, (they are the most robust of the Indian tribes) rushed into it like a torrent, evidently more anxious to provoke a contest than to make overtures of peace. The calm remonstrances of the Flat-Heads, and the wise admonitions of their own chief, were lost upon the now almost infuriated mutinous band of the Crows.
If the threatened outbreak had occurred at that moment, it is probable that the whole united camp would have been massacred in the hand-fight, for which evidentlythe Crows came prepared, with loaded guns and other destructive weapons, while the Flat-Heads and the others were totally unprovided. At this critical juncture, fortunately, indeed I may say providentially, my interpreter Gabriel, and a Pend-d’Oreille named Charles, forced their way breathless into the disordered camp, and announced the arrival of theBlack-gownwho had visited them four years ago. The alarming scene they witnessed was indeed what they had expected for as we travelled to overtake the Flat-Head {297} camp at the place designed for their interview with the Crows, we perceived from the marks of their daily encampments, that some Black-Feet and Pends-d’Oreilles were with the Flat-Heads; we accordingly feared a collision would result from the interview. I therefore despatched with all possible speed, Gabriel and Charles, to announce my arrival. Well did they execute the commission—they rode almost at full gallop during a whole day and night, performing in this short period a journey which occupied the camp fourteen days. This intelligence roused the Crow chiefs to an energetic exercise of their authority. They now seized the first missiles at hand, and enforced the weight of their arguments upon their mutinous subjects, as long as there was left in the united camp the back of a Crow on which to inflict punishment. This forced separation, though it may have checked the present ebullition, could not be of long duration. It needed but a spark to rekindle their hostile dispositions into open war. The next day, as if to provoke a rupture, the disaffected Crows stole thirty horses from the Flat-Heads. Two innocent persons were unfortunately charged with the crime, and punished. The mistake being discovered, theamende honorablewas {298} made, but to no purpose. The Flat-Heads, aware of their dangerous position, employed the interval infortifying their camp, stationing their women and children in a place of safety, and arming themselves for the contest. An immense cloud of dust in the neighborhood of the Crow camp at ten o’clock, announced the expected attack. On they came, with the impetuosity of an avalanche, until within musket shot of the advanced guard of the allied camp, who had just risen to their feet to listen to a few words addressed them by their chief, Stiettietlotso, and to meet the foe. “My friends,” said Moses, (the name I gave him in baptism) “if it be the will of God, we shall conquer—if it be not his will, let us humbly submit to whatever it shall please his goodness to send us. Some of us must expect to fall in this contest: if there be any one here unprepared to die, let him retire; in the meanwhile let us constantly keep Him in mind.” He had scarcely finished speaking, when the fire of the enemy was returned by his band, with such terrible effect as to make them shift their mode of attack into another, extremely fatiguing to their horses. After the battle had raged for some time in this way, Victor, the grand chief of the Flat-Heads,[305]{299} perceiving the embarrassed position of the enemy, cried out: “Now, my men, mount your best horses, and charge them.” The manœuvre was successful. The Crows fled in great disorder, the Flat-Heads abandoning the pursuit only at sun-down, when they had driven the enemy two miles from their camp.
Fourteen warriors of the Crows fell in the engagement, and nine were severely wounded, as we subsequently learned from three Black-Feet prisoners, who availed themselves of their capturers’ defeat to recover their liberty.On the part of the allied camp, only one was killed, the son of a Nez-Percé chief, who fell by the hand of a Crow chief, in so cowardly a manner, that the indignation of the allied camp was at once raised into immediate action—it was in fact, the first shot fired and the first blood drawn on either side; the boy was yet quite a child. Besides this loss, though the engagement lasted for several hours, only three were wounded, two of them so slightly that by application of the remedies I brought with me, they recovered in a short time; the third died a few days after my arrival in the camp.
This defeat was the more mortifying to the Crows, as they had been continually boasting {300} of their superior prowess in war, and taunting their enemies with the most insulting, opprobrious epithets. They had besides, forcibly and most unjustly drawn on the engagement.
