BOOK II

NARRATIVE OF A YEAR'S RESIDENCE AMONG THE INDIAN TRIBES OF THE ROCKY MOUNTAINS

Madison Forks,[246] 15th August, 1842.

Rev. and dear Father:

After a journey of four months and a half across an ocean of prairies and mountains, where we met many an obstacle, we arrived this day a year ago, under the auspices of the Queen of Heaven, at one of the Forts of the honorable company of Hudson Bay, called Fort Hall. Mr. Ermantiger, the estimable commander of this Fort, received us in the most friendly manner, and loaded us with favours. At this place we found the vanguard of our dear neophytes awaiting us. How joyful and happy was this meeting. What had they not done to obtain Black Gowns to visit them? Four times had their deputations crossed the Western desert--eight of their people had perished on the road, three from sickness, and five fell victims to the Scioux tribe. Twice from the Bitter Root river almost all their people had transported themselves to the Green river, a distance of more than five hundred miles from their usual encampment. In fine, those who then joined us had at the first news of our approach again traversed the half of that space to meet us; nor could they, on [CLXXIV] first seeing us, express their feelings but by their silence. Very soon, however, they gave vent to the grateful sentiments of their hearts, in such a manner as to astonish us. "I am very ignorant and wicked," exclaimed the chief Wistelpo to his companions, "nevertheless I am grateful to the Great Spirit for all he has done for us." Detailing all the benefits he had received he terminated his discourse in the following manner: "Yes, my dear friends, my heart is filled with contentment, notwithstanding its wickedness. I do not despair of the goodness of God, I only wish for life to employ it in prayer; never will I give up praying; I will continue to pray until my death, and when that hour comes I will throw myself into the arms of the Master of Life. If it be His will that I should be lost I will submit to his decree. Should he wish to save me I will bless him forever. Once more I repeat, my heart is happy. What can we do to prove to our Fathers that we love them."--Here the chief made some practical reflections.

They informed us that since I left them in 1840 their brothers had always remained in the same dispositions; that according to the plan I had laid out for them, all the people met twice every day, and three times on Sundays, to recite in common the prayers I had taught them. They also told us that the chest containing the sacred ornaments and vases, which we had left in their charge, was carried about as the ark of salvation, wherever they went; that five or six children, dying after having received the sacrament of baptism, had taken their flight to heaven; that a young warrior, the day after his baptism, had died from the effects of a wound, which, without the aid of a miracle, would have carried him off long before; and finally, that a young child, finding herself at the point of death, solicited baptism with the greatest earnestness, and after having received [CLXXV] this favour from the hands of Peter, an Iroquois, she repeated three times to the witnesses of her happiness: "pray for me--pray for me--pray for me;" then she prayed herself and sang canticles with a stronger voice than any of the others, and upon drawing her last breath, she exclaimed, pointing towards heaven: "Oh! what a beautiful sight! I behold Mary, my mother, happiness does not belong to earth, in heaven alone must you seek it. Listen to what the Black Gowns tell you, because they profess the truth;" and immediately afterwards expired.

We left Fort Hall on the 19th of the month, conducted by our new guides, who were not long in giving us striking proof of their devotion towards us. At the crossing of a very rapid river, called the Lewis' Fork or Snake River, from the savages who people its borders, one of our brothers, not being able to guide the mules of his cart, was dragged into a place so deep that his whole equipage was plunged under the water; immediately the good savages threw themselves into the river, raised the cart out of the water, employed their hands and feet so usefully, that only three mules were drowned and some bags of provisions lost.

The 29th we met near the source of the Missouri, called the Beaver Head, a detachment of Flat Heads, having as their leader Ensyla, called the Little Chief, who has since received in baptism the name of Michael, on account of his fidelity and courage. A few days previous, a party of Indians having been discovered on the adjacent heights, a cry was raised of "the Black Feet! the Black Feet!" Instantly the little camp put itself on the defensive. Two of the bravest Flat Heads, lifting up their muskets in the air, started off at full gallop to reconnoitre the enemy. Already they had disappeared from our view, leaving us somewhat anxious, but they soon returned, at the head of about ten [CLXXVI] strangers. They were not the Black Feet, but a party of the Banac tribe, a species of men half inimical and half friendly to the Flat Heads, who for that very reason, as we shall see later, were more to be feared than open enemies. When Michael joined us, the camp of these people was already united with ours. Their chief and Michael knew each other but too well, from having once been engaged in an affair in which Michael, finding himself shamefully betrayed and attacked by a whole Banac village, had only been able to save himself and six men, who accompanied him, by killing the brother of the Banac chief, with eight of his people. They nevertheless shook hands with each other, and separated the next day, without appearing to entertain any unpleasant recollections. I had a conversation with the Banac chief on the subject of prayer. He listened attentively to what I told him, and promised to do amongst his people what the Flat Heads did amongst theirs. The 30th, after having wound through a mountain pass, to which we gave the name of the Fathers' Defile, we advanced as far as a large plain, on the western verge of which the Flat Heads were encamped. As we drew near, runners approached us constantly. Already, Stiettiet Loodzo, surnamed the bravest of the brave, and distinguished from the others by a large red ribbon, had presented himself. Soon after, we perceived at a distance another savage, of tall stature, hastening towards us with rapid strides. At the same time, many cried out--"Paul," "Paul;" and indeed it was Paul, surnamed "Big Face," the great chief of the nation; Paul, who, owing to his virtue and his great age, had been baptized the preceding year--Paul, whom they thought absent, but who had just arrived, as though by God's special permission, that he might have the satisfaction of presenting us himself to his [CLXXVII] people. At sun-set we were in the midst of a most affecting scene. The Missionaries were surrounded by their neophytes--men, women, young people, and children in their mothers' arms, all anxious to be among the first to shake hands with us. Every heart was moved. That evening was certainly beautiful. On the feast of the holy name of Mary, the whole camp renewed the consecration of themselves to their future Patroness, which had been previously made by the vanguard of the first settlement.

About the time the Church celebrates the feast of Mary's pure heart, it seemed as though the God of the Christians wished to give to _her_ new children the consolation of seeing the principal eras in their lives coincide, and in some manner become identified with those happy days consecrated especially to her honor. It was on the feast which the Church celebrates in memory of her triumph, that we first met with the Flat Heads; it will be on the 24th of September, also one of the festivals, that we shall arrive on the borders of our little Paraguay, and on the feast of the Holy Rosary we shall select a beautiful spot for our first settlement, and call it by the holy name of Mary. It is again remarkable that the nomination took place on another feast called the Patrocinium, or Patronage of the Blessed Virgin; and thus, Mary, chosen patroness of the settlement, was hailed for the first time on this spot with the angelical salutation, accompanied by the ringing of bells. It was a great consolation for us to speak of her goodness, in the presence of the representatives of twenty-six different nations. I forgot to mention that on the day we took possession of the Blessed Mary's new demesne, we set up a large cross in the middle of the camp, a circumstance rendered more striking, from having, as they assured me, been predicted [CLXXVIII] by the young girl, called Mary, of whom I spoke to you before. How much I wished that all those who take a sincere interest in the progress of our holy religion, could have been present. How their hearts would have glowed within them on beholding all the good Flat Heads, from the great chief to the smallest child, piously coming up to press their lips to the wood which was the instrument of the world's salvation, and on their bended knees taking the solemn promise of dying a thousand times rather than abandon prayer, (religion.) I started the 28th October for Fort Colville, which is situated on the Columbia river, to procure provisions.[247] Ours had become so scanty, and we entertained such slight hopes of obtaining them, that we had already thought of converting into fishermen the carpenters of our settlement. In case of their not being successful, and thereby unable to supply our wants, we intended accompanying the savages on their hunting expeditions. Our only building as yet was a wooden house, without a roof, and the winter had already set in. We began by recommending our wants to God, and with God's assistance we found ourselves, on St. Martin's day, in possession of a temporary chapel, large enough to contain all the colony, with about one hundred of the Pierced Nose tribe, whom curiosity had attracted to the neighborhood. Since that period they have been so careful in avoiding sin, so exact in attending our instructions, and the fruit of the divine word has been so visible in our settlement, that on the 3d of December two hundred and two catechumens were ranged in our chapel, waiting for baptism. This was too beautiful an offering to St. Francis Xavier, apostle of the Indians, not to excite the fury of man's great enemy.--Accordingly, for a few days previously we encountered multiplied trials. To speak only of the most visible, the prefect, [CLXXIX] interpreter and sexton fell sick. The very eve of the great day the environs were laid waste by a sort of hurricane--the church windows were broken, large trees were rooted up, and three huts were thrown down; but these obstacles, far from prejudicing the triumph of religion, served only to render it still more striking.

The catechumens having assembled in the chapel, which had been adorned with its most beautiful ornaments, and where they had been conducted for the more immediate preparations of their hearts prior to receiving the great sacrament of baptism, were so struck by the imposing appearance of the chapel, and the melodious sounds of the organ, now heard for the first time in the wilderness, that they were not able to express their admiration. The next day, with the exception of the time the Fathers took for their dinner, they were in church from eight o'clock in the morning until half past ten in the evening. How delightful it was to listen to the intelligent answers of the good savages to all the questions proposed to them. Never will those who were present forget the pious spirit of their replies. The rehabilitations of their marriages succeeded baptism, but not without great sacrifices on their part, because, until that time, the poor Indians had been ignorant of the unity and indissolubility of the conjugal tie. We could not help admiring the mighty effects of the sacrament of baptism in their souls. One poor husband hesitated as to which of his wives he should select. The oldest of them, perceiving his irresolution, said to him: "You know how much I love you, and I am also certain that you love me, but you cherish another more; she is younger than I am. Well, remain with her; leave me our children, and in that manner we can all be baptized." I could cite many such traits.

[CLXXX] I will here begin the narrative of my journey to Colville. On the eve of my departure I informed the Flat Heads of my intentions. I requested them to procure some horses, and a small escort, in case I should meet with any of their enemies, the Black Feet. They brought to me seventeen horses, the number I had asked them; and ten young and brave warriors, who had already been often pierced with balls and arrows in different skirmishes, presented themselves to accompany me on my journey. With pleasure I bear testimony to their devotedness, their child-like simplicity and docility, politeness, complaisance and rare hilarity; but, above all, to their exemplary piety.