Indeed, I look upon the miraculous escape of our Christian warriors, in this fierce contest, as further evidence of the peculiar protection of Heaven; especially when I consider the numerous instances of individual bravery, perhaps I should say reckless daring, displayed on the part of the allied camp. The son of a Flat-Head chief named Raphael, quite a youth, burning to engage in the contest, requested his father to let him have his best horse. To this the father reluctantly consented, as the boy had been rather weak from sickness. When mounted, off he bounded like an arrow from the bow, and the superior mettle of his steed soon brought him close upon the heels of a large Crow chief, who, turning his head round to notice his pursuer, pulled up his horse to punish the temerity of the boy, at the same time bending to escape the arrow then levelled at him. The boy must have shot the arrow with enormous force, for it entered under the lower left rib, the barb passing out under the right shoulder, leaving nothingbut the feathers to be seen where it entered. {301} The chief fell dead. In an instant a volley was poured in upon the boy—his horse fell perfectly riddled, with the rider under him.—He was stunned by the fall, and lay to all appearance dead. According to the custom of the Indians, of inflicting a heavy blow upon the dead body of their enemy, he received while in this position, a severe stroke from each individual of the several bands of Crows that passed him.—He was taken up half dead, by his own tribe, when they passed in pursuit of the enemy. The ardour and impetuosity of the young man belonging to the Flat-Head camp amazed the oldest warriors present, and formed the theme of universal admiration, as well as the dread of their enemies. Even the women of the Flat-Heads mingled in the fray. One, the mother of seven children, conducted her own sons into the battlefield. Having perceived that the horse of her eldest son was breaking down in a single combat with a Crow, she threw herself between the combatants, and with a knife put the Crow to flight. Another, a young woman perceiving that the quivers of her party were nearly exhausted, coolly collected, amidst a shower of arrows, those that lay scattered around her, and brought them to replenish the {302} nearly exhausted store. The celebrated Mary Quille, already distinguished in numerous battles, pursued, with axe in hand, a Crow, and having failed to come up with him, returned, saying: “I thought that these great talkers were men. I was mistaken: it is not worth while even for women to attempt to chase them.”
The little party of Black-Feet, animated by a spirit of revenge, for the loss of half their tribe, massacred the preceding year by the Crows, and probably influenced by a feeling of their safety while they fought in company with the Flat-Head Christians, did signal service in the combat.
Insula or Red Feather (Michel), Great Chief and Brave among the Flat-heads
Insula or Red Feather (Michel), Great Chief and Brave among the Flat-heads
In the meantime, Gabriel and Charles, fearing the threatened outbreak, immediately started back to meet me and hasten my arrival, my presence being considered necessary to prevent the effusion of blood. I arrived at the Flat-Head camp the day after the battle. I found everything ready to repel a second attack, should that be attempted. I immediately sent an express to the Crows, to announce my arrival, and at the same time, to convey to them the great desire I had to see them, especially for the purpose of effecting a reconciliation between the {303} contending parties. But it appeared that after having buried their dead, they retreated precipitately; so that no account of their destination could be had. My express told me that there must have been excessive grief in the camp of the Crows, as the usual marks of it could be traced in every direction, such as the dissevered joints of fingers, and the numerous stains of blood, caused by the wounds which the parents of the deceased inflict upon themselves on such occasions.
Shortly after my arrival, the Black-Feet came in a body to my lodge, to express in a manner truly eloquent, their admiration of the Flat-Heads, with whom in future they desired to live on terms of the closest friendship. “To their prayers,” said they, “must this extraordinary victory be attributed. While the battle lasted, we saw their old men, their women, and children, on their knees, imploring the aid of Heaven; the Flat-Heads did not lose a single man—one only fell, a young Nez-Percé, and another mortally wounded. But the Nez-Percés did not pray. We prayed morning and evening with the Flat-Heads, and heard the instructions of the chiefs.” They then begged of me in their own affecting way, to take pity on them and be {304} charitable to them: they now determined to hear the words of the Great Manitou of the whites, andto follow the course which the Redeemer had marked out on earth. Having addressed them on the nature of the life they had proposed to adopt, they all without exception presented their children for baptism, to the number of eighty.