These good Flat Heads endeavored in every manner to divine and anticipate all my wants. On the afternoon of the 28th October, as I have already said, we commenced our march, and encamped at a distance of ten miles from St. Mary's. That day we met no one but a solitary hunter, who was carrying a buck, the half of which he offered to us, with great eagerness. This furnished us with an excellent supper, and a good breakfast for the next morning. The 29th, snow fell in large flakes, notwithstanding which we continued our march. We crossed, in the course of the day, a fine stream, without a name--the same one which the famous travellers, Lewis and Clarke, ascended in 1806, on their way to the section of country occupied by the tribe of the Pierced Noses, (or Sapetans.) I will call it the river of St. Francis Borgia.[248] Six miles further south we crossed the beautiful river of St. Ignatius. It enters the plain of the Bitter Root,--which we shall henceforward call St. Mary's,--by a beautiful defile, commonly called, by the mountaineers or Canadian hunters, the Devil's Gate;[249] for what reason, however, I know not. These gentlemen have frequently on their lips the words [CLXXXI] devil and hell; and it is perhaps on this account that we heard so often these appellations. Be not then alarmed when I tell you that I examined the Devil's pass, went through the Devil's gate, rowed on Satan's stream, and jumped from the Devil's horns. The "rake," one of the passes, the horns, and the stream, really deserve names that express something horrible--all three are exceedingly dangerous. The first and second, on account of the innumerable snags which fill their beds, as there are entire forests swallowed up by the river. The third pass of which I spoke, adds to the difficulties of the others a current still stronger. A canoe launched into this torrent flies over it with the speed of an arrow, and the most experienced pilot trembles in spite of himself. Twice did the brave Iroquois, who conducted our light canoe, exclaim: "Father, we are lost;" but a loud cry of "courage--take courage, John, confide in God, keep steady to the oar," saved us in that dangerous stream, drew us out from between the horns and threatening teeth of this awful "rake." But let us return to our account of the journey to Colville. We spread our skins on the borders of a little river at the foot of a high mountain, which we were to cross the next day, having traversed St. Mary's valley, a distance of about forty miles. This valley is from four to seven miles wide, and above two hundred long. It has but one fine defile, already mentioned, and which serves as the entrance to, and issue from, the valley. The mountains which terminate it on both sides appear to be inaccessible; they are piles of jagged rocks, the base of which presents nothing but fragments of the same description, while the Norwegian pine grows on those that are covered with earth, giving them a very sombre appearance, particularly in the autumn, in which season the snow begins to fall. They abound in [CLXXXII] bucks, buffalos, and sheep, whose wool is as white as snow, and as fine as silk; also in all kinds of bears, wolves, panthers, carcasiux,[250] tiger cats, wild cats, and whistlers, a species of mountain rat. The moose is found here, but is very seldom caught, on account of its extraordinary vigilance, for, on the slightest rustling of a branch it leaves off eating, and will not return to its food for a long time afterwards. The soil of the valley is, with some few exceptions, very light; it contains, however, some good pastures. The whole course of the river is well lined with trees; especially with the pine, the fir, cotton, and willow trees.

Amongst the most remarkable birds we distinguished the Nun's eagle, (so called by travellers on account of the color of its head, which is white, whilst the other parts of the body are black,) the black eagle, buzzard, waterfowl, heron, crane, pheasant and quail. On the 30th we ascended a gap in the mountain. The two sides were very lofty, and studded with large pines, all the branches of which were covered with a black and very fine moss, that hung in festoons, or in the shape of mourning garlands, and added to the already funereal appearance of this pass. We here filed off by a little path, scarce worthy however of the name, for a distance of six miles. The road was filled with large blocks of stone and trunks of trees, placed as if it were on purpose to render the pass difficult and impracticable. The summit once attained, we proceeded to cross a smiling little plain, called the Camash Prairies, where the Flat Heads come every spring to dig up that nourishing root, which, together with the game they are able to procure, forms their chief nourishment. We very soon descended the mountain in a zigzag direction, and reached a beautiful plain, which is watered by two rivers, the St. [CLXXXIII] Aloysius and St. Stanislaus.[251] They unite in this plain, whence they go to join the forks at Clark's, otherwise called the Flat Head river. This valley extends about ten miles. I perceived in this place one of those formidable Black Foot Indians in the act of hiding himself. I did not speak of it to my young companions, fearing that I might not be able to prevent a bloody struggle between them. I however took the precaution of having a good watch kept over our horses. The next day was Sunday, a day of rest. I celebrated the Holy Sacrifice of the Mass, and baptized three little children of the Pointed Hearts' tribe, whose parents had joined us on the road. The rest of the day was spent in prayer and instructions. The chief of our band twice addressed his companions, and spoke with much force and precision on the different portions of our religion, which he already had heard explained. The 1st of November--All Saints' Day--after having celebrated the Holy Sacrifice under a large poplar tree, we proceeded on our journey through a defile of about six miles. At the ford of the Great Clark's Fork, we met two encampments of the Kalispel tribe, who, having heard of our approach, had come thither to see us.[252] Men, women and children, ran to meet us, and pressed our hands with every demonstration of sincere joy. The chief of the first camp was called Chalax. I baptized twenty-four children in his little village, and one young woman, a Koetenaise, who was dying. The chief of the second camp was named Hoytelpo; his band occupied thirty huts. I spent the night amongst them; and, although they had never seen me before, they knew all the prayers that I had taught the Flat Heads on my first journey. The fact is, on hearing of my arrival in the mountains, they deputed an intelligent young man to meet me, and who was also gifted with a good [CLXXXIV] memory. Having learned the prayers and canticles, and such points as were most essential for salvation, he repeated to the village all that he had heard and seen. He had acquitted himself of his commission so well, and with so much zeal, that he gave instructions to his people during the course of the winter. The same desire for information concerning religion, had communicated itself to the other small camps, and with the same cheering success. It was, as you can easily imagine, a great consolation for me to hear prayers addressed to the great God, and his praises sung in a desert of about three hundred miles extent, where a Catholic priest had never been before. They were overjoyed when they heard that I hoped before long to be able to leave a Missionary amongst them. I cannot pass over in silence, a beautiful custom that is observed by these good people: Every evening, after prayers, the chief instructs his people, or gives them some salutary advice, to which they all listen with most profound attention, respect and modesty. To see them at their devotions one would be more apt to mistake them for perfectly religious men than savages. The next day, before my departure, I baptised twenty-seven children of the tribe. On that evening we alighted amongst fifteen huts of the same nation, who received us with equal kindness.[253] Their chief had come several miles to meet me. He acknowledged frankly that having become acquainted with some American ministers, in the course of the summer--he had been told by them that my prayer (religion) was not a good one. "My heart is divided," said he, "and I do not know what to adhere to." I had no trouble in making him understand the difference between those gentlemen and priests, and the cause of their calumnious attacks against the only true church of Christ, which their ancestors [CLXXXV] had abandoned. On the 3d of November, after prayers and instructions to the savages, we continued our march. We were on the borders of the Clarke Forks, to which we were obliged to keep close during eight days, whilst we descended the country bordering the stream. The river is at this place of a greenish blue, very transparent, caused probably by the deposit of a great quantity of oxigen of iron.[254] Our path during a great part of the day was on the declivity of a lofty, rocky mountain; we were here obliged to climb a steep rough pass from 400 to 600 feet high. I had before seen landscapes of awful grandeur, but this one certainly surpassed all others in horror. My courage failed at the first sight; it was impossible to remain on horseback, and on foot my weight of two hundred and eleven pounds, was no trifle. This, therefore, was the expedient to which I resorted: My mule Lizette was sufficiently docile and kind to allow me to grasp her tail, to which I held on firmly: crying at one moment aloud, and at other times making use of the whip to excite her courage, until the good beast conducted me safely to the very top of the mountain.--There I breathed freely for awhile, and contemplated the magnificent prospect that presented itself to my sight.

The windings of the river with the scenery on its banks were before me, on one side hung over our heads, rocks piled on rocks in the most precipitous manner, and on the other stood lofty peaks crowned with snow and pine trees: mountains of every shape and feature reared their towering forms before us. It really was a fine view and one which was well worth the effort we had made. On descending from this elevation I had to take new precautions. I preceded the mule, holding her by the bridle, while she moved cautiously down to the foot of the "Bad Rock," (as it is called by the savages,) as though she feared stumbling [CLXXXVI] and rolling with her master into the river which flowed beneath us. At this place Clarke's Fork runs through a narrow defile of rocky mountains; at times the soft murmurings of the waters charm the traveller, at others it spreads out and presents a calm surface clear as crystal. Wherever it is narrowed or intercepted by rocks it forms rapids, with falls and cascades; the noise of which, like that caused by a storm in the forest, is heard at a great distance. Nothing can be more diversified than this fine river.[255] There is in this vicinity a great variety of trees, bushes and different species of the tamarisk tree. The lichnis, a medicinal plant mentioned by Charlevoix in his history of Canada, grows here abundantly. We met in the course of that day with only one family, and that was of the Kalispel tribe. Whilst the women were rowing up the river their light canoe, made of the fir tree bark, which contained their children and all the baggage, the men followed along the bank with their rifles or bows in their hands in pursuit of game.

On the 4th we entered a cedar and pine forest so dense that in its whole length we could scarcely see beyond the distance of twenty feet. Our beasts of burden suffered a great deal in it from the want of grass. We scarcely got through it after three day's march. It was a real labyrinth; from morning till night we did nothing but wind about to avoid thousands of trees, fallen either from fire, storms or age. On issuing from this forest we were charmed by an interesting prospect: Our view extended over the whole surface of the lake called "Pends-d'oreilles," studded with small islands covered with woods: over its inlets and the hills which overlook them, and which have for the most part their base on the borders of the lake and rise by gradual terraces or elevations until they reach the adjoining mountains, which are covered with perpetual snow. The [CLXXXVII] lake is about 30 miles long and from 4 to 7 wide.[256] At the head of it we traversed a forest, which is certainly a wonder of its kind; there is probably nothing similar to it in America. The savages speak of it as the finest in Oregon, and really every tree which it contains is enormous in its kind. The birch, elm and beech, generally small elsewhere, like the toad of La Fontaine, that aimed at being as large as the ox, swell out here to twice their size. They would fain rival the cedar, the Goliath of the forest, who, however, looking down with contempt upon his pitiful companions,

"Eleve aux cieux Son front audacieux."

"Rears to heaven his audacious head."

The birch and beech at its side, resemble large candelabras placed around a massive column. Cedars, of four and five fathoms in circumference, are here very common; we saw some six, and I measured one forty-two feet in circumference. A cedar of four fathoms, lying on the ground, measured more than two hundred feet in length.[257] The delicate branches of these noble trees entwine themselves above the beech and elm; their fine, dense and ever-green foliage, forming an arch through which the sun's rays never penetrate; and this lofty vault, supported by thousands of columns, brought to the mind's eye, the idea of an immense, glorious temple, carpeted with the hardy ever-greens that live and flourish best in the shade.