Great Buffalo Hunt—View of Muscle-Shell Mountains(See Letter 24)
Great Buffalo Hunt—View of Muscle-Shell Mountains
(See Letter 24)
The day after this sacred ceremony, they called on me, requesting to be allowed to express in their own way, the excess of joy which they felt on account of this twofold victory. On returning from the late field of battle, the warriors, at the head of whom was a young chief, chanted songs of triumph, accompanied with the beating of drums; at each beat, they sent forth a wild and piercing shout; then followed the song, and so on alternately;—wild as the music was, it was not without harmony. It continued thus, during almost the whole of our route. We marched along the right bank of the Yellow-Stone River, having on our left a chain of mountains resembling those old portals to which history has given the name of “ancient chivalry.”[306]We had scarcely arrived at the encampment, when the Black-Feet commenced, under the shade of a beautiful cluster of pines, their {305} arrangements for a dance, insisting, at the same time, upon showing the Black-gowns how highly they valued their presence among them, and how gratified they would be to have them witness this display. There was, indeed, nothing in it that could give occasion to offended modesty to turn aside and blush. I need not tell you it was not the polka, the waltz, or anything resembling the dances of modern civilized life. The women alone figure in it, old and young; from the youngest child capable of walking, to the oldest matron present. Among them I have seenseveral old women upwards of eighty years, whose feeble limbs required the aid of a staff in their movements through the dance. Almost all appeared in the best costume of the warriors, which, however, was worn over their own dress, a sort of tunic they always wear, and which contributed also not a little to the modesty of their appearance. Some carried the arms that had done most execution in battle, but the greater part held a green bough in the hand. In proportion as the dresses increase in singularity, the colors in variety, and the jingling of the bells in sound, in the same degree is the effect upon the rude spectator heightened. The whole figure is surmounted by {306} a casket of plumes, which by the regular movements of the individual is made to harmonize with the song, and seems to add much gracefulness to the whole scene. To lose nothing of so grand a spectacle, the Indians mount their horses, or climb the neighboring trees. The dance itself consists of a little jump, more or less lively, according to the beat of the drum. This is beaten only by the men, and all unite in the song. To break the monotony, or lend some new interest to the scene, occasionally a sudden, piercing scream is added. If the dance languishes, haranguers and those most skilful in grimaces, come to its aid. As in jumping the dancers tend towards a common centre, it often happens that the ranks become too close, then they fall back in good order to form a large circle, and commence anew in better style.
After the dance, followed the presentation of the calumet. It is borne by the wife of the chief, accompanied by two other women, on the breast of one of whom rests the head of the pipe, and upon that of the other, the stem handsomely adorned with feathers. The most distinguished personage of the nation precedes the calumet bearers, and conductsthem around the circle of dancers. The object, probably of the {307} last part of the ceremony, the termination of the rejoicings, is to indicate, that the best fruit of the victory they celebrate is the peace which follows. To establish this peace upon a better foundation, is a thought constantly uppermost in my mind. May God grant that our efforts to plant the crop of peace among these wild children of the forest, be not unavailing; I earnestly recommend these poor souls to the prayers of the faithful.