Before entering the forest we crossed a high mountain by a wild winding path. Its sides are covered with fine cedars and pines, which are, however, of smaller dimensions than those in the forest. Several times whilst ascending the mountain I found myself on parapets of rocks, whence, thanks to my safe-footed mule, I retired in safety. Once I [CLXXXVIII] thought my career at an end. I had wandered from my companions, and following the path, I all at once came to a rocky projection which terminated in a point about two feet wide; before me was a perpendicular descent of three feet; on my left stood a rock as straight as a wall, and on my right yawned a precipice of about a thousand feet.--You can conceive that my situation was anything but pleasant. The slightest false step would have plunged the mule and his rider into the abyss beneath. To descend was impossible, as on one side I was closed in by the rock, and suspended over a dreadful chasm on the other. My mule had stopped at the commencement of the descent, and not having any time to lose, I recommended myself to God, and as a last expedient sunk my spurs deeply into the sides of my poor beast; she made one bold leap and safely landed me on another parapet much larger than that I had left.

The history of the fine forest, and my leap from the dangerous rock, will be treated with incredulity by many of your acquaintance. If so, tell them that I invite them to visit both these places: "Venite et videte." I promise them before hand that they will admire with me the wonders of nature. They will have, like me, their moments of admiration and of fear. I cannot pass over in silence the pleasant meeting I had in the depth of the forest. I discovered a little hut of rushes, situated on the banks of the river. Raising my voice to its highest pitch, I tried to make its inhabitants hear me, but received no answer. I felt an irresistible desire to visit it, and accordingly made my interpreter accompany me. We found it occupied by a poor old woman, who was blind, and very ill. I spoke to her of the Great Spirit, of the most essential dogmas of our faith, and of baptism. The example of the Apostle St. [CLXXXIX] Philip teaches us that there are cases when all the requisite dispositions may entirely consist in an act of faith, and in the sincere desire to enter Heaven by the right path. All the answers of the poor old woman were respectful, and breathing the love of God. "Yes," she would say, "I love the Great Spirit with my whole heart; all my life he has been very kind to me. Yes, I wish to be His child, I want to be His forever." And immediately she fell on her knees, and begged me to give her baptism. I named her Mary, and placed around her neck the miraculous medal of the Blessed Virgin. After leaving her, I overheard her thanking God for this fortunate adventure. I had scarcely regained the path, when I met her husband, almost bent to the earth by age and infirmity; he could hardly drag himself along. He had been setting a trap in the forest for the bucks. The Flat Heads who had preceded me, had told him of my arrival. As soon, therefore, as he perceived me, he began to cry out, with a trembling voice: "Oh how delighted I am to see our Father before I die. The Great Spirit is good--oh how happy my heart is." And the venerable old man pressed my hand most affectionately, repeating again and again the same expressions. Tears fell from my eyes on witnessing such affection. I told him that I had just left his hut, and had baptized his wife. "I heard," said he, "of your arrival in our mountains, and of your baptizing many of our people. I am poor and old; I had hardly dared to hope for the happiness of seeing you. Black-gown, make me as happy as you have made my wife. I wish also to belong to God, and we will always love Him." I conducted him to the borders of a stream that flowed near us, and after a brief instruction, I administered to him the Holy Sacrament of Baptism, naming him Simon. On seeing me depart, he repeated, impressively: [CXC] "Oh how good is the Great Spirit. I thank you, Skylax, (Black-gown) for the favor you have conferred on me. Oh how happy is my heart. Yes, I will always love the Great Spirit. Oh how good the Great Spirit is; how good He is." During that same journey, I discovered in a little hut of bulrushes, five old men, who appeared to be fourscore years old. Three of them were blind, and the other two had but one eye each; they were almost naked, and offered a real personification of human misery. I spoke to them for a considerable time on the means of salvation, and on the bliss of another world. Their answers edified me much, and affected me even to tears; they were replete with the love of God, a desire of doing right, and of dying well. You might have heard these good old men crying out from different parts of the hut, forming together a touching chorus, to which I sincerely wished that all the children of St. Ignatius could have listened. "Oh Great Spirit, what a happiness is coming to us in our old days! We will love you, O Great Spirit. _Le-mele Kaikolinzoeten; one le-mele eltelill._ We will love you, O Great Spirit. Yes, we will love you until death." When we explained to them the necessity of baptism, they demanded it earnestly, and knelt down to receive it. I have not found as yet amongst these Indians, I will not say opposition, but not even coldness or indifference. These little adventures are our great consolation. I would not have exchanged my situation, at that moment, for any other on earth. I was convinced that such incidents alone were worth a journey to the mountains. Ah, good and dear Fathers, who may read these lines, I conjure you, through the mercy of our Divine Redeemer, not to hesitate entering this vineyard; its harvest is ripe and abundant. Does not our Saviour tell us: "Ignem veni mittere in terram et quid volo nisi ut accendatur." [CXCI] It is amidst the poor tribes of these isolated mountains that the fire of divine grace burns with ardor. Superstitious practices have disappeared; nor have they amongst them the castes of East India. Speak to these Savages of heavenly things; at once their hearts are inflamed with divine love; and immediately they go seriously about the great affair of their salvation. Day and night they are at our sides, insatiable for the "Bread of Life." Often, on retiring, we hear them say, "Our sins, no doubt, rendered us so long unworthy to hear these consoling words." As to privations and dangers, the Oregon Missionaries must expect them, for they will certainly meet them, but in a good cause. Sometimes they will be obliged to fast, but a better appetite will be their reward. Their escapes from the many dangers of the road, or from enemies always on the alert, teach them to confide in God alone, and ever to keep their accounts in order. I here feel the full application of that consoling text of the Scripture: "My yoke is sweet, and my burden is light." At the last day it will be manifest that the holy name of Jesus has performed wonders amongst these poor people. Their eagerness to hear the glad tidings of salvation is certainly at its height. They came from all parts, and from great distances, to meet me on my way, and presented all their young children and dying relatives for baptism. Many followed me for whole days, with the sole desire of receiving instructions. Really our hearts bled at the sight of so many souls who are lost for the want of religion's divine and saving assistance. Here again may we cry out with the Scripture: "The harvest indeed is great, but the laborers are few." What Father is there in the Society whose zeal will not be enkindled on hearing these details? And where is the Christian who would refuse his mite to such [CXCII] a work as that of the "Propagation of the Faith?" that precious pearl of the Church, which procures salvation to so many souls, who otherwise would perish unaided and forever. During my journey, which lasted forty-two days, I baptized 190 persons, of whom 26 were adults, sick, or in extreme old age; I preached to more than two thousand Indians; who thus evidently conducted into my way by Providence, will not, I trust, tarry long in ranging themselves under the banner of Jesus Christ. With the assistance of my catechists, the Flat Heads, who were as yet but catechumens, the conversion of the Kalispel tribe was so far advanced that when the time came round for the winter's hunting, the Rev. Father Point enjoyed the consolation of seeing them join the Flat Head tribe, with the sole desire of profiting by the Missionary's presence. This gave him an opportunity to instruct and baptise a great number on the Purification and on the Feasts of the Canonization of St. Ignatius and St. Francis Xavier. On my return, the 8th of December,[258] I continued instructing those of the Flat Heads who had not been baptized. On Christmas day I added 150 new baptisms to those of the 3d of December, and 32 rehabilitations of marriage; so that the Flat Heads, some sooner and others later, but all, with very few exceptions, had, in the space of three months, complied with every thing necessary to merit the glorious title of true children of God. Accordingly on Christmas eve, a few hours before the midnight Mass, the village of St. Mary was deemed worthy of a special mark of heaven's favour: The Blessed Virgin appeared to a little orphan boy named Paul, in the hut of an aged and truly pious woman.--The youth, piety and sincerity of this child, joined to the nature of the fact which he related, forbade us to doubt the truth of his statement. The following is what he recounted [CXCIII] to me with his own innocent lips: "Upon entering John's hut, whither I had gone to learn my prayers, which I did not know, I saw some one who was very beautiful--her feet did not touch the earth, her garments were as white as snow; she had a star over her head, a serpent under her feet; and near the serpent was a fruit which I did not recognise. I could see her heart, from which rays of light burst forth and shone upon me. When I first beheld all this I was frightened, but afterwards my fear left me; my heart was warmed, my mind clear, and I do not know how it happened, but all at once I knew my prayers." (To be brief I omit several circumstances.) He ended his account by saying that several times the same person had appeared to him whilst he was sleeping; and that once she had told him she was pleased, that the first village of the Flat Heads should be called "St. Mary." The child had never seen or heard before any thing of the kind; he did not even know if the person was a man or woman, because the appearance of the dress which she wore was entirely unknown to him. Several persons having interrogated the child on this subject, have found him unvarying in his answers. He continues by his conduct to be the angel of his tribe.

On the 23d of December, Father Point, at the head of the inhabitants of forty lodges, started for the buffalo hunt.--On the road they met with huntsmen of five or six different tribes, some of whom followed him to the termination of the chase, from the desire of learning their prayers. The Flat Heads having prolonged their stay at St. Mary's as long as they possibly could, so as not to depart without receiving baptism, experienced such a famine, the first weeks of January, that their poor dogs, having not even a bone to gnaw, devoured the very straps of leather with which they tied their horses during the night. The cold moreover was [CXCIV] so uninterruptedly severe that during the hunting season, which lasted three months, such a quantity of snow fell that many were attacked with a painful blindness, vulgarly called "snow disease." One day when the wind was very high, and the snow falling and freezing harder than usual, Father Point became suddenly very pale, and would no doubt have been frozen to death, in the midst of the plain, had not some travellers, perceiving the change in his countenance, kindled a large fire. But neither the wind, ice, or famine, prevented the zealous Flat Heads from performing on this journey all they were accustomed to do at St. Mary's. Every morning and evening they assembled around the Missionary's lodge, and more than three-fourths of them without any shelter than the sky, after having recited their prayers, listened to an instruction, preceded and followed by hymns. At day-break and sunset the bell was tolled three times for the Angelical Salutation. The Sunday was religiously kept; an observance which was so acceptable to God, that once especially it was recompensed in a very visible manner. The following is what I read in the Journal kept by Father Point during the winter's hunt.

_Sixth February._--To-day, Sunday, a very high wind, the sky greyish, and the thermometer at the freezing point; no grass for the horses; the buffalos driven off by the Pierced Noses. The 7th, the cold more piercing--food for our horses still scarcer--the snow increasing; but yesterday was a time of perfect rest, and the fruits of it show themselves to-day in perfect resignation and confidence. At noon we reached the summit of a mountain, and what a change awaits us. The sun shines, the cold has lost its intensity; we have in view an immense plain, and in that plain good pasturages, which are clouded with buffalos. The encampment stops, the hunters assemble, and before [CXCV] sunset 155 buffalos have fallen by their arrows. One must confess that if this hunt were _not_ miraculous, it bears a great resemblance to the draught of fishes made by Peter when casting his net at the word of the Lord, he drew up 153 fishes.--St. John, xxi. 11. The Flat Heads confided in the Lord, and were equally successful in killing 153 buffalos. What a fine draught of fishes! but what a glorious hunt of buffalos! Represent to yourself an immense amphitheatre of mountains, the least of which exceeds in height Mont Martre,[259] and in the midst of this majestic enclosure a plain more extensive than that of Paris, and on this magnificent plain a multitude of animals, the least of which surpasses in size the largest ox in Europe. Such was the park in which our Indians hunted. Wishing to pursue them, continues Father Point, in his journal, I urged on my horse to a herd of fugitives, and as he was fresh, I had no difficulty in getting up to them. I even succeeded in compelling the foremost to abandon his post, but enraged, he stopped short, and presented such a terrible front, that I thought it more prudent to open a passage and let him escape. I acted wisely, as on the same day, one of these animals, in his fall, overturned a horse and his rider. Fortunately, however, the latter was more dexterous than I should have been in such a perilous situation; he aimed his blows so promptly and well, that of the three who were thrown, only two arose. On another occasion, a hunter who had been also dismounted, had no other means to avoid being torn to pieces than to seize hold of the animal by the horns just at the time he was about to trample him to death. A third hunter, fleeing at all speed, felt himself stopped by the plaited tail of his horse hooked on the buffalo's horn; but both fearing a trap, made every effort to disengage themselves. The buffalo hunt is attended with [CXCVI] dangers, but the greatest of these does not consist in the mere pursuit of the animal, but proceeds rather from the bands of Black Feet who constantly lurk in these regions, especially when there is some prospect of meeting with the larger game, or stealing a number of horses. Of all the mountain savages the Black Feet are the most numerous, wicked, and the greatest thieves. Happily, however, from having been often beaten by the smaller tribes, they have become so dastardly, that unless they are twenty to one, they confine their attacks to the horses, which, thanks to the carelessness of their courageous enemies, they go about with so much dexterity and success, that this year, while our good Flat Heads were asleep, they discovered their animals as often as twenty times, and carried off more than one hundred of them. During the winter, about twenty of these gentlemen visited the Flat Heads in the day time, and without stealing any thing, but in this manner. There resided in the camp an old chief of the Black Feet tribe, who had been baptised on Christmas day, and named Nicholas; this good savage, knowing that the Missionary would willingly hold an interview with his brethren, undertook himself to harangue them during the night, and so well did he acquit himself, that upon the calumet's being planted on the limits of the camp, and the messenger being admitted to an audience, singing was heard in the neighboring mountains, and soon after a band of these brigands issued, armed as warriors, from the gloomy defile. They were received as friends, and four of the principals were ushered into the Missionary's lodge; they smoked the calumet and discussed the news of the day. The Missionary spoke of the necessity of prayer, to which subject they listened most attentively; nor did they manifest either surprise or repugnance. They told him that there had arrived [CXCVII] recently in one of their forests a man who was not married, and who wore on his breast a large crucifix, read every day in a big book, and made the sign of the cross before eating any thing; and in fine, that he was dressed exactly like the Black-gowns at St. Mary's. The Father did every thing in his power to gain their good will--after which, they were conducted to the best lodge in the encampment. It certainly would seem that such hosts were worthy of better guests. However, towards the middle of the night, the explosion of fire arms was heard. It was soon discovered that a Flat Head was firing at a Black Foot, just as the latter was leaving the camp, taking with him four horses.--Fortunately, the robber was not one of the band that had been received within the encampment, which, upon being proved, far from creating any suspicion, on the contrary, had the effect of their kindly offering them a grave for the unfortunate man. But whether they wished to appear to disapprove of the deed, or that they anticipated dangers from reprisals, they left the wolves to bury the body, and took their departure. Good Nicholas, the orator, joined them, in order to render the same services to the others that he had to these. He went off, promising to return soon with the evidences of his success. He has not been seen as yet, but we are informed, he and his companions have spoken so favorably of prayer, and the Black-gowns, that already the Sunday is religiously observed in the camp where Nicholas resides, and that a great chief, with the people of sixty lodges, intend shortly to make our acquaintance, and attach themselves to the Flat Heads. In the meanwhile, divine justice is punishing rigorously a number of their robbers. This year, the Pierced Noses caught twelve of them in flagrant faults, and killed them. About the time that the Black Foot above mentioned met his fate at [CXCVIII] the hands of a Flat Head, thirty others Were receiving the reward due to their crimes, from the Pends-d'oreilles tribe. A very remarkable fact in this last encounter is, that of the four who commenced, and the others who finished it, not one fell; although, in order to break in on the delinquents, who were retrenched behind a kind of rampart, they were obliged to expose themselves to a brisk fire. I saw the field of combat some time afterwards. Of the thirty robbers who had been slain, only five or six heads remained, and those so disfigured as to lead one to think that an age had already elapsed since their death.

Two years before, the same tribe, (Pends-d'oreilles) assisted by the Flat Heads, making in all a band of seventy men, stood an attack of fifteen hundred Black Feet, whom they defeated, killing in five days, during which time the battle lasted, fifty of their foes, without losing a single man on their side. They would not commence the attack until they had recited their prayers on their knees. A few days ago, the spot was pointed out to me where six Flat Heads withstood 160 Black Feet with so much resolution, that with a handful of their men who came to their aid, they gained the victory. The most perfidious nation, after the Black Feet, is the Banac tribe; they also bear the Flat Heads much ill will. It has happened more than once that at the very moment the Banac tribe were receiving the greatest proofs of friendship from the Flat Heads, the former were plotting their ruin. Of this you have already had one proof, but here is another. One day a detachment of two hundred Banacs visited the camp of the Flat Heads, and after smoking with them returned to their encampment. The small number of the Flat Heads had not, however, escaped their notice, and they determined to take advantage of their apparent weakness. Accordingly, they [CXCIX] retraced their steps that very night to execute their base designs. But the chief, named Michael, having been advised of their intention, assembled in haste his twenty warriors, and after entreating them to confide in God, he rushed on these traitors so happily and vigorously, that at the first shock they were routed. Already nine of the fugitives had fallen, and most of the others would have shared the same fate if Michael, in the very heat of the pursuit, had not recollected that it was Sunday, and on that account stopped his brave companions, saying: "My friends, it is now the time for prayer; we must retire to our camp." It is by these and similar exploits, wherein the finger of God is visible, that the Flat Heads have acquired such a reputation for valor, that notwithstanding their inferior numbers, they are feared much more than they on their side dread their bitterest enemies. These victories however cannot but be fatal even to the conquerors; hence we will strive to inspire all with the love of peace, which may be accomplished if each party remains at home. For this purpose we must create among them a greater taste for agriculture than for hunting. But how can we compass this unless the same measures are employed for the missions of the Rocky Mountains that were so happily adopted for Paraguay. If the true friends of Religion only knew of what the Indians who surround us are capable when once converted, I can not doubt but that they would assist us in our efforts to accomplish so beautiful, so advantageous a project. It is, moreover, through the Iroquois of the North, whose cruelty formerly exceeded that of the Black Feet, that the knowledge of the true God came to the Flat Heads, and awakened amongst them the desire of possessing the Black-gowns. We have seen to what dangers the good Flat Heads exposed themselves to obtain Missionaries, [CC] and what sacrifices they have made to merit the title of children of God; and now what is their actual progress? In their village, enmities, quarrels and calumnies, are unknown; they are sincere and upright amongst themselves, and full of confidence in their Missionaries. They carry this to such a degree that they place implicit reliance on their veracity, and cannot suppose that they have any thing else in view but their happiness; they have no difficulty in believing the mysteries of our faith, or in approaching the tribunal of penance: difficulties which appear insurmountable to the pride and cowardice of many civilized Christians. The first time they were asked if they believed firmly in all that was contained in the Apostles' creed, they answered, "Yes--very much." When they were spoken to about confession, some wished it to be public.--This will explain to you how it happened that before we resided three months amongst them we were enabled to baptize all the adults, and four months later to admit a large number to frequent communion. There are whole families who never let a Sunday go by without approaching the holy table. Often twenty confessions are heard consecutively without their being matter for absolution. This year we performed the devotion of the month of Mary, and I can flatter myself that the exercises were attended with as much piety and edification as in the most devout parishes of Europe. At the end of the month a statue was borne in triumph to the very place where our Blessed Mother designed to honor us with the aforementioned apparition.--Since that day a sort of pilgrimage has been established there, under the name of "Our Lady of Prayer." None pass the pious monument without stopping to pray on their knees; the more devout come regularly twice a day to speak to their Mother and her divine Son, and the children [CCI] add to their prayers the most beautiful flowers they can cull in the prairies.

On the Feast of the Sacred Heart we made use of this monument, decorated with garlands of flowers, as a repository, and our people received for the first time, the benediction of the blessed sacrament; a happiness which they now enjoy every Sunday after vespers. Some of them already understand the nature of the devotion of the Sacred Heart. To propagate it we have laid the foundations of several societies, of which all the most virtuous men, women and young people have become members. Victor, the great chief, is prefect of one of these associations, and Agnes his wife is president of another. They were not elected through any deference for their dignity or birth, but solely on account of their great personal merits.[260] A fact which proves that the _Flat Heads_ regard merit more than rank, is, that the place of great chief becoming vacant by the death of Peter, they chose for his successor the chief of the men's society, and for no other reason did he obtain this high dignity than for the noble qualities, both of heart and head, which they all thought he possessed. Every night and morning, when all is quiet in the camp, he harangues the people; the subject of his discourse being principally a repetition of what the Black Gowns have said before. This good chief walks faithfully in the footsteps of his predecessor, which is no slight praise. This last, who was baptized at the age of 80, and admitted to communion in his 82d year, was the first to deserve this double favour, more on account of his virtue than his years. The day of his baptism he said to me, "If during my life I have committed faults they were those of ignorance; it appears to me that I never did any thing, knowing it to be wrong." At the time of his first communion, which preceded his death but [CCII] a few days, having been asked if he had not some faults with which to reproach himself since his baptism--"Faults," he replied, with surprise, "how could I ever commit any, I whose duty it is to teach others how to do good?" He was buried in the red drapery he was accustomed to hang out on Sunday to announce that it was the day of the Lord. Alphonsus, in the prime of youth, soon followed him. He said to me on the day of his baptism: "I dread so much offending again the Great Spirit, that I beg of him to grant me the grace to die soon." He fell sick a few days afterwards and expired with the most Christian dispositions, thanking God for having granted his prayer. In the hope of their glorious resurrection, their mortal remains have been deposited at the foot of the large cross.

Of twenty persons who died within the year, we have no reason to fear for the salvation of one.

Not having been able this year to obtain either provisions or sufficient clothes to supply the wants of our mission, I started for Fort Vancouver, the great mart of the honorable Hudson Bay Company, and distant about one thousand miles from our establishment. The continuation of this narrative will show you that this necessary journey was providential. I found myself during this trip a second time amongst the Kalispel tribe.