Having thus, more fully perhaps than the limits of a single letter would seem to justify, redeemed the promise given in my last, of recounting some of the advantages, spiritual and temporal, which the Flat-Heads enjoy, it may now be proper to resume the course of events up to the present date. On the 16th of August, we left St. Mary’s by a mountain gap, called the “Devil’s gate,” a name which it has probably received from the fact of its forming the principal entrance of the marauding parties of the Black-Feet.[307]We encamped the first night, at the foot of the Black-Foot forks. Innumerable rivulets, and several beautiful lakes contribute largely to this river. Towards its head, to the north-east, there is an easy pass for cars and wagons.[308]The valley we ascended, is watered {308} by a beautiful stream called the Cart River. It was through this valley we wound our way in former days, with all our baggage, to the spot where St. Mary’s now stands.[309]We crossed the mountains in the vicinityof the Arrowstone fork, another easy pass, and descended a tributary of the Jefferson as far as its outlet, through rather a wild, broken, and mountainous country, with here and there an extensive, open plain, the ordinary resort of innumerable herds of buffalo.[310]The seventh day found us encamped in the immense plain through which the forks of the Missouri diverge, ascending to the source at the very top of the main chain of the Rocky Mountains.[311]In travelling through these wilds, great care is to be had in order to avoid the sudden attack of some of those straggling war-parties that infest this neighborhood purposely to search for scalps, plunder, and the fame of some daring exploit. We halted every evening for a few hours, to take a bite, as the trapper would say, and to give some food and rest to our animals. When it was quite dark, we would kindle a brisk fire as if to last until morning; then under cover of the night, proceed on our journey for about ten miles, to some unsuspected place, thus eluding {309} our enemies, should any have followed in our track, or be lurking in the neighborhood, awaiting the midnight hour to execute their murderous designs. From the three forks we went easterly, crossing by an easy pass the mountain chain which separates the head waters of the Missouri from the Yellow-Stone River,a distance of about forty miles.[312]We followed in the track of the Flat-Head camp for several days, when I sent Gabriel, my interpreter, with a Pend-d’Oreille Indian in advance to discover what direction the camp had taken, and to bring back speedy news regarding their movements; and also to learn the dispositions of the Crows, whom I designed to visit. Four days later I was met by a few Flat-Heads on their way to find me, when I was apprised of the treachery of the Crows, and the severe chastisement they had so deservedly received. I travelled the whole of that night, and arrived next day in the allied camp, as I have already informed you. Having failed to obtain the desired interview with the Crows, our attention will be now turned towards the Black-Feet, with whose favorable disposition to receive the gospel you are already acquainted. The result of this determination will form the subject of my next {310} letter. I recommend myself to God in your prayers.
I remain, with sentiments of profound respect and esteem, reverend, dear father, your very humble servant and brother in Christ,
P. J. De Smet, S. J.
St. Louis University, January 1st, 1847.
Very Rev. and Dear Father Provincial,—You are already acquainted with our determination to accompany the Black-Feet in returning to their country. In the sequel of this letter you will learn, with pleasure, how far Almighty God has blessed our humble efforts in carryingthis resolution into effect. After the battle, described in my letter from the Yellow-Stone camp, the Crows, it appears, fled to the Wind River Mountains, determined, however, to avenge themselves on the Black-Feet, whom they now designed to follow into their own country.[313]The latter, probably through fear of this assault, resolved to remain with the Flat-Head camp, until it reached the head waters of the Muscle-shell River. In leaving the Yellow-Stone our direction lay towards the north, {312} through a broken and undulating, dry and woodless country, destitute of any water fit to drink—stagnant pools of brackish water being the only kind found here to satiate the thirst.[314]Only a few straggling bulls were seen or killed, scarcely sufficient, indeed, to supply the wants of our numerous camp. The great variety of matter incidental to this journey with the united Indian camp, will appear, perhaps, more satisfactory if given in the same order in which it was entered in my diary; I therefore present you with an extract from it:—
8th Sept., 1846. The elements of discord existing between the Nez-Percés and Black-Feet, there is every appearance of an open rupture. The Nez-Percés being evidently in the wrong, the Flat-Heads, following our example, endeavor to convince them of the impropriety of their conduct; but to no purpose, the principal men among them refusing, for the second time, to smoke the calumet of peace.