They continue with much fervour to assemble every morning and evening to recite prayers in common, and manifest the same attention and assiduity in listening to our instructions. The chiefs on their side are incessant in exhorting the people to the practice of every good work. The two principal obstacles that prevent a great number from receiving baptism, are--first, the plurality of wives; many have not the courage to separate themselves from those, by whom they have children. The second is their [CCIII] fondness for gambling, in which they risk every thing. I baptized 60 adults amongst them during this last journey.

Crossing a beautiful plain near the Clarke or Flat Head river, called the Horse prairie, I heard that there were 30 lodges of the Skalzy or Kœtenay tribe, at about two day's journey from us.[261] I determined whilst awaiting the descent of the skiff, which could only start six days later, to pay them a visit, for they had never seen a priest in their lands before. Two half breeds served as my guides and escorts on this occasion. We gallopped and trotted all the day, travelling a distance of 60 miles. We spent a quiet night in a deep defile, stretched near a good fire, but in the open air. The next day, (April 14) after having traversed several mountains and valleys, where our horses were up to their knees in snow, we arrived about 3 o'clock in sight of the Kœtenay camp. They assembled immediately on my approach; when I was about twenty yards from them, the warriors presented their arms, which they had hidden until then under their buffalo robes. They fired a general salute which frightened my mule and made her rear and prance to the great amusement of the savages. They then defiled before me, giving their hands in token of friendship and congratulation. I observed that each one lifted his hand to his forehead after having presented it to me. I soon convoked the council in order to inform them of the object of my visit. They unanimously declared themselves in favour of my religion, and adopted the beautiful custom of their neighbours, the Flat Heads, to meet night and morning for prayers in common. I assembled them that very evening for this object and gave them a long instruction on the principal dogmas of our faith. The next day, I baptized all their little children and nine of their adults, previously instructed, amongst whom was the wife of an Iroquois, [CCIV] who had resided for thirty years with this tribe. The Iroquois and a Canadian occupy themselves in the absence of a priest in instructing them. My visit could not be long. I left the Kœtenay village about 12 o'clock, accompanied by twelve of these warriors and some half-blood Crees, whom I had baptized in 1840. They wished to escort me to the entrance of the large Flat Head lake,[262] with the desire of giving me a farewell feast; a real banquet of all the good things their country produced. The warriors had gone on ahead and dispersed in every direction, some to hunt and others to fish. The latter only succeeded in catching a single trout. The warriors returned in the evening with a bear, goose, and six swan's eggs. "Sed quid hoc inter tantos." The fish and goose were roasted before a good fire, and the whole mess was soon presented to me. Most of my companions preferring to fast, I expressed my regret at it, consoling them however by telling them that God would certainly reward their kindness to me. A moment after we heard the last hunter returning, whom we thought had gone back to the camp. Hope shone on every countenance. The warrior soon appeared laden with a large elk, and hunger that night was banished from the camp. Each one began to occupy himself; some cut up the animal, others heaped fuel on the fire, and prepared sticks and spits to roast the meat. The feast which had commenced under such poor auspices continued a great part of the night. The whole animal, excepting a small piece that was reserved for my breakfast, had disappeared before they retired to sleep. This is a sample of savage life. The Indian when he has nothing to eat does not complain, but in the midst of abundance he knows no moderation. The stomach of a savage has always been to me a riddle.

The plain that commands a view of the lake is one of the [CCV] most fertile in the mountainous regions. The Flat Head river runs through it and extends more than 200 miles to the North East. It is wide and deep, abounding with fish and lined with wood, principally with the cotton, aspen, pine and birch. There are beautiful sites for villages, but the vicinity of the Black Feet must delay for a long while the good work, as they are only at two day's march from the great district occupied by these brigands, from whence they often issue to pay their neighbours predatory visits. A second obstacle would be the great distance from any post of the Hudson Bay Company; consequently the difficulty of procuring what is strictly necessary. The lake is highly romantic, and is from 40 to 50 miles long. Mountainous and rocky islands of all sizes are scattered over its bosom, which present an enchanting prospect. These islands are filled with wild horses. Lofty mountains surround the lake and rise from its very brink.

On the 16th of April, after bidding adieu to my travelling companions, I started early in the morning, accompanied by two Canadians and two savages. That evening we encamped close to a delightful spring, which was warm and sulphurous;[263] having travelled a distance of about fifty miles. When the savages reach this spring they generally bathe in it. They told me that after the fatigues of a long journey they find that bathing in this water greatly refreshes them. I found here ten lodges of the Kalispel tribe; the chief, who was by birth of the Pierced Nose tribe, invited me to spend the night in his wigwam, where he treated me most hospitably. This was the only small Kalispel camp that I had as yet met in my journeys. I here established, as I have done wherever I stopped, the custom of morning and evening prayers. During the evening the chief who had looked very gloomy, made a public exposition of [CCVI] his whole life. "Black Gown," said he, "you find yourself in the lodge of a most wicked and unhappy man; all the evil that a man could do on earth, I believe I have been guilty of: I have even assassinated several of my near relations; since then, there is nought in my heart but trouble, bitterness and remorse. Why does not the Great Spirit annihilate me? I still possess life, but there will be neither pardon nor mercy for me after death." These words and the feeling manner with which they were addressed to me drew tears of compassion from my eyes. "Poor, unfortunate man," I replied, "you are really to be pitied, but you increase your misery by thinking that you cannot obtain pardon. The devil, man's evil spirit, is the author of this bad thought. Do not listen to him, for he would wish to precipitate you into that bad place (hell). The Great Spirit who created you is a Father infinitely good and merciful. He does not desire the death of the sinner, but rather that he should be converted and live. He receives us into his favour and forgets our crimes, notwithstanding their number and enormity, the moment we return to Him contrite and repentant. He will also forgive you if you walk in the path which His only Son, Jesus Christ, came on earth to trace for us." I then recounted the instance of the good thief and the parable of the prodigal son. I made him sensible of the proof of God's goodness in sending me to him. I added that perhaps his life was drawing to a close, and that he might be in danger of falling into the bad place on account of his sins; that I would show him the right path, which if he followed he would certainly reach Heaven. These few words were as balm poured on his wounded spirit. He became calmer, and joy and hope appeared on his countenance. "Black Gown," said he, "your words re-animate me: I see, I understand better now, you have [CCVII] consoled me, you have relieved me from a burden that was crushing me with its weight, for I thought myself lost. I will follow your directions; I will learn how to pray. Yes, I feel convinced that the Great Spirit will have pity on me." There was fortunately in the camp a young man who knew all the prayers, and was willing to serve as his catechist. His baptism was deferred until the autumn or winter.

The results of my visit to the Pointed Hearts were very consoling. They form a small but interesting tribe, animated with much fervour.

As soon as they were certain of my visit, they deputed couriers in every direction to inform the savages of the approach of the Black-gown; and all, without exception, assembled at the outlet of the great lake which bears their name, and which was the place I had indicated.[264] An ingenuous joy, joined to wonder and contentment, shone on every face when they saw me arrive in the midst of them. Every one hastened to greet me. It was the first visit of the kind they had received, and the following is the order they observed. Their chiefs and old men marched at the head; next came the young men and boys; then followed the women--mothers, young girls, and little children. I was conducted in triumph by this multitude to the lodge of the great chief. Here, as every where else in the Indian country, the everlasting calumet was first produced, which went round two or three times in the most profound silence. The chief then addressed me, saying: "Black-gown you are most welcome amongst us. We thank you for your charity towards us. For a long time we have wished to see you, and hear the words which will give us understanding. Our fathers invoked the sun and earth. I recollect very well when the knowledge of the true and one God came amongst them; since which time we have offered [CCVIII] to Him our prayers and vows. We are however to be pitied. We do not know the word of the Great Spirit. All is darkness as yet to us, but to-day I hope we shall see the light shine. Speak, Black-gown, I have done--every one is anxious to hear you." I spoke to them for two hours on salvation and end of man's creation, and not one person stirred from his place the whole time of the instruction. As it was almost sunset, I recited the prayers that I had translated into their language a few days before. After which I took some refreshments, consisting of fragments of dried meat, and a piece of cooked moss, tasting like soap, and as black as pitch. All this however was as grateful to my palate as though it had been honey and sugar, not having eaten a mouthful since day-break. At their own request I then continued instructing the chiefs and their people until the night was far advanced. About every half hour I paused, and then the pipes would pass around to refresh the listeners and give time for reflection. It was during these intervals that the chiefs conversed on what they had heard, and instructed and advised their followers. On awakening the next morning, I was surprised to find my lodge already filled with people. They had entered so quietly that I had not heard them. It was hardly day-break when I arose, and they all following my example, placed themselves on their knees, and we made together the offering of our hearts to God, with that of the actions of the day. After this the Chief said: "Black-gown, we come here very early to observe you--we wish to imitate what you do. Your prayer is good; we wish to adopt it. But you will leave us after two nights more, and we have no one to teach us in your absence." I had the bell rung for morning prayers, promising him at the same time that the prayers should be known before I left them. [CCIX] After a long instruction on the most important truths of religion, I collected around me all the little children, with the young boys and girls; I chose two from among the latter, to whom I taught the Hail Mary, assigning to each one his own particular part; then seven for the Our Father; ten others for the Commandments, and twelve for the Apostles' Creed. This method, which was my first trial of it, succeeded admirably. I repeated to each one his part until he knew it perfectly; I then made him repeat it five or six times. These little Indians, forming a triangle, resembled a choir of angels, and recited their prayers, to the great astonishment and satisfaction of the savages. They continued in this manner morning and night, until one of the chiefs learned all the prayers, which he then repeated in public. I spent three days in instructing them. I would have remained longer, but the savages were without provisions. There was scarcely enough for one person in the whole camp. My own provisions were nearly out, and I was still four days' journey from Fort Colville. The second day of my stay among them, I baptized all their small children, and then twenty-four adults, who were infirm and very old. It appeared as though God had retained these good old people on earth to grant them the inexpressible happiness of receiving the sacrament of baptism before their death. They seemed by their transports of joy and gratitude at this moment, to express that sentiment of the Scripture: "My soul is ready, O God, my soul is ready." Never did I experience in my visits to the savages so much satisfaction as on this occasion, not even when I visited the Flat Heads in 1840; nor have I elsewhere seen more convincing proofs of sincere conversion to God. May He grant them to persevere in their virtuous resolutions. Rev. Father Point intends passing the winter [CCX] with them to confirm them in their faith.[265] After some advice and salutary regulations, I left this interesting colony, and I must acknowledge, with heartfelt regret. The great chief allowed himself scarcely a moment's repose for three nights I spent amongst them; he would rise from time to time to harangue the people, and repeat to them all he was able to remember of the instructions of the day. During the whole time of my mission, he continued at my side, so anxious was he not to lose a single word. The old chief, now in his eightieth year, was baptized by the name of Jesse. In the spring the territory of this tribe enchants the traveller who may happen to traverse it. It is so diversified with noble plains, and enamelled with flowers, whose various forms and colors offer to experienced botanists an interesting _parterre_. These plains are surrounded by magnificent forests of pine, fir and cedar. To the west their country is open, and the view extends over several days' journey. To the south, east and north, you see towering mountains, ridge rising above ridge, robed with snow, and mingling their summits with the clouds, from which, at a distance, you can hardly distinguish them. The lake forms a striking feature in this beautiful prospect, and is about thirty miles in circumference. It is deep, and abounds in fish, particularly in salmon trout, common trout, carp, and a small, oily fish, very delicious, and tasting like the smelt. The Spokan river rises in the lake, and crosses the whole plain of the Cœur d'Alènes. The valley that borders above the lake is from four to five miles wide, exceedingly fertile, and the soil from ten to fifteen feet deep. Every spring, at the melting of the snow, it is subject to inundations, which scarcely ever last longer than four or five days; at the same time augmenting, as in Egypt, the fertility of the soil. The potatoe grows here very well, and in great abundance. [CCXI] The Spokan river is wide, swift and deep in the spring, and contains, like all the rivers of Oregon, many rapid falls and cascades.[266] The navigation of the waters of this immense territory is generally dangerous, and few risk themselves on them without being accompanied by experienced pilots. In descending Clark's river, we passed by some truly perilous and remarkable places, where the pilots have full opportunity to exhibit their dexterity and prudence. The rapids are numerous, and the roar of the waters incessant, the current sweeping on at the rate of ten or twelve miles an hour; the rugged banks and projecting rocks creating waves resembling those of the troubled sea. The skilful pilot mounts the waves, which seem ready to engulf us, the canoe speeds over the agitated waters, and with the aid of the paddle, skilfully plied, bears us unharmed through numberless dangers. The most remarkable spot on this river is called the _cabinets_; it consists of four apartments, which you have hardly time to examine, as you are scarcely half a minute passing by them.[267] Represent to yourself chasms between two rocky mountains of a stupendous height, the river pent in between them in a bed of thirty or forty feet, precipitating itself down its rocky channel with irresistible fury, roaring against its jagged sides, and whitening with foam all around it. In a short space it winds in four different directions, resembling very much, forked lightning. It requires very great skill, activity, and presence of mind, to extricate yourself from this difficult pass. The Spokan lands are sandy, gravelly, and badly calculated for agriculture. The section over which I travelled consisted of immense plains of light, dry, and sandy soil, and thin forests of gum pines. We saw nothing in this noiseless solitude but a buck, running quickly from us, and disappearing [CCXII] almost immediately. From time to time, the melancholy and piercing cry of the wood snipe increased the gloomy thoughts which this sad spot occasioned. Here, on a gay and smiling little plain, two ministers have settled themselves, with their wives, who had consented to share their husbands' soi-disant apostolical labors.[268] During the four years they have spent here, they have baptized several of their own children. They cultivate a small farm, large enough, however, for their own maintenance and the support of their animals and fowls. It appears they are fearful that, should they cultivate more, they might have too frequent visits from the savages. They even try to prevent their encampment in their immediate neighborhood, and therefore they see and converse but seldom with the heathens, whom they have come so far to seek. A band of Spokans received me with every demonstration of friendship, and were enchanted to hear that the right kind of Black-gowns intended soon to form an establishment in the vicinity. I baptized one of their little children who was dying.