9th. Towards night a touching incident occurred in our lodge. A Nez-Percé chief, who declares himselfour friend, entered, accompanied by three Black-Feet, a warrior, an interpreter, and a young man about twenty years of age. This youth, when about one year old, lost {313} both his parents; his mother, a captive among the Black-Feet, died the first days of her captivity; his father, whose country is far distant from the Black-Feet, is altogether lost to him. The poor orphan became the adopted child of a Black-Foot woman, who brought him up as she would her own offspring. The adopted son grew up, imbibing all the notions and customs of his new friends, knowing no other relations than those around him. To-day, the woman whom he believed to be his real mother, declared to him that she was not; and that his father, whom he had not seen since he was one year old, was now sitting beside him. “Who is my father?” he anxiously enquired. “There,” said the woman, pointing to the Nez-Percé chief, who entered the lodge with him. The doubts of the father were soon removed, as he hastily stripped the youth’s garments from his back, and there discovered the mark of a burn received in the parental lodge while yet an infant. The sudden burst of feeling elicited from these children of nature at this unexpected meeting, can be better imagined than described. The chief has no grown children, he is therefore the more eloquent in endeavoring to persuade his son to return to his native country, presenting him, at {314} the same time, with one of the best and most beautiful of his steeds. I joined to the entreaties of the father, the strongest motives I could urge. The son, whose heart is divided between nature and grace, begged to be allowed to bid farewell to the companions and friends of his youth, who were now absent—he could not, he declared, thus abruptly leave her who, with motherly care and anxiety, had watched over him so many years, and whom he had always so tenderlyloved, and looked upon as his mother. “Now that the Black-gowns are with us,” he said, “I desire to be of the happy number of those who are about to introduce them to my friends, and to listen to the words of the Great Spirit, whom they have come to announce. After that, but not before, shall I follow my father.”
10th. The Nez-Percés announce their determination of leaving the united camp. The Flat-Heads, who dread more the presence of a friend capable of injuring their souls, than that of an enemy who can only hurt the body, are excessively rejoiced at this announcement. The Black-Feet also are highly pleased to see them go. The separation took place about 8 o’clock; but they had gone only a short distance from the {315} camp, when, fearing an attack from the Crows, they rejoined the main body, determined to remain as long as the great hunt shall last. To avoid the outbreak, evidently threatened by the ill-will of the Nez-Percé, the Black-Feet have resolved to leave the camp on the morrow. This day I baptized a Nez-Percé, who had been shot in the late battle with the Crows—he cannot survive much longer.
11th. Farewell to the Flat-Heads. All came to shake hands with us, the grief of their hearts was depicted in their countenances; we all perceived how deeply they felt the separation. A great number of their cavaliers accompany us for a considerable distance; six go as far as our encampment, not less than twenty-five miles.
Our course lay through an extensive level plain, at the very base of the Muscle-shell mountains.[315]These rise abruptly from the plain around, resembling broken, elevated islands in the midst of the ocean, and their tops tufted with a heavy growth of cedar and pine. Whileadmiring the singular appearance of the scenery, my attention is called off to a very distressing accident. An old Indian is seen falling from his horse, receiving in the fall a severe wound between his eyes; he remains senseless, all efforts {316} to revive him are fruitless. It was the old Black-Foot chief,Nicholas, whom I baptized five years ago; he acted, ever since, the part of a most effective missionary, in preparing the way for the introduction of the gospel among his tribe.[316]To-day he entered what he called his own country, chanting hymns of praise and thanksgiving in the happy anticipation of soon presenting us to his brethren. He dies! not even a sigh escapes him. Oh, how profound are the designs of God. Happily he leaves a son worthy of so excellent a sire. His attachment to religion equals that of his father. Having resided several years among the Flat-Heads, he has acquired a perfect knowledge of their language—acting in the capacity of interpreter, he has already rendered me considerable assistance. Notwithstanding his great grief, he performs the last sad offices near the tomb of his father with the composure and firmness of a Christian. It is customary among the Black-Feet to express their grief by wailings and lacerations of the body, calculated only to afflict those around, though intended by them as a mark of respect towards the lamented dead. The son ofNicholas, himself a chief and a great brave, knowing the Christian practice, {317} passes the night in prayer, with his wife and children, near the funeral couch of his father. His friends and brother, Pegans[317](pagan in name and in fact), would now and then gather around him, kneelingbeside the mourner, pour forth, Christian-like, many a pious ejaculation on behalf of their deceased chieftain. The remains of the venerable chief were placed in the grave by the hands of his own son, and over his tomb the emblem of salvation was raised—the cross of the Saviour, whose words were now for the first time announced to the lonely tribes of this long-benighted wilderness. At the very moment the last prayers of the funeral service were uttered, “May he rest in peace,” a busy stir breaks the death-like silence of the surrounding crowd of Indians. A Flat-Head approached in full gallop, announcing the pleasing intelligence that two Black-Feet had reached their camp, and informed them that the tribe ofNicholaswas within two days march of us.