It was in these parts that in 1836 a modern Iconoclast, named Parker, broke down a cross erected over the grave of a child by some Catholic Iroquois, telling us emphatically, in the narrative of his journey, that he did not wish to leave in that country an emblem of idolatry.[269]

Poor man!--not to know better in this enlightened age! Were he to return to these mountains, he would hear the praises of the Holy Name of Jesus resounding among them; he would hear the Catholics chaunting the love and mercies of God from the rivers, lakes, mountains, prairies, forests and coasts of the Columbia. He would behold the Cross planted from shore to shore for the space of a thousand miles--on the loftiest height of the Pointed Heart territory, [CCXIII] on the towering chain which separates the waters of the Missouri from the Columbia rivers; in the plains of the Wallamette, Cowlitz and Bitter Root--and, whilst I am writing to you, the Rev. Mr. Demers is occupied in planting this same sacred symbol amongst the different tribes of New Caledonia.[270] The words of Him who said that this holy sign _would draw all men to Himself_, begin to be verified with regard to the poor destitute sheep of this vast continent. Were he who destroyed that solitary, humble Cross now to return, he would find the image of Jesus Christ crucified, borne on the breast of more than 4000 Indians; and the smallest child would say to him: "Mr. Parker, we do not adore the cross; do not break it, because it reminds us of Jesus Christ who died on the cross to save us--we adore God alone."

In the beginning of May I arrived at Fort Colville on the Colville river; this year the snow melted away very early. The mountain torrents had overflowed, and the small rivers that usually moved quietly along in the month of April, had suddenly left their beds and assumed the appearance of large rivers and lakes, completely flooding all the lowlands. This rendered my journey to Vancouver by land impossible, and induced me to wait, nolens volens, at the Fort, for the construction of the barges which were not ready until the 30th of the same month, when I was again able to pursue my journey on the river. On the same day that I arrived among the Shuyelpi or Chaudiere tribe, who resided near the Fort, I undertook to translate our prayers into their language. This kept me only one day as their language is nearly the same as that of the Flat Heads and Kalispels, having the same origin. They were all very attentive in attending my instructions, and the old, as well as the young, tried assiduously to learn their prayers. I [CCXIV] baptized all the younger children who had not received the sacrament before, for Mr. Demers had already made two excursions amongst them, with the most gratifying success. The great chief and his wife had long sighed for baptism, which holy sacrament I administered to them, naming them Martin and Mary. This chief is one of the most intelligent and pious I have become acquainted with.

The work of God does not, however, proceed without contradictions; it is necessary to prepare oneself for them beforehand when undertaking any enterprise amongst the tribes. I have had some hard trials in all my visits. I expected them, when on the 13th of May, I started to see the Okinakane tribe, who were desirous to meet a priest.[271] The interpreter, Charles, and the chief of the Shuyelpi, wished to accompany me. In crossing the Columbia river my mule returned to the shore, and ran at full speed into the forest; Charles pursued her, and two hours afterwards I was told that he had been found dead in the prairie. I hastened immediately, and perceived from a distance a great gathering of people. I soon reached the spot where he was lying, and, to my great joy, perceived that he gave signs of life. He was however, senseless, and in a most pitiful state. A copious bleeding and some days of rest restored him and we resumed our journey. This time the mule had a large rope tied around her neck, and we crossed the river without any accidents; we took a narrow path that led us by mountains, valleys, forests and prairies, following the course of the river Sharameep.[272] Towards evening we were on the borders of a deep impetuous torrent, having no other bridge than a tree which was rather slight and in constant motion from the rushing of the waters. It reminded me of the bridge of souls spoken of in the Potowattamie legends. These savages believe that souls must traverse this bridge [CCXV] before they reach their elysium in the west. The good, they say, pass over it without danger; the bad, on the contrary, are unable to hold on, but stumble, stagger and fall into the torrent below, which sweeps them off into a labyrinth of lakes and marshes; here they drag out their existence; wretched, tormented by famine and in great agony, the living prey of all sorts of venomous reptiles and ferocious animals, wandering to and fro without ever being able to escape. We were fortunate enough to cross the trembling bridge without accident. We soon pitched our camp on the other side, and in spite of the warring waves which in falls and cascades thundered all night by our side, we enjoyed a refreshing sleep. The greater part of the next day the path conducted us through a thick and hilly forest of fir trees; the country then became more undulating and open. From time to time we perceived an Indian burial ground, remarkable only for the posts erected on the graves, and hung with kettles, wooden plates, guns, bows and arrows, left there by the nearest relatives of the deceased--humble tokens of their grief and friendship.

We encamped on the shore of a small lake called the Sharrameep,[273] where was a Shuyelpi village; I gave these savages several instructions and baptized their infants. At my departure the whole village accompanied me. The country over which we travelled is open; the soil, sterile and sandy, and the different chains of mountains that traverse it seem to be nothing but sharp pointed rocks, thinly covered with cedars and pines. Towards evening we came up with the men of the first Okinakane encampment, who received us with the greatest cordiality and joy. The chief who came out to meet us was quite conspicuous, being arrayed in his court dress--a shirt made of a horse skin, the hair of which was outside, the mane partly on his [CCXVI] chest and back, giving him a truly fantastic and savage appearance. The camp also joined us, and the fact of my arrival having been soon noised abroad in every direction, we saw, issuing from the defiles and narrow passes of the mountains, bands of Indians who had gone forth to gather their harvest of roots. Many sick were presented to me for baptism, of which rite they already knew the importance. Before reaching the rendezvous assigned us, on the borders of the Okinakane lake, I was surrounded by more than 200 horsemen, and more than 200 others were already in waiting.[274] We recited together night prayers, and all listened with edifying attention to the instruction I gave them. The interpreter and Martin continued the religious conversation until the night was far advanced; they manifested the same anxiety to hear the word of God that the Stiel Shoi had shown.[275] All the next day was spent in prayer, instructions and hymns--I baptized 106 children and some old people, and in conclusion named the plain where these consoling scenes occurred, the "plain of prayer." It would be impossible for me to give you an idea of the piety, the happiness of these men, who are thirsting for the life-giving waters of the Divine word. How much good a missionary could do, who would reside in the midst of a people who are so desirous of receiving instruction, and correspond so faithfully with the grace of God. After some regulations and advice, I left this interesting people, and pursuing my journey for three days over mountains and through dense forests, arrived safely at Fort Colville.

Amongst the innumerable rivers that traverse the American continent, and afford means of communication between its most distant portions, the Columbia river is one of the most remarkable, not only on account of its great importance, [CCXVII] west of the mountains, but also from the dangers that attend its navigation. At some distance from the Pacific ocean, crossing a territory which exhibits, in several localities, evident marks of former volcanic eruptions, its course is frequently impeded by rapids, by chains of volcanic rocks, and immense detached masses of the same substance which, in many places, obstruct the bed of the river.[276]

I embarked on this river, on the 30th of May, in one of the barges of the Hudson Bay Company; Mr. Ogden, one of the principal proprietors, offered me a place in his. I shall never forget the kindness and friendly manner with which this gentleman treated me throughout the journey, nor the many agreeable hours I spent in his company. I found his conversation instructive, his anecdotes and bon mots entertaining and timely; it was with great regret that I parted from him.[277] I will not detain you with a description of the rapids, falls and cascades, which I saw on this celebrated river; for, from its source in the mountains to the cascades it is but a succession of dangers. I will endeavour, however, to give you some idea of one of its largest rapids, called by the Canadian travellers, "great dalles."[278] A dalle is a place where the current is confined to a channel between two steep rocks, forming a prolonged narrow torrent, but of extraordinary force and swiftness. Here the river is divided into several channels separated from one another by masses of rocks, which rise abruptly above its surface. Some of these channels are navigable at certain seasons of the year, although with very great risk, even to the most experienced pilot. But when, after the melting of the snow, the river rises above its usual level, the waters in most of these channels make but one body, and the whole mass of these united streams descend with irresistible fury. At this season the most courageous dare not encounter [CCXVIII] such dangers, and all navigation is discontinued. In this state the river flows with an imposing grandeur and majesty, which no language can describe. It seems at one moment to stay its progress; then leaps forward with resistless impetuosity, and then rebounds against the rock-girt islands of which I have already spoken, but which present only vain obstructions to its headlong course. If arrested for a moment, its accumulated waters proudly swell and mount as though instinct with life, and the next moment dash triumphantly on, enveloping the half smothered waves that preceded them as if impatient of their sluggish course, and wild to speed them on their way. Along the shore, on every projecting point, the Indian fisherman takes his stand, spreading in the eddies his ingeniously worked net, and in a short time procures for himself an abundant supply of fine fish. Attracted by the shoals of fish that come up the river, the seals gambol amid the eddying waves--now floating with their heads above the river's breast, and anon darting in the twinkling of an eye from side to side, in sportive joy or in swift pursuit of their scaly prey. But this noble river has far other recollections associated with it. Never shall I forget the sad and fatal accident which occurred on the second day of our voyage, at a spot called the "little dalles." I had gone ashore and was walking along the bank, scarcely thinking what might happen; for my breviary, papers, bed, in a word, my little all, had been left in the barge.[279] I had proceeded about a quarter of a mile, when seeing the bargemen push off from the bank and glide down the stream with an easy, careless air, I began to repent having preferred a path along the river's side, so strewn with fragments of rocks that I was compelled at every instant to turn aside or clamber over them. I still held on my course, when all at once, the barge [CCXIX] is so abruptly stopped that the rowers can hardly keep their seats. Regaining, however, their equilibrium, they ply the oars with redoubled vigour, but without any effect upon the barge. They are already within the power of the angry vortex: the waters are crested with foam; a deep sound is heard which I distinguish as the voice of the pilot encouraging his men to hold to their oars--to row bravely. The danger increases every minute, and in a moment more all hope of safety has vanished. The barge--the sport of the vortex, spins like a top upon the whirling waters--the oars are useless--the bow rises--the stern descends, and the next instant all have disappeared. A death-like chill shot through my frame--a dimness came over my sight, as the cry "we are lost!" rung in my ears, and told but too plainly that my companions were buried beneath the waves. Overwhelmed with grief and utterly unable to afford them the slightest assistance, I stood a motionless spectator of this tragic scene. All were gone, and yet upon the river's breast there was not the faintest trace of their melancholy fate. Soon after the whirlpool threw up, in various directions, the oars, poles, the barge capsized, and every lighter article it had contained. Here and there I beheld the unhappy bargemen vainly struggling in the midst of the vortex. Five of them sunk never to rise again. My interpreter had twice touched bottom and after a short prayer was thrown upon the bank. An Iroquois saved himself by means of my bed; and a third was so fortunate as to seize the handle of an empty trunk, which helped him to sustain himself above water until he reached land. The rest of our journey was more fortunate. We stopped at Forts Okinakane and Wallawalla,[280] where I baptized several children.

The savages who principally frequent the borders of the Columbia river are from the lakes; the chief of whom, with [CCXX] several of the nation, have been baptized; also the Shuyelpi or Chaudieres, the Okinakanes, Cingpoils, Walla-wallas, Pierced Noses, Kayuses, Attayes, Spokanes, the Indians from the falls and cascades, and the Schinouks and Classops.[281]

We arrived at Fort Vancouver on the morning of the 8th June. I enjoyed the happiness and great consolation of meeting in these distant parts, two respectable Canadian priests--the Rev. Mr. Blanchet, grand vicar of all the countries west of the mountains claimed by the British crown, and the Rev. Mr. Demers. They are laboring in these regions for the same object that we are trying to accomplish in the Rocky Mountains. The kindness and benevolence with which these Reverend gentlemen received me are proofs of the pure zeal which actuates them for the salvation of these savages. They assured me that immense good might be done in the extensive regions that border on the Pacific, if a greater number of Missionaries, with means at their command, were stationed in these regions; and they urged me very strongly to obtain from my Superiors some of our Fathers. I will try to give you in my next some extracts from the letters of these Missionaries, which will make the country known to you, its extent, and the progress of their mission. The Governor of the Honorable Company of Hudson Bay, Dr. McLaughlin, who resides at Fort Vancouver, after having given me every possible proof of interest, as a good Catholic, advised me to do every thing in my power to gratify the wishes of the Canadian Missionaries. His principal reason is, that if Catholicity was rapidly planted in these tracts where civilization begins to dawn, it would be more quickly introduced thence into the interior. Already a host of ministers have overrun a part of the country, and have settled wherever they may derive [CCXXI] some advantages for the privations their philanthropy imposes on them. Such is the state of these regions of the new world, as yet so little known: you perceive that our prospects are by no means discouraging. Permit me therefore to repeat the great principle you have so often recommended to me, and which I have not forgotten: "Courage and confidence in God!" With the mercy of God, the church of Jesus Christ may soon have the consolation of seeing her standard planted in these distant lands on the ruins of idolatry and of the darkest superstition. Pray then that the Lord of such a rich harvest may send us numerous fellow laborers; for in so extensive a field we are but five, and beset with so many dangers, that at the dawn of day we have often reason to doubt whether we will live to see the sun go down. It is not that we have any thing to fear from the climate; far from it--for, if here death came only by sickness, we might indeed count upon many years, but water, fire, and the bow, often hurry their victims off when least expected. Of a hundred men who inhabit this country, there are not ten who do not die by some or other fatal accident. The afternoon of the 30th June I resumed my place in one of the barges of the English Company, and took my leave of the worthy and respectable Governor.--To my great joy I found that the Rev. Mr. Demers was one of the passengers, being about to undertake an apostolic excursion among the different tribes of New Caledonia, who, according to the accounts of several Canadian travellers, were most anxious to see a Blackgown, and hear the word of God. The wind being favorable, the sails of the barge were unfurled and the sailors plying their oars at the same time, the 11th of July saw us landed safely at Fort Wallawalla. The next day I parted, with many regrets, from my esteemed friends, Rev. Mr. Demers, and Mr. [CCXXII] Ogden. Accompanied only by my interpreter, we continued our land route to the 19th, through woods and immense plains. The high plains which separate the waters of the Snake river from those of the Spokan, offer some natural curiosities. I fancied myself in the vicinity of several fortified cities, surrounded by walls and small forts, scattered in different directions. The pillars are regular pentagons, from two to four feet in diameter, erect, joined together, forming a wall from forty to eighty feet high, and extending several miles in the form of squares and triangles, detached from one another, and in different directions.[282] On our road we met some Pierced Noses, and a small band of Spokanes, who accosted us with many demonstrations of friendship, and although very poor, offered us more salmon than we could carry. The Pointed Hearts (a tribe which shall ever be dear to me) came to meet us, and great was the joy on both sides, on beholding one another again. They had strictly observed all the rules I had laid down for them at my first visit. They accompanied me for three days, to the very limits of their territory. We then planted a cross on the summit of a high mountain, covered with snow, and after the example of the Flat Heads, all the people consecrated themselves inviolably to the service of God. We remained there that night. The next morning, after reciting our prayers in common, and giving them a long exhortation, we bade them farewell. The 20th I continued my journey over terrific mountains, steep rocks, and through apparently impenetrable forests. I could scarcely believe that any human being had ever preceded us over such a road. At the end of four days' journey, replete with fatigue and difficulties, we reached the borders of the Bitter Root river, and on the evening of the 27th I had the happiness of arriving safely at St. [CCXXIII] Mary's, and of finding my dear brethren in good health.--The Flat Heads, accompanied by Father Point, had left the village ten days before, to procure provisions. A few had remained to guard the camp, and their families awaited my return. The 29th, I started to rejoin the Flat Heads on the Missouri river. We ascended the Bitter Root to its source, and the 1st of August, having clambered up a high mountain, we planted a cross on its very summit, near a beautiful spring, one of the sources of the Missouri.[283] The next day, after a forced march, we joined the camp where we had such a budget of news to open, so many interesting facts to communicate to each other, that we sat up a greater part of the night. The Rev. Father Point and myself, accompanied our dear neophytes, who to obtain their daily bread, are obliged to hunt the buffalo, even over the lands of their most inveterate enemies, the Black Feet. On the 15th of August, the feast of the Assumption, (the same on which this letter is dated) I offered up the sacrifice of the Mass, in a noble plain, watered by one of the three streams that form the head waters of the Missouri, to thank God for all the blessings He had bestowed on us during this last year. I had the consolation of seeing fifty Flat Heads approach the holy table in so humble, modest and devout a manner, that to my, perhaps partial eye, they resembled angels more than men. On the same day I determined, for the interest of this mission, which seems so absolutely to require it, to traverse for the fourth time the dangerous American desert. If heaven preserves me, (for I have to travel through a region infested by thousands of hostile savages) I will send you the account of this last journey.--You see then, Rev. Father, that in these deserts we must more than ever keep our souls prepared to render the fearful account, in consequence of the perils that surround us; and [CCXXIV] as it would be desirable that we could be replaced immediately, in case of any accident occurring--again I say to you, pray that the Lord may send us fellow laborers. "Rogate ergo Dominum messis ut mittat operarios in messem suam." And thousands of souls, who would otherwise be lost, will bless you one day in eternity. Rev. Father Point has expressed a desire to be sent amongst the Blackfeet. Until they are willing to listen to the word of God, which I think will be before long, he intends to preach the gospel to the Pointed Hearts and the neighboring tribes. I trust we shall be able to make as cheering a report of these as we have already done of our first neophytes. I have found them all in the best dispositions. The Rev. Father Mengarini remains with the Flatheads and Pends d'oreilles. On my first journey, in the autumn of 1841, which ended at Fort Colville, I baptized 190 persons of the Kalispel tribe. On my visit, last spring, to the various distant tribes, (of which I have just finished giving you the account) I had the consolation of baptizing 418 persons, 60 of whom were of the Pends d'oreille tribe of the great lake; 82 of the Kœtnays or Skalzi; 100 of the Pointed Hearts; 56 of the Shuyelpi; 106 of the Okenakanes, and 14 in the Okenakanes and Wallawalla Forts.--These, with 500 baptized last year, in different parts of the country, mostly amongst the Flat Heads and Kalispels, and 196 that I baptized on Christmas day, at St. Mary's, with the 350 baptized by Rev. Fathers Mengarini and Point, make a total of 1654 souls, wrested from the power of the devil. For what the Scripture calls the "spirit of the world" has not wherewith to introduce itself amongst them. These poor people find their happiness even in this world in the constant practice of their Christian duties. We may almost say of them, that all who are baptized are saved.--[CCXXV] Since God has inspired you with a zealous desire to second the views of the Association for the Propagation of the Faith, entreat those pious persons to whom you may communicate your designs, to redouble their prayers in our behalf. I conclude by beseeching you earnestly to remember me frequently and fervently in the Holy Sacrifice.

I remain, very Rev. and dear Father,

Your affectionate servant and brother in Christ, P. J. DE SMET, S.J.

FOOTNOTES:

[246] Madison River is one of the three upper branches of the Missouri. Rising in Yellowstone Park, it is formed by the junction of Gibbon and Firehole rivers, and at first flows north through a mountainous and rocky country; but in its lower reaches courses through a fertile valley.--ED.

[247] Fort Colville was a Hudson's Bay Company post, built in 1825 to supersede the fort at Spokane, which was too far inland for convenient access. The site was at Kettle Falls on the east bank of the stream (see Alexander Ross, _Fur Hunters_, ii, p. 162), the post being named for the London governor of the company, Eden Colville. The fort became an important station on the route of the Columbia brigade; here accounts for the district were made up, and the dignitaries of the company entertained. Gov. George Simpson had been at Fort Colville in the summer before De Smet's visit, when Archibald Macdonald was the factor in charge. This post was maintained some time after the Americans acquired the Oregon Territory, but about 1857 it was removed north of the international boundary line. In 1859 the United States government built a military post called Fort Colville some miles east of the old fur-trading stockade, near the present town of Colville, Washington. The neighboring Indians having become peaceful, the fort is no longer garrisoned.--ED.

[248] This affluent of the Bitterroot from the west was the one followed by the Lewis and Clark expedition, in their route across the Bitterroot mountain divide. Those explorers named it Traveller's Rest Creek; it is now known as the Lolo Fork of the Bitterroot. An affluent of Missoula River, some distance further down, has now taken the name that De Smet first applied to the Lolo Fork.--ED.

[249] Hell Gate, for which see _ante_, p. 269, note 139.--ED.

[250] The carcajou or wolverine (_Gulo luscus_).--ED.

[251] The route usually taken by the Indians did not follow the main branch of the river, but crossed the divide between the Missoula and Jocko rivers, coming down into the valley of the Flathead, and proceeding along that to its outlet into Clark's Fork. The two streams named for the saints were the main Flathead and Jocko rivers, which unite in the prairie described by De Smet. There were a number of small prairies in the vicinity, known as Camas from the abundance of that root (_Camas esculenta_). The better-known Camas Prairie was twenty miles below the mouth of the Jocko; the one mentioned by De Smet was apparently higher up, near the divide of the two rivers. These should all be distinguished from the Camas Prairie (Quamash Flats) of Lewis and Clark, which lay west of the Bitterroot Mountains.--ED.

[252] The Kalispel are the same tribe as the Pend d'Oreille, see _ante_, p. 141, note 8.--ED.

[253] During the day (as described in Chittenden and Richardson, _De Smet_, i, p. 347), the father had passed Camas Prairie and advanced through Horse Plain at the junction of Flathead and Clark's Fork.--ED.

[254] Doubtless intended for oxide of iron.--ED.

[255] In _Explorations for a Pacific Railway, 1853-53_ (_Senate Ex. Docs._, 35 Cong., 2 sess., vol. xviii, p. 91) the valley is thus described: "The next sixty-five miles along the valley of Clark's Fork is over a difficult trail, there being places where the sharp rocks injured the animals;" again, "The valley is wide, arable, and inviting for settlement, although rather heavily wooded."--ED.

[256] Lake Pend d'Oreille, in Kootenai County, Idaho, is one of the most picturesque bodies of fresh water in the Western states. It is irregular in shape, about sixty miles long, and from three to fifteen in breadth, with a shore line of nearly five hundred miles. It was probably, first of white men, visited by trappers and traders of the Hudson's Bay Company. It is now crossed by the Northern Pacific Railway, and steamers ply upon its waters.--ED.

[257] This is the Oregon cedar (_Thuya gigantea_), which attains great size and is widely diffused on the trans-Rocky region.--ED.

[258] The original French text of the letter describing this journey will be found in _Voyages aux Montagnes Rocheuses_ (Chittenden and Richardson, _De Smet_, i, pp. 354-358); it gives additional information regarding the remainder of the journey. Having arrived at Lake Pend d'Oreille on November 1, the traveller was three days passing the traverse; November 13 a high mountain was crossed, and by pushing ahead, one more long day's journey brought him to Fort Colville, where he was hospitably entertained by the Hudson's Bay factor. The return journey was without incident.--ED.

[259] Montmartre is the highest point in the city of Paris, three hundred and thirty feet above the Seine, and dominates the entire city. In recent years a large church has been built upon its summit.--ED.

[260] Victor, hereditary chief of the Flatheads, succeeded Paul (or Big Face) in that office, which he retained with dignity and ability until his death in 1870, when he was in turn succeeded by his son Charlot. He was a consistent friend of the whites, many of the early pioneers of Montana testifying to his kindness and integrity. His wife Agnes remembered the coming of Lewis and Clark to their country; see O. D. Wheeler, _On the Trail of Lewis and Clark_ (New York), ii, p. 65.--ED.

[261] For Horse Prairie (plain) see _ante_, p. 336, note 172. For the Kutenai see Ross's _Oregon Settlers_, in our volume vii, p. 211, note 73. In addition, note that the Kutenai (also called Skalzi) are a distinct linguistic stock, known as Kitunahan. Their habitat was chiefly in British territory; but because of alliance with the Flathead and other Salishan tribes they frequently wandered southward. A few are still on the Flathead reservation in Montana; but about five hundred and fifty frequent the Kutenai agency in British Columbia. They are nearly all Catholics.--ED.

[262] Flathead Lake is a broadening of the river of that name, and lies northeast of the present Flathead reservation. It is about twenty-eight miles long, with an average breadth of ten, and is studded with beautiful islands.--ED.

[263] This hot spring is in the eastern part of the Flathead reservation, and by a small creek discharges into the Little Bitterroot River, an affluent of the Flathead.--ED.

[264] For this lake see our volume vii, p. 211, note 75. Father de Smet crossed the mountains from Missoula Valley by the route now followed by the Northern Pacific Railway along the stream which he had christened St. Regis Borgia, through St. Regis Pass, coming out upon the headwaters of Cœur d'Alène River, which he followed to the lake of that name.--ED.

[265] The mission founded by Father Point in November, 1842, known as the Sacred Heart, was successful. The site was first upon St. Joseph River, a feeder of Cœur d'Alène Lake; but in 1846 it was removed to Cœur d'Alène River, at the present Cataldo. There the first church was built by the neophytes in 1853, after designs by Father Ravalli; it is still a landmark of the region. The tribesmen had been taught agriculture, and lived chiefly in log houses; but the soil being sterile, the mission was again removed to the upper waters of Haugman's Creek, in Idaho, where the Cœur d'Alène still reside upon their reservation.--ED.

[266] Spokane River rises in Cœur d'Alène Lake and flows almost directly to the Falls, thence northwest to its embouchment into the Columbia. It is about two hundred feet wide at the mouth and throughout its entire length is broken by falls and rapids, furnishing water power of great value, its total decline being a hundred and thirty feet. An early fur-trade fort known as Spokane Post stood near the present city of that name, but about 1824 was abandoned for Colville. See Franchère's _Narrative_, in our volume vi, p. 277, note 85.--ED.

[267] Father de Smet here refers to the cliffs and rapids on Clark's Fork, about fifteen miles above Lake Pend d'Oreille; they are still known as "The Cabinets." The water rushes through a gorge, between cliffs over a hundred feet high.--ED.

[268] This mission was located at the mouth of Chamokane (Tskimakain) Creek, on what is known as Walker's Prairie about forty miles northwest of Spokane, and the borders of the present Spokane reservation. It was a station of the American Commissioners founded March 20, 1839, by two missionaries who had visited the spot the previous autumn and erected log-huts on the site.

Rev. Elkanah Walker was born in Maine in 1805. Educated at Bangor Theological Seminary he had first intended to go as a missionary to Africa; but recruits being needed for the Oregon mission, he volunteered, and in 1838 came out with his wife, Mary Richardson Walker. They labored among the Spokan with considerable success--in 1841 printing a primer in that language--until the Whitman massacre (1847). Their Indians requested them to stay and promised them protection; but the government sent a military escort to take them to the settlements. There Walker bought land at Forest Grove, in the Willamette Valley, where he died in 1877.

Rev. Cushing Eells was born in Massachusetts in 1810. Graduated at Williams College, he married Myra Fairbank in the spring of 1838, and with her left immediately for the Oregon mission. Living to old age, the pioneer missionary was known throughout the West, his character revered by all. He gave over fifty years of his life to missionary service, in his later years being known as Father Eells. He was instrumental in founding both Pacific University and Whitman College, and travelled extensively in the work of building churches and preaching. He frequently re-visited his Spokan protégés, the larger portion of whom are now members of the Presbyterian church.--ED.

[269] For Rev. Samuel Parker see Townsend's _Narrative_, in our volume xxi, p. 335, note 112. Parker thus describes this incident in his _Journal of an Exploring Tour beyond the Rocky Mountains_ (Ithaca, N. Y., 1838), pp. 275, 276: "One grave in the same village had a cross standing over it, which was the only relic of the kind I saw, together with this just named, during my travels in this country. But as I viewed the cross of wood made by men's hands of no avail, to benefit either the dead or the living, and far more likely to operate as a salvo to a guilty conscience, or a stepping-stone to idolatry, than to be understood in its spiritual sense to refer to a crucifixion of our sins, I took this, which the Indians had prepared, and broke it to pieces. I then told them we place a stone at the head and foot of the grave only to mark the place; and without a murmur they cheerfully acquiesced, and adopted our custom."--ED.

[270] Modeste Demers was born near Quebec in 1808; educated at Quebec Seminary he was ordained in 1836, and the same year started for Red River. Thence he went overland with the Hudson's Bay brigade in 1838, arriving in Vancouver in the autumn of that year with Father Blanchet. In 1839 he visited New Caledonia, and in 1842 was detailed to found missions among the tribesmen, and to instruct the half-breeds at the forts. He labored chiefly in New Caledonia until 1847, then being consecrated bishop of Vancouver. He continued in this field of labor until his death at Victoria in 1871.--ED.

[271] The Okinagan Indians are of the Salishan family, although some authorities class them with the Shushwaps of British Columbia. They formed a considerable confederacy of allied tribes, extending along the river valley of their name, and including the bands of the Similkameen River. A trading post was early erected among them, for which see Franchère's _Narrative_, in our volume vi, p. 260, note 71. Alexander Ross, who married an Okinagan woman, and lived among them for many years, is the chief authority upon their manners and customs. See Ross's _Oregon Settlers_, in our volume vii, chapters xviii to